the practice of christian graces, or, the whole duty of man laid down in a plaine and familiar way for the use of all, but especially the meanest reader : divided into xvii chapters, one whereof being read every lords day, the whole may be read over thrice in the year : with private devotions for several occasions... whole duty of man allestree, richard, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing a estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) the practice of christian graces, or, the whole duty of man laid down in a plaine and familiar way for the use of all, but especially the meanest reader : divided into xvii chapters, one whereof being read every lords day, the whole may be read over thrice in the year : with private devotions for several occasions... whole duty of man allestree, richard, - . fell, john, - . [ ], , [ ] p. printed by d. maxwell for t. garthwait ..., london : . added engraved t.p. "private devotions for several occasions" has separate t.p. with imprint: london : printed for t. garthwait. traditionally attributed to richard allestree in collaboration with john fell. cf. dnb; bm. reproduction of original in huntington library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng conduct of life -- early works to . devotional exercises -- early works to . - tcp assigned for keying and markup - aptara keyed and coded from proquest page images - judith siefring sampled and proofread - judith siefring text and markup reviewed and edited - pfs batch review (qc) and xml conversion ecclesia anglicana . read. pray . the whole duty of man plainly layd down for the use of the meanest reader , with prayers 〈…〉 take heed and beware of false prophets . matt. . the practice of christian graces . or the whole duty of man laid down in a plaine and familiar way for the use of all , but especially the meanest reader . divided into xvii . chapters . one whereof being read every lords day the whole may be read over thrice in the year . with private devotions for several occasions ; viz. for morning evening . sacrament . the sick , &c. times of pub . calamities . london , printed by ● . maxwell for t. garthwait at the little north door of s. pauls . . mr. garthvvait . you needed not any intercession to recommend this task to me , which brought its invitations and reward with it . i very willingly read over all the sheets , both of the discourse , and the devotions annext , and find great cause to bless god for both , not discerning what is wanting in any part of either , to render it with gods blessing , most sufficient , and proper to the great end designed , the spiritual supplies and advantages of all those that shall be exercised therein . the subject matter of it , is indeed , what the title undertakes , the whole duty of man , set down in all the branches , with those advantages of brevity and partitions , to invite , and support , and engage the reader , that condescension to the meanest capacities , but with all , that weight of spiritual arguments , wherein the best proficients will be glad to be assisted , that it seems to me equally fitted for both sorts of readers , which shall bring with them a sincere desire of their own , either present or future advantages . the devotion part in the conclusion is no way inferior , being a most seasonable aid to every mans infirmities , and hath extended it self very particularly to all our principal concernments ; the introduction hath supplyed the place of a preface , which you seem to desire from me , and leaves me no more to add , but my prayers to god , that the author which hath taken care to conveigh so liberal an alms to the corban so secretly , may not miss to be rewarded openly , in the visible power and benefit of this work , on the hearts of the whole nation , which was never in more need of such supplies , as are here afforded . that his allsufficient grace will bless the seed sown , and give an abundant encrease , is the humblest request of march . . your assured friend . h. hammond . a table of the contents of the several chapters or partitio●s in this book . which according to this division , by reading one of these chapters every lords day , the whole may be read over thrice in the year . partition . of the duty of man , by the light of nature , by the light of scripture : of faith , the promises , of hope , of love , &c. page . partition . of humility , of submission to gods will , in respect of obedience , of patience , in all sorts of sufferings ; and of honour due to god in several wayes , in his house , possessions , his day , word , sacraments , &c. page . partition . of the lords supper , of preparation before receiving , of duties to be done at the receiving , and afterwards , &c. page . partition . honour due to gods name ; of sinning against it ; blasphemy , swearing , assertory oaths , promissory oaths , vnlawful oaths of perjury , of vain oaths , and the sin of them , &c. page . partition . of worship due to gods name . of prayer and its several parts . of publick prayers i● the church , in the family : of private pray●er . of repentance , &c. of f●sting , page ▪ partition . of duties to our selves . of sobriety humility ; the great sin of pride , the danger , the folly of this sin. of vain-glory the danger , folly , means to prevent it . o● meekness , the means to obtain it , &c. page ▪ partition . of contentedness , and the contraries t● it , murmuring , ambition , coveto●sness envy ; helps to contentedness . of dutie which concern our bodies . of chastity , help● to it . temperance , rules of temperance i● eating , &c. page . partition . of temperance in drinking , false ends o● drinking , viz. good fellowship . putting away cares , &c. page . partition . temperance in sleep ; the rule of it , &c. of recreation , of apparel . page ▪ partition . of duties to our neighbours . of justice , negative , and positive . of the sin of mur●her . of the hainousness of it , the punishments of it , and the strange discoveries thereof ; of maiming , wounds and stripes , page . partition . of justice , about the possessions of our neighbour ; against injuring him as concerning his wife , his goods . of malice , covetousness , oppression , theft : of paying debts , &c. page . partition . of theft ; stealing the goods of our neighbour . of deceit in trust ; in traffick . of restitution , &c. page . partition . of false reports , false witness , slanders , whisperings . of despising and scoffing for infirmities , calamities , sins , &c. of positive justice , speaking the truth . of lying . of humility and pride . of envy , detraction . of gratitude . &c. page . partition . of duty to parents . magistrates , pastors , &c. of the duty of parents to children , &c. page . partition . of duty to our brethren and relations ; husband , wife , friends , masters , servants . page . partition . other branches of our duty to our neighbour . of charity to mens souls , bodies● goods , &c. page . partition : . of charity , alms-giving , &c. of charity in respect of our neighbours credit , of peace-making . of going to law : of charity to our enemies , &c. christian duties both possible and pleasant . page . a table of the prayers . prayers for morning prayers for night collects for several graces a paraphrase on the lords prayer pious ejaculations out of the book of psalms brief heads of examination before the sacrament prayers before the sacrament ejaculations at the lords table , &c prayers after the sacrament prayers for the sick ejaculations for the sick ● prayers for publick calamities a preface to the ensuing treatise , shewing the necessity of caring for the soul. § . the only intent of this ensuing treatise , is to be a short & plain direction to the very meanest readers , to behave themselves so in this world , that they may be happy for ever in the next . but because 't is in vain to tell men their duties , till they be perswaded of the necessity of performing it ; i shall , before i proceed to the particulars required of every christian , endeavour to win them to the practice of one general duty preparatory to all the rest , and that is the consideration and care of their own souls , without which they will never think themselves much concern'd in the other . . man , we know is made up of two parts , a body and a soul : the body only the husk or shell of the soul , a lump of flesh , subject to many diseases and pains while it lives , and at last to death it self , and then 't is so far from being valued , that 't is not to be endured above ground , but layed to rott in the earth . yet to this viler part of us we perform a great deal of care , all the labour and toil we are at , is to maintain that . but the more precious part , the soul is little thought of , no care taken , how it fares , but as if it were a thing that nothing concerned us , is left quite neglected , never consider'd by us . . this carelesnesse of the soul is the root of all the sin we commit , and therefore whosoever intends to set upon a christian course , must in the first place amend that . to the doing wherof , there needs no deep learning , or extraordinary parts , the simplest man living ( that is not a natural fool ) hath understanding enough for it , if he will but act in this by the same rules of common reason , whereby he proceeds in his worldly business . i will therefore now briefly set down some of those motives , which use to stir up our care of any outward thing , and then apply them to the soul. . there be four things especially , which use to awake our care , the first is the worth of the thing , the second the usefulnesse of it to us , when we cannot part with it without great damage and mischief , the third the great danger of it , & the fourth the likelyhood that our care will not be in vain but that it will preserve the thing cared for . . for the first , we know our care of any worldly thing is answerable to the worth of it ; what is of greatest price , we are most watchful to preserve , and most fearful to lose ; no man locks up dung in his chest , but his money ▪ or what he counts precious , he doth . now in this respect the soul deserves more care , then all the things in the world besides , for 't is infinitly more worth . first in that is made after the image of god ; it was god that breathed into man this breath of life ; gen . now god being of the greatest excellency , and worth , the more any thing is like him , the more it is to be valued . but 't is sure that no creature upon the earth is at all like god , but the soul of man , and therefore nothing ought to have so much of our care . secondly , the soul never dies . we use to prize things according to their durablenesse : what is most lasting , is most worth . now the soul is a thing that will last for ever , when wealth , beauty ▪ strength , nay our very bodies themselves fade away , the soul still continues . therefore in that respect also , the soul is of the greatest worth ; and then what strange madnesse is it for us to neglect them as we do ? we can spend days , and weekes , and moneths and years , nay our whole lives in hunting after a little wealth of this world , which is of no durance or continuance , ●nd in the mean time ●et this great durable treasure , our souls , be sto●● from us by the divel . . a second motive to our care of any thing is the usefulnesse of it to us , or ●he great mischief we shall have by the ●osse of it . common reason teaches us ●his in all things of this life : if our ●aires fall , we do not much regard 〈◊〉 , because we can be well enough with●ut them : but if we are in danger to lose our eyes or limbs , we think all the care we can take little enough to prevent it , because we know it will be a great misery . but certainly there is no misery to be compared to that misery , that followes the losse of the soul. 't is true we cannot lose our souls , in one sense , that is so lose them , that they shall cease to be ; but we may so lose them in another , that we shall wish to lose them even in that . that is we may lose that happy estate , to which they were created , and plunge them into the extremest misery . in a word we may lose them in hell , whence there is no fetching them back , and so they are lost for ever . nay in this consideration our very bodies are concerned , those darlings of ours , for which all our care is layed out : for they must certainly after death be raised again , and be joyned again to the soul , and take part with it in whatever state ; if then our care for the body take up all our time and thoughts , and leave us none to bestow on the poor soul , it is sure the soul will for want of that care , be made for ever miserable . but it is as sure , that that very body must be so too . and therefore if you have any true kindnesse to your body , shew it by taking care of your souls . think with your selves , how you will be able to endure everlasting burnings , if a small spark of fire , lighting on the least part of the body , be so intolerable , what will it be to have the whole cast into the hottest flames ? and that not for some few howres or days , but for ever ; so that when you have spent many thousand of years in that unspeakable torment , you shall be no neerer com●ng out of it , then you were the first day you went in : think of this , i say , and think this withall , that this will certainly be the end of neglecting the soul , and therefore afford it some care , if it be but in pity to the body , that must bear a part in its miseries . . the third motive to the care of any thing , is its being in danger ; now a thing may be in danger two wayes , first by enemies from without : this is the case of the sheep , which is still in danger of being devoured by wolves , and we know that makes the shepheard so much the more watchful over it . thus is it with the soul , which is in a great deal of danger , in respect of its enemies : those we know are the world , the flesh , and the divel , which are all such noted enemies to it , that the very first ▪ act we do in behalfe of our souls , is to vow a continual war against them . this we all do in our baptism ; and whoever makes any truce with any of them , is false not only to his soul , but to his vow also , becomes a forsworn creature : a consideration well worthy our laying to heart , but that we may the better understand , what danger the soul is in , let us a little consider the quality of these enemies . . in a war you know there are divers things that make an enemy terrible . the first is subtilty , and cunning , by which alone many victories have been won , and in this respect the divel is a dangerous adversary , he long since gave sufficient proof of his subtlety , in beguiling our first parents , who yet were much wiser then we are , and therefore no wonder if he deceive and cheat us . secondly , the watchfulness and diligence of an enemy , makes him the more to be feared , and here the divel exceeds , it is his trade , business to destroy us , and he is no loiterer at it , he goes up and down seeking whom he may devour , pet . . he watches all opportunities of advantage against us , with such diligence , that he will be sure never to let any slip him . thirdly , an enemy neer us is more to be feared then one at a distance ; for if he be far off , we may have time to arm , and prepare our selves against him , but if he be neer he may steal on us unawars . and of this sort is the flesh , it is an enemy , at our doors , shall i say ? nay in our bosoms , it is always neer us , to take occasion of doing us mischiefs . fourthly , the baser and falser an enemy is , the more dangerous ; he that hides his malice under the shew of friendship will be able to do a great deal the more hurt . and this again is the flesh , which like job to abner , sam. . : pretends to speak peaceably , to us , but wounds us to death ; 't is forward to purvey for pleasures and delights for us , and so see●●s very kind , but it has a hook under that baite , and if we 〈◊〉 at it , we are lost . fifthly , the number of enemies make them more terrible ; and the world is a vast army against us : there is no state or condition in it , nay scarce a creature which d●th not at sometime or other fight against the soul : the honours of the world seek to wound us by pride , the wealth by covetousness ; the prosperity of it tempt us to forget god , the adversities to murmure at him . our very table becomes a snare to us , our meat draws us to gluttony , our drink to drunkeness , our company , nay our neerest friends often bear a part in this war against us , whilest either by their example , or perswasions they intice us to sin . consider all this , and then tell me , whether a soul thus beset hath leisure to sleep ; even dalilah could tell samson , it was time to awake when the philistims were upon him . and christ tells us , if the good man of the house had known in what hour the thief would come , he would have watched and not have suffered his house to be broken up , mat. . but we live in the midst of thieves , and therefore must look for them every hour , and yet who is there among us , that hath that common providence for this precious part of him , his soul , which he hath for his house , or indeed the meanest thing that belongs to him ? i fear our souls may say to us , as christ to his disciples . mat . . what could ye not watch with me one hour ? for i doubt it would pose many of us to tell when we bestowed one hour on them , thoug● we know them to be continually beset with most dangerous enemies . and then alas ! what is like to be the case of these poor souls , when their adversaries bestow so much care , and diligence to destroy them , and we will afford none to preserve them , surely the same as of a besieged town , where no watch or guard is kept , which is ce●tain to fall a prey to the enemy . consider this ye that forget god , nay , ye that forget your selves , lest he pluck you away and there be none to deliver you , psal. . . . but i told you , there was a second way , whereby a thing may be in danger , and that is from some disorder , or distemper within it self . this is often the case of our bodies , they are not only lyable to outward violence , but they are within themselves sick and diseased . and then we can be sensible enough that they are in danger , and need not to be taught to seek out for means to recover them . but this is also the case of the soul ; we reckon those parts of the body diseased , that do not rightly perform their office , we account it a sick palate that tastes not aright , a sick stomack that digests not . and thus it is with the soul , its parts do not rightly perform their offices . . the parts of the soul are especially these three : the understanding , the will , and the affections . and that these are disordered , there needs little proof ; let any man look seriously into his own heart , and consider , how little it is he knows of spiritual things , and then tell me whether his understanding be not dark : how much apter is he to will evil then good , and then ●ell me whether his will be not crooked : and how strong desires he hath after the pleasures of sin , and what cold and faint ones towards god , and goodness , and then tell me whether his affections be not disordered , and rebellious even against the vice of his own reason within him . now as in bodily diseases , the first step to the cure is to know the cause of the sickness , so likewise here it is very necessary for us to know how the soul first fell into this diseased condition , and that i shall now briefly tell you . . god created the first man adam without sin , and endued his soul with the full knowledg of his duty , and with such a strength , that he might if he would perform all that was required of him . having thus created him , he maks a covenant or agreement with him , to this purpose , that if he continued in obedience to god , without committing sin ; then first that strength of soul , which he then had should still be continued to him ; and first , that he should never dye , but be taken up into heaven , there to be happy for ever . but on the other side , if he committed sin , and disobeyed god , then both he and all his children after him , should lose that knowledg and that perfect strength , which enabled him to do all that god required of him ; and secondly , should be subject to death , and not only so , but to eternal damnation in hell. . this was the agreement made with adam and all mankind in him ( which we usually call the first covenant ) upon which god gave adam a particular commandment , which was no more but this , that he should not 〈◊〉 of one only tree of that garden wherein he had placed him . but he by the perswasion of the divel 〈◊〉 of that tree , disobeys god , and so brings that cu●se upon himself , and all his posterity . and so by that one sin of his ●e lost both the full knowledg of his duty , and the power of performing it . and we being born after his image , did so likewise and so are become both ignorant in discerning what we ought to do , and weak and unable to the doing of it , having a backwardnesse to all good , and an aptnesse , and readiness to all evil , like a sick stomack , which loaths all wholsome food , and longs after such trash , as may nourish the disease . . and now you see where we got this sicknesse of soul , and likewise that it is like to prove a deadly one , and therefore i presume i need say no more , to assure you our souls are in danger . it is more likely you will from this description think them hoplesse . but that you may not from that conceit , excuse your neglect of them , i shall hasten to shew you the contrary , by proceeding to the fourth motive of care , . that fourth motive is the liklyhood ▪ that our care will not be in vain , but that it wil● be a means to preserve the thing cared for ; where this is wanting , it disheartens our care . a physician leaves his patient when he sees him past hope , as knowing it is then in vain to give him any thing , but on the contrary when he sees hopes of recovery , he plies him with medicines . n●● in this very respect we have a great deal of reason to take care of our souls , for they are not so far gone , but they may be recovered , nay it is certain they will if we do our parts towards it . . for though by that sin of adam al● mankind were under the sentence of eternal condemnation , yet it 〈◊〉 god so far to pity o●r misery , as to give us his son , and in him to make a new covenant with us after we had broken the first . . this second covenant was made with adam , & us in him , presently after his fall , & is briefly contained in those words , gen. . . where god declares that the seed of the woman shall break the serpents head ; and this was made up , as the first was , of some mercies to be afforded by god and some duties to be performed by us . . god therein promises to send his only son , who is god equal with himself , to earth , to become man , like unto us in all things , sin only excepted , and he to do for us these several things . . first to make known to us the whole will of his father , in the performance whereof we shall be sure to be accepted and rewarded by him . and this was one great part of his business , which he performed in those many sermons and precepts , we find set down in the gospel . and herein he is our prophet , it being the work of a prophet of old not only to foretel , but to teach . our duty in this particular is to hearken diligently to him , to be most ready , and desirous to learn that will of god , which he came from heaven to reveal to us . this d . thing he was to do for us , was to satisfie god for our sins , not only that one of adam ; but all the sins of all mankind , that truly repent and amend , & by this means to obtain for us forgiveness of sins , the favour of god , and so to redeem us from hell , and eternal damnation which was the punishment due to our sin . all this he did for us by his death , he offered up himself a sacrifice for the sins of all those who heartily bewail , and forsake them . and in this he is our priest , it being the priests office to offer sacrifice for the sins of the people . our duty in this particular is first truly , and heartily to repent us of , and forsake our sins , without which they will never be forgiven us , though christ have died . secondly , stedfastly to believe , that if we do that , we shall have the benefits of that sacrifice of his , all our sins , how many and great soever , shall be forgiven us , and we saved from those eternal punishments , which were due unto us for them : another part of the priests office was blessing and praying for the people , and this also christ performs to us . it was his especial commission from his father to bless us , as st. peter tels us acts . . god sent his son jesus to bless you , and the following words shew wherein that blessing consists , in turning away every one of you from his iniquity , those means which he has used for the turning us from our sins , are to be reckoned of all other the greatest blessings , and for the other part , shat of praying , that he not only performed on earth , but continues still to do it in heaven , he sits on the right hand of god and makes request for us , rom. , . our duty herein is not to resist this unspeakable blessing of his , but to be willing to be thus blest in the being turned from our sins , and not to make void , and fruitless all his prayers , and intercessions for us , which will never prevail for us , whilst we continue in them . . the third thing , that christ was to do for us , was to enable us , or give us strength to do what god requires of us . this he doth first by taking off from the hardness of the law , given to adam , which was never to commit the least sin , upon pain of damnation , and requiring of us onely an honest and hearty endeavour to do what we are able , and where we fail , accepting of sincere repentance . secondly , by sending his holy spirit into our hearts , to govern , and rule us , to give us strength to overcome temptations to sin and to do all that he now under the gospel requires of us . and in this he is our king , it being the office of a king to govern , and rule , & to subdue enemies . our duty in this particular is to give up our selves obedient subjects of his , to be governed , and ruled by him , to obey all his lawes , not to take part with any rebel , that is , not to cherish any one sin . but diligently to pray for his grace to enable us to subdue all , and then carefully to make use of it to that purpose . . lastly , he has purchased for all that faithfully obey him an eternal glorious inheritance , the kingdom of heaven , whether he is gone before , to take possession for us . our duty herein is to be exceeding careful , that we forfeit not our parts in it , which we shall certainly do , if we continue impenitent in any sin ; secondly , not to fasten our affections on this world , but to raise them up , according to the precept of the apostle , col. . . set your affections on things above & not on things on the earth , continually longing to come to the possession of that blessed inheritance of ours , in comparison whereof all things here below should seem vile and mean to us . . this is the summe of that second covenant we are now under , wherein you see what christ has done , how he executes those three great offices of king , priest and prophet , as also what is required of us , without our faithful performance whereof , all that he hath done , shall never stand us in any stead ; for he will never be a priest to save any , who take him not as well for their prophet , to teach , and their king to rule them ; nay , if we neglect our part of this covenant , our condition will be yet worse , then if it had never been made ; for we shall then be to answer not for the breach of law onely , as in the first , but for the abuse of mercy , which is of all sins the most provoking . on the other side , if 〈◊〉 faithfully perform it ; that is , set our selves heartily to the obeying of every precept of christ , not going on wilfully in any one sin , but bewailing and forsaking whatever we have formerly been guilty of , it is then most certain , that all the afore-mentioned benefits of christ belongs to us . . and now you see how little reason you have to cast off the care of your souls , upon a conceit they are past cure , for that it is plain th●y are not ; nay , certainly they are in that very condition , which of all others make them fittest for our care . if they had not been thus redeemed by christ , they had been then so hopeless , that care would have been in vain ; on the other side , if his redemption had been such , that all men should be saved by it , though they live as they list , we should have thought it needless to take care for them , because they were safe without it . but it hath pleased god so to order it , that our care must be the means , by which they must receive the good even of all that christ hath done for them . . and now , if after all that god hath done to save these souls of ours , we will not bestow a little care on them our selves , we very well deserve to perish . if a physician should undertake a patient that were in some desperate disease , and by his skill bring him so far out of it , that he were sure to recover , if he would but take care of himself , and observe those rules the physician set him , would you not think that man weary of his life , that would refuse to do that ? so certainly that man is weary of his soul , wilfully casts it away , that will not consent to those easy conditions , by which he may save it . . you see how great kindness god hath to these souls of ours , the whole trinity , father , son , and holy-ghost have all done their parts for them . the father gave his only son , the son gave himself , left his glory , and endured the bitter death of the cross , meerly to keep our souls from perishing . the holy-ghost is become as it were our attendant , waites upon us with continual offers of his grace , to enable us to do that which may preserve them ; nay he is so desirous we should accept th●se offers of his , that he is said to be grieved , when we refuse them , eph. . . now what g●eater disgrace ; and affront can we put upon god then to dispise what he thus values , that those souls of ours , which christ thought worth every drop of his blood , we should not think worth any part of our care ? we use in things of the world , to ●ate them according to the opinion of those who are best skilled in them , now certainly god , who made our souls , ●ist knowes the worth of them , and since he prizes them 〈◊〉 high , let us ( if it be but in reverence to him ) be a●●amed to neglect them . especially now , that they are 〈◊〉 so hopeful a condition , that nothing but our own ●arelesnesse can possibly destroy them . . i have now bri●fly gone over those four motives of care i at first proposed , which are each of them such , as ●●●ver misses to stir it up towards the things of this world and i have also shewed you , how much more reasonable nay necessary it is , they should do the like for the soul ▪ and now what can i say more , but conclude in the words of isaiah . . remember this and shew your selvs men ▪ that is , deal with your soul as your reason teaches you to do with all other things that concern you . and sure this common justice binds you to , for the soul is that which furnishes you with that reason , which you exercise in all your worldly business , and shall the soul it self receive n● benefit from that reason , which it affords you ? this is a● if the master of a family , who provides food for his servants , should by them be kept from eating any himself and so remain the onely starved creature in his house . . and as justice tyes you to this , so mercy doth likewise , you know the poor soul will fall into endlesse and unspeakable miseries , if you continue to neglect it , and the● it will be too l●te to consider it . the last refuge you ca● hope for is gods mercy , but that you have despised , and abused . and with what face can you in your greatest nee● beg for his mercy to your souls , when you would not as ford them your own ? no not that common charity 〈◊〉 considering them , of bestowing a few of those idle hours you know not ( scarce ) how to passe away , upon them . . lay this to your hearts , and as ever you hope so gods pity , when you most want it , be sure in time to pity your selves , by taking that due care of your preciou● souls , which belongs to them . . if what hath been said , have perswaded you to 〈◊〉 so necessary a duty , my next work will be to tell you 〈◊〉 this care must be imployed , and that in a word , is in th● doing of all th●se things , which tend to the making 〈◊〉 soul happy , which is the end of our care , and what th●● are i come now to shew you . partition i. of the duty of man by the light of nature , by the light of scripture ; of faith , the promises , of hope , of love , &c. the benefits purchased for us by christ , are such as will undoubtedly make the soul happy , for eternal happiness it self is one of them ; but because these benefits belong not to us , till we perform the condition required of us , whoever desires the happiness of his soul , must set himself to the performing of that condition ; what that is , i have already mentioned in general , that it is the hearty honest endeavour of obeying the whole will of god. but then that will of god containing under it many particulars , it is necessary we should also know , what those are ; that is what are the several things , that god now requires of us , our performance whereof will bring us to everlasting happiness ; and the neglect to endless misery . . of these things there are some , which god hath so stamp't upon our souls , that we n●turally knew them ; that is , we should have known them to be our duty , though we had never bin told so by the scripture . that this is so , we may see by those heathens , who having never heard of either old or new testam●nt , do yet acknowledg themselves bound to some general duties , as to worship god ; to be just , to honour their parents , and the like . and as s. paul saith , rom . . their consciences do in those tbings accuse or excuse them , that is , tell them , whether they have done what they should , in those particulars , or no. . now though christ have brought greater light into the world , yet he never meant by it to put out any of that natural light , which god had set up in our souls : therefore l●t me here by the way , advise you not to walk contrary even to this lesser light , i mean not to venture on any of those acts , which meer natural conscience will tell you are sins . . it is just matter of sadness to any christian heart , to see some in these dayes , who profess much of religion , and yet live in such sins , as a meer heathen would abhor ; men that pretending to higher degrees of light , and holiness , then their brethren do , yet practice contrary to all rules of common honesty , and make it part of their christan liberty so to do , of whose seducement , it concerns all that love their soules to beware ; and for that purpose let this be laid as a foundation , that that religion , or opinion cannot be of god , which allowes men in any wickedness . . but though we must not put out this light , which god hath thus put into our soules , yet this is not the only way , whereby god hath revealed his will , and therefore we are not to rest here , but proceed to the knowledg of those other things , which god hath by other means revealed . . the way for us to come to know them , is by the scriptures , wherein are set down those several commands of god , which he hath given to be the rule of our duty . . of those some were given , before christ came into the world , such are those precepts we find scattered throughout the old testament , but especially contained in the ten commandments , and that excellent book of deuteronomy ; others were given by christ , who added much both to the law implanted in us by nature , and that of the old testament , and those you shall find in the new testament , ●n the several precepts given by him and his apostles : but especially in that divine sermon ●n the mount , set down in the fifth , sixth , ●eventh chapters of s. matthews gos●el . . all these should be severally spoke to , but because that would make the discourse very long , and so less fit for the meaner sort of men , for whose use alone it is intended , i chuse to proceed in another manner : by summing all these together , and so as plainly as i can , to lay down , what is now the duty of every ch●istan . this i find briefly contained in the words of the apostle , tit. . . that we should live soberly , righteously , and godly in this present world ; where the word soberly contains our duty to our selves , righteously , our duty to our neighbour , and godly , our d●ty to god. these therefore shall be the heads of my discourse , our duty to god , our selves , and our neighbour . i begin w●th that to god , that being the best ground-work whereon to build b●th the other . . there are many parts of our duty to god , the two chief are these : first to acknowledg him to be god , secondly , to have no other ; under these are contained all those particulars , which make up our whole duty to god , which shall be shewed in their order . . to a●knowledg him to be god , is ●o believe him to be an infinite glorious spirit , that was from everlasting , without beginning and sh●ll be to everlasting , without end . that he is our creator , redeemer , sanctifier , fat●er , son , and holy-ghost , one god , blessed for eve . that he is suject to no alterations , but is unchangeable ; that he is no bodil● substance , such as our eyes may behold , but spiritual , and invisible , whom no man hath seen , nor can see , as the apostle tell us , tim. . . that he is infinitely great , and excellent , beyond all that our wit or conceit can imagine , that he hath received his being from none , and gives being to all things . . all this we are to believe of him , in regard of his essence , and being ; but besides this , he is set forth to us in the scripture , by several excellencies , as that he is of infinite goodness , and mercy , truth , iustice , wisdom , power , all-sufficiency , majesty : that he disposes , and governs all things by his providence ; that he knows all things , and is present in all places ; these are by divines called the attributes of god , and all these we must undoubtingly acknowledg , that is , we must firmly believe all these divine excellencies to be in god , and that in the greatest degree , and so that they can never cease to be in him , he can never be other , then infinitely good , merciful , true , &c. . but the acknowledging him for our god , signifies yet more then this , it means that we should perform to him all those several parts of duty , which belong from a creature to his god ; what those are , i am now to tell you . . the first is faith , or belief , not only that forementioned of his essence , and attributes , but of his word , the believing most firmly , that all that he saith , is perfectly true . this necessarily arises from that attribute , his truth , it being natural for us to believe whatsoever is said by one of whose truth we are confident . now the holy scriptures being the word of god , we are therefore to conclu●e , that all that is contained in them , is most true . . the things contained in them are of these four sorts : first , affirmations , such are all the stories of the bible , when it is said , such and such things came so and so to pass ; christ was born of a virgin , was laid in a manger , &c. and such also are many points of doctrine , as that there are three persons in the god-head , that christ is the son of god , and the like . all things of this sort thus delivered in scripture , we are to believe most true . and not only so , but because they are all written for our instruction ; we are to co●sider them for that purpose , that is , by them to lay that foundation of christian-knowledg , on which we may build a christian life . , the second sort of things contain'd in the scripture are the commands , that is , the several things enjoyned us by god to perform ; these we are to believe to come from him , and to be most just , and fit for him to command . but then this belief must bring forth obedience , that what we believe thus fit to be done ▪ be indeed done by us ; otherwise our belief that they come from him , serves but to make us more inexcusable . . thirdly , the scripture contains threatnings ; many texts there are which th●eaten to them that go on in their sins , the wrath of god ; and under that are contain'd all the punishments , and miseries of this life , both spiritual and temporal , and everlasting destruction in the life to come . now we are most stedfastly to believe , that these are gods threats , and that they will certainly be performed to every impenitent sinner but then the use we are to make of this belief is to keep from those sins , to which this destruction is threatned , otherwise our belief adds to our guilt ; that will willfully go on in spight of those threatnings . . fourthly , the scripture contains promises , and those both to our bodies , and our soules ; for our bodies there are many promises , that god will provide for them what he sees necessary ; i will name only one , mat. . . seek ye first the kingdom of god and his righteousness , and all these things , that is , all outward necessaries shall be added unto you : but here t is to be observed , that we must first seek the kingdom of god and his righteousness , that is , make it our first and greatest care , to serve and obey him , before this promise even of temporal good things belongs to us . to the soul there are many and high promises , as first , that of present ease , and refreshment which we find , mat. . . take my yoke upon you , and learn of me , and ye shall find rest to your soules : but here it is apparent , that before this rest belongs to us , we must have taken on us christs yoke , become his servants , and disciples . finally there are promises to the soul , even of all the benefits of christ ; but yet those only to such , as perform the condition required ; that is , pardon of sins to those that repent of them , increase of grace to those that diligently make use of , what they have already , and humbly pray for more , and eternal salvation to those that continue to their lives end , in hearty obedience to his commands . . this belief of the promises must therefore stir us up to perform the condition , and till it do so , we can in no reason expect any good by them ; and for us to look for the benefit of them on other termes , is the same mad presumption , that it would be in a servant to challenge his master , to give him a reward for having done nothing of his work , to which alone the reward was promised ; you can easily resolve , what answer were to be given to such a servant , and the same are we to expect from god in this case ; nay further , it is sure god hath given these promises to no other end , but to invite us to holiness of life , yea he gave his son in whom all his promise● are as it were sum'd up for this end . we usually look so much at christs coming to satisfie for us , that we forget this other part of his errand . but there is nothing surer , than that the main purpose of his coming into the world , was to plant good life among men . . this is so often repeated in scripture , that no man that considers , and believes what he reads , can doubt of it . christ himself tells us , mat . . he came to call sinners to repentance ; and s. peter , acts. . . tell us , that god sent his son iesus to bless us , in turning every one of us from his iniquities ; for it seems the ●●rning us from our iniquities ▪ was the greatest special blessing , which god intended us in christ. . nay we are taught by s. paul , that this was the end of his very death also , tit. . . who gave himself for our sins , that he might redeem us from all iniquity , and purifie to himself a peculiar people , zealous of good works ; and again , gal. . . who gave himself for us , that he might deliver us from this present evil world , that is from the sins , and ill customes of the world . divers other texts there are to this purpose , but these i suppose sufficient to assure any man of this one great truth , that all that christ hath done for us , was directed to this end , the bringing us to live christianly ; or in the words of s. paul , to teach us , that denying ungodliness and worldly lusts , we should live soberly , righteously , and godly in this present world . . now we know chr●st is the foundation of all the promises , in him all the promises of god are yea , and amen , cor. . . and therefore if god gave christ to this end , certainly the promises are to the same also . and then how great an abuse of them is it , to make them serve for purposes quite contrary to what they were intended , viz. to the encouraging us in sins , which they will certainly do , if we perswade our selves , they belong to us , how wickedly soever we live . the apostle teaches us another use of them , cor. . . having therefore these promises , let us cleanse our selves from all filthiness of the flesh and spirit , perfecting holiness in the fear of god. when we do thus , we may justly apply the promises to our selves , and with comfort expect our parts in them . but till then , though these promises be of certain truth , yet we can reap no benefit from them , because we are not the persons , to whom they are made , that is , we perform not the condition required , to give us right to them . . this is the faith , or belief required of us towards the things god hath revealed to us in the scripture ; to wit , such as may answer the end , for which they were so revealed , that is , the bringing us to good lives ; the bare believing , the truth of them , without this , is no more then the divels do , as s. james tells us , chap. . . only they are not so unreasonable , as some of us are , for they will tremble , as knowing well this faith will never do them any good but many of us go on confidently , and doubt not the sufficiency of our faith , though we have not the least fruit of obedience to approve it by ; let such hear s. james judgment in the point , chap. . . as the body without the spirit is dead , so faith , if it have not works , is dead also . . a second duty to god is hope , that is , a comfortable expectation of these good things he hath promised . but this , i told you before of faith , must be such , as agrees to the nature of the promises , which being such as requires a condition on our part , we can hope no further , then we make that good ; or if we do , we are so far from performing by it this duty of hope , that we commit the great sin of presumption , which is nothing else , but hoping where god hath given us no ground to hope . this every man doth , that hopes for pardon of sins , and eternal life , without that repentance and obedience , to which alone they are promised , the true hope is that which purifies us ; s. john saith , . ep. . every man that hath this hope , purifieth himself , even as he is pure , that is , it makes him leave his sins , and earnestly endeavour to be holy , as christ is , and that which doth not so , how confident soever it be , may well be concluded to be but that hope of the hypocrite , which job assures us shall perish . . but there is another way of transgressing , this duty , besides that of presu●p●●●● and that is by desperation , by which 〈◊〉 not that , which is ordinarily so calle● 〈◊〉 the despairing of mercy , so long as 〈◊〉 in our sins ▪ for that is but just for 〈◊〉 : but i mean such a desperation , as makes us ●e over endeavour , that is , when a man that sees he is not at the present such a one , as the promises belong to , concludes , he can never become such , and therefore neglects all duty , and goes on in his sins . this is indeed the sinful desperation , and that which if it be continued in , must end in destruction . . now the work of hope is to prevent this , by setting before us the g●nerality of the promises , that they belong to all that will but perform the condition . and therefore though a man have not hitherto performed it , and so hath yet no right to them , yet hope will tell him , that that right may yet be gained , if he will now set heartily about it . it is therefore strange folly for any man , be he never so sinful , to give up himself for lost , when if he will but change his course , he shall be as certain to partake of the promises of merey as if he had never gone on in those former sins . . this christ shews us in the parable of the prodigal , luke . where we see that son , which had run away from his father , and had consumed the portion gi-given him , in riotous living , was yet upon his return and repentance used with as much kindness by the father , as he that had never offended , nay with higher and more passionate expressions of love . the intent of which parable was only to shew us how graciously our heavenly father will receive us , how great soever our former sins have bin , if we shall return to him with true sorrow for what is past , and sincere obedience for the time to come ; nay so acceptable a thing is it to god , to have any sinner return from the error of his wayes , that there is a kinde of triumph in heaven for it , there i● joy in the presence of the angels of god , over one sinner that repenteth : lu. . . and now who would not rather chuse by a timely repentance , to bring joy to heaven , to god , and his holy angels ; then by a sullen desperation to please satan and his accursed spirits ; especially when by the former we shall gain endless happiness to our selves , and by the latter as endless torments . . a third duty to god is love ; there are two common motives of love amongst men , the one the goodness and excellency of the person ; the other his particular kindness , and love to us , and both these are in the highest degree in god. . first he is of infinite goodness , and excellency in himself ; this you were before taught to believe of him , and no man can doubt it , that considers but this one thing , that there is nothing good in the world , but what hath received all its goodness from god : his goodness is as the sea , or ocean ; and the goodness of all creatu●es , but as some small streames , flowing from that sea ; now you would certainly think him a mad man , that should say the s●a were not greater then some little brook , and certainly it is no less folly to suppose , that the goodness of god doth not as much ( nay infinitely more ) exceed that of all creatures . besides the goodness of the creature is imperfect and mixt with much evil ; but his is sure , and entire , without any such mixture . he is perfectly holy , and cannot be tainted with the least impurity , neither can he be the author of any to us , for though he be the cause of all the goodness in us , he is the cause of none of our sins . this s. james expresly tells us , chap. . . let no man say when he is tempted , ●e is tempted of god ; for god cannot be tempted with evil ; neither tempteth he any man. but secondly , god is not only thus good in himself , but he is also wonderful good ; that is , kind , and merciful to us , we are made up of two parts , a soul and a body , and to each of these god has exprest infinite mercy , and tenderness . do but consider what was before told you of the second covenant , and the mercies therein offered , even christ himself , and all his benefits , and also that he offers them so sincerely and heartily , that no man can miss of enjoying them , but by his own default . for he doth most really and affectionately desire we should embrace them , and live : as appears by that solemn oath of his , eze. . as i live , saith the lord , i have no pleasure in the death of the wicked , but that the wicked turn from his way and live ; whereto he adds this passionate expression ; turn ye , turn ye from our evil ways , for why will yee die : to the same purpose , you may read , ezek. . consider this , i say , and then surely you cannot but say , he hath great kindness to our souls . nay let every man but remember with himself , the many calls he had to repentance and amendment , somtimes outward by the word , somtimes inward by the secret whispers of gods spirit in his heart , which were only to wooe and intreat him to avoid eternal misery , and to accept of eternal happiness ; let him , i say , remember these , together with those many other means , god hath used towards him for the same end , and he will have reason to confess gods kindness , not only to mens soules in general ; but to his own in particular . . neither hath he bin wanting to our bodies , all the good things they injoy , as health , strength , food , rayment , and whatever else concerns them , are meerly his gifts ; so that indeed it is impossible , we should be ignorant of his mercies to them , all those outward comforts and refreshmets we daily injoy , being continual effects , and witnesses of it , and though some enjoy more of these , then others , yet there is no person , but injoyes so much in one kind or other , as abundantly shews gods mercy , and kindness to him , in respect of his body . . and now surely you will think it but reasonable we should love him , who is in all respects thus lovely : inde●d this is a duty so generally acknowledged , that if you should ask any man the question , whether he loved god or no , he would think you did him great wrong to doubt of it ; yet for all this , it is too plain , that there are very few , that do indeed love him , and this will soon be proved to you by examining a little , what are the common effects of love , which we bear to men ▪ like our selves , and then trying , whether we can shew any such fruits of our love to god. . of that sort there are divers , but for shortness i will name but two . the first is a desire of pleasing , the second a desire of enjoying . these are constantly the fruits of love . for the first 't is known by all , that he that loves any person , is very desirous to approve himself to him ▪ to do whatsoever he thinks will be pleasing to him ; and according to the degree of love , so is this desire more ▪ or less ; where we love earnestly , we are very earnest , and careful to please . now if we have indeed that love to god we pretend to , it will bring forth this fruit , we shall be careful to please him in all things . therefore as you judg of the tree by its fruits , so may you judg of your love of god , by this fruit of it , nay indeed this is th● way of tryal , which christ himself hath give● us , jo. . . if ye love me keep my comandments ; and s. john tell us , ep. . . that this is the love of god , that we walk after his commandments , and where this one proof is wanting , it will be impossible to testifie● our love to god. . but it must yet be farther considered that this love of god must not be in a low or weak degree , for besides that the motives to it , his excellency , and his kindness are in the highest ; the same commandment which bids us love god , bids us love him with all our heart , and with all our strength ; that is , as much as is possible for us , and above any t●ing else ▪ and therefore to the fulfilling of this commandment , it is necessary , we love him in that degree ; and if we do so , then certainly we shall have not only some slight , and faint endeavours of pleasing , but such as are most diligent , and earnest , such as will put us upon the most painful and costly duties , make us willing to forsake our own ease , goods , friends , yea life it self , when we cannot keep them without disobeying god. . now examine thy self by this : hast thou this fruit of love to shew ? dost thou make it thy constant and greatest care to keep gods commandments ? to obey him in all things ? earnestly labouring to please him to the utmost of thy power , even to the forsaking of what is dearest to thee in this world ? if thou dost , thou maist then truly say thou lovest god. but on the contrary , if thou willfully continuest in the breach of many , nay but of any one command of his , never deceive thy self , for the love of god abides not in thee . this will be made plain to you , if you consider what the scripture saith of such , as , that they are enemies to god by their wicked works , col. . . that the carnal minde ( and such is every one that continues wilfully in sin ) is enmity to god , rom. . . that he that sins wilfully , tramples under foot the son of god , and doth despite unto the spirit of grace , heb. . and many the like . and therefore unless you can think enmity , and trampling , and despite to be fruits of love , you must not believe you love god , whilest you go on in any wilful disobedience to him . . a second fruit of love , i told you , was desire of injoying . this is constantly to be seen in our love to another . if you have a friend , whom you intirely love , you desire his conversation , wish to be alwayes in his company ; and thus will it also be in our love to god , if that was as great , and hearty , as this . . there is a twofold enjoying of god , the one imperfect in this life , the other more perfect , and complete , in the life to come ; that in this life is that conversation , as i may call it , which we have with god in his ordinances , in praying , and meditating , in hearing his word , in receiving the sacrament , which are all intended for this purpose , to bring us into an intimacy , and familiarity with god , by speaking to him , and hearing him speak to us . . now if we do indeed love god , we shall certainly hugely value , and desire these wayes of conversing with him , it being all that we can have in this life ; it will make us with david , esteem one day in gods courts better then a thousand , psal. . . we shall be glad to have these opportunities of approaching to him , as often as is possible , and be careful to use them diligently ; to that end of uniting us still more to him , yea we shall come to these spiritual exercises with the same cheerfulness , we would go to our dearest friend . and if indeed we doe thus , it is a good proofe of our love . . but i fear there are not many have this to shew for it , as appears by the common backwardness ; and unwillingness of men to come to these ; and their negligence , and heartlesness , when they are at them ; and can we think that god will ever own us for lovers of him , whilst we have such dislikes to his company , that we will never come into it , but when we are drag'd by fear , or shame of men or some such worldly motive ; it is sure you would not think that man loved you , whom you perceived to shun your company , and to be loath to come in your sight . and therefore be not so unreasonable as to say you love god , when yet you desire to keep as far from him as you can . . but besides this , there is another injoyment of god , which is more perfect , and complete , and that is our perpetual injoying of him in heaven , where we shall be for ever united to him ; and injoy him not now and then only , for short spaces of time , as we do here , but continually without interruption , or breaking off . and certainly if we have that degree of love to god we ought , this cannot but ●e most earnestly desired by us so much , that we shall think no labour too great to compass it . the seven years that jacob served for rachel , gen. . . seemed to him but a few dayes for the love that he had to her : and surely if we have love to god , we shall not think the service of our whole lives too dear a price for this full injoyment of him , nor esteem all the injoyments of the world , worth the looking on , in comparison thereof . . if we can truly tell our selves we do thus long for this injoyment of god we may believe we love him . but i fear again , there are but few that can thus approve their love . for if we look into mens lives , we shall see they are not generally so fond of this injoyment , as to be at any pains to purchase it . and not only so , but it is to be doubted , there are many , who if it were put to their choice , whether they would live here alwayes , to enjoy the profit and pleasure of the world , or go to heaven to enjoy god , would , like the children of g●d and reuben , set up their rest on this side jordan , num. . and never desire that heavenly canaan , so close do their affections cleave to things below , which shews cleerly they have not made god their treasure , fo● then according to our saviours rule , mat. . . their heart would be with him . nay , further yet ; it is too plain , that many of us set so little value on this injoying of god , that we prefer the vilest and basest sins before him , and chuse to injoy them , though by it we utterly lose our parts in him , which is the case of every man that continues willfully in those sins . . and now i fear , according to these rules of trial , many that profess to love god will be found not to do so . i conclude al with the words of s. john , ep. . . which though spoken of the love of our brethren , is very fitly appliable to this love of god , let us not love in word , neither in tongue , but in deed and in truth . . a fourth duty to god is fear ; this arises from the consideration both of his justice and his power ; his justice is such that he will not clear the wicked , & his power , such that he is able to inflict the sorest punishments upon them ; & that this is a reasonable cause of fear , christ himself tells us , mat. . . fear him which is able to destroy both body and soul in hell . many other places of scripture there are , which commend to us this duty , as psal. . . serve the lord with fear : psal. . . fear the lord yea that be his saints : pro. . . the fear of the lord is the beginning of wisdom , and divers the like ; and indeed all the threatnings of wrath against sinners , which we meet with in the scripture , are only to this end , to work this fear in our hearts . . now this fear is nothing else , but such an awful regard of god , as may keep us from offending him . this the wise man tells us , prov. . . the fear of the lord is to depart f●om evil : so that none can be said truly to fear god , that is not thereby withheld from sin ; & this is but answerable to that common fear we have towards man , whoever we know may hurt us , we wil beware of provoking , & therefore if we be not as wary of displeasing god , it is plain we fear men , more then we do him . . how great a madness this is , thus to fear men above god , will soon appear , if we compare what man can do to us , with that which god can . and first , it is sure , it is not in the power of man ( i might say divels , too ) to do us any hurt , unless god permit and suffer them to do it : so that if we do but keep him our friend , we may say with the psalmist , the lord is on my side , i fear not what man can do unto me . for let their malice be never so great , he can restrain , and keep them from hurting us , nay , he can change their minds towards us , according to that of the wise man , pro. . . when a mans wayes please the lord , he maketh even his enemies to be at peace with him . a notable example of this we have in jacob , gen. . who whem his brother esau was coming against him as an enemy , god wonderfully turned his heart , so that he met him with all the expressions , of brotherly kindness , as you may read in the next chapter . . but secondly , suppose men were left at liberty to do thee what mischief they could ; alas , their power goes but a little way , they may perhaps rob thee of thy goods , it may be they may take away thy liberty , or thy credit , or perchance thy life too ; but that thou knowest is the utmost they can do . but now god can do all this when he pleases , and that which is infinitely more , his vengeance reaches even beyond death it self , to this eternal misery both of body and soul in hell ; in comparison of which death is so considerable , that we are notto look upon it with any dread . fear not them that kill the body , and after that have no more that they can do , saith christ , luk. . . and then immediately adds , but i will forewarn you whom ye shall fear , fear him which after he hath killed , hath power to cast into hell , yea , i say unto you fear him . in which words the comparison is set between that greatest ill we can suffer from man , the loss of life , and those sadder evils god can inflicton us ; and the latter are found to be the only dreadful things , and therefore god only to be feared . . but there is yet one thing farther considerable in this matter , which is this , it is possible we may transgress against men , and they not know it , i may perhaps steal my neighbours goods , or defile his wife , and keep it so close that he shall not suspect me , and so never bring me to punishment for it ; but this we cannot do with god , he knows all things even the most secret thoughts of our hearts , and therefore though we commit a sin never so closely , he is sure to fit us , and will as surely if we do not timely repent , punish us eternally for it . . and now surely it cannot but be confest , that it is much safer displeasing men , then god ; yet alas our practice is as if we believed the direct contrary , there being nothing more ordinary with us , then for the avoiding of some present danger we fear from men , to rush our selves upon the indignation of god. and thus it is with us , when either to save our estates , or credits , or our very lives , we commit any sin , for that is plainly the chusing to provoke god , rather then man. . but god knows this case of the fear of men is not the only one wherein we venture to displease him , for we commit many sins , to which we have none of this temptation , nor indeed any other ; as for instance , that of common swearing , to which there is nothing either of pleasure , or profit to invite us . nay , many times , we , who so fear the mischiefs that other men may do to us , that we are ready to buy them off with the greatest sins , do our selves bring all those very mischiefs upon us , by sins of our own chusing . thus the careless prodigal robs himself of his estate , the deceitful & dishonest man , or any that lives in open notorious sin , deprives himself of his credit , and the drunkard , & glutton brings diseases on himself , to the shortning his life : and can we think we do at al fear god when that fear hath so little power over us , that though it be backt with the many present mischiefs , that attend one sin , it is not able to keep us from them ? surely such men are so far from fearing god , that they rather seem to defie him , resolve to provoke him , whatsoever it cost them , either in this world or the next . yet so unreasonably partial are we to our selves that even such as these wil pretend to this fear : you may examine multitudes of the most gross scandalous sinners , before you shall meet with one that will acknowledg he fears not god. it is stran●e it should be possible for men thus to cheat themselves , but however it is certain , we cannot deceive god , he will not be mock● ; and therefore if we will not now so fear as to avoid sin , we shall one day fear , when it will be too late to avoid punishment . . a fifth duty to god is , that of trusting in him , that is , depending and resting on him : and that is first in all dangers , secondly in all wants . we are to rest on him in all our dangers both spiritual and temporal . of the first sort are all those temptations , by which we are in danger to be drawn to sin . and in this respect he hath promised that if we resist the divel he shall flie from us , iam. . therefore our duty is first to pray earnestly for gods grace to enable us to overcome the temptation , and secondly , to set our selves manfully to combat● with it , not yielding or giving consent to it in the least degree ; and whilst we do thus , we are confidently to rest upon god , that his grace will be sufficient for us , that he will either remove the temptation , or strengthen us to withstand it . . secondly , in all outward and temporal dangers , we are to rest upon him , as knowing that he is able to deliver us , and that he will do so , if he see it best for us , & if we be such to whom he hath promised his protection , that is , such as truly fear him . to this purpose we have many promises in scripture , ps. . . the angel of the lord tarrieth round about them that fear him , and delivereth them ; & ps. . . the lord delivereth the souls of his saints , and all that put their trust in him shall not be destitute ; and divers the like . and also we have many examples , as that of the three children in the furnace , dan. . that of daniel in the lions den , dan. . and many others , all which serve to teach us this one lesson , that if we go on conscionably in performing our duty , we need not be dismayd for any thing that can befall us , for the god whom we serve , is able to deliver us . . therefore in all dangers , we are first humbly to pray for his aid , and then to rest our selves cheerfully on him ; assuring our selves that he will give such an issue as shall be most for our good . but above all things , we must be sure to fix our dependance wholly on him , and not to relie on the creatures for help , much less must we seek to deliver our selves by any unlawful means ; that is by the committing of any sin , for that is like saul , sam. . . to go to the witch , that is , to the divel for help ; such courses do commonly deceive our hopes at the present , and in stead of delivering us out of our streights , plunge us in greater , and those much mroe uncomfortable ones , because then we want that which is the only support , gods favour and aid which we certainly forfeit when we thus seek to rescue our selves by any sinful means . but supposing we could by such a way certainly free our selves from the present danger , yet alas we are far from having gain●d safety by it , we have only removed the danger from that which was less considerable , and brought it upon the most precious part of us , our soules ; like an unskilful physician , that to remove a pain from the finger , strikes it to the heart ; we are therefore grosly mistaken , when we think we have played the good husbands , in saving our liberties , or estates , or lives themselves by a sin ; we have not saved them but madly over-bought them , layed out our very souls on them ; and christ tells us how little we shall gain by such bargains , mat. . . what is a man profited if he shall gain the whole world , and lose his own soul. let us therefore resolve never to value any thing we can possess in this world at so high a rate , as to keep it at the price of the least sin , but when ever things are driven to such an issue , that we must either part with some , perhaps all our worldly possessions , nay life it self or else commit a sin , let us then remember that this is the season for us to perform that great and excellent duty , of taking up the cross which we can never so properly do , as in this case ; for our bearing of that which we have no possible way of avoiding , can at most be said to be but the carrying of the cross , but then only can we be said to take it up , when having a means of escaping it by a sin , we rather chuse to endure the cross then commit the sin , for then it is not layed on us by any unavoidable necessity , but we willingly chuse it ; and this is highly acceptable with god , yet withall so strictly required by him , that if we fail of performing it ▪ when we are put to the tryal , we are not to be accounted followers of christ , for so himself hath expresly told us , mat. . . if any man come after me , let him deny himself , and take up his cross and follow me ; and so again , mar. . . it were therefore a good point of spiritual wisdom for us ▪ sometimes by some lower degrees of self-denyal , to fit our selves for this greater , when we shall be called to it ; we know he that expects to run a race will before-hand be often breathing himself , that he may not be foiled when he comes to run for the prize ; in like manner 't wil be fit for us , somtimes to abridg our selves somewhat of our lawful pleasure , or ease , or profit , sothat we may get such a mastery over our selves , as to be able to renounce al , when our ●bedience to god requires it . . and as we are thus to trust on god for d●liverance from danger , so are we likewise for supply of our wants ; and those again are either spiritual or temporal : our spiritual want is that of his grace to inable us to serve him without which we can do nothing ; and for this we are to depend on him , provided , we neglect not the means , which are prayer , and a careful using of what he hath already bestowed on us : for then we have his promise for it , he will give the holy spirit to them that ask it , luke . . and unto him that hath shall be given , mat. , . that is , to him that hath made a good use of that grace he hath already , god will give more . we are not therefore to affright our selves with the difficulty of those things god requires of us , but remember he commands nothing , which he will not enable us to perform , if we be not wanting to our selves . and therefore let us sincerely do our parts , and confidently assure our selves , god will not fail of his . . but we have likewise temporal and bodily wants , and for the supply of them we are likewise to relie on him . and for this also we want not promises , supposing us to be of the number of them to whom they are made , that is , gods faithful servants . they that fear the lord lack nothing , psal. . , & v. . they that seek the lord shall want no manner of thing that is good : again , psa. . , . behold the eye of the lord is upon them that fear him , upon them that hope in his mercy , to deliver their souls from death , and to feed them in time of famine . examples also we have of this , as we may see in the case of eliah , and the poor widdow , kings . and many others . . we are therefore to look up to him for the provision of all things necessary for us , according to that of the psalmist , the eyes of all wait upon thee , o lord , and thou givest them meat in due season . and our saviour hath taught us to pray for our daily-bread ; thereby teaching us , that we are to live in continual dependance upon god for it . yet i mean not by this , that we should so expect it from god , as to give up our selves to idleness and expect to ●e fed by miracle . no , our honest industry , and labour is the means by which god ordinarily gives us the necessaries of this life , and therefore we must by no means neglect that . he that will not labour , let him not eat , sayes the apostle , thes. . . and we may believe god will pronounce the same sentence , and suffer the slothful person to want even necessary food . but when we have faithfully used our own endeavour , then we must also look up to god for his blessing on it , without which it can never prosper to us . and having done thus , we may comfortably rest our selves on his providence for such a measure of these outward things , as he sees fittest for us . . but if our condition be such , that we are not able to labour , and have no other means of bringing in the necessaries of life to our selves , yet even then we are cherfully to rest upon god , believing that he who feeds the ravens , will by some means or other , though we know not what , provide for us , so long as he pleases we shall continue in this world , and never in any case torment our selves with carking , and distrustful thoughts , but as the ap●stle , pet. . . cast all our care on him who careth for us . . this is earnestly prest by our saviour , mat. . where he abundantly shews the folly of this sin of distrust . the place is a most excellent one , and therefore i shall set it down at large , ver therefore i say unto you , take no thought for your life , what you shall eat , or what you shall drink ; neither for your body , what you shall put on , is not the life more then meat , and the body then rayment ? behold the fowles of the air , for they sow not neither do they reap nor gather into barnes , yet our heavenly father feedeth them . are ye not , much better then they ? which of you by taking thought can add one cubit to his stature ? and why take ye thought for rayment ? consider the lilies , of the field how they grow , they toil not , neither do they spin , and yet i say unto you , that even solomon in all his glory was not arayed like one of these . wherefore if god so clothe the grass of the field , which to day is , and to morrow is cast into the oven , shall he not much more clothe you , o ye of little faith ? therefore take no thought , saying , what shall we eat , or what shall we drink , or where with all shall we be clothed . ( for after all these things do the gentiles seck ) for your heavenly father knoweth that ye have need of all these things ? but seek ye first the kingdom of god and his righteousness , and then all these things shall be added unto you : take therefore no thought for the morrow , for the morrow shall take thought for the things of it self , sufficient unto the day is the evil thereof : i might add many other texts to this purpose but this is so full , and convincing , that i suppose it needless . . all therefore that i shall say more concerning this duty is to put you in mind of the great benefits of it ; as first , that by this trusting upon god , you engage and hind him to provide for you . men , you know , think themselves highly concern'd not to fail those that depend and trust upon them : and certainly god doth so much more . but then secondly , there is a great deal of ease , and quiet in the practice of this duty ; it delivers us from all those carkings , and immoderate cares which disquiet our minds , break our sleep , and grieves even our very heart . i doubt not but those that have felt them , need not be told they are uneasie . but then methinks that uneasiness should make us forward to imbrace the means for the removing of them , and so we see it too often doth , in unlawful ones ; men will cheat , and steal , and lie and do any thing to deliver themselves from the fear of want . but alas , they commonly prove but deceitful remedies : they bring gods curse on us , and so are more likely to betray us to want , then to keep us from it . but if you desire a certain and unfailing cure for cares , take this of relying upon god. . for what should cause that man to fear want , that knows he hath one that cares for him , who is al-sufficient , and will not suffer him to want what is fit for him . if a poor man had but a faithful promise fro● a wealthy person , that he would never suffer him to want , it is sure he would be highly cheered with it , and would not then think fit to be as carking as he was before , and yet a mans promise may fail us , he may either grow poor , and not be able , or he may prove false , and not be willing to make good his word . but we know god is subject neither to impoverishing nor deceit . and therefore how vile an injury do we offer to him , if we dare not trust as much upon his promise , as we would on that of a man , yea and how great a mischief do we do our selves by loading our minds with a multitude of vexatious , and tormenting cares , when we may so securely cast our burden upon god. i conclude this in the words of the apostle , phil. . . be careful for nothing , but in every thing by prayer , and supplication , with thanksgiving ; let your requests be made known unto god. partition ii. of humility of submission to gods wil , in respect of obe●ience of patience in all sorts of sufferings ; and of honour ●ue to god in several wayes in his house , possessions , his day , word , sacraments , &c. § . a sixth duty to god is humility , that is , such a sense of our own meanness , and his excellency , as may work in us a lowly and unfeigned submission to him ; this submission is twofold , first to his will , secondly to his wisdom . . the submission to his will is also of two sorts , the submission either of obedience , or patience . that of obedience , is our ready yielding our selves up to do his will , so that when god hath by his command made known to 〈◊〉 what his pleasure is , cheerfully , and readily to set about it . to enable us to this , humility is exceeding necessary , for a proud person is of all others the unaptest to obey , and we see men never pay an obedience but where they acknowledg the person commanding to be some way above them . and so it is here , if we be not throughly perswaded , that god is infinitely above us , that we are vileness , and nothing in comparison of him , we shall never pay our due obedience . . therefore if ever you mean to obey intirely ( as you must if ever you mean to be saved ) get your hearts possest with the sense of that great unspeakable distance that is between god and you . consider him as he is a god of infinite majestly , and glory , and we poor worms of the earth ; he infinite in power , able to do all things ; and we able to do nothing , not so much as to make one hair white or black , as our saviour speaks , mat. . . he of infinite purity and holiness , and we polluted and defiled , wallowing in all kind of sins , and uncleanness ; he unchangeable and constant , and we subject to change and alteration every minuts of our lives . he eternal and immortal , and we frail mortals , that when ever he taketh away our breath we die ; and are turned again to our dust , psal. . . consider all this , i say , and you cannot but acknowledg a wide difference betwixt god and man , and therefore may well cry out with job , after he had approach't so near to god , as to discern somwhat of his excellency , iob . . now mine eyes seeth thee , wherefore i abhor my self and repent in dust and ashes . . and even when this humility hath brought us to obedience , it is not then to be cast off , as if we had no farther use of it ; for there is still great use , nay necessity of it , to keep us from any high conceits of our performances , which if we once entertain , it will blast the best of them , and make them utterly unacceptable to god ; like the strictness of the pharisee , which when once he came to boast of , the publican was preferred before him , luke . the best of our works are so full of infirmity and pollution ; that if we compare them with that perfection , and purity , which is in god , we may truly say with the prophet , all our righteousnesses are as filthy rags , isaiah . . and therefore to pride our selves in them , is the same madness , that it would be in a begger , to brag of his apparel when it is nothing but vile rags , and tatters . our saviours precept in this matter must alwayes be remembred , lnke . . when you have done all those things which are commanded you , say , we are unprofitable servants ; if when we have done all , we must give our selves no better a title , what are we then to esteem our selves , that are so far from doing any considerable part , of what we are commanded ? surely that worser name of slothful and wicked servant , mat. . . we have no reason to think too bad for us . . a second sort of submission to his will , is that of patience , this stands in suffering his will , as that of obedience did in acting it , and is nothing else , but a willing and quiet yielding to whatever afflictions it pleases god to lay upon us . this the formentioned humility will make easie to us ; for when our hearts are throughly possest with that reverence and esteem of god , it will be impossible for us to grudg or murmure at what ever he does . we see an instance of it in old elie. sam. . who after he had heard the sad threatnings of god against him , of the destruction of his family , the loss of the priesthood , the cutting off both his sons in one day , which were all of them afflictions of the heaviest kind , yet this one consideration , that it was the lord inabled him calmly and quietly to yield to them ; saying , let him do what seemeth him good , ver . . the same effect it had on david , in his sufferings , psal. . . i was dumb , i opened not my mouth , because thou didst it : god doing it silenced all murmurings and grumblings in him . and so must it do in us , in all our afflictions , if we will indeed approve our humility to god. . for surely you will not think that child hath due humility to his parent or that servant to his master , that when they are corrected , shall flie in the father or masters face . but thus do we when ever we grudg and repine at that which god layes upon us . but besides the want of humility in our so doing , there is also a great want of justice in it ; for god hath as we are his creatures , a right to do with us what he will , and therefore for us to resist that right of his , is the highest injustice , that can be ; nay farther , it is also the greatest folly in the world , for it is only our good that god aims at in afflicting us ; that heavenly father is not like our earthly ones , who sometime correct their children , only to satisfie their own angry humour , not to do them good . but this is subject to no such frailties , he doth not afflict willingly , nor grieve the children of men , lam. . . they are our sins , which do not only give him just cause , but even force , and necessitate him to punish us . he carries to us the bowels and affections of the tenderest father ; now when a father sees , his child stubborn , and rebellious , and running on in a course that will certainly undo him , what greater act of fatherly kindness can he do then chasten and correct him , to see if by that means he may amend him ; nay indeed he could not be said to have true kindness to him , if he should not . and thus it is with god when he sees us run on in sin , either be must leave off to love us , and so leave us to our selves , to take our own course ; and that is the heaviest curse that can befal any man ; or else if he continue to love us , he must correct and punish us , to bring us to amendment . therefore when ever he strikes , we are in all reason , not only patiently to lie under his rod , but ( as i may say ) kiss it also ; that is , be very thankful to him , that he is pleased , not to give us over to our own hearts lusts , psal. . . but still continue his care of us , sends afflictions , as so many messengers to call us home to himself . you see then how gross a folly it is to murmure at those stripes , which are meant so graciously ; it is like that of a froward patient , which reproaches and reviles the physician that comes to cure him , and if such a one be left to die of his disease , every one knows whom he is to thank for it . . but it is not only quietness , no nor thankfulness neither under afflictions , that is the full of our duty in this matter ; we must have fruitfulness also , or all the rest will stand us in no stead . by fruitfulness i mean the bringing forth that , which the afflictions were sent to work in us , viz. the amendment of our lives . to which purpose in time of affliction it is very necessary for us to call our selves to an account , to examine our hearts and lives , and search diligently , what sins lie upon us , which have provoked god thus to smite us , and whatsoever we find our selves guilty of , humbly to confess to god , and immediately to forsake for the rest of our time . . all i shall add concerning this duty of patience , is , that we are as much bound to it in one sort of sufferings , as another , whether our suffering be so immediately from gods hand , that no creature hath any thing to do in it , as sickness , or the like ; or whether it be such , wherein men are the instruments of afflicting us . for it is most sure , when any man doth us hurt , he could not do it , without gods permission , and sufferance , and god , may as well make them the instruments of punishing us , as do it more directly by himself ; and it is but a counterfeit patience , that pretends to submit to god , and yet can bear nothing from men ; we see holy iob , who is set forth to us as a pattern of true patience , made no such difference in his afflictions , he took the loss of his cattel , which the chaldeans and sabeans rob'd him of , with the very same meekness , with which he did that , which was consumed by fire from heaven . when therefore we suffer any thing from men , be it never so unjustly in respect of them , we are yet to confess it most just in respect of god , and therefore in stead of looking upon them with rage , and revenge , as the common custom of the world is , we are to look up to god , acknowledg his justice in the affliction , begging his pardon most earnestly for those sins , which have provoked him to send it , and patiently and thankfully bear it , till he shall see fit to remove it ; still saying with job , blessed be the name of the lord . but i told you , humility contained in it a submission not only to his will , but also to his wisdom ; that is , to acknowledg him infinitely wise , and therefore that whatever he doth , is best and fittest to be done . and this we are to confess both in his commands , and in his disposing , and ordering of things : first , whatsoever he commands us , either to believe or do , we are to submit to his wisdom in both , to believe whatever he bids us believe , how impossible soever it seem to our shallow understandings , and to do whatever he commands us to do , how contrary soever it be to our fleshly reason , or humour ; and in both to conclude that his commands are most fit and reasonable however they appear to us . . secondly , we are to submit to his wisdom in respect of his disposal and ordering of things , to acknowledg he disposes all things most wisely , and that not only in what concerns the world in general , but also in what concerns every one of us in particular , so that what condition soever he puts us in , we are to assure our selves , it is that , which is best for us , since he chuses it for us , who cannot erre . and therefore never to have impatient desires of any thing in this world ; but to leave it to god to fit us with such an estate and condition , as he sees best for us , and there let us quietly and contentedly rest , yea though it be such , as of all others we should least have wisht for our selves . and this surely cannot but appear very reasonable to any , that hath humility ; for that having taught him , that god is infinitely wise , and he very f●olish , he can never doubt , but that it is much more for his good that god should chuse for him , then he for himself , even as it is much more for the childs good , to have the parent chuse for it , then to be left to those silly choices it would make for its self . for how many times would it cut and burn , and mischief it self , if it might have every thing it desires ? and such children are we , we many times eagerly desire those things , which would undoe us , if we had them . thus many times we wish for wealth and honour and beauty , and the like , when if we had them , they would only prove snares to us , we should be drawn into sin by them . and this god who knows all things sees , though we do not , and therefore often denies us those things , which he sees will tend to our mischief , and it is his abundant mercie , that he doth so . let us therefore when ever we be disappointed of any of our aimes and wishes , not only patiently but joyfully submit to it , as knowing that it is certainly best for us , it being chosen by the unerring wisdom of our heavenly father . . a seventh duty to god is honour ; that is , the paying him such a reverence and respect as belong to so great a majestie . and this is either inward or outward . the inward is the exalting him in our hearts , having alwayes the highest and most excellent esteem of him . the outward is the manifesting and shewing forth that inward , and that is the first general in the whole course of our lives , the living like men that do indeed carry that high esteem of god. now you know if we bear any special reverence but to a man , we will be careful not to do any foul or base thing in his presence , and so if we do indeed honour god , we shall abhor to do any unworthy thing in his sight . but god sees all things , and therefore there is no way to shun the doing it in his sight , if we do it at all ; therefore if we do thus reverence him , we must never at any time do any sinful thing . . but besides this general way of honouring god , there are many parti●ular acts , by which we may honour him , and those acts are divers according to the several particulars , about which they are exercised . for we are to pay this honour not only immediately to himself , but also by a due estimation , and account of all those things , that neerly relate or belong to him . those are especially six , first his house . secondly his revenue or incom , ( as i may say ) thirdly his day , fourthly his word , fifthly his sacraments , and sixthly his name ; and every one of these is to have some degree of our reverence and esteem . . first his house , that is , the church , which being the place set apart for his publick worship , we are to look on it , though not as holy in respect of its self , yet in respect of its use , and therefore must not prophane it by imploying it to uses of our own . this christ hath taught us by that act of his , mat. . . in driving the buyers and sellers out of the temple , saying , my house shall be called the house of prayer : and again , jo. . . make not my fathers house of a house merchandice : by which it is clear , churches are to be used only for the services of god , and we are to make that the only end of our coming thither , and not to come to church , as to a market , to make bargains , or dispatch businesses with our neighbours , as is too common among many . but when ever thou enterest the church , remember that it is the house of god , a place where he is in an especial manner present , and therefore take the counsel of the wise man , eccles. . . and keep thy foot when thou goest into the house of god ; that is , behave thy self with that godly awe and reverence , which belongs to that great majestie , thou art before . remember that thy business there is to converse with god , and therefore shut out all thoughts of the world , even of thy most lawful business , which though they be allowable , at another time , are here sinful . how fearful a guilt is it then to entertain any such thoughts , as are in themselves wicked ? it is like the treason of judas , who pretended indeed to come to kiss his master , bu● brought with him a band of souldiers to apprehend him . mat. . we make shew in our coming to church , of serving and worshipping god , but we bring with us a train of his enemies , to provoke and despite him . this is a wickedness that may out●ie the profaneness of these dayes , in turn●ng churches into stables ; for sinful and ●olluted thoughts are much the worst sort of ●beasts . . the second thing to which respect belongs , is his revenue or income ; that is , whatsoever is his peculiar possessions , set apart for the maintenance of those that attend his service ; those were the priests in time of the law , and ministers of the gospel now with us . and what ever is thus set apart we must look on with such respect as not to dare to turn it to any other use . of this sort some are the free-will-offerings of men , who have sometimes of their own accord given some of their goods or lands to this holy use ; and whatsoever is so given , can neither by the person that gave it , nor any other be taken away without great that sin of sacriledg . . but besides these , there was among the jews , and hath alwayes been in all christian nations , something allotted by the law of the nation , for the support and maintenance of those that attend the service of god. and it is but just and necessary it should be so , that those who by undertaking that calling are taken off from the wayes of gaining a livelyhood in the world , should be provided for by them , whose souls they watch over . and therefore it is most reasonable , which the apostle urges in this matter , cor. . . if we have sown unto you spiritual things , is it a great thing if we shal reap your carnal things ? that is , the most unreasonable for men to grudg the bestowing a few carnal things , the outward necessaries of this temporal life on them , from whom they receive spiritual things , even instruction and assistance towards the obtaining an eternal life . . now whatsoever is thus appointed for this use , may by no means be imployed to any other . and therefore those tithes which are here by law allotted for the maintenance of the ministry , must by no means be kept back , nor any tricks or shifts used to avoid the payment either in whole or in part . for first it is certain , that it is as truly theft as any other robbery can be , ministers having right to their tithes by the same law , which gives any other man right to his estate . but then secondly , it is another manner of robbery , then we think of , it is a robbing of god , whose service they were given to maintain , and that you may not doubt the truth of this , it is no more then god himself hath said of it , mal. . . will a man rob god ? yet ye have robbed me ; yet ye say , wherein have we robbed thee ? in tithes and offerings here it is most plain , that in gods account the withholding tithes is a robbing of him . and if you please , you may in the next verse see , what the gains of this robbery amounts to , yea are cursed with a curse . a curse is all is gotten by it , and common experience shews us , that gods vengeance doth in a remarkable manner pursue this sin of sacriledg , whether it be that of withholding tithes , or the other of seizing on those possessions , which have been voluntarily consecrated to god. men think to inrich themselves by it ; but it usually proves directly contrary ; this unlawful gain becomes such a canker in the estate , as often eates out even that we had a just title too . and therefore if you love ( i will not say your souls , but ) your estates , preserve them from that danger by a strict care never to meddle with anything set a part for god. . a third thing , wherein we are to express our reverence to god , is the hallowing of the times , set apart for his service . he who hath given all our time , requires some part of it to be paid back again , as a rent or tribute of the whole . thus the jews kept holy the seventh day : and we christians the sunday , or lords day , the jews were in their sabbath especially to remember the creation of the world , and we in ours , the resurrection of christ by which a way is made for us into that better world we expect hereafter . now this day thus set a part , is to be imployed in the worship and service of god , and that first more solemnly and publickly in the congregation , from which no man must then absent himself without a just cause : and secondly , privatly at home ; in praying with , and instructing our families , or else in the yet more private duties of the closet , a mans own private prayers , reading meditating , and the like . and that we may be at leisure for these a rest from all our worldly business is commanded ; therefore let no man think that a bare rest from labour is all that is required of him on the lords day , but the time which he saves from the works of his calling , he is to lay out on those spiritual duties . for the lords day was never ordained to give us a pretence for idleness , but only to change our imployment from worldly , to heavenly ; much lesse was it meant , that by our rest from our callings , we should have more time free to bestow upon our sins , as too many do , who are more constant on that day at the alehouse , then the church . but this rest was commanded , first to shadow out to us that rest from sin which we are bound to all the dayes of our lives . and secondly to take us off from our worldly business , and to give us time to attend the service of god , and the need of our souls . . and surely if we rightly consider it , it is a very great benefit to us that there is such a set time , thus weekly returning for that purpose . we are very intent , and busy upon the world , and if there were not some such time appointed to our hands , it is to be doubted , we should hardly allot any our selves : and then what a starved condition must these poor soules of ours be in , that shall never be afforded a meal , whereas now there is a constant diet provided for them , every sunday , if we will conscionably imploy it , may be a festival day to them ; may bring them in such spiritual food , as may nourish them to eternal life . we are not to look on this day with grudging , like those in amos . . who ask , when will the sabbath be gone , that we may set forth wheat ? as if that time were utterly lost , which were taken from our worldly business . but we are to consider it , as the gainfullest , as t●e joyfullest day of the week , a day of harvest , wherein we are to lay up in store for the whole week , nay for our whole lives . . but besides this of the weekly lords day , there are other times , which the church hath set apart for the remembrance of some special mercies of god , such as the birth , and resurrectoon of christ , the descent of the holy ghost , and the like ; and these dayes we are to keep in that manner which the church hath ordered , to wit in the solemn worship of god , and in particular thanksgiving for that special blessing we then remember . and surely whoever is truely thankful for those rich mercies , cannot think it too much to set apart some few dayes in a year for that purpose . but then we are to look that our feasts be truly spiritual , by imploying the day thus holily , and not make it an occasion of intemperance and discords as too many do , who consider nothing in christmas and other good times , but the good cheers and jollity of them . for that is doing despight , in stead of honour to christ , who came to bring all purity and soberness in the world , and therefore must not have that coming of his remembred in any other manner . . other dayes there are also set a part in memory of the apostles , and other saints , wherein we are to give hearty thanks to god , for his graces in them , particularly that they were made instruments of revealing to us christ iesus , and the way of salvation , as you know the apostles were by their preaching throughout the world . and then farther , we are to meditate on those examples of holy life , they have given us , and stir up our selves to the imitation thereof . and whoever does uprightly set himself to make these uses of these several holy dayes , will have cause , by the benefit he shall find from them , to thank and not to blame the church for ordering them . . another sort of dayes there are , which we are likewise to observe , and those are dayes of fasting and humiliation ; and whatever of this kind the church injoynes , whether constantly at set times of the year , or upon any special and more sudden occasion , we are to observe in such a manner as she directs ; that is , not only in a bare abstaining from meat , which is only the bodies punishment , but in afflicting our soules , humbling them deeply before god , in a hearty confessing , and bewailing of our own , and the nations sins , in earnest prayers for gods pardon , and forgiveness , and for the turning away of those judgments , which those sins have called for , but above all , in turning our selves from our sins , loosing the bands of wickedness ; as isaiah speaks , chap. . . and exercising our selves in works of mercy , dealing our bread to the hungry , and the like , as it there followes . . fourthly , we are to express our reverence to god , by honouring his word ; and this we must certainly do , if we do indeed honour him ; there being no surer sign of our dispising any person , then the setting light , by what he sayes to us ; as on the contrary , if we value one every word he speaks will be of weight with us . now this word of god is expresly contained in the holy scriptures , the old and new testament , where he speaks to us , to shew us his will , and our duty . and therefore to this word of his we are to beare a wonderful respect , to look upon it , as the rules , by which we must frame all the actions of our life ; and to that end to study it much , to read in it as often as we can , if it may be never to let a day pass us , without reading , or hearing some part of it read . . but then that is not all : we must not only read , but we must mark what we read , we must diligently observe , what duties there are which god commands us to perform , what faults they are , which god there charges us not to commit , together with the rewards promised to the one , and the punishments threatned to the other . when we have thus marked , we must lay them up in our memory , not so loosely , and carelesly , that they shall presently drop out again ; but we must so fasten them there by often thinking , and meditating on them , that we may have them ready for our use . now that use is the directing of our lives ; and therefore whenever we are tempted to the committing of any evil , we are then to call to mind , this is the thing , which in such a scripture is forbidden by god , and all his vengeances threatned against it ; and so in like manner when any opportunity is offered us of doing good to remember , this is the duty , which i was exhorted to in such a scripture , and such glorious rewards promised to the doing of it : and by these considerations strengthen our selves for resisting of the evil and performance of the good . . but besides this of the written word , it hath pleased god to provide yet further for our instruction , by his ministers , whose office it is to teach us gods will , not by saying any thing contrary to the written word ; ( for whatsoever is so , can never be gods will ) but by explaining it , and making it easier to our understandings , and then applying it to our particular occasions , and exhorting , and stirring us up to the practice of it ; all which is the end , at which first their catechizing and then their preaching aimeth . and to this we are to bear also a due respect , by giving diligent heed thereto , not only being present at catechizings and sermons , and either sleep out the time , or think of somewhat else , but carefully marking what is said to us . and surely if we did but rightly consider , how much it concern us , we should conclude it very reasonable for us to do so . . for first as to that of catechizing , it is the laying the foundation upon which all christian practice must be built , for that is the teaching us our duty , without which it is impossible for us to perform it . and though it is true , that the sriptures are the fountains , from whence this knowledg of duty must be fetched , yet there are many who are not able to draw it from this fountain themselves , and therefore it is absolutely necessary it should be thus brought to them by others . this catechizing is generally look't on as a thing belonging only to the youth , and so indeed it ought , not because the oldest are not to learn , if they be ignorant , but because all children should be so instructed , that it should be impossible for them , to be ignorant when they come to years . and it neerly concerns every parent , as they will free themselve ; from the guilt of their childrens eternal undoing , that they be careful to see them instructed in all necessary things ; to which purpose it will be fit early to teach then some short catechism , of which sort none so fit as the church-catechism ; yet are they not to rest on these endeavours of their own ; but also to call in the ministers help , that he may build them up farther in christian knowledg . . but alas ! it is too sure , that parents , have very much neglected this duty , and by that means it is that such multitudes of men and women , that are called christians , know no more of christ , or any thing , that concerns their own soules , then the mearest heathen . . but although it were their parents fault , that they were not instructed , when they were young , yet it is now their own if they remain still ignorant ; and it is sure , it will be their own ruine and misery , if they willfully continue so . therefore whoever it be , of what age or condition soever , that is in this ignorant estate , or in any such degree of it , that he wants any part of necessary saving knowledg ; let him as he loves his soul , as ever he would escape eternal damnation , seek out for instruction , & let no fear of shame keep any from it ; for first it is certain the shame belongs only to the wilful continuing in ignorance , to which the desire of learning is directly contrary , and is so far from a shameful , that it is a most commendable thing , and will be sure to be so accounted by all wise and good men . but secondly , suppose some prophane , senseless people should deride it , yet sure that shame were in all reason to be undergon joyfully , rather then venture on that confusion of face , which will at the day of judgment befal those , who to avoidalittle false shame amongst men , have gone on in a wilful ignorance of their duty , which ignorance wil be so far from excusing any sins they shall commit , that it adds one great & heavy sin to all the rest , even the dispising that knowledg , which is offered to them . how hainous a sin that is , you may learn in the first chapter of the proverbs , where hating knowledg , ver . . is said to be the thing that draws down those sad vengeances forementioned , even gods forsaking men , laughing at their calamity , in stead of helping them : which is of all other conditions in the world , the most miserable , & surely they are madly desperat , that will run themselves into it . . as for those who have already this foundation laid , by the knowledg of the grounds of christian religon , there is yet for them a farther help provided , by preaching . and it is no more then needs , for god knows , those that understand their duty well enough , are too apt to forget it ; nay , sometimes by the violence of their own lusts to transgress it , even when they do remember it , and therefore it is very useful , we should often be put in mind of it , to prevent our forgetting , and also often exhorted and assisted , to withstand those lusts which draw us to those transgressions . and to these purposes preaching is intended ; first , to warn us , to be upon our guard against our spiritual enemy , and then to furnish us with weapons for the fight ; that is , such means and helps , as may best enable us to beat off temptations , and get the victory over them . . since therefore this is the end of preaching , we must not think we have done our duty , when we have heard a sermon , though never so attentively , but we must lay up in our hearts those instructions , and advices we there meet with & use them faithfully to that end of overcoming our sins . therefore when ever thou comest to the physician of thy soul , do as thou wouldst with the physician of thy body ; thou comest to him not only to hear him talk , and tell thee what will cure thee , but also to do according to his directions ; and if thou dost not so here , thou art as vain , as he that expects a bare receipt from his doctor shall cure him , though he never make use of it . nay , thou art much more vain and ridiculous , for that though it do him no good , will do him no harm● he shall be never the worse for having bin taught a medicine , though he use it not : but in these spiritual receipts , it is otherwise , if we use them not to our good , they will do us a great deal of harm , they will rise up in judgment against us , and make our condemnation so much the heavier . beware therefore not to bring that danger upon thy self , but when thou hast heard a sermon , consider with thy self what directions there were in it , for enabling thee to eschew evil , or to do good . and if there were any thing especially concern'd thine own bo●ome sin , lay that close to thy heart , and all the week after make it matter of medit●tion , think of it even whilst thou art at thy work , if thou wantest other time ; and not only think of it , but ●et to the practice of it , do what thou wert advised to , for the subduing sins and quickning grace in thee . finally look carefully to practice the counsel of the apostle , ia. . . be ye doers of the word not hearers only deceiving your own soules : to hope for good from the word , without doing of it , is , it seems , nothing but a deceiving our selves ; let us never therefore measure our godliness by the number of sermons which we hear , as if the hearing many were a certain mark of a good christian , but by the store of fruit we bring forth by them , without which all our hearing will serve but to bring us in that heavier portion of stripes , which belongs to him that knows his masters will and does it not , lu. . . but this reverence which is due to preaching we must not pay to all that is now a dayes called so , for god knows there are many false prophets gone out into the world , as the apostle speaks , jo. . and now , if ever , is that advice of his necessary , to trie the spirits whether they be of god : but what i have sayed , i mean only of the preaching of those , who first have a lawfull calling to the office , and secondly frame their doctrine according to the right rule , the written word of god. but if any man say he is not able to judg whether the doctrine be according to the word or no , let him at least try it by the common known rules of duty , which he doth understand , and if he find it a doctrine , giving men liberty to commit those things , which are by all acknowledged sins ; such as rebellion , injustice , unmercifulness , uncleanness , or the like he may conclude it is utterly contrary to god , and his word , and then abhorence , and not reverence belongs to it . . fifthly , we are to express our honouring of god , by receiving his sacraments , those are two , baptisme , and the supper of the lord. and this we are to do ; first , by our high esteem of them ; secondly , by our reverent usage of them ; we are first to prize them at a high rate , looking on them , as the instruments of bringing to us the greatest blessings we can receive . the first of them , baptisme that enters us into covenant with god , makes us members of christ , & so gives us right to all those precious benefits , that flow from him , to wit pardon of sins , sanctifying grace , and heaven it self , on condition we perform our parts of the covenant . and as for the lords supper , that is not only a signe and remembrance of christ , and his death ; but it is actually the giving christ , and all the fruits of his death to every worthy receiver , and therefore there is a most highest estimation , and value due to each of them . . and not only so ; but in the second place we must shew our r●●erence in our usage of them , and that first before , secondly at , and thirdly after the time of receiving them . it is true that the sacrament of baptisme being now administered to us , when we are infants , it is not to be expected of us , that we should in our own persons do any thing , either before or at the time of receiving it , those performances were strictly required of all persons , who were baptised , when they were of years . but for us , it suffices to give us right to baptisme , that we are born within the pale of the church , that is , of christian parents ; and all that is required at that time , is , what we can only perform by others , they in our stead promising that when we come to years , we will perform our parts of the covenant . but by how much the less we are then able to do , so much the greater bond lies on us , to perform those after-duties required of us , by which we are to supply the want of the former . . now if you would know what those duties are , look over those promises which your godfathers and godmothers then made in your name , and you may then learn them . i cannot give you them in a better form , then that of our churches catechisme which tells : that our godfathers and godmothers did promise , and vow three things in our names ; first , that we should forsake the divel and all his works , the pomps and vanities of this wicked world , and all the sinful lusts of the flesh : where by the divel is meant . first , the worshipping of all false gods , which is indeed but worshipping the divel : a sin which at the time of christs coming into the world , was very common ; most part of mankind then living in that vile idolatry . and therefore when baptisme was first ordained , it was but needful to make the forsaking of those false gods , a principal part of the vow . and though those false worships are now much rarer , yet there was one special part of them , which may be feared to be yet too common among us , and that is all sorts of un●leanness , which though we do not make ceremonies of our religion as the heathens did of theirs , yet the committing thereof is a most high provocation in gods eyes , such as drew him to destroy whole cities with fire and brimstone , as you may read , gen. . nay , the whole world with water , gen. . and will not fail to bring down judgments , and strange ones on any that continue therein ; and therefore the forsaking them well deserves to be look't on , as an especial part of this promise . besides this all dealing with the divel is here vowed against , whether it be by practising witcheraft our selves , or consulting with those that do upon any occasion whatever , as the recovery of our health , our goods or what ever else . for this is a degree of the former sin , it is the forsaking of the lord , and setting up the divel for our god , whilst we go to him in our needs for help . but we also renounce all the works of the divel , and those are either in general all those which the divel tempts us to , or else those particular kinds of sin , which have most of his image on them ; that is , those which he himself most practices , such are pride ( which brought him from being an angel of light to the accursed condition he is now in ) and lying ; he is , as our saviour saith , jo . . a liar , and the father of it ; and such also are malice and envy , especially killing , and destroying of others , for he was a murderer from the beginning . io . . but above all , there is nothing wherein we becom so like him , as in tempting & drawing others to sin ; which is his whole trade , and business , and if we make it any part of ours , we becom like that roaring lyon , that goes about seeking whom he may devour , pet. . . . the second thing we vow to forsake , is the pomps and vanities of this wicked world . by the pomps and vanities there are several things meant , some of them , such as were used by the heathens , in some unlawful sports of theirs , wherein we are not now so much concern'd , there being none of them remaining among us but besides that , there is meant all excess either in diet or sports , or apparel , when we keep not those due measures , which either by the general rules of sobriety , or the particular circumstances of our qualities and callings we are bound to . next , by the wicked world we may understand , first the wealth and greatness of the world , which though we do not so totally renounce , that it is unlawful for a christian to be either rich , or great , yet we thus far promise to forsake them , that we will not set our hearts upon them , nor ever either get , or keep them by the least unlawful means . secondly by the wicked world , we may understand the companies and customes of the world ; which so far as they are wicked , we here renounce ; that is , we promise never to be drawn by company to the commission of a sin , but rather to forsake the most delightful company , then be ensnared by it ; nor yet by custome , but rather venture the shame of being thought singular , ridiculous persons , walk as it were in a path by our selves , then put our selves into that broad way , that leads to destruction , by giving our selves over to any sinful custom , how common soever it be grown . if this part of our vow were but throughly considered , it would arme us against most of the temptations the world offers us , company and custome being the two special instruments by which it works on us . . a third thing we renounce is all the sinful lusts of the flesh : where the flesh is to be understood in that sense , wherein the scripture often uses it , for the fountain of all disordered affections . for though those unclean desires , which we ordinarily call the lusts of the flesh , are meant here , yet they are not the only things here contained , there being divers other things , which the scripture calls the works of the flesh ; i cannot better inform you of them , then by setting down that list s. paul gives of them , gal. . , , . now the works of th● fl●sh are manifest , which are these , adultry , fornication , uncleanness , lasciviousness , idolatry , witcheraft , hatred , variance , emulations , wra●h , strife , seditions , heresies , envyings , murders , drunkenness , revilings , and such like . this with those other discription● , you w●ll find scattered in several places of scripture will shew you , there are many things contained under this part of your vow , the forsaking all the sinful lusts of the flesh . . the secend thing our godfathers and godmothers promised for us , was that we should belive all the articles of the christian faith . these we have summed up together , in that which we call the apostles creed , which since we promise to believe , we are supposed also to promise to learn them , and that not only the words , but likewise the plain sense of them , for who can believe what he either never heard of , or knows not any thing of the means of it ? now by this believing is meant not only the consenting to the truth of them , but also the living like them that do believe ; as for example , our believing that god created us , should make us live in that subjection and obedience to him , which becomes creatures to their creator ; the believing that christ redeemed us , should make us yeild up our selves to him as his purchase , to be disposed wholy by him , and imployed only in his service . the believing a judgment to come , should give us care so to walk , that we may not be condemned in it . and our believing the life everlasting should make us diligent so to imploy our short moment of time here , that our everlasting life may be a life of joy , not of misery to us . in this manner from all the articles of the creed , we are to draw motives to confirm us in all christian practice ; to which end it is that our learning , and believing of them tends and therfore without it we are very far from making good this part of our vow , the believing all the articles of the christian faith . . the last part of our vow is , that we should keep gods holy will and commandments , and walk in the same all the dayes of our lives . where by of gods holy will and commandments , is meant our doing of all those things , which he hath made known to us to be his will we should perform ; wherein he hath given us his holy word to instruct us , and teach us , what it is that he requires of us , and now he expects that we should faithfully do it without favouring our selves in the breach of any one of his commands . and then in this entire obedience , we must walk all the days of our lives : that is , we must go on in a constant course of obeying god , not only fetch some few steps in his ways , but walk in them , and that not for some part of our time but all the dayes of our lives , never turn out of them , but go on constantly in them , as long as we live in this world . . having now thus briefly explained to you this vow made at your baptisme , all i shall add concerning it , is not only to remember you how neerly you are concern'd in the keeping it : and that first in respect of justice , secondly , in respect of advantage and benefit . that you are in justice bound to it , i need say no more , but that it is a promise , and you know justice requires of every man the keeping of his promise . but then this is of all other promises the most solemn and binding , for it is a vow ; that is , a promise made to god ; and therefore we are not only unjust , but forsworn , when ever we break any part of it . . but secondly we are also highly concern'd to keep it , in respect of our own benefit . i told you before , that baptisme entered us into covenant with god , now a covenant is made up of two parts ; that is , something promise by the one party , and something by the other of the parties that make the covenant . and if one of them break his part of the covenant ; that is , perform not what he hath agreed to , he can in no reason look that the other should make good his . and so it is here , god doth indeed promise those benefits before mentioned , and that is his part of the covenant . but then we also undertake to perform the several things contained in this vow of baptisme , and that is our part of it , and unless we do indeed perform them , god is not tied to make good his , and so we forfeit all those precious benefits and advantages , we are left in that natural and miserable estate of ours , children of wrath , enemies of god , and heirs of eternal damnation . and now what can be the pleasure , that any or all sins can offord us , that can make us the least degree of recompence for such a loss , the loss of gods favour and grace here , and the loss of our own soules hereafter : for as our saviour saith , mar. . . what shall it profit a man ; if he shall gain the whole world , and lose his own soul : yet this mad bargain we make , whenever we break any part of this our vow of baptisme . it therefore most neerly concerns us to consider sadly of it ; to remember , that every sin we commit , is a direct breach of this vow , and therefore when thou art tempted to any sin , seem it never so light , say not of it , as lot did of zoar , gen. . . is it not a little one ? but consider , that whatever it is , thou hast in thy baptisme vowed against it , and then be it never so little , it draws a great one at the heeles of it , no less then that of being forsworn , which whoever commits , god hath in the third commandment pronounced , he will not hold him guiltless . and that we may the better keep this vow , it will be very useful often to repeat to our selves the several breaches of it , that so we may still have it ready in our minds , to set against all temptations ; and surely it is so excellent a weapon , that if we do not either cast it aside , or use it very negligently , it will enable us by gods help to put to flight our spiritual adversary . and this is that reverence we are to pay to this first sacrament , that of baptisme . partition iii. of the lords supper , of preparation before , of duties to be done at the receiving , and afterwards , &c. § . now follows the reverence due to the sacrament of the lords supper ; and in this i must follow my first division , and set down first what is to be done before , secondly , at , and thirdly , after the time of receiving , for in this sacrament we cannot be excused from any one of these , though in the former we are . . and first for that which is to be done before , s. paul tells us it is examination , cor. . but let a man examine himself and so let him eat of that bread and drink of that cup. but before i proceed to the particulars of this examination , i must in the general tell you that the special business we have to do in this sacrament , is to repeat , and renew that covenant we made with god in our baptisme , which we having many wayes grievously broken , it pleases god in this great mercy to suffer us to come to the renewing of it in this sacrament , which if we do in sincerity of heart , he hath promised to accept as , and to give us all those benefits in this , which he was ready to bestow in the other sacrament , if we had not by our own fault forfeited them . since then the renewing of our covenant is our business of this time , it followes that these three things are necessary towards it ; first , that we understand what that covenant is ; secondly , that we consider , what our breaches of it have bin ; and thirdly , that we resolve upon a strict observance of it , for the rest of our life . and the trying our selves in every one of these particulars , is that examination which is required of us , before we come to this sacrament . . and first we are to examine , whether we understand what this covenant is ; this is , exceeding necessary , as being the foundation of both the other , for it is neither possible to discover our past sins , nor to settle purpose against them for the future without it . let this therefore be your first business . trie whether you rightly understand what that covenant is , which you entered into at your baptisme , what be the mercies promised on gods part , and the duties on yours . and because the covenant made with each of us in baptisme , is only the applying to our particulars ; the covenant made by god , in christ , with all mankind in general , you are to consider , whether you understand that ; if you do not , you must immediately seek for instruction in it . and till you have means of gaining better , look over what is briefly said in the entrance to this treatise , concerning the second covenant , which is the foundation of that covenant , which god makes with us in our baptisme . and because you will there find , that obedience to all gods commands is the condition required of us ; and is also that , which we expresly vow in our baptisme , it is necessary you should likewise know , what those commands of god are . therefore if you find you are ignorant of them , never be at rest , till you have got your self instructed in them , and have gained such a measure of knowledg , as may direct you to do that whole duty of man , which god requires . and the giving thee this instruction is the only aim of this book ; which the more ignorant thou art , the more earnestly i shall intreat thee , diligently to read . and if thou hast heretofore approacht to this holy sacrament in utter ignorance of these necessary things , bewail thy sin in soe doing , but presume not to come again , till thou have by gaining this necessary knowledg fitted thy self for it , which thou must hasten to do . for though no man must come to the sacrament in such ignorance , yet if he wilfully continue in it , that will be no excuse to him for keeping from this holy table . . the second part of our examination is concerning our breaches of this covenant , and here thou wilt find the use of that knowledg i spake of . for there is no way of discovering what our sins have bin , but by trying our actions by that which should be the rule of them , the law of god. when therefore thou settest to this part of examination , remember what are the several branches of thy duty , and then ask thy own heart in every particular , how thou hast performed it . and content not thy self with knowing in general , that thou hast broken gods law , but do thy utmost to discover in what particulars thou hast done so . recal as well as thou canst , all the passages of thy life , and in each of them consider , what part of that duty hath bin transgrest by it . and that not only in the grosser act , but in word also , nay even in thy most secret thoughts . for though mans law reaches not to them , yet gods doth ; so that whatever he forbids in the act , he forbids likewise in the thoughts and desires , and sees them as cleerly as our most publick acts . this particular search is exceed●ng necessary ; for there is no promise of forgiveness of any sin , but only to him that confesseth and forsaketh it . now to both these it is necessary , that we have a distinct and particular knowledg of our sins . for how can he either confess his sin , that knows not his guilt of it ? or how can he resolve to forsake it , that discerns not himself to have formerly cleaved to it ? therefore we may surely conclude , that this examination is not only useful , but necessary towards a full , and compleat repentance ; for he that does not take this particular view of his sins ; will be likely to repent but by halves , which will never avail him towards his pardon ; nothing but an entire forsaking of every evil way , being sufficient for that . but surely of all other times it concerns us , that when we come to the sacrament , our repentance be full and compleat , and therefore this strict search of our own hearts is then especially necessary . for although it be true , that it is not possible by all our diligence to discover , or remember every sin of our whole lives : and though it be also true , that what is so unavoidably hid from us , may be forgiven without any more particular confession , then that of davids , psalm . . cleanse thou me from my secret faults , yet this will be no plea for us , if they come to be secret , only because we are negl●gent in searching . therefore take heed of deceiving thy self in this weighty business , but search thy soul to the bottom , without which it is impossible that the wounds thereof should ever be throughly cured . . and as you are to inquire thus narrowly concerning the several sorts of sins , so also must you concerning the degrees of them ; for there are divers circumstances , which increase , and heighten the sin . of this sort there are many . as first , when we sin against knowledg , that is , when we certainly know such a thing to be a sin , yet for the present pleasure or profit ( or whatever other motive ) adventure of it . this is by christ himself adjudged to be a great heightning of the sin . he that knows his masters will , and doth it not , shall be beaten with many stripes , luke . . secondly , when we sin with deliberation ; that is , when we do not fall into it of a sudden , ere we are aware , but have time to consider of it , this is another degree of the sin . but thirdly a yet higher is , when we do it against the resistances and checks of our own conscience , when that at the time tells us , this thing thou oughtest not to do ; nay , layes before us the danger , as well as the sin of it , yet in spight of these admonitions of conscience , we go on and commit the sin ; this is a huge increase of it , such as will raise the lest sin into a most high provocation . for it is plain , a sin thus committed must be a wilful one , and then be the matter of it never so light , it is most hainous in gods eyes . nay , this is a circumstance of such force , that it may make an indifferent action , that is in it self no sin , become one . for though my conscience should erre in telling me such a thing were unlawful , yet so long as i were so perswaded , it were sin for me to do that thing ; for in that case my will consents to the doing a thing , which i believe to be displeasing to god , & god ( who judges us by our will , not our understandings , ) imputes it to me as a sin , as well as if the thing were in it self unlawful , & therefore surely we may conclude that any thing which is in it self sinful , is made much more so by being committed against the checks of conscience . a fourth aggravation of a sin is , when it hath bin often repeated , for then there is not only the guilt of so many more acts , but every act grows also so much worse , and more inexcusable . we alwayes judg thus in faults committed against our selves , we can forgive a single injury , more easily then the same , when it hath bin repeated , and the oftner it hath bin so repeated , the more hainous we account it . and so surely it is in faults against god also . fifthly , the sins which have bin committed after vows , and resolutions of amendment are yet more grievous : for that contains also the breaking of those promises . somewhat of this , there is in every wilful sin , because every such is a breach of that vow we make at baptisme ; but besides that , we have since bound our selves by new vowes , if at no other time , yet surely at our coming to the lords supper , that being ( as was formerly said ) purposely to repeat our vow of baptisme . and the more of these vowes we have made , so much the greater is our guilt ; if we fall back to any sin , we then renounced . this is a thing very well worth weighing , & therefore examine thy self particularly , at thy approach to the sacrament , concerning thy breaches of former vowes made at the holy table . and if upon any other occasion , as sickness , trouble of mind , or the like , thou hast at any time made any other , call thy self to a strict account how thou hast performed them also , and remember that every sin committed against such vowes is besides its own natural guilt , a perjury likewise . sixthly , a yet higher step is , when a sin hath bin so often committed , that we are come to a custome and habit of it : and that is indeed a high degree . . yet even of habits some are worse then others ; as first , if it be so confirmed , that we are come to a hardness of heart , have no sense at all of the sin ; or secondly , if we go on in it against any extraordinary means used by god to reform us , such as sickness , or any other affliction , which seemes to be sent on purpose for our reclaiming . or thirdly , if all reproofs and exhortations either of ministers or private friends work not on us , but either make us angry at our reprovers , or set us on defending the sin . or lastly , if this sinful habit be so strong in us , as to give us a love to the sin , not only in our selves , but in others ; if as the apostle saith , rom. . . we do not only do the things , but take pleasure in them that do them , and therefore intice and draw as man● as we can into the same sins with us : then it is risen to the highest step of wickedness , and is to be look't on as the utmost d●gree both of sin and danger . thus you see how you are to examine your selves concerning your sins , in each of which you are to consider how many of these heightning circumstances there have bin , that so you may aright measure the hainousness of them . . now the end of this examination is to bring you to such a sight of your sins , as may truly humble you , make you sensible of your own danger , that have provoked so great a majesty , who is able so sadly to revenge himself upon you . and that will surely even to the most carnal heart appear a reasonable ground of sorrow . but that is not all , it must likewise bring you to a sense and abhorrence of your baseness , and ingratitude , that have thus offended so good and gracious a god , that have made such unworthy and unkinde returnes to those tender and rich mercies of his . and this consideration especially must melt your hearts into a deep sorrow and contrition , the degree whereof must be in some measure answerable to the degree of your sins . and the greater it is , provided it be not such as shuts up the hope of gods mercy , the more acceptable it is to god , who hath promised not to despise a broken and contrite heart , psal. . . and the more likely it will be also to bring us to amendment : for if we have once felt what the smart of a wounded spirit is , we shall have the lesse mind to venture upon sin again . . for when we are tempted with any of the short pleasures of sin , we may then out of our own experience set against them the sharp pains and terrors of an accusing conscience , which will to any that hath felt them ; be able infinitely to outweigh them . endeavour therefore to bring your soul to this melting temper , to this deep unfeigned sorrow , and that not only for the danger you have brought upon your self , for though that be a consideration that may and ought to work sadness in us , yet where that alone is the motive of our sorrow , it is not that sorrow which will avail us for pardon ; and the reason of it is clear , for that sorrow proceeds only from the love of our selves , we are sorry , because we are like to smart . but the sorrow of a true penitent must be enjoyned also with the love of god , and that will make us grieve for having offended him , though there were no punishment to fall upon our selves . the way then to stir up this sorrow in us , is first to stir up our love of god , by repeating to our selves the many gracious acts of his mercy towards us , particularly that of his sparing us , and not cutting us off in our sins . consider with thy self how many and how great provocations thou hast offered him , perhaps in a continued course of many years wilful disobedience , for which thou mightst with perfect justice have bin ere this sent quick into hell ; nay , possibly thou hast before thee many examples of less sinners , then thou art , who have bin suddenly snatcht away in the midst of their sins . and what cause canst thou give , why thou hast thus long escaped , but only because his eye hath spared thee . and what cause of that sparing , but his tender compassions towards thee , his unwillingness that thou should'st perish ? this consideration if it be prest home upon thy soul , cannot chuse ( if thy heart be not as hard as the neather milstone ) but awake somewhat of love in thee towards this gracious , this long-suffering god , and that love will certainly make it appear to thee , that it is an evil thing , and a bitter , that thou hast forsaken the lord , ier. . . that thou hast made such wretched requitals of so great mercy ; it will make thee both ashamed and angry at thy self , that thou hast bin such an unthankful creature . but if the consideration of this one sort of mercy , gods forbearance only , be such an engagement , and help to this godly sorrow , what will then be the multitude of those other mercies , which every man is able to reckon up to himself ? and therefore let every man be as particular in it as he can call to mind as many of them as he is able that so he may attain to the greater degree of true contrition . . and to all these endeavours most be added earnest prayers to god , that he by his holy spirit would shew you your sins , and soften your hearts , that you may thorowly bewail , and lament them . . to this must be joyned an humble confession of sins to god , and that not only in general , but also in particular , as far as your memory of them will reach , and that with all those heightning circumstances of them , which you have by the forementioned examination discovered . yea even secret , and forgotten sins must in general be acknowledged ; for it is certain there are multitudes of such , so that it is necessary for every one of us to say with david , psal. . . who can understand his errors , cleanse thou me from my secret faults . when you have thus confest your sins , with this hearty sorrow , and sincere hatred of them , you may then ( and not before ) be concluded to feel so much of your disease , that it will be seasonable to apply the remedy . . in the next place therefore you are to look on him , whom god hath set forth to be the propitiation of our sins , rom. . . even iesus christ that lamb of god , who taketh away the sins of the world io. . . and earnestly beg of god , that by his most precious blood , your sins may be washed away , and that god would for his sake be reconciled to you . and this you are to believe will surely be done , if you do for the rest of your time forsake your sins , and give your selves up sincerely to obey god in all his commands . but without that , it is vain to hope any benefit from christ , or his sufferings . and therefore the next part of your preparation must be the setting those resoluti●ns of obedience which i told you was the third thing you were to examine your selves of before your approach to the holy sacrament . . concerning the particulars of this resolution , i need say no more , but that it must answer every part , and branch of our duty ; that is , we must not only in general resolve , that we will observe gods commandments , but we must resolve it for every commandment by it self ; and especially where we have found our selves most to have failed heretofore , there especially to renew our resolutions . and herein it neerly concerns us to look , that these resolutions be sincere , and unfeigned , and not only such slight ones as people use out of custome to put on at their coming to the sacrament , which they never think of keeping afterwards . for this is a certain truth , that whosoever comes to this holy table without an entire hatred of every sin , comes unworthily ; and it is as sure , that he that doth intirely hate all sin , will resolve to forsake it ; for you know forsaking naturally followes hatred , no man willingly abides with a thing , or person he hates . and therefore he that doth not so resolve , as that god the searcher of hearts may approve it as sincere , cannot be supposed to hate sin , and so cannot be a worthy receiver of that holy sacrament . therefore trie your resolutions thorowly , that you deceive not your selves in them , it is your own great danger , if you do , for it is certain you cannot deceive god , nor gain acceptation from him by any thing , which is not perfectly hearty and unfeigned . . now as you are to resolve on this new obedience , so you are likewise to resolve on the meanes , which may assist you in the performance of it . and therefore consider in every duty , what are the means that may help you in it , and resolve to make use of them , how uneasy soever they be to your flesh ; so on the other side consider what things they are , that are likely to lead you to sin , and resolve to shun and avoid them : this you are to do in respect of all sins whatever , but especially in those , whereof you have formerly bin guilty . for there it will not be hard for you to find , by what steps and degrees you were drawn into it , what company , what occasion it was that ensnared you , as also to what sort of temptations you are aptest to yeild . and therefore you must particularly fence you self against the sin , by avoiding those occasions of it . . but it is not enough that you resolve you will do all this hereafter , but you must instantly set to it , and begin the course by doing at the present whatsoever you have opportunity of doing : and there are several things , which you may ; nay , must do at the present , before you come to the sacrament . . as first you must cast off every sin , not bring any one unmortified lust with you to that table ; for it is not enough to purpose to cast them off afterwards , but you must then actually do it by with-drawing all degrees of love and affection from them ; you must then give a bill of divorce to all your old beloved sins , or else you are no way fit to be married to christ. the reason of this is clear ; for this sacrament is our spiritual nourishment ; now before we can receive spiritual nourishment we must have spiritual life ( for no man gives food to a dead person ) but whosoever continues not only in the act , but in the love of any one known sin hath no spiritual life , but is in gods account no better then a dead carkass , and therefore cannot receive that spiritual food . it is true , he may eat the bread , and drink the wine , but he receives not christ , but in stead of him , that which is most dreadful ; the apostle will tell you what , cor. . . he eates and drinks his own damnation . therefore you see how great a necessity lies on you thus actually to put off every sin , before you come to this table . . and the same necessity lies on you for a second thing to be done at this time , and that is the putting your soul into a heavenly and christian temper ; by possessing it with all those graces which may render it acceptable in the eyes of god. for when you have turned out satan and his accursed train , you must not let your soul lie empty ; if you do , christ tells you , luke . . he will quickly return again , and your last estate shall be worse then your first . but you must by earnest prayer invite into it the holy spirit , with his graces , or if they be in some degree there already , you must pray that he will yet more fully possess it , and you must quicken and stir them up . . as for example , you must quicken your humility , by considering your many and great sins ; your faith , by mediating on gods promises to all penitent sinners ; your love to god , by considering his mercies , especially those remembred in this sacrament , his giving christ to die for us : and your love to your neighbour , nay to your enemies , by considering that great example of his suffering for us , that were enemies to him . and it is most particularly required of us when we come to this table , that we copy out this pattern of his in a perfect forgiveness of all that have offended us , and not only forgiveness , but such a kindness also , as will express it self in all offices of love and friendship to them . . and if you have formerly so quite forgot that blessed example of his , as to do the direct contrary , if you have done any unkindness or injury to any person , then you are to seek forgiveness from him ; and to that end first acknowledg your fault , and secondly restore to him to the utmost of your power , whatsoever you have deprived him of , either in goods or credit . this reconciliation with our brethren is absolutely necessary towards the making any of our services aceptable with god , as appears by that precept of christ , mat. . , . if thou bring thy gift to the altar and there remembrest that thy brother hath ought against thee , leave there thy gift before the altar ; and go thy way , first be reconciled to thy brother , and then come , and offer thy gift . where you see , that though the gift be already at the altar , it must rather be left there unoffered , then be offered by a man that is not at perfect peace with his neighbour . and if this charity be so necessary in all our services , much more in this , where by a joynt partaking in the same holy mysteries , we signifie our being united and knit , not only to christ our head , but also to each other , as fellow-members . and therefore if we come with any malice in our hearts we commit an act of the highest hypocrisie , by making a solemn profession in the sacrament of that charity and brotherly love , whereof our hearts are quite void . . another most necessary grace at this time is that of devotion , for the raising whereof we must allow our selves some time to withdraw from our worldly affaires , and wholy to set our selves to this business of preparation , one very especial part of which preparation lyes in raising up our soules to a devout and heavenly temper . and to that it is most necessary , that we cast off all thoughts of the world , for they will be sure as so many clogs , to hinder our soules in their mounting towards heaven . a special exercise of this devotion is prayer , wherein we must be very frequent , and earnest at our coming to the sacrament , this being one great instrument , whereby we must obtain all those other graces required in our preparation . therefore be sure this be not omitted , for if you use never so much endeavour besides , and leave out this , it is the going to work in your own strength , without looking to god for his help , and then it is impossible you should prosper in it ; for we are not able of our selves to think any thing , as of our selves , but our sufficiency is of god , cor. . . therefore be instant with him so to assist you with his grace , that you may come so fitted to this holy table , that you may be partakers of the benefits there reached out to all worthy receivers . . these and all other spiritual graces our souls must be clothed with when we come to this feast , for this is that wedding garment , without which whosoever comes , is like to have the entertainment , mentioned in the parable , of him who came to the marriage without a wedding garment , mat. . . who was cast into utter darkness , where is weeping and gnashing of teeth ; for though it is possible he may sit it out at the present , and not be snatcht from the table , yet st. paul assures him , he drinks damnation to himself , and howsoever it may fall on him , is uncertain ; but it is sure , it will , if repentance prevent it not , and as sure that when ever it does come , it will be intolerable , for who among us can dwell with everlasting burnings , isa. . . . i shall add but one thing more concerning the things which are to be done before the sacrament , and that is an advice . that if any person upon a serions view of himself cannot satisfy his own soul of his sincerity , and so doubts , whether he may come to the sacrament , he do not rest wholly on his own judgement in the case ; for if he be a truly humbl●d soul , it is likely he may judge too hardly of himself , if he be not , it is odds , but if he be left to the satisfying of his own doubts , he will quickly bring himself to pass too favourable a sentence . or whether he be the one or the other , if he come to the sacrament in that doubt , he certainly plunges himself into further doubts and scruples , if not into sin ; on the other side , if he forbear , because of it , if that fear be a causeless one , then he groundlesly absents himself from that holy ordinance , and so deprives his soul of the benefits of it . threfore in the midst of so many dangers , which attend the mistake of himself , i would , as i said before , exhort him not to trust to his own judgement , but to make known his case to some discreet and godly minister , and rather be guid●● by his , who will probably ( if the case be duely and without any disguise discovered to him ) be better able to judge of him , then he of himself . this is the councel the church gives in the exhortation before the communion , where it is advised , that if any by other means therefore mentioned , cannot quiet his own conscience , but require farther counsel , and comfort , than let him go to some discre●t and learned minister of gods word , and open his grief , that he may receive such ghostly cou●sel , advice , and comfort that his conscience may be relieved , &c. this is surely such advice , as should not be neglected neither at the time of coming to the sacrament , nor any other , when we are under any fear or reasons of doubt concerning the state of our souls . and for want of this , many have run into very great mischief , having let the doubt fester so long , that it hath either plunged them into deep distresses of conscience ; or which is worse , they have to still that disquiet within them , betaken themselves to all sinful pleasures , and so quite cast off all care of their souls . . but to all this it will perhaps be said , that this cannot be done without discovering the nakedness , and blemishes of the soul , and there is shame in that , and therefore men are unwilling to do it . but to that i answer , that it is very unreasonable , that should be a hinderance . for first , i suppose you are to chuse onely such a person as will faithfully keep any secret , you shall commit to him , and so it can be no publick shame you can fear . and if it be in respect of that single person , you need not fear that neither ; for , supposing him a godly man , he will not think the worse of you , but the better , that you are so desirous to set all right between god , and your soul. but if indeed there were shame in it , yet as long as it may be a means to cure both your trouble and your sin too ( as certainly godly and faithful counsel may tend much to both ) that shame ought to be despised , and it is sure it would , if we loved our souls , as well as our body , for in bodily diseases , be they never so foul or shameful , we count him a fool , who will rather miss the cure , then discover it , and then it must here be so much a greater folly , by how much the soul is more precious then the body . . but god knows , it is not onely doubting persons , to whom this advice might be useful , there are others of another sort , whose confidence is their disease , who presume very groundlesless of the goodness of their estates ; and for those it were most happy , if they could be brought to hear some more equal judgements , then their own in this so weighty a business . the truth is , we are generally so apt to savour our selves , that it might be very useful for the most , especially the more ignorant sort , sometimes to advise with a spiritual guide , to enable them to pass right judgements on themselves , and not onely so , but to receive directions , how to subdue and mortify those sins they are most inclined to , which is a matter of so much difficulty , that we have no reason to despise any means that may help us in it . . i have now gone through those several parts of duty we are to perform before our receiving . in the next place , i am to tell you , what is to be done at the time of receiving . when thou art at the holy table , first humble thy self in an unfeigned acknowledgement of thy great unworthiness to be admitted there ; and to that purpose remember again between god and thine own soul , some of thy greatest , and foulest sins , thy breaches of former vows made at that table , especially since thy last receiving . then meditate on those bitter sufferings of christ , which are set out to us in the sacrament , when thou seest the bread broken , remember how his blessed body was torn with nails upon the cross , when thou seest the wine poured out , remember how his precious blood was spilt there . and then consider , it was thy sins that caused both . and here think , how unworthy a wretch thou art to have done that , which occasioned such torments to him ? how much worse then his very crucifiers ? they crucified him once , but thou hast , as much as in thee lay , crucified him daily . they crucified him , because they knew him not , but thou hast known both what he is in himself , the lord of glory , and what he is to thee a most tender and merciful saviour , and yet thou hast still continued thus to crucify him afresh . consider this , and let it work in thee , first a great sorrow for thy sins past , and then a great hatred , and a firm resolution against them for the time to come . . when thou hast a while thus thought on these sufferings of christ for the increasing thy humility and contrition ; then in the second place think of them again , to stir up thy faith ; look on him as the sacrifice offered up for thy sins , for the appeasing of gods wrath , and procuring his favour , and mercies toward thee . and therefore beleevingly , yet humbly , beg of god to accept of that satisfaction made by his innocent and beloved son , and for the merits thereof to pardon thee ; whatever is past , and to be fully reconciled to thee . . in the third place consider them again to raise thy thankfulness . think how much both of shame and pain he there endured , but especially those great agonies of his soul , which drew from him that bitter cry , my god , my god why hast thou forsaken me . mat. . . now all this he suffered only to keep thee from perishing . and therefore consider what unexpressable thanks thou owest him , and endeavour to raise thy soul to the most zealous and hearty thanksgiving ; for this is a principal part of duty at this time , the praising , and magnifying that mercy , which hath redeemed us by so dear a p●ice . therefore it will here well become thee to say with david , i will take the cup of salvation and will call upon the name of the lord. . fourthly , look on these sufferings of christ , to stir up this love , and surely there cannot be a more effect●al means of doing it , for here the love of christ to thee is most manifest , according to that of the apostle , jo. . . hereby perceive we the love of god towards us , because he layed down his life for us . and that even the highest degree of love , for as himself tels us , jo . . greater love then this hath no m●n , then that a man lay down his life for his friend . yet even greater love then this had he , for he not onely died , but died the most painful and most reproachful death , and that not for his friends , but his utter enemies . and therefore if after all this love on his part , there be no return of love on ours , we are worst then the vilest sort of men , for even the publicans , matth. . . love those that love them . here therefore chide , and reproach thy self , that thy love to him is so faint and cool , when his to thee was so zealous and affectionate . and endeavour to enkindle this holy flame in thy soul , to love him in such a degree , that thou mayest be ready to copy out his example , to part with all things yea even life it self , whenever he cals for it , that is whensoever thy obedience to any command of his shal lay thee open to those sufferings . but in the mean time , to resolve never again to make any league with his enemies , to entertain , or harbour any sin in thy brest . but if there have any such hitherto remained with thee , make this the season to kill , and crucify it , offer it up at this instant a sacrifice to him , who was sacrificed for thee , and particularly for that very end , that he might redeem thee from all iniquity . therefore here make thy solemn resolutions to forsake every sin , particularly those , into which thou hast most frequently fallen . and that thou mayest indeed perform those resolutions , earnestly beg of this crucified saviour , that he will by the power of his death mortify and kill all thy corruptions . . when thou art about to receive the consecrated bread and wine , remember that god now offers to seal to thee that new covenant made with mankinde in his son. for since he gives that his son in the sacrament , he gives with him all the benefits of that covenant , to wit , pardon of sins , fanctifying grace and a title to an eternal inheritance . and here be astonished at the infinite goodness of god who reaches out to thee so precious a treasure . but then remember , that this is all but on condition , that thou perform thy part of the covenant . and therefore settle in thy soul the most serious purpose of obedience , and then with all possible devotion joyn with the minister in that short , but excellent prayer used at the instant of giving the sacrament , the body of our lord , &c. . so soon as thou hast received , ●ffer up thy devoutest praises for that great mercy , together with thy most earnest prayers for such assistance of gods spirit , as may enable thee to perform the vow thou hast now made . then remembring that christ is a propitiati●n not for our sins onely , but also for the sins of the whole world , let thy charity reach as far as his hath done , and pray for all mankind , that every one may receive the benefit of that sacrifice of his ; commend also to god the estate of the church , that particularly , whereof thou art a member . and forget not to pray for all to whom thou owest obedience , both in church and state , and so go on to pray for such particular persons as either thy relations , or their wants shall present to thee if there be any collection for the poor ( as there alwayes ought to be at this time ) give freely according to thy ability ; or if by the d●fault of others there be no such collection , yet do thou privately design something towards the relief of thy poor brethren , and be sure to give it the next fitting opportunity that offers it self . all this thou must contrive to do in the time that others are receiving , that so when the publick prayers , after the administration begin , thou mayst be ready to joyn in them , which thou must likewise take care to do with all divotion : thus much for thy behaviour at the time of receiving . . now followes the third and last thing ; that is ▪ what thou art to do after thy receiving . that which is immediately to be done , is as soon as thou art retir'd from the congregation , to offer up again to god thy sacrifice of praise for all those precious mercies conveyed to thee , in that holy sacrament , as also humbly to intreat the continued assistance of his grace to enable thee to make good all those purposes of obedience thou hast now made . and in whatsoever thou knowest thy self most in danger , either in respect of any former habit , or natural inclination , there especially desire and earnestly beg his aid . . when thou hast done thus , do not presently let thy self lose to thy worldly car●s and businesse . but spend all that day , either in medi●ating , praying , reading , good conferences , or the like ; so as may best keep up that holy flame that is enkindled in thy heart . afterwards , when thy calling requires thee to fall to thy usual affaire● , do it , but yet still remember that thou hast a greater business then that upon thy hands ; that is , the performing of all those promises , thou so lately madest to god , and therefore whatever thy outward imployments are , let thy heart be set on that , keep all the particulars of thy resolution in memory , and whenever thou art tempted to any of thy old sins , then consider , this is the thing thou so solemnly vowedst against , and withal remember what a horrible guilt it will be , if thou shouldst now wilfully do any thing contrary to that vow ; yea , and what a horrible mischief also it will be to thy self . for at thy receiving , god and thou enteredst into covenant , into a league of friendship and kindness . and as long as thou keepest in that friendship with god , thou art false , all the malice of men or divels can do thee no harm : for as the apostle saith , rom. . . if god be for us who can be against us . but if thou breakest this league ( as thou certainly dost , if thou yeild to any wilful sin ) then god and thou are enemies , and if all the world then were for thee , it could not avail thee . . nay thou wilt get an enemy within thine own bosome , thy conscience accusing and upbraiding thee , and when god and thine own conscience are thus against thee , thou canst not but be extremely miserable , even in this life , besides that fearful expectation of wrath , which awaites thee in the next . remember all this , when thou art set upon by any temptation , and then sure thou canst not but look upon that temptation , as a cheat , that co●es to rob thee of thy peace , thy god , thy very soul. and then surely it will appear as unfit to entertain it , as thou wouldst think it to harbour one in thy house , who thou knowest came to rob thee of what is dearest to thee . . and let not any experience of gods mercy in pardonning thee heretofore incourage thee again to provoke him ; for besides , that it is thy highest degree of wickedness and unthankfulness to make that goodness of his , which should lead thee to repentance an incouragement in thy sin ; besides this , i say , the oftner thou hast bin pardoned , the less reason thou hast to expect it again , because thy sin is so much the greater , for having bin committed after so much mercy . if a king have several times pardoned an offender , yet if he still return to the commission of the same fault , the king will at last be forced , if he have any love to justice , to give him up to it . now so it is here , god is as well just as merciful , and his justice will at last surely and heavily avenge the abuse of his mercy ; and there cannot be a greater abuse of his mercy , then to sin in hope of it , so that it will prove a miserable deceiving of thy self then to presume upon it . . now this care of making good thy vow must not abide with thee some few dayes only , and then be cast aside , but it must continue with thee all thy dayes . for if thou break thy vow , it matters not , whether sooner or latter . nay perhaps the guilt may in some respects be more , if it be late , for if thou have for a good while gone on in the observance of it , that shews the thing is possible to thee ; and so thy after breaches are not of infirmity , because thou canst not avoid them , but of perversness , because thou wilt not : besides the use of christian-walking must needs make it more easie to thee . for indeed all the difficulty of it , is but from the custome of the contrary . and therefore if after some acquaintance with it , when thou hast overcome somwhat of the hardness , thou shalt then give it over , it will be most inexcusable . therefore be careful all the dayes of thy life , to keep such a watch over thy life , and so to avoid all occasions of temptations , as may preserve thee from all wilful breaches of this vow . . but though the obligation of every such single vow reach to the utmost day of our lives , yet are we often to renew it ; that is , we are often to receive the holy sacrament , for that being the means of conveying to us so great and unvaluable benefits ; and it being also a command of christ , that we should do this in remembrance of him , we are in respect both of reason and duty to omit no fit opportunity of partaking of that holy table . i have now shewed you what that reverence is , which we are to pay to god in his sacrament . partition . iv. honour due to gods name ; of sinning against it ; blasphemy ; swearing ; assertory oaths ; promissery oaths ; unlawful oaths ; of perjury ; of vain oaths , and the sin of them , &c. § . . the last thing wherein we are to express our reverence to him , is the honouring his name . now what this honouring of his name is , we shall best understand by considering what are the things by which it is ●●shonoured , the avoiding of which will be our way of honouring it . the first is all blasphemies , or speaking any evil thing of god , the highest degree whereof is cursing him , or if we do not speak it with our mouths , yet if we do it in our hearts , by thinking any unworthy thing of them , it is lookt on by god , who sees the heart , as the vilest dishonour . but there is also a blasphemy of the actions , that is , when men who profess to be the servants of god , live so wickedly , that they bring up an evil report on him , whom they own as their master and lord. this blasphemy the apostle takes notice of , r●m . . . where he tells those who protest to be observers of the law , that by their wicked actions the name of god was blasphemed among the gentiles . those gentiles were moved to think ill of god , as the favour of sin , when they saw those , who called themselves his servants , commit it . a second way of dishonouring gods name , is by swearing , and that is of two sorts , either by false oaths or else by rash , and light ones . a false oath may also be of two kinds , as first that by which i affirm somewhat , or secondly that by which i promise . the first is when i say such or such a thing was done so or so ; and comfirm this saying of mine with an oath , if then i know there be not perfect truth in what i say , this is a flat perjury , a down right being forsworn ; nay if i swear to the truth of that , whereof i am only doubtful , though the thing should happen to be true , yet it brings upon me the guilt of perjury . for i swear at a venture , and the thing might for ought i knew be as well false as true , whereas i ought never to swear to any thing , the truth of which i do not certainly know . . but besides this sort of oaths , by which i affirm any thing , there is the other sort , that by which i promise somwhat . and that promise may be either to god or man , when it is to god , we call it a vow , of which i have already spoken , under the head of the sacraments , i shall now only speak of that to man ; & this may become a false oath , either at , or after the time of taking it . at the time of taking , it is false if either i have then no real purpose of making it good or else take it in a sense different from that which i know , he to whom i make the promise understands it ; for the use of oaths , being to assure the persons , to whom they are made they must be taken in their sense . but if i were never so sincere at the taking the oath , if afterwards i do not perform it , i am certainly perju●ed . . the nature of an oath being then thus binding , it neerly concerns us to look that the matter of our oaths be lawful , for else we run our selves into a woful snare . for example , suppose i swear to kill a man , if i perform my oath , i am guilty of murder , if i break it , of perjury . and so i am under a necessity of sinning one way or other . but there is nothing puts us under a greater degree of this unhappy necessity , then when we swear two oaths , whereof the one is directly cross and contradictory to the other . for if i swear to give a man my whole estate , and afterwards swear to give all or part of that estate to another , it is certain i must break my oath to one of them , because it is impossible to perform it to both , and so i must be under a necessity of being forsworn . and into this unhappy streight every man brings himself that takes any oath which crosses some other , which he hath formerly taken ; which should make all that love either god , or their own souls , resolve never thus miserably to ●ntangle themselves , by taking one oath cross and thwarting to another . but it may perhaps here be asked , what a person that hath already brought himself into such a condition shall do ? i answer , he must first heartily repent the great sin of taking the unlawful oath , and then stick only to the lawful , which is all that is in his power towards the repairing his fault , and qualifying him for gods pardon for it . . having said this concerning the kinds of this sin of perjury , i shall only add a few words to shew you , how greatly gods name is dishonoured by it . in all oaths you know , god is solemnly called to witness the truth of which is spoken ; now if the thing be false , it is the basest affront , and dishonour that can possibly be done to god. for it is in reason to signifie one of these two things , either that we believe he knows not whether we say true or no. ( and that is to make him no g●d , to suppose him to be as deceiveable , and easie to be deluded as one of our ignorant neighbours ) or else that he is willing to countenance our lyes ; the former robs him of that great attribute of his , his knowing all things , and is surely a great dishonouring of him , it being even amongst men accounted , one of the greatest disgraces to account a man fit to have cheats put upon him ; yet even so we deal with god , if we venture to forswear , upon a hope that god discerns it not , but the other is yet worse , for the supposing him willing to countenance our lies , is the making him a party in them ; and is not only the making him no god ( it being impossible that god should either lie himself or approve it in another ) but it is the makeing him like the very divel . for he it is that is a lyer , and the father of it , jo. . and sure i need not say more to prove that this is the highest degree of dishonouring gods name . . but if any yet doubt the hainousness of this sin ; let him but consider what god himself sayes of it in the third commandment , where he solemnly professes , he will not hold him guiltless that taketh his name in vain , and sure the adding that to this commandment , and none of the rest , is the marking this out for a most hainous guilt : and if you look into zac. . you will there find the punishment is answerable , even the utter destruction , not only of the man ; but his house also . therefore it concerns all men as they love either their temporal or eternal well-fare , to keep them most strictly from this sin . but besides this of forswaring , i told you there was another sort of oaths , by which gods name is dishonoured , those are the vain and light oaths , such as are so usual in our common discourse ; and are expresly forbidden by christ , mat. . . but i say unto you swear not at all ; neither by heaven , for it is gods throne , nor by the earth , for it is his foot-stool ; where you see we are not allowed to swear even by meer creatures , because of the relation they have to god. how great a wickedness is it then to prophane his holy name by rash and vain oaths , this is a sin that is ( by i know not what charm of sathans ) grown into fashion among us , and now its being so , draws d●ily more men into it . but it is to be remembred that when we shall appear before gods iudgement seat , to answer for those prophanations of his name ; it will be no excuse to say , it was the fashion to do so , it will rather be an increase of our guilt , that we have by our own practice , helped to confirm that wicked custome , which we ought to have beat down , and discountenanced . . and sure what ever this prophane age thinks of it , this is a sin of a very high nature . for besides that it is a direct breach of the precept of christs , it shews first a very mean , and low esteem of god ; every oath we swear is the appealing to god , to judge the truth of what we speak , and therefore being of such greatness , and majesty , it requires that the matter concerning which we thus appeal to him , should be of great weight , and moment , somewhat wherein either his own glory , or some considerable good of man is concerned . but when we swear in common discourse , it is far otherwise , any the tristingest , or lightest thing serves for the matter of an oath , nay often men swear to such vain and foolish things , as a considering person would be ashamed barely to speak . and is it not a great despising of god , to call him solemly to judge in such childish , such wretched matters , god is the great king of the world , now though a king be to be resorted unto in weighty cases , yet sure he would think himself much despised , if he should be called to judge between boyes at their childish games : and god knows many things whereto we frequently swear , are not of greater weight , and therefore are a sign , that we do not rightly esteem of god. . secondly , this common swearing is a sin which leads directly to the former of forswearing ; for he that by the use of swearing hath made oaths so familiar to him , will be likely to take the dreadfullest oath without much consideration ? for how shall he that swears hourly , look upon an oath with any reverence and he that doth not ? it is his chance , not his care , that is to be thanked , if he keep from perjury . nay further , he that swears commonly , is not onely prepared to forswear , when a solemn oath is tendered him , but in all probability does actually forswear himself often in these suddener oaths : for supposing them to come from a man , ere he is aware ( which is the best can be said of them ) what assurance can any man have , who swears , ere he is aware , that he shall not lye so too ? and if he doth both together , he must necessarily be forsworn . but he that observes your comm●n swearers , will be put past doubt , that they are often forsworn . for they usually swear indifferently to things true or false , doubtful or certain . and i doubt not , but if men who are guilty of this sin , would but impartially examine their own practice , their hearts would second me in this observation . . thirdly , this is a sin , to which there is no temptation , there is nothing either of pleasure , or prefit , got by it . most other sins offer us somewhat either of the ●re , or the other , but this is utterly empty of both . so that in this sin the devil does not play the m●rchant for our souls , as in others he does , he doth not so much as cheapen them , but we give them freely into his hands without any thing in exchange . there seems to be but one thing possible for men to hope to gain by it , and that is to be beleeved in what they say when they thus bind it by an oath . but this also they constantly fail of , for there are none so little beleeved , as the common swearers . and good reason , for he that makes no conscience thus to profane gods name ; why shall any man beleeve , he makes any of lying ? nay , their forwardness to confirm every the slightest thing by an oath , rather gives jealousy , that they have some inward guilt of falseness , for which that oath must be the clo●k . and thus you see in how little stead it stands them , even to this onely purpose , for which they can pretend it useful ; and to any other advantage it makes not the lest claim , and therefore is a sin without temptation , and consequently without excuse : for it shewes the greatest contempt , nay unkindness to god , when we will provoke him thus , without any thing to tempt us to it . and therefore though the commonness of this sin have made it pass but for a small one , yet it is very far from being so , either in it self , or in gods account . . let all therefore , who are not yet fallen into the custome of this sin , be most careful never to yield to the least beginnings of it , and for those who are so miserable , as to be already ●●s●ared in it , let them immediately , as they tender their souls , get out of it . and let no man plead the hardness of leaving an old custome , as an excuse for his continuing in it , but rather the longer he hath been in it , so much the more haste let him make out of it , as thinking it too too much , that he hath so long gone on in so great a sin . and if the length of the cust●me have increased the difficulty of leaving it , that is in all reason to make him set immediately to the casting it off , left that difficulty at last grow to an impossibility , and the harder he finds it at the present , so much the more diligent and watchful he must be in the use of all those means , which may tend to the overcoming that sinful habit , some few of those means it will not be amiss here to mention . . first let him possess his mind fully of the hainousness of the sin , and not to measure it onely according to the common rate of the world . and when he is fully perswaded of the guilt , then let him add to that , the consideration of the danger , as that it puts him out of gods favour at the present , and will , if he continue in it , cast him into hell for ever . and sure if this were but throughly laid to heart , it would restrain this sin ; for i would ask a man , that pretends impossibility of leaving the custome , whether if he were sure he should be hanged the next oath he swore , the fear of it would not keep him from swearing ? i can scarce beleeve any man in his wits so little master of himself , but it would . and then surely damning is so much worse then hanging , that in all reason the fear of that ought to be a much greater restraint . the doubt is , men do either not heartily believe that this sin will damn them , or if they do , they look on it , as a thing a great way off and so are not much moved with it ; but both these are very unreasonable . for the first , it is certain , that every one that continues wilfully in any sin , is so long in a state of damnation , and therefore this being so continued in , must certainly put a man in that condition . for the second , it is very possible , he may be deceived in thinking it so far off , for how knows any man that he shal not be struck dead with an oath in his mouth , or if he were sure not to be so , yet eternal damnation is surely to be dreaded above all things , be it at what distance soever . . a second means is to be exactly true in all thou speakest , that all men may believe thee on thy bare word , and then thou wilt never have occasion to confirm it by an oath , to make it more credible , which is the onely colour , or reason can at any time be pretended for swearing . . thirdly , observe what it is that most betrayes thee to this sin , whether drink , or anger , or the company and example of others , or what ever else , and then if ever thou mean to forsake the sin , forsake those occasions of it . . fourthly , endeavour to possess thy heart with a continual remembrance of god , and if that once grow into a custome with thee , it will quickly turn out that contrary one of profaning . use and accustome thy self therefore to this reverence of god ; and particularly to such a respect to his name , as if it be possible , never to mention it without some lifting up of thy heart to him ; even in thy ordinary discourse , when ever thou takest his name in to thy mouth , let it be an occasion of raising up thy thoughts to him . but by no means permit thy self to use it in idle by-words , or the like . if thou doest accustome thy self to pay this reverence to the bare mention of his name , it will be an excellent fence against the prophaning it in oaths . . a fifth means is a diligent and constant watch over thy self , that thou thus offend not with thy tongue , without which all the former will come to nothing . and the last means is prayer , which must be added to all thy endeavours , therefore pray earnestly , that god will enable thee , to overcome this wicked custom ; say with the psalmist , set a watch o lord over my mouth and keep the door of my lips ; and if thou doest sincerely set thy self to the use of means for it , thou mayest be assured , god will not be wanting in his assistance . i have been the longer on this , because it is so reigning a sin : god in his mercy give all that are guilty of it a true sight of the hainousness of it . . by these several waies of dishonouring gods name you may understand , what is the duty of honouring it , viz. a strict abstaining from every one of these , and that abstinence founded on an awful respect , and reverence to that sacred name , which is great , wonderful , and holy , psal. . . i have now past through the several branches of that great duty of honouring of god. partition v. of worship due to gods name . of prayer and its several parts . of publick prayers in the church , in the family ; of private prayer : of repentance , &c. of fasting . § . . the eight duty we owe to god is worship ; this is that great duty by which especially we acknowledg his godhead , worship being proper only to god , and therefore it is to be lookt on as a most weighty duty . this is to be performed first by our souls , secondly by our bodies : the souls part is praying . now prayer is a speaking to god , and there are divers parts of it , according to the different things about which we speak . . as first , there is confession , that is , the acknowledging our sins to god. and this may be either general , or particular ; the general is , when we onely confess in gross , that we are sinful , the particular , when we mention the several sorts , and acts of our sins . the former is necessary to be alwayes a part of our solemn prayers , whether publick , or private . the latter is proper for private prayer , and there the oftner it is used , the better , yea , even in our daily private prayer it will be fit constantly to remember some of our greatest and foulest sins , though never so long since past . for such we should never think sufficiently confest , and bewailed . and this bewailing , must alwaies go along with confession , we must be heartily sorry for the sins we confess , and from our souls acknowledge our own great unworthiness , in having committed them , for our confession is not intended to instruct god , who knows our sins much better then our selves do , but it is to humble our selves , and therefore we must not think w● have confest aright , till that be done . . the second part of prayer , is petition . that is the begging of god whatsoever we want either for our souls , or bodies . for our souls we must first beg pardon of sins , and that for the sake of jesus christ , who shed his blood to obtain it . then we must also beg the grace and assistance of gods spirit , to enable us to forsake our sins , and to walk in obedience to him . and herein it will be needful particularly to beg all the several vertues , as faith , love , zeal , purity , repentance , and the like , but especially those which thou most wantest ; and therefore observe what thy wants are , and if thou beest proud ; be most instant in praying for humility , if lustful , for chastity , and so for all other graces , according as thou findest thy needs . and in all these things that concern thy soul , be very earnest and importunate , take no denial from god , nor give over , though thou do not presently obtain what thou suest for . but if thou hast never so long prayed for a grace , and yet findest it not , do not grow weary of praying , but rather search what the cause may be , which makes thy prayer so ineffectual ; see if thou do not thy self hinder them , perhaps thou prayest to god , to enable thee to conquer some sin , and yet never goest about to fight against it , never makest any resistance , but ye●ldest to it , as oft as it comes , nay puttest thy self in its way , in the road of all temptations . if it be thus , no wonder though thy prayers avail not , for thou wilt not let them . therefore amend this , and set to the doing of thy part sincerely , and then thou needest not fear , but god will do his . . secondly , we are to petition also for our bodies ; that is , we are to ask of god such necessaries of life , as are needful to us , while we live here . but these onely in such a degree , and measure , as his wisdom sees best for us , we must not presume to be our own c●rvers , and pray for all that wealth , or greatness , which our own vain hearts may perhaps desire , but onely ●or such a condition , in respect of outward things , as he sees may most tend to those great ends of our living here , the glorifying him , and the saving of our own souls . . a third part of prayer is deprecation , that is when we pray to god to turn away some evil from us . now this evil may be either the evil of sin , or the evil of punishment . the evil of sin is that we are especially to pray against , most earnestly begging of god , that he will by the power of his grace preserve us from falling into sin . and whatever sins they are , to which thou knowest thy self most inclined , there be particularly earnest with god , to preserve thee from them . this is to be done daily , but then more especially , when we are under any present temptation , & in danger of falling into any sin ; in which case we have reason to cry out , as st. peter did , when he found himself sinking , save lord , or i perish ; humbly beseeching him either to withdraw the temptation , or strengthen us to withstand it , neither of which we can do for our selves . . secondly , we are likewise to pray against the evil of punishment , but principally against spiritual punishments , as the anger of god , the withdrawing of his grace , and eternal damnation . against these we can never pray with too much earnestness ; but we may also pray against temporal punishments , that is any outward affliction , but this with submission to gods will , according to the example of christ , mat. . . not as i will , but as thou wilt . . a fourth part of prayer is intercession ; that is , praying for others : this in general we are to do for all mankind , as well strangers , as acquaintance , but more particularly those , to whom we have any especial relation , either publick , as our governours , both in church and state , or private , as parents , husband , wife , children , friends , &c. we are also to pray for all that are in affliction , and such particular persons , as we discern especially to be so ; yea we are to pray for those that have done injury , those that despightfully use us and persecute us , for it is expresly the command of christ , mat. . . and that whereof he hath likewise given us the highest example , in praying even for his very crucifiers , luc. . . father forgive them . for all these sorts of persons we are to pray , and that for the very same good things we beg of god for our selves , that god would give them in their several places and callings , all spiritual and temporal blessings , which he sees wanting to them , and turn away from them all evil whether of sin , or punishment . . the fifth part of prayer is thanksgiving ; that is , the praising , and blessing god for all his mercies , whether to our own persons , and those that immediatly relate to us , or to the church and nation whereof we are members , or yet more general to all mankind . and this for all his mercies both spiritual and temporal : in the spiritual , first for those wherein we are all in common concerned , as the giving of his son , the sending of his spirit , and all those means he hath used to bring sinful men unto himself . then secondly for those mercies we have in our own particulars received , such are the having been born within the pale of the church , and so brought up in christian religion , by which we have been partakers of those precious advantages of the word , and sacraments , and so have had , without any care , or pains of ours , the means of eternal life put into our hands . but besides these , there is none of us but have received other spiritual means from god. . as first gods patience , and long-suffering , waiting for our repentance , and not cutting us off in our sins . secondly , his calls and invitations of us to that repentance , not only outward in the ministry of the word , but also inward , by the motions of his spirit . but then if thou be one that hath by the help of gods grace been wrought upon by these calls , and brought from a prophane , or worldly , to a christian course of life , thou art surely in the highest degree tyed to magnifie and praise his goodness , as having received from him the greatest of mercies . . we are likewise to give thanks for temporal blessings , whether such as concern the publick , as the prosperity of the church or nation , and all remarkable deliverances offered to either ; or else such as concern our particulars , such are all the good things of this life which we enjoy , as health , friends , food , rayment , and the like ; also for those minuitly preservations , whereby we are by gods gracious providence kept from danger , and the especial deliverances which god hath given us in time of greatest perils . it will be impossible to set down the several mercies which everyman receives from god , because they differ in kind and degree between one man and another . but it is sure that he which receives least , hath yet enough to imploy his whole life in praises to god. and it will be very fit for every man to consider the several passages of this life , and the mercies he hath in each received , and so to gather a kind of list , or catalogue of them , at least the principal of them , which he may alwayes have in his memory , and after with a thankful heart repeat before god. . these are the several parts of prayer and all of them to be used both publickly and privately . the publick use of them is , first that in the church where all meet to joyn in those prayers , wherein they are in common concerned . and this ( where the prayers are such as they ought to be ) we should be very constant at , there being an especial blessing promised to the joynt requests of the faithful , and he that without a necessary cause absents himself from such publick prayers , cuts himself off from the church , which hath alwayes been thought so unhappy a thing , that it is the greatest punishment , the governours of the church can lay upon the worst offender ; and therefore it is a strange madness for men to inflict it upon themselves . . a second sort of publick prayer , is that in a family , where all that are members of it , joyn in their common supplications , and this also ought to be very careful attended to ; first by the master of the family , who is to look that there be such prayers , it being as much his part thus to provide for the souls of his children and servants , as to provide food for their bodies . therefore there is none , even the meanest housholder , but ought to take this care : if either himself , or any of his family can read , he may use some prayers out of some good book , if it be the service book of the church , he makes a good choice ; if they cannot read , it will then be necessary they should be taught without book some form of prayer , which they may use in the family , for which purpose again some of the prayers of the church will be very fit , as being most easie for their memories by reason of their shortness , and yet containing a great deal of matter . but what choice soever they make of prayers , let them be sure to have some , and let no man that professes himself a christian , keep so heathenish a family , as not to see god be daily worshipped in it . but when the master of a family hath done his duty in this providing , it is the duty of every member of it to make use of that provision , by being constant , and diligent at those family-prayers . . private or secret prayer is that which is used by a man alone , a part from all others , wherein we are to be more particular , according to our peculiar needs , then in publick it is fit to be . and this of private prayer , is a duty , which will not be excused by the performance of the other of publick . they are both required , and one must not be taken in exchange for the other . and whoever is diligent in publick prayers , and yet negligent in private , it is much to be feared , he rather seeks to approve himself to men , then to god , contrary to the command of our saviour , mat. . who enjoyns this private prayer , this praying to our father in secret , from whom alone we are to expect our reward , and not from the vain praises of men . . now this duty of prayer is to be often performed , by none seldomer then evening and morning , it being most necessary that we should thus begin , and end all our works with god , and that not only in respect of the duty we owe him , but also in respect of our selves , who can never be either prosperous , or safe , but by committing our selves to him ; and therefore should tremble to venture on the perils either of day or night , without his safeguard . how much oftner this duty is to be performed , must be judged according to the business , or leisure men have , where by business , i mean not such business as men unprofitably make to themselves , but the necessary business of a mans calling , which with some will not afford them much time for set , and solemn prayer . but even these men may often in a day lift up their hearts to god in some short prayers , even whilst they are at their work . as for those that have more leisure , they are in all reason to bestow more time upon this duty . and let no man that can find time to bestow upon his vanities , nay perhaps his sins , say be wants leisure for prayer , but let him now endeavour to redeem , what he hath so mispent , by imploying more of that leisure in this duty for the future . and surely if we did but rightly weigh , how much it is our own advantage , to perform this duty , we should think it wisdom to be as frequent as we are ordinarily solemn in it . . for first it is a great honour for us poor wo●mes of the earth to be allowed to speak so freely to the great majesty of heaven ; if a king should but vouchsafe to let one of his meanest subjects talk familiarly , and freely with him , it would be looked on as a huge honour , that man how despiseable soever he were before , would then be the envy of all his neighbours ; and there is little question , he would be willing to take all opportunities of receiving so great a grace . but alas ! this is nothing to the honour is offered us , who are allowed nay , invited to speak to , and converse with the king of kings , and therefore how forward should we in all reason be to it . . secondly , it is a great benefit , even the greatest that can be imagined , for prayer is the instrument of fetching down all good things to us , whether spiritual , or temporal , no prayer , that is qualified as it ought to be , but is sure to bring down a blessing according to that of the wise man , eccl. . . the prayer of the humble pierceth the clouds , and will not turn away , till the highest regard it . you would think him a happy man , that had one certain means of helping him to what ever he wanted , though it were to cost him much pains , and labour , now this happy man thou mayst be if thou wilt . prayer is the never-failing means of bringing thee , if not all that thou thinkest thou wantest , yet all that indeed thou dost , that is , all that god sees fit for thee . and therefore be there never so much weariness to thy flesh in the duty , yet considering in what continual want thou standest for something or other from god , it is madness to let that uneasiness dishearten thee , and keep thee from this so sure meanes of supplying thy wants . . but in the third place this duty is in it self so far from being uneasie , that it is very pleasant . god is the fountain of happiness , and at his right hand there are pleasures for evermore . psal. . . and therefore the nearer we draw to him ▪ the happier we must needs be , the very joys of heaven arising from our neerness to god. now in this life we have no way of drawing so neer to him , as by this of prayer , and therefore surely it is that , which in it self is apt to afford abundance of delight and pleasure , if it seem otherwise to us , it is from some distemper of our own hearts , which like a sick palate cannot relish the most pleasant meat . prayer is a pleasant duty , but it is withal a spiritual one ; and therefore if thy heart be carnal , if that be set either on the contrary pleasures of the flesh , or dross of the world , no marvail then , if thou taste no pleasantness in it ; if like the israelites thou despise manna , whilst thou longest after the flesh pots of egypt . therefore if thou find a weariness in this duty , suspect thy self , purge , and refine thy heart from the love of all sin , and endeavour to put it into a heavenly and spiritual trance , and then thou wilt find this no unpleasant exercise , but full of delight and satisfaction . in the mean time complain not of the hardness of the duty , but of the untowardness of thy own heart . . but there may also be another reason of its seeming unpleasant to us , and that i● want of use . you know there are many things , which seem uneasie at the first tryal , which yet after we are accustomed to them , seem very delightful , and if this by thy case , then thou knowest a ready cure , viz : to use it oftner , and so this consideration naturally inforces the exhortation of being frequent in this duty . . but we are not only to consider how often , but how well we perform it . now to do it well , we are to respect , first the matter of our prayers , to look that we ask nothing that is unlawful , as revenge upon our enemies , or the like ; secondly the manner ; and that must be first in faith , we must believe , that if we ask as we ought , god will either give us the thing we ask for , or else something which he sees better for us . and then secondly in humility we must acknowledg our selves utterly unworthy of any of those good things we beg for , and therefore sue for them only for christs sake ; thirdly with attention , we must mind what we are about , and not suffer our selves to be carried away to the thought of other things . i told you at the first , that prayer was the business of the soul , but if our minds be wandering , it is the work only of the tongue and lips , which makes it in gods account no better then vain babbling , and so will never bring a blessing on us . nay , as jacob said to his mother , gen. . . it will be more likely to bring a curse on us then a blessing , for it is a profaning one of the most solemn parts of gods service , it is a piece of hypocrisie , the drawing neer to him with our lip , when our hearts are far from him , and a great slighting and despising that dreadful majesty we come before : and as to our selves it is a most ridiculous folly , that we who come to god upon such weighty errands , as are all the concernments of our souls and bodies , should in the midst forget our business , and pursue every the lightest thing that either our own vain fancies , or the divel , whose business it is here to hinder us , can offer to us . it is just as if a malefactor , that comes to sue for his life to the king , should in the midst of his supplication happen to espie a butterflie , and then should leave his suit , & run a chace after that butterflie : would you not think it pitty , a pardon should be cast away upon so wretchless a creature . and sure it will be as unreasonable to expect that god should attend & grant those suits of ours , which we do not at all consider our selves . . this wandring in prayer is a thing we are much concerned to arm our selves against , it being that to which we are naturally wonderful prone . to that end it will be necessary first to possess our hearts at our coming to prayers with the greatness of that majesty we are to approach , that so we may dread to be vain and trifling in his presence . secondly , we are to consider the great concernment of the things we are to ask , some whereof are such , that if we should not be heard , we were of all creatures the most miserable , & yet this wandring is the way to keep us from being heard . thirdly , we are to beg gods aid in this particular : and therefore when thou settest to prayer , let thy first petition be for this grace of attention . . lastly , be as watchful as is possible over thy heart , in time of prayer , to keep out all wandering thoughts , or if any have gotten in , let them not find entertainment , but as soon as ever thou discernest them , suffer them not to abide one moment , but cast them out with indignation , and beg gods pardon for them . and if thou dost thus sincerely , and diligently strive against them , either god will enable thee in some measure to overcome them , or he will in his mercy pardon thee what thou canst not prevent . but if it be through thy own negligence , thou art to expect neither , so long as that negligence continues . . in the fourth place we must look our prayers be with zeal and earnestness , it is not enough that we so far attend them , as barely to know what it is we say , but we must put forth all the affection and devotion of our souls , and that according to the several parts of prayer before mentioned . it is not the cold faint request , that will ever obtain from god. we see it will not from our selves ; for if a beggar should ask relief from us , and do it in such a scornful manner , that he seemed indifferent ; whether he had it or no , we should think he had either little want or great pride , and so have no heart to give him . now surely the things we ask from god , are so much above the rule of an ordinary almes , that we can never expect they should be given to slight and heartless petitions . no more in like manner will our sacrifice of praise and thanksgiving ever be accepted by him , if it be not offered from a heart truly affected with the sence of his mercies ; it 's but a kind of formal complementing , which wil never be approved by him who requires the heart , and not the lips only . and the like may be said of all the other parts of prayer . therefore be careful when thou drawest nigh to god in prayer , to raise up thy soul to the highest pitch of zeal and earnestness thou art able . and because of thy self alone thou art not able to do any thing , beseech god that he will inflame thy heart with this heavenly fire of devoti●n , and when thou hast obtained it , beware that thou neither quench it by any wilful sin , nor let it go out again for want of stirring it up , and imploying it . . fifthly , we must pray with purity , i mean we must purge our hearts from all affections to sin . this is surely the meaning of the apostle , tim. . . when he commands men to lift up holy hands in prayer , and he there instances in one special sort of sin , wrath and doubting , whereby doubting is meant those unkind disputes , and contentions which are so common amongst men . and surely he that cherishes that , or any other sin in hi● heart , can never lift up those holy hands , which are required in this duty . and then sure his prayers , be they never so many , or earnest , will little avail him . the psalmist will tell him , he shall not be heard , psal. . . if i regard iniquity in my heart , the lord will not hear me . nay solomon will tell him yet worse , that his prayers are not onely vain , but abominable , pro. . . the sacrifice of the wicked is an abomination to the lord. and thus to have our prayers turned into sin , is one of the heaviest things can befal any man ; we see it is set down in that sad catalogue of curses , psal. . . therefore let us not be so cruel to our selves , as to pull it upon our own heads , which we certainly do , if we offer up prayers from an impure heart . . in the last place we must direct our prayers to right ends , and that either in the respect of the prayer it self , or the things we pray for ; first , we must pray , not to gain the praise of devotion amongst men like those hypocrites mat. . . nor yet onely for company , or fashion sake , to do as other do ; but we must do it first as an act of worship to god ; secondly , as an acknowledgment , that he is that great spring , from whence alone we expect all good things ; and thirdly , to gain a supply of our own , or others needs . then in respect of the things prayed for , we must be sure to have no ill aimes upon them , we must not ask , that we may consume it upon our lusts , ia. . . as those do , who pray for wealth , that they may live in riot , and excess ; and for power , that they may be able to mischief their enemies , and the like but our end in all must be gods glory first , and next that our own , and others salvation , and all other things must be taken in , onely as they tend to those , which they can never do , if we abuse them to sin . i have now done with that first part of worship , that of the soul. . the other is that of the body , and that is nothing else , but such humble , and reverent gestures in our approaches to god , as may both express the inward reverence of our souls , and may also pay him some tribute from our very bodies , with which the apostle commands us to glorify god , as well as with our souls ; and good reason , since he hath created , and redeemed the one , as well as the other , whensoever therefore thou offerest thy prayers unto god , let it be with all lowliness as well of body , as of mind , according to that of the psalmist , psal. . . o come let us worship , let us fall down and kneel before the lord our maker . . the ninth duty to god , is repentance . that this is a duty to god we are taught by the apostle , acts . . where speaking of repentance , he stiles it repentance towards god. and there is good reason this should be a duty to him , since there is no sin we commit , but is either mediatly , or immediatly , against him . for though there be sins both against our selves , and our neighbours , yet they being forbidden by god , they are also breaches of his commandements , and so sins against him . this repentance is , in short , nothing but a turning fr●m sin to god , the casting off all our former evils , and in stead thereof , constantly practising all those christian duties , which god requireth of us . and this is so necessary a duty , that without it we certainly perish , we have christs word for it , luke . . except ye repent , ye shall all likewise perish . . the directions for performing the several parts of this duty have been already given in the preparation to the lords supper , and thither i refer the reader . onely i shall here mind him , that it is to be lookt upon as a duty to be practised onely at the time of receiving the sacrament . for this being the onely remedy against the poyson of sin , we must renew it as often as we repeat our sins , that is daily . i mean we must every day repent of the sins of that day , for what christ saith of other evils , is true also of this , sufficient to the day is the evil thereof ; we have sins enough of each day to exercise a daily repentance , and therefore every man must thus daily call himself to account . . but as it is in accounts , they who constantly set down their daily expences , have yet some set time of casting up the whole summe ; as at the end of the week or moneth ; so should it also be here , we should set aside some time to humble our selves solemnly before god for the sins , not of that day onely , but of our whole lives . and the frequenter these times are , the better . for the oftner we thus cast up our accounts with god , and see vast debts we are run in to him , the more humbly shall we think of our selves , and the more shall thirst after his mercy , which two are the special things that must qualify us for his pardon . he therefore that can assign himself one day in the week for this purpose , will take a thriving course for his soul. or if any mans state of life be so busie , as not to afford him to do it so often , let him yet come as neer to that frequency , as is possible for him , remembring alwayes , that none of his worldly imployments can bring him in neer so gainful a return as this spiritual one will do , and therefore it is very ill husbandry to pursue them , to the neglect of this . . besides these constant times , there are likewise occasion all times for the performance of this duty , such especially are the times of calamity , and affliction , for when any such befals us , we are to look on it as a message sent from heaven , to call us to this duty , and therefore must never neglect it , when we are thus summoned to it , lest we be of the number of them , who despise the chastisements of the lord , heb. . . . there is yet another time of repentance , which in the practice of men hath gotten away the custome from all those , and that is the time of death , which , it is true , is a time very fit to renew our repentance , but sure not proper to begin it , and it is a most desperate madness for men to defer it till then . for to say the middest of it , it is the venturing our souls upon such miserable uncertainties , as no wise man would trust with any thing of the least value . for first , i would ask any man , that means to repent at his death , how he knows he shall have an hours time for it ? do we not daily see men snatch'd away in a moment ? and who can tell that it shal not be his own case ? but secondly , suppose he have a more leisurely death , that some disease give him warning of its approach , yet perhaps he will not understand that warning , but will still flatter himself , as very often sick people do , with hopes of life to the last : and so his death may be sudden to him , though it come by never so slow degrees . but again thirdly , if he do discern his danger , yet how is he sure he shall then be able to repent ? repentance is a grace of god , not at our own command , and it is just and usual with god , when men have a long time refused , and rejected that grace , resisted all his cals , and invitations to conversion and amendment , to give them over at last to the hardness of their own hearts , and not to afford them any more of that grace they have so despised . yet suppose in the fourth place , that god in his infinite patience should still continue the offer of that grace to thee , yet thou that hast resisted , it may be thirty , or forty or fifty years together , how knowest thou , that thou shalt put off that habit of resistance upon a sudden , and make use of the grace afforded ? it is sure , thou hast many more advantages towards the doing it now then thou wilt have then . . for the first , the longer sin hath kept possession of the heart , the harder it will be to drive it out . it is trne , if repentance were nothing , but a present ceasing from the acts of sin , the death-bed were fittest for it , for then we are disabled from committing most sins , but i have formerly shewed you , repentance contains much more then so , there must be in it a sincere hatred of sin and love of god. now how unlikely is it , that he which hath all his life loved sin , cherisht it in his bosome , & on the contrary abhorred god and goodness , should in an instant quite change his affections , hate that sin he loved , and love god , and goodness , which before he utterly hated ? . and secondly , the bodily pains , that attend a death-bed , will distract thee , and make thee unable to attend the work of repentance , which is a business of such weight , and difficulty , as will employ all our powers , even when they are at the freshest . . consider those disadvantages thou must then struggle with , and then tell me what hope there is , thou shalt then do that , which now upon much easier terms thou wilt not . but in the fifth place , there is a danger behind , beyond all these , and that is , that th● repentance which death drives a man to , will not be a true repentance , for in such a case it is plain , it is onely the fear of hell puts him on it , which though it may be a good beginning , where there is time after to per●ect it , yet where it goes alone , it can never avail for salvation . now that death-bed repentances are often onely of this sort , is too likely , when it is observed , that many men who have seemed to repent , when they have thought death approaching , have yet , after it hath pleased god to restore them to health , been as wicked ( perhaps worse ) as ever they were before ; which shews plainly , that there was no reall change in them , and then surely had such a man died , in that seeming repentance , god , who tries the heart , would not have accepted it , which he saw was unsincere . when all these dangers are layed together , it will surely appear a most disperate adventure for any man to trust to a death-bed repentance . nor is it ever the less for that example of the penitent thief , luc. . . which is by many so much depended on . for it is sure , his case and ours differ widely , he had never heard of christ before , and so more could not be expected of him then to embrace him as soon as he was tendred to him ; but we have had him offered , nay prest upon us from our cradles and yet have rejected . but if there were not this difference , it is but a faint hope can be raised onely from a single example , and another we find not in the whole bible . the israelites we read were fed with manna from heaven , but would you not think him stark mad , that should out of expectation of the like , neglect to provide himself any food ; yet it is full as reasonable to depend upon this example as the other . i conclude all in the words of the wiseman , eccl. . . remember thy creator in the dayes of thy youth before the evil dayes come , &c. . to this duty of repentance , fasting is very proper to be annexed . the scripture usually joyns them together , among the jews the great day of atonement was to be kept with fasting , as you may see by comparing levit. . . with isa. . . and this by gods especial appointment . and in the prophets , when the people are called on to repent , and humble themselves , they are also called on to fast . thus it is joel . . therefore now thus saith the lord , turn ye unto me with all your hearts , with fasting , and with weeping , &c. yea , so proper hath fasting been accounted to humiliation , that we see even wicked ahab would not omit it in his , kings . . nor the heathen ninevites in theirs , jonah . . nor is it less fit , or less acceptable since christ , then it was before him . for we see he supposes it as a duty sometimes to be performed , when he gives directions to avoid vain-glory in it . mat. . . and also assures us , that if it be performed , as it ought , not to please men , but god , it will surely be rewarded by him . and accordingly ●e find it practised by the saints : anna luk. . . served god with fastings and prayers ; where it is observable , that it is reckoned as a service of god , fit to be joyned with prayers . and the christians of the first times were generally very frequent in the practice of it . now though fasting be especially proper to a time of humiliation , yet is it not so restrained to it , but it may be seasonable , whensoever we have any extraordinary thing to request from god. thus when esther was to endeavour the deliverance of her people from destruction , she & all the jews kept a solemn fast , esther . . and thus when paul and barnabas were to be ordained apostles , there was fasting joyned to prayer , acts . . and so it will be very fit for us , whensoever we have need of any extraordinary directions , or assistance from god whether concerning our temporal or spiritual concernments , thus to quicken our prayers by fasting . but above all occasions , this of humiliation seems most to require it , for besides the advantage of kindling our zeal , which is never more necessary , then when we beg for pardon of sins , fasting carries in it somewhat of revenge , which is reckoned as a special part of repentance , cor. . . for by denying our bodies the refreshment of our ordinary food , we do inflict somewhat of punishment upon our selves , for our former excesses , or whatever other sins we at that time accuse our selves of ; which is a proper effect of that indignation which every sinner ought to have against himself . and truly he that is so tender of himself , that he can never find in his heart so much as to miss a meal , by way of punishment for his faults , shews he is not much fallen out with himself , for committing them , and so wants that indignation , which the apostle in the forenamed text mentions , as a part of true repentance . . there is no doubt , but such holy revenges upon our selves for sins are very acceptable to god , yet we must not think that either those , or any thing else we can doe , can make satisfaction for our offences , for that nothing but the blood of christ can do . and therefore on that , and not on any of our performances we must depend for pardon . yet since that blood shall never be applyed to any but penitent sinners , we are as much concern'd to bring forth all the fruits of repentance , as if our hopes depended on them onely . . how often this duty of fasting is to be performed , we have no direction in scripture . that must be allotted by mens own piety , according as their health , or other considerations will allow . but as it is in humiliation , the frequenter returns we have of set times for it , the better ; so is it likewise in fasting , the of●ner , the better , so it be not hurtful either to our healths , or to some other duty required of us . nay perhaps fasting may help some men to more of those times for humiliation , then they would otherwise gain . for perhaps there are some , who cannot , without a manifest hinderance to their calling , allow a whole day to that work , yet such a one may at least afford that time , he would otherwise spend in eating ; and so fasting will be doubly useful towards such a mans humiliation , both by helping him in the duty , and gaining him time for it . . i have now gone through the first branch of our duty to god , to wit the acknowledging him for our god. the second is the having no other . of which i need say little , as it is a forbidding of that grosser sort of heathiness idolatry , the worshipping of idols , which though it were once common in the world , yet is now so rare , that it is not likely any that shall read this , will be concerned in it . onely i must say , that to pay divine worship to any creature , be it saint or angel , yea or the image of christ himself , is a transgression against this second branch of our duty to god , it being the imparting that to a creature which is due onely to god , and therefore is strictly to be abstained from . . but there is another sort of idolatry , of which we are generally guilty , and that is when we pay those affections of love , fear , trust , and the like , to any creature in a higher degree then we do to god. for that is the setting up that thing , whatsoever it is , for our god. and this inward kind of idolatry is that , which provokes god to jealousy , as well as the outward of worshipping an idol . i might inlarge much upon this , but because some severals of it have been toucht on in the former discourse , i suppose it needless . and therefore shall now proceed to the second head of duty , that to our selves . partition . vi. of duties to our selves , of sobriety other humility ; the great sin of pride , the danger , the folly of this sin. of vain glory , the danger , folly , the means to prevent it . of meeknes , the means to obtain it , &c. § . . this duty to our selves , is by st. paul in the foremetioned text , tit. ▪ . summed up in this one word , soberly . now by soberly is meant our keeping within those due bounds which god hath set us . my business will therefore be to tell you , what are the particulars of this sobriety . and that first in respect of the soul , secondly in respect of the body : the sobriety of the soul stands in a right governing its passions , and affections ; and to that there are many vertues required . i shall give you the particulars of them . the first of them is humility , which may well have the prime place , not only in respect of the excellency of the vertue , but also of it usefulness towards the obtaining of all the rest . this being the founda●ion , on which all others must be built . and he that hopes to gain them without this , will prove but like that foolish builder christ speaks of , luke . . who built his house on the sand . of the humility towards god i have alread● spoken , and shewed the necessity of it , i am now to speak of humility , as it concerns our selves , which will be found no less necessary , then the former . . this humility is of two sorts , the first is the having a mean and low opinion of our selves , the second is the being content that others should have so of us . the first of these is contrary to pride , the other to vain glory . and that both these are absolutely necessary to christians , i am now to shew you● which will , i conceive , best be done by laying before you first the sin , secondly the danger , and thirdly the folly of the contrary vices . . and first for pride ; the sin of it is so great , that it cast the angels out of heaven , and therefore if we may judg of sin by the punishment , it was not only the first , but the greatest sin that ever the divel himself hath bin guilty of : but we need no better proof of the hainousness of it , then the extreme hatefulness of it to god , which besides that instance of his punishing the divel , we may frequently find in the scriptures , prov. . . every one that is proud in heart , is an abomination to the lord. and again , chap. . . where there is mention of several things ▪ the lord hates , a proud look is set as the first of them : so jam. . . god resisteth the proud ; and divers other texts there are to the same purpose , which shew the great hatred god bears to this sin of pride now since it is certain , god who is all goodness hates nothing , but as it is evil , it must needs follow , that where god hates in so great a degree , there must be a great degree of evil . . but secondly , pride is not only very sinful , but very dangerous , and that first in respect of drawing us to our sins , secondly of betraying us to punishments . first , pride draws us to other sins , wherein it shews it self indeed to be the direct contrary to humility , for as that is the root of all vertu , so is this of all vice . for he that is proud , sets himself up as his own god , and so can never submit himself to any other rules or laws , then what he makes to himself . the ungodly , sayes the psalmist , is so proud that he careth not for god , psal. . . where you see it is his pride , that makes him despise god. and when a man is once come to that , he is prepared for the commission of all sins . i might instance in a multitude of particular sins , that naturally flow from this of pride , as first anger , which the wise man sets , as the effect of pride , pro. . . calling it proud wrath ; secondly , strife and contention , which he again notes to be the off-spring of pride , pro. . . only by pride cometh contention . and both these are indeed most n●tural effects of pride . for he that thinks very highly of himself , expects much submission , and observance from others , and therefore cannot but rage and quarrel , whenever he thinks it not sufficiently payed . it would be infinite to mention all the fruits of this bitter root , i shall name but one more , and that is , that pride not only betrays us to many sins , but also makes them incureable in us , for it hinders the working of all remedies . . those remedies must either come from god or man ; if from god , they must be either in the way of meekness and greatness , or else of sharpness and punishment . now if god by his goodness essay to lead a proud man to repentance , he quite mistakes gods meaning , and thinks all the mercies he receives , are but the reward of his own desert , and so long 't is sure he will never think he needs repentance . but if on the other side , gods use him more sharply , and lay afflictions , and punishments upon him , those in a proud heart work nothing but murmurings and hatings of god , as if he did him injury in those punishments . as for the remedies that can be used by man , they again must be either by way of correcttion , or exhortation ; correcttion from man will sure never work more on a proud heart , then those from god ; for he that can think god unjust in them , will much rather believe it of man. and exhortations will do as little . for let a proud man be admonished though never so mildly and lovingly , he looks on it as a disgrace . and therefore in stead of confessing , or amending the fault , he falls to reproaching his reprover , as an over-busy , or censorious person , and for that greatest and most precious act of kindness , looks on him as his enemy . and now one that thus stubbornly resists all means of cure , must be included in a most dangerous estate . . but besides this danger of sin , i told you there was another , that of punishment ; and of this there will need little proof , when it it considered , that god is the proud mans profest enemy ; that he hates and resists him , as appeared in the texts forecited : and then there can be little doubt , that he which hath so mighty an adversarie shall be sure to smart for it ; yet besides this general ground of conclusion , it may not be a miss to mention some of those t●xts , which particularly threaten this sin , as pro. . . pride goeth before destruction , and an haughty spirit before a fall : again , pro. . . every one that is proud in heart is an abomination to the lord , though hand joyn in hand , yet they shall not be unpunished . the decree it seems is unalterable , and whatever endeavours are used to preserve the proud man , they are but vain , for he shall not go unpunished . and this is very remarkable in the story of nebuchadnezar , dan. . who though a king , the greatest in the world , yet for his pride , was driven from among men , to dwell and feed with beasts . and it is most frequently seen , that this sin meets with very extraordinary judgments even in this life . but if it should not , let not the proud man think that he hath escaped gods vengeance , for it is sure , there will be a most sad reckoning in the next ; for if god spared not the angels for this sin , but cast them into hell , let no man hope to speed better . . in the third place , i am to shew you the great folly of this sin , and to do that , it will be necessary to consider the several things , whereof men use to be proud ; they are of three sorts , either those which we call the goods of nature , or the goods of fortune , or the goods of grace . . by the goods of nature , i mean beauty , strength , wit , and the like , and the being proud of any of these is a huge folly . for first we are very apt to mistake , and think our selves hand some or witty , when we are not , and then there cannot be a more ridiculous folly , then to be proud of what we have not , and such every one esteems it in another man , though he never supposes it his own case , and so never discerns it in himself . and therefore there is nothing more despiseable amongst all men , then a proud fool , yet no man that entertains high opinions of his own wit , but is in danger to be thus deceived , a mans own judgment of himself being of all others the least to be trusted . but secondly , suppose we be not out in judging , yet what is there in any of these natural endowments , which is worth the being proud . there being scarce any of them , which some creature or other hath not in a greater degree then man. how much does the whiteness of the lilly , and the redness of the rose exceed the white , and red of the fairest face ? what a multitude of creatures is there , that farr surpass man in strength and sweetness ? and divers others there are which as far as concerns any useful end of theirs , act much more wisely then most of us ; and are therefore oftentimes in scripture proposed to us by way of example . it is therefore surely great unreasonableness for us to think highly of our selves , for such things as are common to us with beasts and plants . but thirdly , if they were as excellent as we fancy them , yet they are not at all durable , they are impaired and lost by sundry means ; a phrensy will destroy the rarest wit , a sickness decay the freshest beauty , the greatest strength , or however old age will be sure to do all . and therefore to be proud of them is again a folly in this respect . but lastly , whatever they are , we gave them not to our selves . no man can think he did any thing towards the procuring his natural beauty or wit , and so can with no reason value himself for them . in the second place , the folly is as great to be proud of the goods of fortune ; by them i mean wealth and honour , and the like ; for it is sure , they add nothing of true worth to the man , somewhat of outward pomp , and bravery they may help him to , but that makes no change in the person . you may load an asse with money , or deck him with rich trappings , yet still you will not make him a whit the nobler kind of beast by either of them . then secondly , these are things we have no hold of , they vanish many times , ere we are aware , he that is rich to day , may be poor tomorrow , and then will be the less pitied by all in his poverty , the prouder he was when he was rich . thirdly , we have them all , but as stewards , to lay out for our masters use , and therefore should rather think how to make our accounts , then pride our selves in our receipts . lastly , whatever of these we have , they , as well as the former , are not owing to our selves . but if they be lawfully gotten , we owe them onely to god , whose blessing it is , that maketh rich , pro. . . if unlawfully , we have them upon such terms , that we have very little reason to brag of them . and thus you see in these several respects , the folly of this second sort of pride . . the third is that of the goods of grace ; that is any vertue a man hath . and here i cannot say , but the things are very valuable , they being infinitely more precious , then all the world , yet nevertheless this is of all the rest the highest folly . and that not onely in the foregoing respect , that we help not our selves to it , grace being above all things most immediatly gods work in us , but especially in this , that the being proud of grace , is the sure way to loose it . god , who gives grace to the humble , will take it from the proud . for if , as we see in the parable , mat. . . the talent was taken from him who had onely put it to no use at all , how shall he hope to have it continued to him , that hath put it to so ill , that in stead of trading with it for god , hath trafficked with it for satan ? and as he will loose the grace for the future , so he will loose all reward of it for the time past . for let a man have done never so many good acts , yet if he be proud of them , that pride shall be charged on him to his destruction , but the good shall never be remembred to his reward . and this proves it to be a most wretched folly to be proud of grace . it is like that of children , that pull those things in pieces , they are most fond of , but yet much worse then that of theirs , for we not onely loose the thing ( and that the most precious that can be imagined ) but we must also be eternally punished for doing so , there being nothing that shall be so sadly reckoned for in the next world , as the abuse of grace , and certainly there can be no greater abuse of it , then to make it serve for an end so directly contrary to that for which it was given , it being given to make us humble , not proud , to magnify god , not our selves . . having shewed you thus much of this sin , i suppose it will appear very necessary to be eschewed , to which purpose it will first be useful to consider , what hath been already said concerning it , and that so seriously , as may work in thee ▪ not some slight dislike , but a deep , and irreconcileable hatred of the sin ; secondly to be very watchful over thine own heart , that it cherish not any beginnings of it ; never suffer it to feed on the fancy of thy own worth , but when ever any such thought arises , beat it down immediatly with the remembrance of some of thy follies or sins , and so make this very motion of pride an occasion of humility . thirdly , never to compare thy self with those thou thinkest more foolish or wicked then thy self , that so thou mayest like the pharisee luk. . . extol thy self , for being better , but if thou wilt compare , do it with the wise , and godly , and then thou wilt find thou comest so far short , as may help to pull down thy high esteem of thy self . lastly , to be very earnest in prayer , that god would root out all degrees of this sin in thee , and make thee one of those poor in spirit , mat. . . to whom the blessing , even of heaven it self , is promised . . the second contrary to humility i told you was vain glory . that is a great thirst after the praise of men . and first , that this is a sin , i need prove no otherwise , then by the words of our saviour , jo. . . how can ye believe , that receive honour one of another ? where it appears , that it is not onely a sin , but such a one , as hinders the receiving of christ into the heart , for so believing there signifies . this then in the second place shews you likewise the great dangerousness of this sin , for if it be that , which keeps christ out of the heart , it is sure it brings infinite danger , since all our safety , all our hope of escaping the wrath to come , stands in receiving him ? but besides the authority of this text , common experience shews , that where ever this sin hath possession , it endangers men to fall into any other . for he that so considers the praise of men , that he must at no hand part with it , when ever the greatest sins come to be in fashion , and credit ( as god knows many are now a daies ) he will be sure to commit them , rather then run the disgrace of being too singular , and precise ; i doubt there are many consciences can witness the truth of this , so that i need say no more to prove the danger of this sin . . the third thing i am to shew , is the folly of it , and that will appear first by considering , what it is we thus hunt after , nothing but a little air , a blast , the breath of men , it brings us in nothing of reall advantage : for i am made never the wiser , nor the better , for a mans saying i am wise , and good . besides if i am commended , it must be either before my face , or behind my back , if the former , it is very often flattery , and so the greatest abuse that can be offered , and then i must be very much a fool , to be pleased with it . but if it be behind my back , i have not then so much as the pleasure of knowing it , and therefore it is a strange folly thus to pursue , what is so utterly gainless . but secondly , it is not onely gainless , but painful , and uneasy also . he that eagerly seeks prayer , is not at all master of himself , but must suit all his actions to that end , and in stead of doing what his own reason and conscience ( nay perhaps his wordly conveniency ) directs him to , he must take care to do what wil bring him in commendations , and so enslaves himself to every one that hath but a tongue to commend him . nay there is yet a further uneasiness in it , and that is , when such a man fails of his aime , when he misses the praise , and perhaps meets with the contrary reproach , ( which is no mans lot more often then the vain glorious , nothing making a man more despised ) then what disturbances and disquiets , and even tortures of mind is he under ? a lively instance of this you have in achitophel , sam. . . who had so much of this upon absoloms despising his counsel , that he chose to rid himself of it , by hanging himself . and sure this painfulness that thus attends this sin , is sufficient proof of the folly of it . yet this is not all , it is yet further very hurtful : for if this vain glory be concerning any good , or christian action , it destroyes all the fruit of it ; he that prayes or gives almes to be seen of men , mat. . . must take that as his reward , verily i say unto you they have their reward , they must expect none from god , but the portion of those hypocrites that love the the praise of men more then the praise of god. and this is a miserable folly to make such an exchange . it is like the dog in the fable , who seeing in the water the shadow of that meat he held in his mouth , catcht at the shadow , & so let go meat . such dogs , such unreasonable creatures are we , when we thus let go the eternal rewards of heaven , to catch at a few good words of men . and yet we do not onely loose those eternal joyes , but procure to our selves the contrary eternal mercies , which is sure the highest pitch of folly and madness . but if the vain glory be not concerning any vertuous action , but only some indifferent thing , yet even there also it is very hurtful ; for vain glory is a sin , that wheresoever it is placed , endangers our eternal estate , which is the greatest of all mischiefs . and even for the present it is observable , that of all other sins , it stands the most in its own light , hinders it self of that very thing it pursues . for there are very few that thus hunt after praise , but they are discerned to do so , and that is sure to eclipse whatever praise worthy thing they do , and brings scorn upon them in stead of reputation . and then certainly we may justly condemn this sin of folly , which is so ill a manager even of its own dedesigns . . you have seen how wretched a thing this vain glory is , in these several respects , the serious consideration whereof , may be one good means to subdue it , to which it will be necessary to add ; first , a great watchfulness over thy self ; observe narrowly , whether in any christian duty thou at all considerest the praise of men , or even in the most indifferent action , look whether thou have not too eager a desire of it ; and if thou findest thy self inclined that way , have a very strict eye upon it , and where ever thou findest it stirring , check , and resist it ; suffer it not to be the end of thy actions ; but in all matters of religion , let the duty be thy motive ; in all indifferent things of common life , let reason direct thee ; and though thou mayest so far consider in those things the opinion of men , as to observe the rules of common decency , yet never think any praise , that come in to thee from any thing of that kind worth the contriving for ; secondly , set up to thy self another aime , viz that of pleasing god ; let that be thy inquiry when thou goest about any thing , whether it be approved by him , and then thou wilt not be at leisure to consider what praise it will bring thee from men . and surely he that weighs of how much more moment it is to please god , who is able eternally to reward us , then men , whose applause can never do us any good , will surely think it reasonable , to make the former his onely care . thirdly , if at any time thou art praised , do not be much overjoyed with it , nor think a jot the better of thy self , but if it be vertue thou art praised for , remember it was god , that wrought it in thee , and give him the glory , never thinking any part of it belongs to thee ; if it be some indifferent action , then remember that it cannot ▪ deserve praise , as having no goodness in it ; but if it be a bad one ( as amongst men such are sometimes likeliest to be commended ) then it ought to set thee a trembling , in stead of rejoycing , for then that woe of our saviours belongs to thee , luk. , . wo unto you when men speak well of you , for so did their fathers to the false prophets , and there is not a greater sign of a hardned heart , then when men can make their sins the matter of their glory . in the last place let thy prayers assist in the fight with this corruption . . a second vertue is meekness , that is a calmness and quietness of spirit , contrary to the rages , and impatiences of anger . this vertue may be exercised either in respect of god , or our neighbour . that towards god i have already spoken of , under the head of humility , and that towards our neighbour i shall hereafter ; all i have here to say of it , is , how it becomes a duty to our selves ; that it does , in respect of the great advantage we reap by it , which , in meer kindness to our selves , we are to look after . and to prove that it brings us this great advantage , i need say no more , but that this meekness is that to which christ hath pronounced a blessing , mat. . . blessed are the meek , and not onely in the next world , but even in this too , they shall inherit the earth ; indeed none but th● meek person hath the true enjoyment of any thing in the world , for the angry , and impatient are like such people , who we use to say , cannot enjoy the greatest prosperities ; for let things be never so fair without , they will raise storms within their own breasts . and surely whoever ●ath either in himself , or others observed the greatest uneasiness of this passion of anger , cannot chuse but think meekness a a most pleasant thing . . besides it is also a most honourable thing , for it is that whereby we resemble christ , learn of me , saith he , for i am meek and lowly in heart , mat. . . it is also that whereby we conquer our selves , overcome our own unruly passions , which of all victories is the greatest , and most noble . lastly , it is that which makes us behave our selves like men , whereas anger gives us the fierceness and wildness of savage beasts . and accordingly the one is by all esteemed , and loved , whereas the other is hated and abhorred , every man shunning a man in rage as they would a furious beast . . farther , yet meekness is the sobriety of the mind , whereas anger is the direct madness , it puts a man wholly out of his own power , and makes him do such things , as himself in his sober temper abhors ; how many men have done those things in their rage , which they have repented all their lives after ? and therefore surely as much as a man is more honourable then a beast , a sober man then a mad man , so much hath this vertue of meekness the advantage of honour above the contrary vice of anger . . again , meekness makes any condition tollerable , and easie to be endured . he that meekly bears any suffering , takes off the edg of it , that it cannot wound him , whereas he that frets and rages at it ; whets it , and makes it much sharper then it would be ; nay in some cases makes that so , which would not else be so at all ; as particularly in the case of reproachful words , which in themselves can do us no harm , they neither hurt our bodies nor lessen our estate , the only mischief they can do us is to make us angry , and then our anger may do us many more ; whereas he that meekly passes them by , is never the worse for them ; nay the better , for he shall be rewarded by god for that patience . much more might be said to recommend this virtue to us , in respect of our own present advantage , but i suppose this may suffice to perswade men to esteem of it . the harder matter will be to gain them to the practice of it , wherein men pretend i know not what difficulties of natural constitutions and the like ; yet sure there is no man of so cholerick a temper ; but if he did heartily set about it , would find it were not impossible in some good measure to subdue it : but then he must be diligent in using means to that end . divers of these means there are i shall mention some few . as first . the imprinting deep in our mind the loveliness , and benefits of meekness , together with the ugliness and mischiefs of anger . secondly , to set before us the examples of christ , who endured all reproaches , yea torments with perfect , patience that was lead as a sheep to the slaughter , isaiah . . that when he was reviled , reviled not again ; when he suffered , threatned not , pet. . . and if he the lord of glory suffered thus meekly and unjustly from his own creatures , with what force can we ever complain of any injury done to us ? thirdly , to be very watchful to prevent the very first beginnings of anger , and to that purpose to mortifie all in●ard peevishness , and frowardness of mind , which is a sin in it self , though it proceed no farther , but will also be sure , if it be cherished to break out into open effects of anger . therefore whenever thou findest the least rising of it within thee , make as much haste to check it as thou wouldst to quench a fire in thy house , but be sure thou bring no fuell to it , by entertaining any thoughts , that may increase it . and at such a time especially , keep a most strick watch over thy tongue , that it break not out into any angry speeches , for that breath will fan the fire ; not only in thine adversary , but thy self too ; therefore though thy heart be hot within stifle the flame , and let it not break out , and the greater the temptation is ▪ the more earnestly lift up thy heart to god , to assist thee to overcome it . fourthly , often remember , how great punishments sins have deserved , and then whether thy sufferings be from god or man , thou wilt acknowledg them to be far short of what is due to thee , and therefore wilt be ashamed to be impatient at them . . the third vertue is ●onsideration , and this in a most special manner we own to our souls . for without it , we shall , as rash , unadvised people use to do ; rush them into infinite perils . now this consideration is either of our state , or of our actions . by our state i mean what our condition is to god-ward , whether it be such that we may reasonably conclude our selves in his favour . this it much concerns us to consider and examine , and that not by those easie rules men are apt to frame to themselves , as whether they believe that christ died for their sins ; that they are of the number of the elect ; and shall certainly be saved , if these and the like were all that were required to put us into gods favour , none but some very melancholly person could ever be out of it , for we are apt enough generally to believe comfortably of our selves . but the rules god hath given us in his word , are those by which we must be tryed at the last day , and therefore are certainly the only safe ones , by which to trie our selves now . and the summe of those are , that whosoever continues in any one wilful sin is not in his favour , nor can if he so die , hope for any mercy at his hand . . now it is highly necessary , we should consider what our condition is in this respect for since our life is nothing but a puffe of breath in our nostrils , which may for ought we know be taken from us the next minuite , it neerly concerns us , to know how we are provided for another world , that so in case we want at present that oile in our lamps , wherewith we are to meet the bride-groom , mat. . . we may timely get it , and not for want of it be ever shut out like the foolish virgins , from his presence . the neglect of this consideration hath undon many soules , some by too easie a belief that they were in a good condition , without considering and trying themselves by the foregoing rule , but presuming either upon some slight outward performances , or upon such a false faith , as i even now described others by the wretched careless going on , without so much as asking themselves , what their condition is , but hope they shall do as well as their neighbours , and so never inquiring farther ; which wretched carelesness will as certainly undoe the spiritual , as the like would do the temporal estate ; yet in that every man is wise enough to foresee , that a man that never takes any accounts of his estate to see whether he be worth somthing or nothing , will be sure to be a begger in the end . but in this far weightier matter we can generally be thus improvident . . the second thing we are to consider , is our actions , and those either before , or after the doing of them . in the first place we are to consider before we act , and not to do any rashly or headily . but first to advise with our consciences , whether this be lawful to be done , for he that followes his own inclination , and does every thing which that moves him to , shall be s●re to fall into a multitude of sins . therefore consider soberly and be assured of the lawfulness of the thing , before thou venture to do it . this advisedness is in all worldly things accounted so necessary a part of wisdom , that no man is accounted wise without it ; a rash man we look upon as the next degree to a fool : and yet it is sure there is not so much need of looking about us in any thing , as in what concerns our souls , and that not only in respect of the great value of them above all things else , but also in regard of the great danger they are in , as hath been shewed more at large in the beginning of the treatise . secondly , we are to consider our actions , when they are past also , that is , we are to examine whether they have been such , as are allowable by the laws of christ , this is very necessary , whether they be good or bad ; if they be good , the recalling them helpeth us to the comfort of a good conscience , and that comfort again incourageth us to go on in the like ; and besides it stirrs us up to thankfulness to god , by whose grace alone we were enabled to do them . but if they be bad , then it is especially necessary , that we thus examine them , for without this it is impossible we should ever come to amendment ; for unless we observe them to have been amiss , we can never think it needful to amend : but shall still run on from one wickedness to another , which is the greatest curse any man can lie upon . . the oftner therefore we use this consideration , the better ; for the less likely it is , that any of our sins shall escape our knowledg . it is much to be wisht , that every man should thus every night try the actions of the day , that so if he have done any things amisse , he may soon check himself for it , and settle his resolutions against it , and not let it grow on to a habit and course . and that he may also early beg gods pardon , which will the easier be had , the sooner it is asked , every delay of that being a great increase of the sin . and surely whoever means to take account of himself at all , will find this the easiest course , it being much easier to do it so , a little at a time , and while passages are fresh in his memory , th●n to take the account of a long time together . now if it be considered , that every wilful sin must have a particular repentance before it can be pardoned , me thinks men should tremble to sleep without that repentance , for what assurance hath any man that lies down in his bed , that he shall ever rise again ; and then how dangerous is the condition of that man , that sleeps in an unrepented sin ? the weighing of these several motives may be a means by gods blessing , to bring us to the practice of this duty of consideration in all the parts of it . partition . vii . of contentednes and the contraries to it ; murmuring , ambition , covetousness , envy , helps to contentedness , of duties which concern our bodies of chastity , &c. helps to it . of temperance ▪ rule of temperance in eating . § . . the fourth vertue is contendedness , and this surely is a duty we much own to our selves , it being that without which it is impossible to be happy . this contentedness is a well-pleasedness with that condition , whatever it is that god hath placed us , not murmuring , and repining of our lot , but cheerfully well-c●ming whatsoever god sends . how great , and withal how pleasant a vertue this is , may appear by the contrariety it hath to several great and painful vices , so that where this is rooted in the heart ▪ it subdues not only some such single sin , but ● cluster of them together . . and first it is contrary to all murmuring i● general , which is a sin most hateful to god , as may appear by his sharp punishments of it on the israelites in the wilderness , as you may read in several places of the book of exodus , and numbers . and sure it is also very painful , and uneasie to a mans self , for if , as the psalmist saith , it be a joyful and pleasant thing to be thankful , we may by the rule of contraries conclude , it is a sad and unpleasant thing to be murmuring ; and i doubt not every mans own experience will confirm the truth of it . . secondly , it is contrary to ambition , the ambitions man is alwayes disliking his present condition , and that makes him so greedily to seek a higher , whereas he that is content with his own , lies quiet out of the road of his temptation . now ambition is not only a great sin in it self , but it puts men upon many other ; there is nothing so horrid , which a man that eagerly seeks greatness will stick at ; lying , perjury , murder , or any thing will down with him ; if they seem to tend to his advancement . and the uneasiness of it is answerable to the sin . this none can doubt of , that considers what a multitude of fears and jealousies , cares and distractions there are that attend ambition in its progresse , besides the great and publick ruines that usually befal it in the end . and therefore sure contentedness is in this respect as well a happines , as a vertue . . thirdly , it is contrary to covetousness ; this the apostle witnesseth . heb. . . let your conversation be without covetousness , and be content with such things as ye have , where you see contentedness is set as the direct contrary to covetousness . but of this there needs no other proof , then common experience , for we see the covetous man never thinks he hath enough , and therefore can never be content , for no man can be said to be so , that thirsts after any thing he hath not . now that you may see how excellent , and necessary a virtue this is , that secures us against covetousness , it will not be amiss a little to consider the nature of that sin . . that it is a very great crime , is most certain , for it is contrary to the very foundation of all good life , i mean those three great duties to god , to our selves , to our neighbour . first , it is so contrary to our duty to god , that christ himself tels us luk. . we cannot serve god and mammon ; he that sets his heart upon wealth , must necessarily take it off from god. and this we daily see in the covetous mans practice , he is so eager in the gaining of riches , that he hath no time or care to perform duty to god , let but a good bargain , or opportunity of gain come in his way , prayer and all duties of religion must be neglected to attend it . nay , when the committing the greatest sin against god may be likely either to get , or save him ought , his love of wealth quickly perswades him to commit it . . secondly , it is contrary to the duty we owe our selves , and that both in respect of our souls , and bodies ▪ the covetous man despises his soul , sels that to eternal destruction for a little pelf ; for so every man does , that by any unlawful means seeks to enrich himself ; nay though he do it not by unlawful means , yet if he have once set his heart upon wealth , he is that covetous person , of whom the apostle hath pronounced , that he shall not enter into the kingdom of god , cor. . . nor doth he onely offend against his soul , but against his body too . for he often denies that those necessary refreshments it wants , and for which his wealth ( as far as it concerns himself ) was given him . this is so constantly the custome of rich misers , that i need not prove it to you . . in the third place . covetousness is contrary to the duty we owe to our neighbours . and that in both the parts of it , justice and charity : he that loves money immoderately , will not care whom he cheats , and defrauds , so he may bring in gain to himself , and from hence spring those many tricks of deceit and cousenage , so common in the world . as for charity , that is never to be hoped for from a covetous man , who dreads the lessening of his own heaps more then the starving of his poor brother . you see how great a sin this is that containes under it so many others ; so that we may well say of it , as the apostle doth tim. . . the love of money is the root of all evil . and it is not much less uneasy , then wicked , for between the care of getting , and the fear of loosing , the covetous man enjoyes no quiet hour . therefore every man is deeply concerned , as the tenders his happiness , either in this world , or the next , to guard himself against this sin , which he can no way do ▪ but by possessing his heart with this vertue of contentedness . . in the fourth place , it is contrary to envy , for he that is content with his own condition , hath no temptation to envy anothers ; how unchristian a sin this of envy is , shall hereafter be shewed ; at the present , i need say no more , but that it is also a very uneasy one , it frets and knawes the very heart of him that harbours it . but the worse this sin is , the more excellent still is this grace of contentedness , which frees us from it . i suppose i have said enough to make you think this a very lovely , and desirable virtue . and sure it were not impossible to be gained by any , that would but observe these few directions . . first , to consider , that whatever our estate and condition in any respect be , it is that which is allotted us by god , and therefore is certainly the best for us , he being much better able to judge for us , then we for our selves ; and therefore to be displeased at it , is in effect to say , we are wiser then he . secondly , consider thorowly the vanity of all worldly things , how very little there is in them , whi●e we have them , and how uncertain we are to keep them , but above all , in how little stead they will stand us at the day of death or judgement , and then thou canst not think any of them much worth the desiring , and so wilt not be discontented for want of them . thirdly , suffer not thy fancy to run on things thou hast not : many have put themselves out of love with what they have , onely by thinking what they want . he that sees his neighbour possess somewhat , which himself hath not , is apt to think how happy he should be , if he were in that mans condition , and in the mean time never thinks of enjoying his own , which yet perhaps in many respects may be much happier , then that of his neighbours which he so much admires . for we look but upon the outside of other mens conditions , and many a man that is envied by his neighbours , as a wonderful happy person , hath yet some secret trouble , which makes him think much otherwise of himself . therefore never compare thy condition in any thing with those thou countest more prosperous then thy self , but rather do it with those , thou knowest more unhappy , and then thou wilt find cause to rejoice in thine own portion . fourthly , consider how far thou art from deserving any good thing from god , and then thou canst not but with jacob gen. . . confess , that thou art not worthy of the least of those mercies thou enjoyest , and in stead of murmuring that they are no more , wilt see reason to admire , and praise the bounty of god , that they are so many . fifthly , be often thinking of the joyes laid up for thee in heaven ; look upon that as thy home , on this world , only as an inne , where thou art fain to take up in thy passage ; and then as a traveller expects not the same conveniences at an inne , that he hath at home , so thou hast reason to be content with whatever entertainment thou findst here , knowing thou art upon thy journey to a place of infinite happiness , which will make an abundant amends for al the uneasiness , and hardship thou canst suffer in the way . lastly , pray to god , from whom all good things do come , that he will to all his other blessings , add this of a contented mind , without which thou canst have no taste or relish of any other . . a fifth duty is diligence : this is made up of two parts , watchfulness , and industry , and both these we owe to our souls . first , watchfulness , in observing all the dangers that threaten them . now since nothing can endanger our souls , but sin , this watchfulness is principally to be imployed against that : and as in a besieged city , where there is any weak part , there it is necessary to keep the strongest guard ; so it is here , wherever thou findest thy inclinations such , as are most likely to betray thee to sin , there it concerns thee to be especially watchful ; observe therefore carefully to what sins either thy natural temper , thy company , or thy course of life do particularly incline thee , and watch thy self very narrowly in those ; yet do not so lay out all thy care on those , as to leave thy self open to any other ▪ for that may give satan as much advantage on the other side ; but let thy watch be general , against all sin , though in a special manner against those , which are like oftnest to assault thee . . the second part of diligence , is industry , or labour , and this also we owe to our souls , for without it they will as little prosper as that vineyard of the sluggard , which solomon describes , prov. . . for there is a husbandry of the soul , as well as of the estate , and the end of the one , as of the other , is the creasing , and improving of its riches . now the riches of the soul are either natural , or divine . by the natural i mean its faculties of reason , wit , memory , and the like ; by the divine i mean the graces of god , which are not the souls natural portion , but are given immediatly by god , and both these we are to take care to improve , they being both talents intrusted to us for that purpose . . the way of improving the natural is by imploying them so , as may bring in most honour to god : we must not let them lye idle by us , through sloth , neither must we overwhelme them with intemperance , and brutish pleasures , which is the case of too many , but we must employ them , and set them on work . but then we must be sure it be not in the devils service , like many , who set their wit onely to the profaning of god , or cheating their neighbours , and stuff their memories with such filthiness , as should never once enter their thoughts ; our use of them must be such , as may bring in most glory to god , most benefit to our neighbours , and may best fit us to make our accounts , when god shall come to reckon with us for them . . but the other part of the souls riches , is yet more precious , that is grace , and of this we must be especially careful , to husband , and improve it . this is a duty expresly commanded us by the apostle , pet. . . grow in grace . and again , in the first chapter of that epistle , verse . give all diligence to add to your faith vertue , and to vertue knowledg , &c. now the especial means of improving grace is by imploying it , that is , by doing those things for the enabling of us whereunto it was given us ; this is a sure means , not only in respect of that easiness , which a custome of any thing brings in the doing of it , but principally , as it hath the promise of god , who hath promised , mat. . . that to him that hath ( that is hath made use of what he hath ) shall be given , and he shall have abundance . he that diligently , and faithfully employes the first beginnings of grace , shall yet have more , and he that in like manner husbands that more , shall yet have a greater degree ; so that what solomon saith of temporal riches , is also true of spiritual , the hand of the diligent maketh rich . . therefore whenever thou findest any good motion in thy heart , remember that is a season for this spiritual husbandry , if thou have but a check of conscience against any sin , thou livest in , drive that on till it come to a hatred , and then that hatred , till it come to resolution , then from that resolution , proceed to some endeavours against it . do this faithfully , and sincerely , and thou shalt certainly find the grace of god assisting thee , not onely in every of these steps , but also enableing thee to advance still higher , till thou come to some victory over it . yet to this industry thou must not fail to add thy prayers also , there being a promise , that god wil give the holy spirit to them that ask it , mat. . . and therefore they that ask it not , have no reason to expect it . but it must be asked with such an earnestness , as is some way answerable to the value of the thing , which being infinitely more precious then all the world , both in respect of his own worth , and its usefulness to us , we must beg it with much more zeal and earnestness then all temporal blessi●gs , or else we shew our selves despisers of it . . having directed you to the means of improving grace , i shall , to quicken you to it , mention the great danger of the contrary ; and that is not as in other things , the loosing onely those further degrees , which our industry might have helped us to , but it is the loosing even of what we already have , for from him that hath not ( that is again hath not made use of what he hath ) shall be taken away even that which he hath , mat. . . god will withdraw the grace , which he sees so neglected , as we see in that parable , the talent was taken from him that had onely hid it in a napkin , and had brought in no gain to his lord . and this is a most sad punishment , the greatest that can befal any man , before he comes to hell , indeed it is some kind of foretast of it , it is the delivering him up to the power of the devil , and it is the banishing him from the face of god , which are not the least parts of the misery of the damned . and it is also the binding a man over to that fuller portion of wretchedness in another world ; for that is the last doom of the unprofitable servant , mat. . . cast ye the unprofitable servant into outer darkness , there shall be weeping and gnashing of teeth . you see they are no light dangers that attend this neglect of grace , and therefore if we have any love , nay any common pity to our souls , we must set our selves to this industry . i have now done with those vertues , which respect our souls . i come now to those which concern our bodies . . the first of which is chastity , or purity , which may well be set in the front of the duties we owe to our bodies , since the apostle cor. . . sets the contrary as the especial sin against them , he that committeth fornication sinneth against his own body . now this vertue of chastity consists in a perfect abstaining from all kinds of uncleanness , not onely that of adultery , and fornication , but all other more unnatural sorts of it , committed either upon our selves , or with any other . in a word , all acts of that kind are utterly against chastity , save onely in lawful marriage . and even there men are not to think themselves let loose to please their brutish appetites , but are to keep themselves within such rules of moderation , as ag●ee to the end of marriage , which being these two , the begetting of children , and the avoiding of fornication , nothing must be done , which may hinder the first of these ends ; and the second aiming onely at the subduing of lust , the keeping men from any sinful effects of it , it is very contrary to that end , to make marriage an occasion of heightning , and enflaming it . . but this vertue of chastity reacheth not only to the restraining of the grosser act , but to all lower degrees ; it sets a guard upon our eyes , according to that of our saviour , mat. . . he that looketh on a woman to lust after her , hath committed adultery with her already in his heart ; and upon our hand as appears by what christ adds in that place , if thy hand offend thee , cut it off ; so also upon our tongues , that they speak no immodest or filthy words , let no corrupt communication proceed out of your mouth . eph. . nay upon our very thoughts , and fancies , we must not entertain any foul or filthy desires , nor so m●ch as the imagination of any such thing . therefore he that forbears the grosser act , and yet allowes himself in any of these , it is to be suspected that it is rather some outward restraint , that keeps him from it ▪ then the conscience of the sin . for if it were that , it would keep him from these too , these being sins also , and very great ones in gods sight . besides , he that lets himself loose to these puts himself in very great danger of the other , it being much more easy to abstain from all , then to secure against the one , when the other is allowed . but above all , it is to be considered , that even these lower degrees are such , as make men very odious in gods eyes who seeth the heart , and loves none that are not pure there . . the loveliness of this vertue of chastity needs no other way of describing , then by considering the loathsomness , and mischiefs of the contrary sin ; which is first very brutish ; those desires are but the same , that the beasts have , and then how far are they sunk below the nature of man , that can boast of their sins of that kind , as of their special excellency ? when if that be the measure , a goat is the more excellent creature . but indeed they that eagerly pursue this part of bestiality do often leave themselves little , besides their humane shape , to difference them from beasts ; this sin so clouds the understanding , and defaceth the reasonable soul. therefore solomon very well describes the young man , that was going to the harlots house , pro. . . he goeth after her , as an ox goeth to th● slaughter . nor secondly are the effects of it better to the body then to the mind . the many foul and filt●y , besides painful diseases , which ofte● follow this sin , are sufficient witnesses , how mischievous it is to the body . and alas , how many are there that have thus made themselves the devils martyrs ? suffered such torments in the pursuit of this sin , as would exceed the invention of the greatest tyrant ? surely they that pay thus dear for damnation , very well deserve to enjoy the purchase . . but thirdly , besides the natural fruits of this sin , it is attended with very great and heavy judgments from god ; the most extra ordinary and miraculous judgment that ever befel any place , fire and brimstone from heaven upon sodome and gomorrah , was for this sin of uncleanness . and many examples likewise of gods vengeance may be observed on particular persons , for this sin . the incest of amnon cost him his life , as you may read , sam. . zimrie and cozhi were slain in the very act , num. . . and no person that commits the like , hath any assurance it shall not be his own case . for how secretly soever it be committed , it cannot be hid from god , who is the sure avenger of all such wickedness . nay , god hath very particularly threatned this sin , cor. . . if any man defile the temple of god , him shall god destroy . this sin of uncleanness is a kind of sacriledge , a polluting those bodies , which god hath chosen for his temples , and therefore no wonder , if it be thus heavily punished . . lastly , this sin shuts us out from the kingdom of heaven , wherein no impure thing can enter . and we never find any list of those sins , which bar men thence , but this of uncleanness hath a special place in it . thus it is gal. . . and so again cor. . . if we will thus pollute our selves , we are fit company onely for those black spirits , the devil and his angels , and therefore with them we must expect our portion , where our flames of lust shall end in flames of fire . . all this layed together , may surely recommend the vertue of chastity to us , for the preserving of which , we must be very careful ; first , to check the beginnings of the temptation , to cast away the very first fancy of lust , with indignation , for if you once fall to parley , & talk with it , it gains still more upon you , and then it will be harder to resist , therefore your way in this temptation is , to flye rather then fight with it . this is very necessary , not onely that we may avoid the danger of proceeding to act the sin , but also in respect of the present fault of entertaining such fancies , which of it self , though it should never proceed further is , as hath been shewed , a great abomination before god ; secondly , have a special care to flye idleness , which is the proper soil for these filthy weeds to grow in ; and keep thy self alwayes busied in some innocent , or vertuous employment , for then these fancies will be less apt to offer themselves . thirdly , never suffer thy self to recall any unclean passages of thy former life with delight , for that is to act over the sin again ; and will be so reckoned by god , nay perhaps thus deliberately to think of it , may be a greater guilt , then a rash acting of it . for this both shews thy heart to be set upon filthiness , and is also a preparation to more acts of it . fourthly , forbear the company of such light , and wanton persons , as either by the filthiness of their discourse , or any other means , may be a snare to thee . fifthly , pray earnestly that god would give thee the spirit of purity , especially at the time of any present temptation . bring the unclean devil to christ , to be cast out ▪ as did the man in the gospel ; and if it will not be cast out with prayer alone , add fasting to it , but be sure thou do not keep up the flame by any high or immoderate feeding . the last remedy , when the former prove vain , is marriage , which becomes a duty to him , that cannot live innocently without it . but even here there must be care taken , lest this which should be for his good , become not to him an occasion of falling , for want of sobriety in the use of marriage . but this i have toucht on already , and therefore need add no more , but an earnest intreaty , that men would consider seriously of the foulness , and danger of this sin of uncleanness , and not let the commonness of it lessen their hatred of it , but rather make them abhor that shamelesse impudence of the world , that can make li●ht of this sin , against which god hath pronounced such heavy curses , whoremongers and adulterers god will iudge , heb. . . and so he will certainly do all sorts of unclean persons whatsoever . . the second vertue , that concerns our bodies is temperance : and the exercises of that are divers ; as first temperance in eating , secondly in drinking , thirdly in sleep , fourthly in recreation , fifthly in apparel . i shall speak of them severally ; and first of temperance in eating . this temperance is observed , when our eating is agreeable to those ends , to which eating are by god and nature designed ; those are first the being , secondly the well being of our bodies . man is of such a frame , that eating becomes necessary to him for the preserving his life , hunger being a natural disease which will prove deadly , if not prevented , and the onely physick for it is eating which is therefore become a necessary means of keeping us alive . and that is the first end of eating ; and as men use not to take physick for pleasure , but remedy , so neither should they eat . . but secondly , god hath been so bountiful , as to provide not onely for the being , but the well being of our bodies , and therefore we are not tyed to such strictness , that we may eat no more then will just keep us from starving , but we may also eat whatsoever either for kind or quantity most tends to the health , and welfare of them ; now that eating which is agreeable to these ends , is within the bounds of temperance , as on the contrary whatsoever is contrary to them , is a transgression against it ; he therefore that sets up to himself other ends of eating , as either the pleasing of his taste , or ( what is yet worse ) the pampering of his body , that he may the better serve his lust , he directly thwarts and crosses these ends of gods ; for he that hath those aimes , doth that which is very contrary to health , yea and to life it self ; as appears by the many diseases , and untimely deaths , which surfetting and uncleanness daily bring on men . . he therefore that will practice this vertue of temperance , must neither eat so much , nor of any such sorts of meat ( provided ●he can have other ) as may be hurtful to his health : what the sorts or quantities shall be , is impossible to set down , for that differs according to the several constitutions of men ; some men may with temperance eat a great deal , because their stomacks require it , when another may be guilty of intemperance in eating but half so much , because it is more then is useful to him . and so also for the sort of meat , it may be niceness and luxury for some to be curious in them , when yet some degree of it may be necessary to the infirmities of a weak stomack , which not out of wantonness , but disease cannot eate the courser meats but i think it may in general be said , that to healthful bodies the plainest meats are generally the most wholsome , but every man must in this be left to judg for himself ; and that he may do it aright , he must be careful , that he never suffer himself to be enslaved to his palate , for that will be sure t● satisfie its self , whatever becomes of health or life . . to secure him the better , let him consider , first , how unreasonable a thing it is , that the whole body should be subjected to this one sense of tasting , that it must run all hazards only to please that . but it is yet much more so ▪ that the diviner part , the soul should also be thus enslaved ; and yet thus it is in an intemperate person , his very soul must be sacrificed to this brutish appetite , for the sin of intemperance , though it be acted by the body , yet the soul must share in the eternal punishment of it , secondly , consider how extreme short and vanishing this pleasure is , it is gone in a moment , but the pains that attend the excess of it , are much more durable , and then surely it agrees not with that common reason , wherewith as men we are indued , to set our hearts upon it . but then in the third place it agrees yet worse with the temper of a christian , who should have his heart so purified , and refined with the expectation of those higher and spiritual joyes he looks for in another world , that he should very much despise these gross and brutish pleasures , which beasts are as capable of , as we , and to them we may well be content to leave them , it being the highest their natures can reach to ; but for us , who have so much more excellent hopes , it is an intolerable shame , that we should account them as any part of our happiness . lastly , the sin of gluttony is so great and dangerous , that christ thought fit to give an especial warning against it ; take heed to your selves , that your hearts be not overcharged with surfetting , &c. luke . . and you know what was the end of the rich glutton , luke . he that had fared deliciously every day , at last wants a drop of water to coole his tongue . so much for that first sort of temperance , that of eating . partition viii . of temperance in drinking , false ends of drinking , viz. good fellow-ship . putting away cares , &c. § . . the second is temperance in drinking , and the ends of eating and drinking being much the same , i can give no other direct rules in this , then what were given in the former , to wit , that we drink neither of such sorts of liquor , nor in such quantities as may not agree with the right ends of drinking , the preserving of our lives and healths : only in this there will be need of putting in one caution , for our understandings being in more danger to be hurt by drink then meat , we must take care to keep that safe , and rather not drink what we might safely in respect of our healths , if it be in danger to distemper our reason . this i say because it is possible some mens brains may be so weak , that their heads cannot bear that ordinary quantity of drink which would do the●r bodies no harm . and whoever is of this temper must strictly absta●n from that degree of drink or that sort of it , which he finds hath that effect , yea though it do in other respects appear not only safe , but useful to his health . for though we are to preserve our healths , yet we are not to do it by a sin , as drunkenness most certainly is . . but alas , of those multitudes of drunkards we have in the world , this is the case but of very few , most of them going farr beyond what their health requires , yea or can bear even to the utter destruction thereof . and therefore it is plain men have set up to themselves some other ends of drinking , then those allowable ones forementioned , it may not be amisse a little to examine what they are , and withal to shew the unreasonableness of them . . the first , and most owned is that , which they call good fellowship : one man drinks to keep another company at it . but i would ask such a one whether if that man were drinking rank poison , he would pledg him for company ? if he say he would not , i must tell him ▪ that by the very same , nay , far greater reason , he is not to do this . for immoderate drinking is that very poison , perhaps it doth not always work death immediately ( yet there want not many instances of its having done even that , very many having died in their drunken fit ) but that the custome of it does usually bring men to their ends , is past doubt , and therefore though the poison work slowly , yet it is still poison . but however it doth at the present work that which a wise man would more abhor then death ; it works madness , and frenzy turns the man into a beast , by drowning that reason which should difference him from one . certainly the effects of drink are such , that had being drunk been first enjoyned , as a punishment , we should have thought him a more then ordinary tyrant , that had invented it . . a second end of drinking is said to be the maintaining of friendship and kindness amongst men . but this is strangely unreasonable , that men should do that towards the maintaining of friendship , which is really the greatest mischief that can be done to any man. did ever any think to befriend a man by helping to destroy his estate , his credit , his life ? yet he that thus drinks with a man does this , and much more , he ruines his reason , yea his soul ; and yet this must be called the way of preserving of friendship ; this is so ridiculous that one would think none could own it , but when he were actually drunk . but besides , alas , experience shews us , that this is fitter to beget quarrels then preserve kindness , as the many drunken brawles we every day see , with the wounds , and sometimes murders , that accompany them , do witness . . a third end is said to be the cheering of their spirits , making them merry and jolly . but sure if the mirth be such that reason must be turned out of doors before it begin , it wil be very little worth ; one may say with solomon , ecc. . . the laughter of such fools is madness . and sure they that will be drunk to put themselves in this temper , must by the same reason be glad of a frenzy , if they could but be sure it would be of the merry sort . but little do these merry folks think what sadness they are all this while heaping up to them selves , often in this world , when by some mad pranks , they play in their jollity , they bring mischief upon themselves , but however certainly in another , where this mirth will be most sadly reckoned for . . a fourth end is said to be the putting away of cares ; but i shall ask what those cares are ? be they such as should be put away ? perhaps they are some checks and remorses of conscience , which must be thus charmed . and i doubt this hath proved too effectual with many to the laying them asleep : but this is the wickedst folly in the world ; for if thou thinkest not these checks to have somthing considerable in them , why do they trouble thee but if thou do , it is impossible thou canst hop● this can long secure thee from them . thou maist thus stop their mouths for a wh●le , but they will one day cry the louder for it . suppose a thief or a murderer knew he were pursued to be brought to justice , would he think you to put away the fear of being hanged , fall to drinking , and in the mean time take no care for his escape , or would you not think him desperately mad if he did ? yet this is the very case here , thy conscience tells thee of thy danger , that thou must ere long be brought before gods judgment-seat ; and is it not madness for thee , in stead of endeavouring to get thy pardon , to drink away the thought of thy danger . but in the second place , suppose these cares be some worldly ones , and such as are fit to be put away ; then for shame do not so disgrace thy reason , thy christianity , as not to let them be as forcible to that end , as a little drink . thy reason wil tell thee it is in vain to care , where care wil bring no advantage ; and thy christianity will direct thee to one , on whom thou must safely cast all thy cares , for he careth for thee , pet. . . and therefore unless thou meanest to renounce being both a man and a christian , never betake thee to this pitiful shift , to rid thee of thy cares . but besides , this will not do the deed neither ; for though it may at present , whilst thou art in the height of the drunken fit , keep thee from the sense of thy cares , yet when that is over , they will return again with greater violence , and if thou have any conscience , bring a new care with them , even that which ariseth from the guilt of so foul a sin . . a fifth end is said to be the passing away of time . this though it be as unreasonable as any of the former , yet by the way it serves to reproach idleness , which is , it seems , so burdensome a thing , that even this vilest i●ployment is preferred before it . but this is in many a very false plea. for they often spend time at the pot , not only when they have nothing else to do , but even to the neglect of their most necessary business . however it is in all a most unreasonable one , for there is no man , but he may find somewhat , or other to imploy himself in . if he have little worldly business of his own , he may yet do somewhat to the benefit of others ; but however there is no man but hath a soul , and if he will look carefully to that , he need not complain for want of business ; where there are so many corruptions to mortifie so many inclinations to watch over , so many temptations ( whereof this of drunkenness is not the least ) to resist the graces of god , to improve and stir up , and former neglects of all these to lament , sure there can never want sufficient imployment ; for all these require time , and so men at their deaths find ; for then those that have all their lives made it their business to drive away their t●me , would then give all the world to redeem it . and sure where there is much leisure from worldly affairs , god expects to have the more time thus imployed in spiritual exercises . but it is not likely those meaner sort of persons , to whom this book is intended , will be of the number of those that have much leisure ; and therefore i shall no farther insist on it ; only i shal say this , that what degree of leisure they at any time have , it concerns them to imploy to the benefit of their souls , and not to bestow it to the ruine of them , as they do , who spend it in drinking . . a sixth end is said to be the preventing of that reproach , which is by the world cast on those that will in this be stricter then their neighbours ; but in answer to this , i shall first ask , what is the harm of such reproach ? sure it cannot equal the least of those mischiefs , drunkenness betrayes us to . nay , if we will take our saviours word , it is a happiness , blessed , saith he , are yee when men shall revile you , & say all manner of evil against you for my sake , mat. . . and st. peter tells us , pet. . if ye be reproached for the name of christ , happy are ye , and sure to be reproached for obedience to any command of christs , is to be reproached for his name . secondly , let it be remembred , that at our baptism we solemnly renounced the world ; and shall we now so farr consider it , as for a few scoffs of it to run our selves on all the temporal evils before mentioned , and which is much worse , the wrath of god and eternal destruction ? but thirdly , if you fear reproach , why do you do that , which will bring reproach upon you from all wise and good men ; whose opinion alone is to be regarded ? and it is certain , drinking is the way to bring it on you from all such . and to comfort thy self against that , by thinking thou art still applauded by the foolish and worst sort of men , is as if all the mad men in the world should agree to count themselves the only sober persons , and all others mad , which yet sure will never make them the less mad , nor others the lesse sober . lastly , consider the heavy doome christ hath pronounc'd on those that are ashamed of him , and so are all those that for fear of reproach shall shrink from their obedience to him , mat. ▪ . whosoever shall be ashamed of me and of my words in this adulterous and sinful generation , of him shall the son of man be ashamed when he cometh in the glory of the father with the holy angels . there is none but will at that day desire to be owned by christ : but whoever , will not here own him ; that is , cleave fast to his commands , notwithstanding all the scornes , nay , persecutions of the world , shall then certainly be cast off by him . and he that will adventure thus to maintain his credit among a company of fools and madmen , deserves well to have it befal him : but after all this is it not sure that even these will despise thee for thy sob●iety , it is possible they may seem to do so , to fright thee out of it ; but if their hearts were searched , it would be found , they do even against their wills , bear a secret reverence to sober persons , and none fall more often under their scorn , and despising then those that run with them to the same excess of riot , for even he that sticks not to be drunk himself , will yet laugh at another that he sees so . there is a seventh end , which though every man think too base to own , yet it is too plain , it prevails with many . and that is the bare pleasure of the drink ; but to these i confesse it will not be fit to say much , for he that is come to this lamentable degree of sottishness , is not like to receive benefit by any thing can be said . yet let me tell even this man , that he of all others hath the most means of discerning his fault , for this being such a ground of drinking as no body wil own , he is condemned of himself , yea , and all his fellow drunkards too , for their denying it is a plain sign , they acknowledg it a most abominable thing . and if esau were called a profane person , heb. . . for selling but his birth-right for a m●sse of pottage ▪ and that too , when he had the necessity of hunger upon him , what name of reproach can be bad enough for him , who sells his health , his reason , his god , his soul for a cup of drink , & that when he is so far from needing it , that perhaps he hath already more then he can keep ? i shall say no more to this sort of persons , but let me warne all those that go on in the sin , on any of the former grounds , that a little time will bring them even to this , which they profess to loath , it being daily seen , that those which first were drawn into the sin for the love of the company , at last continue in it for love of the drink . i can think but of one end more : that is , that of bargaining . men say it is necessary for them to drink , in this one respect , of trading with their neighbours , bargains being most conveniently to be struck up at such meetings . but this is yet a worse end , then all the rest , for the bottome of it is an aime of cheating & defrauding others ▪ we think when men are in drink , we shall the better be able to over-reach them : and so this adds the sin of cousenage and defrauding to that of drunkenness . now that this is indeed the intent , is manifest , for if it were onely the dispatch of bargains were aimed at , we should choose to take men with their w●●s about them , therefore the taking them , when drink hath distempered them , can be for nothing , but to make advantage of them . yet this often proves a great folly , as well as a sin ; for he that drinks with another in hope to over-reach him , doth many times prove the weaker brain'd , & becomes drunk first , & then he gives the other that opportunity of cheating him , which he designed for the cheating of the other . now this end of drinking is so far from becoming an excuse , that it is a huge heightning of the sin ; for if we may not drink intemperately upon any occasion , much less upon so wicked a one , as is the cousening and defrauding of our brethren . . i suppose i have now shewed you the unreasonableness of those motives , which a●e ordinarily brought in excuse of this sin . i am yet further to tell you , that it is not only that huge degree of drunkenness , which makes men able neither to go nor speak , which is to be lookt on as a sin , but all lower degrees , which do at all work upon the understanding , whether by dulling it , and making it less fit for any imployment , or by making it too light and airy , apt to apish , and ridiculous mirth , or , what is worse , by inflaming men into rage and fury . these , or whatever else make any change in the man , are to be reckoned into this sin of drunkenness ; nay further , the drinking beyond the natural ends of drinking ; that is , beyond moderate refreshment , is a sin , though by the strength of a mans brain it makes not least change in him , and therefore those that are not actually drunk , yet can spend whole dayes , or any considerable part of them , in drinking , are so far from being innocent , that that greater woe belongs to them , which is pronounced isa. . . against those that are mighty to drink . for though such a man may make a shift to preserve his wits , yet that wit serves him to very little purpose , when his imployment is still but the same with him , that is the most sottishly drunk ; that is , to powre down drink . . nay , this man is guilty of the greater waste ; first , of the good creatures of god ; that drink , which is by gods providence intended for the refreshing and relieving of us , is abused and mispent , when it is drunk beyond that measure , which those ends require , and sure there is not the meanest of these creatures we enjoy , but the abuse of them shall one day be accounted for , and he that drinks longest , hath the most of that gnilt . but in the second place , this is a waste of that which is much more precious , our time , which is allowed us by god to work out our salvation in , and must be strictly reckoned for , and therefore ought every minute of it to be most thriftily husbanded to that end in actions of good life , but when it is thus laid out , it tends to the direct contrary , even the working out our damnation . besides , he that thus drinks , though he escape being drunk himself , he is yet guilty of all the drunkenness , that any of his company fall under , for he gives them encouragemennt to drink on by his example , especially if he be one of any authority , but if he be one whose company the rest are fond of , his drinking is then a certain ensnaring of them , for then they will drink too , rather then lose him . there is yet a greater fault , that many of these stronger brained drinkers are guilty of ; that is , the setting themselves purposely to make others drunk , playing , as it were , a prize at it , and counting it matter of triumph , and victory to see others fall before them ; this is a most horrible wickedness , it is the making our selves the devils factors , endeavouring all we can to draw our poor brethren into eternal misery , by betraying them to so grievous a sin ; and therefore it may well be reckoned as the highest step of this vice of drinking , as having in it the sin of mischieving others , added to the excess in our selves . and though it be lookt upon in the world as a matter onely of jest and merriment to make others drunk , that we may sport our selves with their ridiculons behaviour , yet that mirth will have a sad conclusion , there being a woe expresly threatned by god to this very sin . hab. . woe unto him that giveth his neighbour drink , that puttest thy bottle to him and makest him drunk , that thou mayest look on their nakedness : and sure he buyes his idle pastime very dear , that takes it with such a woe attending it . . i have now gone through the several motives to , and degrees of this sin of drunkenness , wherein i have been the more particular , because it is a sin so strangely reigning amongst us , no condition , no age , or scarce sex free from it , to the great dishonour of god , reproach of christianity , and ruine not onely of our own souls hereafter , but even of all our present advantages and happiness in this life ; the●● being no sin which betrayes each single committer to more mischiefs in his understanding , his health his credit , his estate , then this one doth . and we have reason to bel●eve this sin is one of those common crying guilts , which have long layen heavy upon this nation , and pulled down those many sad judgements we have groaned under . . therefore , christian reader , let me now intreate , nay conjure thee , by all that tenderness and love thou oughtest to have to the honour of god , the credit of thy christian profession , eternal welfare of thine own soul , the prosperity of the church and nation , whereof thou art a member ; nay , by that love which certainly thou hast to thy own soul , to think sadly of what hath been spoken ; and then judge , whether there be any pleasure in this sin , which can be any tolerable recompence for all those mischiefs , it brings with it ; i am confident no man in his w●●s can think there is & if there be not , then be ashamed to be any longer that fool , which shall make so wretched a bargain , but begin at this instant a firm and a faithful resolution , never once more to be guilty of this swinish sin , how often soever thou hast heretofore fallen into it , and in the fear of god betake thee to a st●●ct temperance , which when thou hast done , thou wilt find , thou hast made not onely a gainful , but a pleasant exchange ; for there is no man that hath tryed both courses , but his own heart will tell him , there is infinitely more present comfort , and pleasure in sobriety and temperance , then ever all his drunken revelli●gs afforded him . . the main difficul●y is the first breaking off the custome , and that arises partly from our selves , partly from others . that from our selves may be of two sorts , the first is , when by the habit of drinking , we have brought such false thirsts upon our selves , that our bodies seems to require it , and this wants nothing bnt a little patience to overcome . do but refrain some few daies , and it will afterwards grow easy ; for the hardness arising onely from custome , the breaking of that does the business . if thou say , it is very uneasy to do so , consider whether thou hadst 〈◊〉 me disease , which would cer●ainly kill thee , ●f thou didst not for some little time refrain ●mmoderate drinking , thou wouldst not rather forbear , then dye ; if thou wouldst not , thou art so brutish a sot , that it is in vain to perswade thee ; but if thou hadst , then consider how unreasonable it is for thee not to do ●it in this case also ; the habit of drinking may well pass for a mortal disease , it proves so very often to the body , but will most certainly to the soul , and therefore it is madness to stick at that uneasiness in the cure of this , which thou wouldst submit to in a less danger . set therefore but a resolute purpose to endure that little trouble for a small time , and this first difficulty is conquered , for after thou hast a while refrained , it will be perfectly easy to do so still . the second difficulty is that of spending the time , which those that have made drinking their trade and business , know scarce how to dis●ose of . but the very naming of this difficulty directs to the cure , get thee some business , somewhat to imploy thy self in , which , as i have already shewed , will be easily found by all sorts of persons , but those meaner to whom i now write , can sure never want it ready at hand ; they being generally such as are to be maintained by their labour , and therefore to them i need only give this advice , to be diligent in that business they have , to follow that close as they ought ; and they will have little occasion to seek out this way of spending their time . . there is another sort of difficulty , which i told you arises from others , and that is either from their perswasions , or reproaches . it is very l●kely if thy old companions see thee begin to fall off , they will set hard to thee , to bring thee back to thy old course , they will urge to thee the unkindness of forsaking the company of thy friends , the sadness of renouncing a●l that mirth and jollity , which good fellows ( as they call them ) enjoy , and if thou canst not thus be won , they will affright thee with the reproach of the world , and so trye if they can mock thee out of thy sobriety . the way to ove come this difficulty is to foresee it , therefore when thou first enterest on thy course of temperance , thou art to make account thou shalt meet with these ( perhaps many other ) temptations , and that thou maist make a right judgment , whether they be worthy to prevail with thee , take them before hand , and weigh them , consider whether that false kindn●ss , that is maintained among men by drinking , be worthy to be compared with that reall and everlasting kindness of god , which is lost by it ; whether that foolish , vain mi●th bear any weight with the present joyes of a good conscience here , or with those greater of heaven hereafter . lastly , whether the unjust reproach of wicked men ▪ the shame of the world be so terrible , as the just reproof of thine own conscience at the present , and that eternal confusion of face that shall befal all those , that go on in this sin , at the last day ; weigh all these , i say , i need not say , in the balance of the sanctuary , but even in the scales of common reason , and sure thou wilt be forced to pronounce , that the motives to temperance infinitely out-weigh those against it ; when thou hast thus advisedly judged , then fix thy resolution accordingly , and when ever any of these temptations come to stagger thee , remember thou hast formerly weighed them , knowest the just value of them , and that they are a most unworthy price for those precious advantages thou must give in exchange for them . and therefore hold fast thy resolution , and with indignation reject all motions to the contrary . . but be sure thou thus reject them at their very first tender , and do not yield in the least degree ; for if once thou givest ground , thou art lost , the sin will by little and little pervail upon thee . thus we see many , who have profest to be resolved upon great temperance , yet for want of this care , have adventured into the company of good fellowes , when they have been there , they have at the first been over intreated to take a cup , after that another , till at last they have taken their rounds as freely as any of them , and in that floud of drink drowned all their sober resolutions ▪ therefore whoever thou art , that dost really desire to forsake the sin , take care to avoid the occasions , and beginnings of it ; to w●●ch end it w●ll be good openly to declare , and own thy purpose of sobriety , that so thou mayest discourage men from assaulting thee . but if either thou art ashamed to own it , or seemest to be so , they will quickly make use of that shame to bring thee to break it . . if thou be thus wary to keep thee from the first beginnings , thou art then sure never to be overtaken with this sin ; for it is like the keeping the out-works of a besieged city , which so long as they are stoutly defended , there is no danger , but if they be either surprized or yielded , the city cannot long hold out : the advice therefore of the wise man is very agreeable to this matter , eccles. . . he that despiseth small things shall perish by little and little . but because as the psalmist saith , psa. . . except the lord keep the city the watch-man waketh but in vain ; therefore to this guard of thy self add thy most earnest prayers to god , that he will also watch over thee , and by the strength of his grace enable thee to resist all temptations to this sin . . if thou do in the sincerity of thy h●art use these means , there is no doubt , but thou wilt be able to overcome this vice , how long soever thou hast been accustomed to it therefore if thou do still remain under the power of it , never excuse thy self by the impossibility of the task ▪ but rather accuse the falseness of thy own heart , that hath still such a love to this sin , that thou wilt not set roundly to the means of subduing it . . perhaps the great commonness of the sin and thy particular custome of it may have made it so much thy familiar thy bosome acquaintance , that thou art loth to enterta●n hard thoughts of it , very unwilling thou art to t●ink that it means thee any hurt , and therefore art a●t to speak peace to thy self , to hope that either this is no sin , or at most but a frailty , such as will not bar thee out of heaven ; but deceive not thy self , for thou mayest as well say there is no heaven , as that drunkenness shall not keep thee thence ; i am sure the same word of god which tels us there is such a place of happiness , tels us also that drunkards are of the number of those , that shall not inherit it . cor. . . and again , gal. . . drunkenness is reckoned among those works of the flesh , which they that do , shall not inherit the kingdom of god. and indeed had not these plain texts , yet meer reason would tell us the same ; that is , a place of infinite purity , such that flesh and blood , till it be refined , and purified , is not capable of , as the apostle tels us , cor. . . and if as we are meer men , we are too gross , and impure for it , we must sure be more so , when we are changed our selves into swine , the foulest of beasts , we are then prepared for the devils to enter into , as they did into the herd , mark . . and that not onely some one or two , but a legion , a troop and multitude of them . and of this we daily see examples , for where this sin of drunkenness hath taken possession , it usually comes as an harbinger to abundance of others ; each act of drunkenness prepares a man not onely for another of the same sin , but of others ; lust and rage , and all brutish appetites are then let loose , and so a man brings himself under that curse , which was the sadest david knew how to foretel to any , psa. . . the falling from one wickedness to another . if all this be not enough to affright thee out of this drunken fit , thou must still wallow in thy vomit , continue in this sottish , senseless condition , till the flames of hell rowse thee , & then thou wilt by sad experience find , what now thou wilt not believe , that the end of these things , as the apostle sayeth , rom. . . is death . god in his infinite mercy timely awake the hearts of all that are in this sin , that by a timely forsaking it , they may flye from that wrath to come . i have now done with this second part of temperance , concerning drinking . partition . ix . temperance in sleep ; the rule of it , &c. of recreation ; of apparel . § . : the third part of temperance concerns sleep ; and temperance in that also must be measured by the end for which sleep was ordained by god , which was onely the refreshing and supporting of our frail bodies , which being of such a temper , that continual labour and toil tires , and wearies them out , sleep comes as a medicine to that weariness , as a repairer of that decay , that so we may be enabled to such labours , as the duties of religion or works of our calling require of us . sleep was intended to make us more profitable , not more idle ; as we give rest to our beasts , not that we are pleased with their doing nothing ▪ but that they may do us the better service . . by this therefore you may judge what is temperate sleeping , to wit , that which tends to the refreshing , and making us more lively , and fit for action . and to that end a moderate degree serves best ; it will be impossible to set down just how many hours is that moderate degree , because as in eating so in sleep , some consti●utions require more then others . every mans own ex●erience must in this judge for him , but then let him judge uprightly , and not consult with his sloth in the case ▪ for that will still with s●lomons slu●gard , cry , a little more sleep , a little more slumber , a lit●l● more folding of the hand● to sleep , prov. . . but take onely so much , as he really finds to tend to the end forementioned . . he that doth not thus limit himself , fals into several sins under this general one of sl●th ; as fi●st , he wastes his time , that precious talent which was committed to him by god to improve , which he that sleeps away , doth like him in the gospel . m●● . . . hides it in the earth , when he should be trading with it ; and you know what was t●e doom of that unprofitable servan● , vers . cast ye him into outer darkness ; he that gives himself up to the darkness of sl●ep here , shall there have darkness without sl●ep , but with weeping , and gnashing o● 〈◊〉 . sec●ndly , he injures his body , immoderate sl●ep fils that full of diseases ▪ makes it a very sink of humours , as daily experi●nces shew us . thirdly , he inju●es● is soul also ▪ and that not onely in robbing it of the service of the body , but in dulling its proper fac●lties ▪ m●king them useless , and unfit for those implo●ments , to which god hath designed them , of all which ill husbandry the poor soul must one day give account . nay lastly , he affronts and despises god himself in it , by crossing the very end of his creat on , which was to serve god in an active obedience , but he that sleeps away his life , directly thwarts ▪ & contradicts that , and when god saith , man is born to labour , his practice saith the direct contrary that man was born to rest . take heed therefore of giving thy self to immoderate sleep , which is the comm●tting of so many sins in one . . but besides the sin of it , it is also very hurtful in other respects , it is the sure ba●e of thy outward estate , wherein the sluggish person shall never thrive , according to that observation of the wise man , proverb . . . drowsiness shall cover a man with rags ; that is , the slothful man shall want convenient clothing ; nay , indeed it can scarce be said , that the sluggard lives ; sleep , you know , is a kind of death , and he that gives himself up to it , what doth he but dye before his time . therefore if untimely death be to be lookt upon , as a curse , it must needs be a strange folly to choose that from our own sloth , which we dread so much from gods hand . . the fourth part of temperance concerns recreations , which are sometimes necessary both to the body and the mind of a man , neither of them being able to endure a constant toil without somewhat of refreshment between ; and therefore there is a very lawful use of them , but to make it so , it will be necessary to observe these cautions ; . first , we must take care , that the kind of them be lawful , that they be such as have nothing of sin in them ; we must not , to recreate our selves , do any thing which is dishonourable to god , or injurious to our neighbour , as they do , who make profane or filthy backbiting discourse their recreation ; secondly , we must take care that we use it with moderation ; and to do so we must first be sure not to spend too much time upon it , but remember that the end of recreation is to fit us for business , not to be it self a business to us ; secondly , we must not be too vehement , and earnest in it , nor set our hearts too much upon it , for that will both ensnare us to the using too much of it , and it will divert , and take off our minds from our more necessary imployments , like school-boyes , who after a play-time know not how to set themselves to their books again . lastly , we must not set up to our selves any other end of recreations , but that one lawful , of giving us moderate refreshment . . as first , we are not to use sports onely to pass away our time , which we ought to study how to redeem , not fling away ; and when it is remembred how great a work we have here to do , the making our calling and election sure , the securing our title to heaver hereafter , and how uncertain we are what tim● shall be allowed us for that purpose , it will appear our time is that , which of all other things we ought most industriously to improve . and therefore sure we have little need to contrive waies of driving that away , which flyes so fast of it self , and is so impossible to recover . let them that can spend whole dayes and nights at cards , and dice , and idle pastimes , consider this , and withal , whether they ever bestowed a quarter of that t●me towards that great business of their lives , for which all their time was given them , and there think what a woful reckoning they are like to make , when they come at last to account for that precious treasure of their time . secondly , we must not let our covetousness have any thing to do in our recreations , if we play at any game , let the end of our doing it be meerly to recreate our selves , not to win money ; and to that purpose be sure never to play for any considerable matter , for if thou do , thou wilt bring thy self into two dangers , the one of covetousness , and a greedy desire of winning , the other of rage and anger at thy ill fortune , if thou happen to loose ; both which will be apt to draw thee into other sins besides themselves ; covetousuess will tempt thee to c●eat , and cousen in gaming , and anger to swearing and cursing , as common experience shews us too often . if thou find thy self apt to fall into either of these in thy gaming , thou must either take some course to secure thy self against them , or thou must not permit thy self to play at all ; for though moderate play be in it self not unlawful , yet if be the occasion of sin , it is so to thee , and therefore must not be ventured on . for if christ commands us so strictly to avoid temptations , that if our very eyes or hands offend us ( that is , prove snares to us ) we must rather part with them , then be drawn to sin by them : how much rather must we part with any of these unnecessary sports , then run the hazard of offending god by them ? he that so playes layes his soul to stake , which is too great a prize to be played away . besides , he loses all the recreation , and sport he pretends to aime at ; and instead of that sets himself to a greater toil , then any of those labours are he was to ease by it . for sure the desires and fears of the covetous , the impatience and rage of the angry man , are more reall pains , then any the most laborious work can be . . the last part of temperance is that of apparel , which we are again to measure by the agreeableness to the ends for which clothing should be used . those are especially these three ; first , the hiding of nakedness . this was the first occasion of apparel , as you may read , gen. . and was the effect of the first sin , and therefore when we remember this or●ginal clothes , we have so little reason to be proud of them , that on the contrary we have cause to be humbled and ashamed , as having lost that innocency which was a much greater ornament , then any the most glorious apparel can be . from this end of clothing we are likewise e●gaged to have our apparel modest , such as may answer this end of covering our shame ; and therefore all immodest fashions of apparel , which may either argue the wantonness of the wearer● or provoke that of the beholder , are to be avoided . a second end of apparel , is the fencing the body from cold , thereby to preserve the health thereof , and this end we must likewise observe in our clothing ; we must wear such kind of habits , as may keep us in that convenient warmth , wh●ch i● necessary to our healths . and this is transgrest ▪ when out of the vanity of being in every phantastick fashion , we put our selves in such clothing , as either will not defend us from cold , or is some other way so uneasy , that it is rather a hurt then a benefit to our bodies to be so clod . this is a most ridiculous folly , and yet that which people that take a pride in their clothes are usually guilty of . . a third end of apparel is the distinguishing or d●fferencing of persons , and that first in respect of sex ; secondly , in respect of qualities . first , clothes are to make difference of sex ; this hath been observed by all nations , the habits of men and women have alwayes been divers . and god himself expresly provided for it among the i●ws , by commanding , that the man should not wear the apparel of the woman , nor the woman of the man. but then secondly , there ●s also a distinction of qualities to be observed in apparel ; god hath placed some in a higher condition then others , and in proportion to their condition , it befits their clothing to be ; gorgeous apparel , our saviour tels us , is for kings co●●ts , luk. . . now this end of apparel should also be observed . men and women should content themselves with that sort of clothing , which agrees to their sex and condition , not striving to exceed , and equal that of a higher rank , nor yet making it matter of envy among those of their own estate , vying who shall be finest , but let every man cloth himself in such sober atire , as befits his place and calling , and not think himself disparaged , if another of his neighbours have better then he . . and let all remember that cloths are things , which add no true worth to any , and therefore it is an intolerable vanity to spend any considerable part either of their thoughts , time or wealth upon them , or to value themselves ever the more for them , or despise their poor brethren that want them . but if they desire to adorn themselves , let it be as st. peter advises the women of his time , pet. . . in the hidden man of the heart , even the ornament of a meek , and quiet spirit , let them cloth themselves as richly as is possible with all christian vertues , and that is the raiment that will set them out lovely in gods eyes , yea , and in mens t●o , who , unless they be fools and idiots , will more value thee for being good , then fine , and sure one plain coat th●u puttest upon a poor mans back will better become thee , then twenty rich ones thou shalt put upon thine own . . i have now gone through the several parts of temperance ; i shall now in conclusion , add this general caution , that though in all these particulars i have taken notice only of the one fault of excess , yet it is possible there may be one on the other hand ; men may deny theirbodies that which they necessarily require to their support , and well being . this is , i believe , a fault not so common , as the other , yet we sometimes see some very niggardly persons , that are guilty of it , that cannot find in their hearts to borrow so much from their chests , as may feed their bellies , or cloth their backs , and that are so intent upon the world , so moiling , and drudging in it , that they cannot afford themselves that competent time of sleep , or recreation , that is necessary . if any that hath read the former part of this discourse be of this temper , let him not comfort himself , that he is not guilty of those excesses there complained of , and therefore conclude himself a good christian , because he is not intemperate , for whoever is this covetous creature , his abstaining shall not be counted to him as the vertue of temperance , for it is not the love of temperance , but wealth , that makes him refrain ; and that is so far from being praise worthy , that it is that great sin which the apostle tels us , tim. . . is the root of all evil ; such a mans body will one day rise in judgement against him , for defrauding it of its due portion , those moderate refreshments ▪ and comforts which god hath allowed it . this is an idolatry beyond that of offering the children to moloch , lev. . . they offered but their children , but this cove●ous wretch sacrifices himself to his god m●mmon , whilest he often destroyes his health , his life , yea , finally h●s ●oul too , to save his purse . i have now done w●th the second head of duty , that to our selves , contained by the apostle under the word soberly . partition x. of d●ties to our neighbours . of justice , negative , positive . of the sin of murther , of the h●inousness of it , the punishme●ts of it , and the strange discoveries thereof . of maining , wounds and strip●s . § . i come now to the third part of duties , those to our neighbour , which is by the apostle summed up in gross in the word [ righteousness , ] by which is meant not onely bare justice , but all kind of charity also , for that is now by the law of christ become a debt ●o our neighbour , & it is a piece of unrigteousness to defraud him of it . i shall therefore build all the particular duties we owe to our neighbour , on those two general ones , justice and charity . . i begin with justice , whereof there are two parts , the one negative , the other positive , the negative justice is to do no wrong , or injury to any . the positive justice is to do right to all ; that is , to yeeld them w●●at soever appertains or is due unto them . i shall first speak of the negative justice the not injuri●g ●r wronging any . now because a man is capable of receiving wrong in several respects ; this first part of justice extends its self into several branches , answerable to those capacities of injury . a man may be injured either in his soul , his body , his possessions , or credit ; and therefore this duty of negative justice layes a restraint on us in every of these . that we do no wrong to any man in respect either of his soul , his body , his possessions , or credit . . first , this justice tyes us to do no hurt to his soul ; and here my first work must be to examine what harm it is that the soul can receive ; it is , we know an invisible substance which we cannot reach with our eye , much less with our swords and weapons , yet for all that it is capable of being hurt and wounded ; and that even to death . . now the soul may be considered either in a natural or spiritual sence ; in the natural it signifies that which we usually call the mind of a man , and this we all know may be wounded with grief or sadness as solomon saith pro. . . by sorrow of heart the spirit is broken . therefore whoever does causlesly afflict or grieve his neighbour ; he transgresses this part of justice , & hurts , & wrong● his soul. this sort of injury malicious and spiteful men are very often guilty of , they will do things , by which themselves reap no good , nay , often much harm , onely that they may vex and gr●eve another ; this is a most savage , inhumane humour , thus to take pleasure in the sadness , and afflictions of others ; and whoever harbours it in his heart , may truly be said to b● possest with a devil , for it is the nature onely of those accursed spirits to delight in the miseries of men ; and till that be cast out , they are fit onely to dwell as the possest person did , mar. . . among graves and tombs , where there are none capable of receiving affliction by them . . but the soul may be considered also in the spiritual sense , and so it signifies that immortal part of us , which must live eternally , either in bliss , or woe in another world . and the soul thus understood is capable of two sorts of harm ; first , that of sin ; secondly , that of punishment , the latter whereof is certainly the consequent of the former ; and therefore though god be the inflicter of punishment , yet since it is but the effect of sin , we may justly reckon , that he that dr●wes a man to sin , is likewise the betrayer of him to punishment , as he that gives a man a mortal wound , is the cause of his death ; therefore under the evil of sin both are contained , so that i need speak onely of that . and sure there cannot be a h●gher sort of wrong , then the bringing this great evil upon the soul ; sin is the disease and wound of the soul , as being the direct contrary to grace , which is the health , and soundness of it ; now this wound we give to every soul , whom we do by any means whatsoever draw into sin . . the ways of doing that are divers , i shall mention some of them , whereof though some are more direct then others , yet all tend to the same end . of the more direct ones there is first , the commanding of sin ; that is when a person that hath power over another , shall require him to do something which is unlawful ; an example of this we have in nebuchadnezzars commanding the worship of the golden image , dan. and his copy is imitated by any parent or master , who shall require of his child or servant to do any unlawful act . secondly , there is counselling of sin , when men advise and perswade others to any wickedness : thus jobs wife counselled her husband to curse god , job . . and achitophel advised absolom to go into his fathers concubines , sam. . . thirdly , there is enticing and alluring to sin , by setting before men the pleasures or profits they shall reap by it . of this sort of enticement solomon gives warning , prov. . . my son , if sinners entice thee , consent thou not , if they say come with us , let us lay wait for blood , let us l●rke privily for the innocent without cause , &c. and verse the . you may see what is the bait , by which they seek to alure them ; we shall find all precious substance , we shall fill our souls with spoile , cast in thy lot among us , let us all have one purse . fourthly , there is assistance in sin ; that is , when men aid and help others either in contriving or acting a sin . thus jonadab helpt amnon in plotting the ravishing of his sister , sam. . all these are direct means of bringing this great evil of sin upon our brethren . there are also others , which though they seem more indirect , may yet be as effectual towards that ill end : as first , example in sin ; he that sets others an ill pattern does his part to make them imitate it , and too often it hath that effect ; there being generally nothing more forcible to bring men into any sinful practice , then the seeing it used by others , as might be instanced in many sins , to which there is no other temptation , but their being in fashion . secondly , there is incouragement in sin , when either by approving , or else at least by not shewing a dislike , we give others confidence to go on in their wickedness . a third means is by justifying and defending any sinful act of anothers , for by that we do not only confirm him in his evi● , but endanger the drawing others to the like , who may be the more inclinable to it , when they shall hear it so pleaded for . lastly , the bringing up any reproach upon strict and christian living , as those do who have the ways of god in derision ; this is a means to affright men from the practice of duty , when they see it will bring them to be scorned and despised , this is worse then all the former , not only in respect of the man who is guilty of it ( as it is an evidence of the great profaneness of his own heart ) but also in regard of others ; it having a more general ill effect then any of the former can have , it being the betraying men not only to some single acts of disobedience to christ , but even to the casting off all subjection to him : by all these means we may draw on our selves this great guilt of injuring and wounding the souls of our brethren . . it would be too long for me to instance in all the several sins , in which it is usual for men to ensnare others , as drunkenness , uncleanness , rebellion , and a multitude more . but it will concern every man for his own particular , to consider sadly what mischiefs of this kind he hath done to any , by all , or any of these means , and to weigh well the greatness of the injury : men are apt to boast of their innocency towards their neighbours , that they have done wrong to no man , but god knows many that thus brag , are of all others the most injurious persons : perhaps they have not maimed his body , nor stolen his goods ; but alas ! the body is but the case and cover of the man , and the goods some appurtenances to that , 't is the soul is the man , and that they can wound and pierce without all remorse , and yet with the adulteress , prov. . . say , they have done no wickedness ; but glory of their friendly behaviour to those whom they thus betray to eternal ruine , for whomsoever thou hast drawn to any sin , thou hast done thy part to ascertain to those endless flames . and then think with thy self how base a treachery this is , thou wouldst call him a treacherous villain , that should while he pretends to embrace a man , secretly stab him ; but this of thine is as far beyond that , as the soul is of more value then the body , and hell worse then death . and remember yet farther , that besides the cruelty of it to thy poor brother , it is also most dangerous to thy self , it being that against which christ hath pronounced a woe , mat. . . & ver . . he tells us that whoever shall offend ( that is , draw into sin ) any of those little ones , it were bettter for him that a milstone were hanged about his neck , and that he were drowned in the depth of the sea. thou maist plunge thy poor brother into perdition , but as it is with wrestlers , he that gives another a fall , commonly falls with him , so thou art like to bear him company to that place of torment . . let therefore thy own and his danger beget in thee a sense of the greatness of this 〈◊〉 , this horrid peece of injustice to the precious soul of thy neighbour . bethink thy self seriously to whom thou past bin thus cruel , whom thou hast enticed to drinking , advised to rebellion , alured to lust , stirred up to rage whom thou hast assisted or encouraged in any ill course , or discouraged , and disheartned by thy profane scoffings at piety in general , or at any conscionable strict walking of his in particular ; and then draw up a bill of indictmtnt , accuse and condemn thy self , as a cain , a murderer of thy brother , heartily and deeply bewail all thy guilts of this kind , and resolve never once more to be a stumbling block , as st. paul calls it , rom. . in thy brothers way . . but this is not all , there must be some fruits of this repentance brought forth ; now in all sins of injustice , restitution is a necessary fruit of repentance , and so it is here thou hast committed an act ( perhaps many ) of high injustice to the soul of thy brother , thou hast robbed it of its innocency , of its title to heaven , thou must now endeavour to restore all this to it again , by being more earnest and industrious to win him to repentance , then ever thou wert to draw him to sin , use now as much art to convince him of the danger , as ever thou didst to flatter him with the pleasures of his vice ; in a word , countermine thy self by using all those methods , and means to recover him , that thou didst to destroy him , and be more diligent and zealous in it , for 't is necessary thou shouldst both in regard of h●m and thy self : first , in respect of him , because there is in mans nature so much a greater promptness and readiness to evil , then to good , that there will need much more pains and diligence to instil the one into him , then the other : besides , the man it supposed to be already accustomed to the contrary , which will add much to the difficulty of the work , then in respect of thy self ; if thou be a true penitent , thou wilt think thy self obliged , as st. paul did , to labour more abundantly , and wilt be ashamed , that when thou art trading for god , bringing back a soul to him , thou shouldst not pursue it with more earnestness , then while thou wert an agent of satans ; besides the remembrance , that thou wert a means of bringing this poor soul into this snare , must necessarily quicken thy diligence to get him out of it : so much for the first part of negative justice , in respect of the souls of our brethren . . the second concerns the bodies , and to those also this justice binds thee to do no wrong nor violence . now of wrongs to the body there may be several degrees , the highest of them is killing , taking away the life , this is forbid in the very letter of the sixth commandment . thou shalt do no murder . . murder may be committed either by open violence , when a man either by sword , or any other instrument takes away anothers life , immediately , and directly , or it may be done secretly and tracherously , as david murdered vriah , not with his own sword , but with the sword of the children of ammon , sam. . . and jezabel n●both by a false accusation , kin . . and so divers have committed this sin of murder by poison , false witness , or some such concealed ways . the former is commonly the effect of a sudden rage , the latter hath several originals , sometimes it proceeds from some old malice fixt in the heart towards the person , sometimes from some covetous or ambitious desires ; such a one stands in a mans way to his profit or preferment , and therefore he must be removed ; and somtimes again it is to cover shame , as in the case of strumpets , that murder their infants , that they may not betray their filthiness . but besides these more direct ways of killing , there is another , and that is , when by our perswasions and enticements , we draw a man to do that which tends to the shortning of his life , and is apparent to do so ; he that makes his neighbour drunk , if by that drunkenness the ma●●●ome by any mortal hurt , which he would have escaped if he had been sober , he that made him drunk , is not clear of his death , or if he die not by any such sudden accident , yet if drinking cast him into a disease , and that disease kill him , i know not how he that drew him to that excess , can acquit himself of his murder in the eys of god , though humane laws touch him not . i wish those who make it their business , to draw in customers to that trade of debauchery , would consider it : there is yet another way of bringing this guilt upon our selves , and that is by inciting , and stirring up others to it , or to that degree of anger , and revenge which produces it : as that sets two persons at variance , or seeing them already so , blowes the coales , if murder ensue , he certainly hath his share in the guilt , which is a consideration that ought to affright all from having any thing to do in the kindling , or encreasing of contention . . now for the hainousness of this sin of murder , i suppose none can be ignorant , that it is of the deepest dye , a most loud crying sin ; this we may see in the first act of this kind , that ever was committed , abels blood cryed from the earth , as god tels cain , gen. . . yea , the guilt of this sin is such , that it leaves a stain even upon the land , where it is committed , such as is not to be washt out , but by the blood of the murderer , as appears , deut. . , . the land cannot be purged of blood , but by the blood ●f him that shed it , and therefore though in other cases the flying to the altar secured a man , yet in this of wilful murder no such refuge was allowed , but such a one was to be taken even thence , and delivered up to justice , exod. . . thou shalt take him from my altar , that he may dye . and it is yet farther observable , that the onely two precepts which the scripture mentions , as given to noah after the floud , were both in relation to this sin , that of not eating blood , gen. . . being a ceremony to beget in men a greater horror of this sin of murder , and so intended for the preventing of it . the other was for the punishment of it , gen. . . he that sheddeth mans blood , by man shall his blood be shed , and the reason of this strickness is added in the next words , for in the image of god made be man ; where you see that this sin is not onely an injury to our brother , but even the highest contempt , and despight towards god himself , for it is the defacing of his image , which he hath stamped upon man. nay yet further , it is the usurping of gods proper right , and authority . for it is god alone , that hath right to dispose of the life of man ; 't was he alone that gave it , and it is he alone that hath power to take it away , but he that murders a man , does , as it were , wrest this power out of gods hand , which is the highest pitch of rebellious presumption . . and as the sin is great , so likewise is the punishment ; we see it frequently very great , and remarkable , even in this world , ( besides those most fearful effects of it in the next ) blood not onely cryes , but it cryes for vengeance , and the great god of recompences , as he stiles himself , will not fail to hear it : very many examples the scripture gives us of this : ahab and jezabeel , that murdered innocent naboth , for greediness of his vineyard , were themselves slain , and the dogs licked their blood in the place , where they had shed his , as you may read in that story ; so absalom , that slew his brother amnon , after he had committed that sin , fell into another , that of rebellion against his king and father , and in it miserably perished . rechab , and baanah , that slew ishbosheth , were themselves put to death , and that by the very person they thought to endear by it ; many more instances might be given of this out of the sacred story , and many also out of humane , there having been no age , but hath yielded multitudes of example● of this kind , so that every man may furnish himself out of the observations of his own time . . and it is worth our notice , what strange and even miraculous means it hath often pleased god to use for the discovery of this sin ; the very bruit creatures have often been made instruments of it , nay , often the extreme horrour of a mans own conscience has made him betray himself , so that it is not any closeness a man uses in the acting of this sin , that can secure him from the vengeance of it , for he can never shut out his own consc●ence , that will in spite of him be privy to the fact , and that very often proves the means of discovering it to the world , or if it should not do that , yet it will sure act revenge on him , it will be such a hell within him , as will be worse then death : this we have seen in many , who after the commission of this sin have never been able to enjoy a minutes rest , but have had that intolerable anguish of mind , that they have chosen to be their own murderers , rather then live in it . these are the usual effects of this sin even in this world , but those in another are yet more dreadful , where surely the highest degrees of torment belong to this high pitch of wickedness , for if as our saviour tels us , mat. . . hell fire be the portion of him that shall but call his brother fool , what degree● of those burnings can we think proportionable , to this so much greater an injury ? . the consideration of all this ought to possess us with the greatest horrour , and abomination of this sin , and to make us extremely watchful of our selves , that we never fall into it , and to that end to prevent all those occasions which may insensibly draw us into this pit . i mentioned at first severall things , which are wont to be originals of it , and at those we must begin , if we will surely guard our selves . if therefore thou wilt be sure never to kill a man in thy rage , be sure never to be in that rage , for if thou permittest thy self to that , thou canst have no security against the other , anger being a madness that suffers us not to consider , or know what we do , when it has once possest us . therefore when thou findest thy self begin to be inflamed , think betimes , whether this may lead thee , if thou lettest loose to it , and immediately put the bridle upon this head-strong passion ; so again , if thou wilt be sure thy malice shall not draw thee to it , be sure never to harbour one malicious thought in thy heart , for if it once settle there , it will gather such strength , that within a while thou wilt be perfectly under the power of it , so that it may lead thee even to this horrible sin at its pleasure ; be therefore careful at the very first approach of this treacherous gift , to shut the doors against it , never to let it enter thy mind ; so also if thou wilt be sure thy covetousness , thy ambition , thy lust , or any other sinful desire shall not betray thee to it , be sure thou never permit any of them to bear any sway with thee , for if they get the dominion , as they will soon do , if they be once entertained in the heart , they will be past thy controul , and hurry thee to this or any other sin , that may serve their ends . in like manner if thou wouldst not be guilty of any of the mortal effects of thy neighbours drunkenness , be sure not to entice him to it , nor accompany him at it , and to that purpose do not allow thy self in the same practice , for if thou do , thou wilt be labouring to get company at it . lastly , if thou wilt not be guilty of the murder committed by another , take heed thou never give any incouragement to it , or contribute any thing to that hatred , or contention , that may be the cause of it . for when thou hast either kindled or blowed the fire , what knowest thou whom it may consume ; bring alwayes as much water , as thou canst , to quench , but never bring one drop of oil , to increase the flame . the like may be said of all other occasions of this sin , not here mentioned ; and this careful preserving our selves from these , is the only sure way to keep us , from this sin ; therefore as ever thou wouldst keep thy self innocent from the great offence , guard thee warily from all such inlets , those steps and approaches towards it . . but although murder be the greatest , yet it is not the onely injury that may be done to the body of our neighbour ; there are others which are also of a very high nature , the next in degree to this is maiming him , depriving him of any member , or at least of the use of it , and this is a very great wrong and mischief to him , as we may discern by the judgment of god himself , in the case of the bond-servant , who should by his masters means loose a member , ex. . . the freedom of his whole life was thought but a reasonable recompence for it , he shall let him go free , saith the text , for his eye ; nay , though it were a less considerable part , if it were but a tooth , which of all other may be lost with the least damage , yet the same amends was to be made him , ver . . . but we need no other way of measuring this injury , then the judgement of every man in his own case ; how much does every man dread the loss of a limbe , so that if he be by any accident or disease , in danger of it , he thinks no pains or cost too much to preserve it . and then how great an injustice , how contrary to that great rule of doing as we would be done to , is it , for a man to do that to another , which he so unwillingly suffers himself . but if the person be poor , one that must labour for his living , the injury is yet greater , it is such as may in effect amount to the former sin of murder , for as the wise man sayes , ecclesiasticus . . the poor mans bread is his life , and he that deprives them thereof is a blood-shedder . and therefore he that deprives him of the means of getting his bread by disabling him from labour , is surely no less guilty . in the law it was permitted that to every man that had sustained such a damage by his neighbour to require the majestrate to inflict the like on him , eye for eye , tooth for tooth , as it is exod. . . . and though unprofitable revenge be not now allowed to us christians , yet sure it is the part of every one , who hath done this injury , to make what satisfaction lyes in his power , 't is true he cannot restore a limbe again ( which by the way should make men wary , how they do those mischiefs , which it is so impossible for them to repair ) but yet he may satisfie for some of the ill effects of that losse ; if that have brought the man to want and penury , he may , nay , he must , if he have but the least ability , relieve and support him , yea , though it be by his own extraordinary labour : for if it be a duty of us all to be eyes to the blind , and feet to the lame , as job speaks , much more must we be so to them , whom our selves have made blind and la●e . therefore who ever has done this injury to any of his poor brethren , let him know , he is bound to do all that is possible towards the repairing of it , if he do not , every new suffering that the poor mans wants bring upon him , becomes a new charge and accusation against him , at the tribunal of the just iudge . . there are yet other degrees of injury to the body of our neighbour , i shall mention onely two more , wounds , and stripes ; a man may wound another , which though it finally cause loss neither of life nor limb , is yet an endangering of both ; and the like may be said of stripes ; both of which however are very painful at the present , nay , perhaps very long after , and pain , of all temporal evils , is to be accounted the greatest , for it is not onely an evil in it self , but it is such a one , that permits us not , whilest we are under it , to enjoy any other good ; a man in pain having no taste of any the greatest delights : if any man despise these , as light injuries , let him again ask himself , how he would like it , to have his own body slasht or bruised , and put to pass under those painful means of cure , which are many times necessary in such cases ? i presume there is no man would willingly undergo this from another , and why then should thou offer it to him ? . the truth is , this strange cruelty to others is the effect of a great pride , and haughtiness of heart , we look upon others with such contempt , that we think it no matter how they are used ; we think they must bear blowes from us , when in the mean time we are so tender of our selves , that we cannot hear the least word of disparagement , but we are all on a flame . the provocations to these injuries are commonly so slight , that did not this inward pride dispose us to such an angriness of humour , that we take fire of every thing , it were impossible we should be moved by them . nay some are advanced to such a wantonness of cruelty , that without any provocation at all in coole blood , as they say , they can thus wrong their poor brethren , and make it part of their pastime , and recreation to cause pain to others . thus some tyrannous humours take such a pleasure in tormenting those under their power , that they are glad , when they can but find a pretence to punish them , and then do it without all moderation , and others will set men together by the ears , only that they may have the sport of seeing the scuffle , like the old romans , that made it one of their publick sports to see men kill one ano●her , and sure we have as little christianity as they , if we can take delight in such spectacles . . this savageness and cruelty of mind is so unbecoming the nature of a man , that he is not a lowed to use it even to his beast ; how intollerable is it then towards those , that are of the same nature , and which is more , are heires of the same eternal hopes with us ? they that shall thus transgre●s against their neighbours in any of the foregoing particulars , or what ever else is hurtfnl to the body , are unjust persons , want even this lowest sort of justice , the negative , to their neighbours , in respect of their bodies . . neither can any man excuse himself by saying what he has done was onely in return of some injury offered him by the other , for suppose it be so , that he have indeed received some considerable wrong , yet cannot he be his own revenger without injury to that man , who is not , by being thine enemy , become thy vassal , or slave , to do with what thou list ; thou hast never the more right of dominion over him , because he hath done thee wrong , and therefore if thou hadst no power over his body before , 't is certain thou hast none now , and therefore thou art not onely uncharitable ( which yet were sin enough to damn thee ) but unjust in every act of violence thou doest to him . nay , this injustice ascends higher , even to god himself , who hath reserved vengeance as his own peculiar right , vengeance is mine , i will repay , saith the lord , rom. . and then he that will act revenge for himself , what does he , but incroach upon this special right and prerogative of god , snatch the sword , as it were out of his hand , as if he knew better how to weild it ? which is at once a robbery , and contempt of the divine majesty . partition xi . of justice , about the possessions of our neighbour , against ●njuring him as concerning his wife , his goods . of malice , covetousness , oppression , theft , of paying of debts , &c. § . . the third part of negative justice concerns the possessions of our neighbours ; what i mean by possessions , i cannot better explain , then by referring you to the tenth commandment , the end of which is to bridle all covetous appetites and desires towards the possessions of our neighbour . there we find reckoned up not only his house , servants , and cattel , which may all pass under the one general name of his goods or riches , but particularly his wife , as a principal part of his possessions , and therefore when we consider this duty of negative justice , in respect of the possessions of our neighbour , we must apply i● to both , his wife , as well as his goods . . the especial and peculiar right , that every man hath in his wife , is so well known that it were vain to say any thing in proof of it ; the great impatience that every husband hath to have this right of his invaded , shews that it is sufficiently understood in the world , and therefore none that does this injury to another , can be ignorant of the greatness of it . the corrupting of a mans wife , enticing her to a strange bed , is by all acknowledged to be the worst sort of theft , infinitely beyond that of the goods . . indeed there is in this one a heap of the greatest injustices together ; some towards the woman , and some towards the man : towards the woman , there are the greatest imaginable ; it is that injustice to her soul , which was before mentioned as the highest of all others , 't is the robbing her of her innocency , and setting her in a course of the horredst wickedness ( no less then lust and perjury together ) from which it is probable she may never return , and then it proves the damning of her eternally . next it is in respect of this world , the robbing her of her credit , making her abhorred and despised , and her very name a reproach among all men ; and besides it● is the depriving her of all that happiness of life , which arises from the mutual kindness and affection that is between man and wife , in stead whereof this brings in a loathing , and abhorring of each other ; from whence flow multitudes of mischiefs , too many to rehearse , in all which man hath his share also . . but besides those , there are to him many , and high injustice ; for it is first the robbing him of that , which of all other things he accounts most precious , the love and faithfulness of his wife , and that also wherein he hath such an incommunicable right , that himself cannot , if he would , make it over to any other ; and therefore sure it cannot without the utmost in justice be torn from him by any : nor is this all , but it is farther the ingulfing him ( if ever he come to discern it ) in that most tormenting passion of jealousie , which is of all others the most painful , and which oft puts men upon the most desperate attempts , it being as soloman says , prov. . . the rage of a man. it is yet farther , the bringing upon him all that scorn , and contempt , which by the unjust measures of the world falls on them , which are so abused , and which is by many esteemed the most unsufferable part of the wrong ; and though it be true that it is very unjust , he should fall under reproach , only because he is injured , yet unless the world could be new moulded , it will certainly be his lot , and therefore it adds much to the injury : again , this may indeed be a robbery in the usual sense of the word , for perhaps it may be the thrusting in the child of the adulterer into his family , to share both in the maintenance and portions of his own children ; and this is an arrand theft ; first , in respect of the man , who surely intends not the providing for another mans child ; and then in respect of the children , who are by that means defrauded by so much as that goes away with . and therefore whoever hath this circumstance of the sin to repent of , cannot do it effectually , without restoring to the family , as much as he hath by this means rob'd it of . . all this put together will sure make this the greatest and most provoking injury that can be done to a man , and ( which heightens it yet more ) it is that , for which a man can never make reparations ; for unless it be in the circumstance before mentioned , there is no part of this sin , wherein that can be done ; to this purpose it is observable in the jewish law , that the thief was appointed to restore fourfold , and that freed him ; but the adulterer having no possibility of making any restitution , any satisfaction , he must pay his life for his offence . lev. . . and though now a days adulterers speed better , live many days to renew their guilt , and perhaps to laugh at those , whom they have thus injured , yet let them be assured , there must one day be a sad reckoning , and that whether they repent or not : if by gods grace they do come to repentance , they will then find this to be no cheap sin , many anguishes of soul , terrors , and perplexities of conscience , groanes , and tears it must cost them , and indeed were a mans whole life spent in these penitential exercises , 't were little enough to wipe off the guilt of any one single act of this kind ; what overwhelming sorrows then are requisite for such a trade of this sin , as too many drive ? certainly it is so great a task , that it is highly necessary for all that are so concerned , to set to it immediately , lest they want time to go through with it ; for let no man flatter himself , that the guilt of a course and habit of such a sin can be washt away with a single act of repentance ; no he must proportion the repentance to the fault , and as one hath been a habit and course , so must the other also . and then how strange a madness is it for men to run into this sin ( and that with such painful pursuits , as many do ) which he knows must at the best hand , that is , supposing he do repent of it , cost him thus dear ; but then , if he do not repent , infinitely dearer ; it looses him all his title to heaven , that place of purity , and gives him his portion in the lake of fire , where the burnings of his lust shall end in those everlasting burnings : for how closely soever he have acted this sin , be it so that he may have said with the adulterer in job . . no eye seeth me , yet 't is sure he could not in the greatest obscurity shelter himself from gods sight , with whom the darkness is no darkness , psal. . . and he it is , who hath expresly th●eatned to judg this sort of offender , heb. . adulterers god will judg . god grant that all that live in this foul guilt may so seasonably , and so throughly judg themselves , that they may prevent that severe and dreadful judgment of his . . the second thing , to which this negative justice to our neighbours possessions reacheth , is his goods , under which general word is contained all those several sorts of things , as house , land , cattel , money , and the like , in which he hath a right and proporty ; these we are by the rule of this justice to suffer him to enjoy , without seeking either to work him damage in any of them , or to get any of them to our selves : i make a difference between these two , because there may be two several grounds , or motives of this injustice ; the one malice , the other covetousness . . the malicious man desires to work his neighbour mischief , though he get nothing by it himself ; 't is frequently seen , that men will make havock , and spoile of the goods of one , to whom they bear a grudg , though they never designe to get any thing to themselves by it , but only the pleasure of doing a spight to the other : this is a most hellish humour , directly answerable to that of the divel , who bestows all his pains and industry , not to bring in any good to himself but only to ruine and undoe others : and how contrary it is to all rules of justice , you may see by the precept given by god to the jews concerning the goods of an enemy , where they were so far from being allowed a liberty of spoile and destruction , that they are expresly bound to prevent it , exod. . . if thou meet thine enemies oxe , or his asse going a stray , thou shalt surely bring it back to him again : if thou see the asse of him that hateth thee lying under his burden , and wouldst forbear to help him , thou shalt surely help with him : where you see it is a debt we owe to our very enemies , to prevent that loss and damage , which by any accident he is in danger of : and that even with some labour , and pains to our selves . how horrible an injustice is it then , purposely to bring that loss , and damage on him ? whoever is guilty of this let him never excuse himself by saying , he hath not inricht himself by the spoil of his neighbour , that he hath nothing of it cleave● to his finger ; for sure this malicious injustice is no less a fault then the covetous one ; nay i suppose in respect of the principle & cause , from which it flowes , it may be greater , this hatred of another being worse then the immoderate love of our selves ; whoever hath thus mischieft his neighbour , he is as much bound to repair the injury , to make satisfaction for the loss , as if he had inriched himself by it . but on the other side , let not the covetous defrauder therefore judg his sin light because there is another , that in some one respect out-weighs it , for perhaps in others his may cast the scales ; certainly it does in this one , that he that is unjust for greediness of gain is like to multiply more acts of this sin , then he that is so out of malice ; for t is impossible any man should have so many objects of his malice , as he may have of his covetousness ; there is no man at so general a defiance with all mankind that he hates every body ; but the covetous man hath as many objects of his vice , as there be things in the world he counts valuable : but i shall not longer stand about this comparison , 't is sure they are both great and crying sins , and that is ground enough of abhorring each ; let us descend now to the several branches of this sort of covetous injustice ; 't is true they may all bear the name of robbery , or theft for in effect they are all so , yet for methods sake it will not be amiss to distinguish them into these three oppression , theft , and deceit . . by oppression i mean that open and bare-faced robbery , of seizing upon the possessions of others , and owning , and avowing the doing so . for the doing of this there are several instruments : as first that of power , by which many nations and princes have been turned out of their rights , and many private men out of their estates ; sometimes again . law is made the instrument of it ; he that covets his neighbours lands or goods , pretends a claim to them , and then by corrupting of justice by bribes and gifts , or else over-ruling it by greatness and authority gets judgment on his side : this is a high oppression , and of the worst sort , thus to make the law , which was intended for the protection , and defence of mens rights , to be the means of overthrowing them ; and it is a very heavy guilt , that lyes both on him that procures , and on him that pronounces such a sentence , yea and on the lawyer too , that pleads such a cause , for by so doing he assists in the oppression ; sometimes again , the very necessities of the oppressed are the means of his oppression ; thus it is in the case of extortion , and griping usury ; a man is in extreme want of money , and this gives opportunity to the extortioner two rest unconscionably from him , to which the poor man is forced to yeild , to supply his present wants . and thus also it is often with exacting landlords , who when their poor tenants know not how to provide themselves elsewhere , rack and skrew them beyond the worth of the thing . all these and many the like are but several wayes of acting this one sin of oppression which becomes yet the more hainous , by how much the more helpless the person is , that is thus oppressed , therefore the oppression of the widow , and fatherless , is in scripture mentioned , as the height of this sin . . it is indeed a most crying guilt , and that against which god hath threatned his heavy vengeance , as we read in divers texts of sriptures : thus it is , ezek. . . he that hath oppressed the poor , and hath spoiled by violence , he shall surely die , his blood shall be upon him : and the same sentence is repeated against him . ver . . indeed god hath so peculiarly taken upon him the protection of the poor , & oppressed , that he is engaged as it were in honour to be their avenger , and accordingly , psal . we see god solemnly declare his resolution of appearing for them , ver . . for the oppression of the poor for the sighing of the needy , now will i arise , saith the lord , i will set him in safety from him ; the advice therefore of solomon is excellent , prov. . . rob not the poor , because he is poor , neither oppresse the afflicted in the g●te , for the lord will plead their cause , and will spoil the soul of those that spoiled them ; they are like in the end to have little joy of the booty it brings them in , when it thus engages god against them . . the second sort of this injustice is theft , and of that also there are two kinds , the one the withholding what we should pay , and the other taking from our neighbour what is already in his possession . . of the first sort is the not paying of debts , whether such as we have borrowed , or such as by our own voluntary promise are become our debts , for there are equally due to him , that can lay either of these claims to them ; and therefore the withholding of either of them is a theft , a keeping from my neighbour that which is his ; yet the former of them is rather the more injurious , for by that i take from him that which he once actually had ( be it money , or whatsoever else ) and so make him worse then i found him : this is a very great , and very common injustice ; men can now a days with as great confidence deny him that asks a debt , as they do him , that asks an alms , nay many times 't is made matter of quarrel for a man to demand his own , besides the many attendances the creditor is put to in pursuit of it , are a yet farther injury to him , by wasting his time , and taking him off from other business , and so he is made a looser that way too . this is so great injustice , that i see not how a man can look upon any thing he possesses as his own right , whilst he thus denyes another his . it is the duty of every man in debt , rather to strip himself of all , & cast himself again naked upon gods providence , then thus to feather his nest with the spoiles of his neighbours . and surely it would prove the more thriving course , not only in respect of the blessing , which may be expected upon justice , compared with the curse , that attends the contrary , but even in worldly prudence also ; for he that defers paying of debts , will at last be forst to it by law , and that upon much worse terms , then he might have done it voluntarily , with a greater charge , & with such a loss of his credit , that afterwards in his greatest necessities he will not know where to borrow . but the sure way for a man to secure himself from the guilt of this unjustice , is never to borrow more then he knows he hath means to repay , unless it be one , who knowing his disability , is willing to run the hazard . otherwise he commits this sin at the very time of borrowing for he takes that from his neighbour upon promise of paying , which he knows he is never likely to restore to him , which is a flat robbery . the same justice which tyes men to pay their own debts tyes also every surety to pay those debts of others , for which he stands bound , i● case the principal either cannot or will not : for by being bound , he hath made it his own debt , and must in all justice answer it to the creditor , who , it s presumed was drawn to lend , on confidence of his security , and therefore is directly cheated and betrayed by him , if he see him not satisfied . if it be thought hard , that a man should pay for that , which he never received benefit by , i shall yeild it , so far as to be just matter of wariness to every man how he enter into such engagements , but it can never be made an excuse for the breaking them . as for the other sort of debt , that which is brought upon a man by his own voluntary promise , that also cannot without great injustice be withholden ; for it is now the mans right , and then 't is no matter , by what means it came to be so . therefore we see david makes it part of the description of a just man , psal. . . that he keeps his promise , yea , though they were made to his own disadvantage ; and surely he is utterly unfit to ascend to that holy hill , there spoken of , either as that signifies the church here , or heaven hereafter , that does not punctually observe this part of justice . to this sort of debt may be reduced the wages of the servant , the hire of the labourer , and the withholding of these is a great sin , and the complaints of those that are thus injured , ascend up to god. behold ( saith st. james ) the hire of the labourers which have reaped down your fields , which is of you kept back by fraud , c●yeth , and the cryes of them that have reaped , are entred into the ears of the lord of sabbaths : and deut. . , . we find a strict command in this matter . thou shalt not oppress an hired servant that is poor and needy , at his day thou shalt give him his hire , neither shall the sun go down upon it , for he is poor , and setteth his heart upon it , lest he cry against thee to the lord , and it be sin unto thee . this is one of those loud clamourous sins , which will not cease crying , till it bring down gods vengeance , and therefore though thou have no justice to thy poor brother , yet have at least so much mercy to thy self , as not to pull down judgemenns on thee by thus wronging him . partition xii . of theft ; stealing the goods of our neighbour . of deceit in trust , in traffick . of restitution , &c. § . . the second part of theft is the taking from our neighbour that which is already in his possession ; and this may be done either more violently , and openly , or else more closely , and slyly ; the first is the manner of those that rob on the way , or plunder houses , where by force they take the goods of their neighbour ; the other is the way of the pilfering thief , that takes away a mans goods unknown to him ; i shall not dispute , which of these is the worst , 't is enough that they are both such acts of injustice , as make men odious to god , unfit for humane society , and betray the actors to the greatest mischiefs even in this world , death it self being by law appointed the reward of it ; and there are few that follow this trade long , but at last meet with that fruit of it . i am sure 't is madness for any to believe he shall alwayes steal securely , for he is to contend with the industry of all those , whom he shall thus injure , whose losses will quicken their wits for the finding him out , and which is infinitely more , he is to struggle with the justice of god , which doth usually pursue such men to destruction , even in this world ; witness the many strange discoveries , that have been made of the craftiest theeves . but however , if he were secure from the vengeance here , i am sure nothing but repentance and reformation can secure him from the vengeance of it hereafter . and now when these dangers are weighed , 't will surely appear , that the thief makes a pitiful bargain , he steals his neighbours money , or cattel , and in exchange for it he must pay his life , or his soul , perhaps both , and if the whole world be too mean a price for a soul , as he tels us , mar. . . who best knew the value of them , having himself bought them , what a strange madness is it , to barter them away for every petty trifle ▪ as many do , who have got such a habit of stealing , that not the meanest worthless thing can escape their fingers ? under this head of theft may be ranked the receivers of stoln goods , whether those that take them , as partners in the theft , or those that buy them , when they know or believe they are stoln . this many ( that pretend much to abhor theft , ) are guilty of , when they can by it , buy the thing a little cheaper then the common rate . and here also comes in the concealing of any goods a man finds of his neighbours , which whosoever restores not , if he know , or can learn out the owner , is no better then a thief , for he withholds from his neighbour that which properly belongs to him : and sure 't will not be uncharitable to say , that he that will do this , would likewise commit the grosser theft , were he by that no more in danger of law then in this he is . the third part of injustice is deceit , and in that there may be as many acts as there are occasions of entercourse and dealing between man and man. . it will be impossible to name them all , but i think they will be contained under these two general deceits in matters of trust , and in matters of traffick , or bargaining ; unless it be that of gaming , which therefore here by the way , i must tell you , is as much a fraud and deceit as any of the rest . . he that deceives a man in any trust , that is committed to him , is guilty of a great injustice , and that the most treacherous sort of one , it is the joyning of two great sins in one , defrauding , and promise-breaking ; for in all trusts there is a promise implyed , if not exprest , for the very accepting of the trust contains under it a promise of fidelity ; these trusts are broken sometimes to the living , sometimes to the dead ; to the living there are many wayes of doing it , according to the several kinds of the trust ; sometimes a trust is more general , like that of potiphar to joseph , gen. . . a man commits to another all that he hath , and thus guardians of children , and sometimes stewards are intrusted ; sometimes again it is more limited , and restrained to some one special thing : a man intrusts another to bargain , or deal for him in such a particular , or he puts some one thing into his hands , to manage , and dispose : thus among servants it is usual for one to be intrusted with one part of the masters goods , and another with another part of them . now in all these , and the like cases , whosoever acts not for him that intrusts him , with the same faithfulness , that he would for himself but shall either carelesly loose , or prodigally imbezel the things committed to him , or else convert them to his own use , he is guilty of this great sin of betraying a trust to the living . in like manner he that being intrusted with the execution of a dead mans testament , acts not according to the known intention of the dead man , but enriches himself by what is assigned to others , he is guilty of this sin , in respect of the dead ; which is so much the greater , by how much the dead hath no means of remedy , and redress , as the living may have . it is a kind of robbing of graves , which is a theft of which men naturally have such a horrour , that he must be a very hardned thief , that can attempt it . but either of these frauds are made yet more hainous , when either god , or the poor are immediately concerned in it ; that is , when any thing is committed to a man , for the uses either of piety , or charity : this adds sacriledge to both the fraud , and the treachery , and so gives him title to all those curses , that attend those several sins , which are so heavy , that he that for the present gain will adventure on them , makes as ill , nay , a much worse bargain , then geh●zi , kings . . who by getting the rayment of naam in got his leprosie too . . the second sort of fraud is in matters of traffick and bargain , wherein there may be deceit both in the seller , and buyer ; that of the seller is commonly either in concealing the faults of the commodity , or else in over-rateing it . . the wayes of concealing its faults are ordinarily these , either first by denying that it hath any such fault , nay , perhaps commending it for the direct contrary quality , a●d this is down-right lying , and so adds that sin to the other , and if that lye be confirmed by an oath , as it is too usually , then the yet greater guilt of perjury comes in also ; and then what a heap of sins is here gathered together ? abundantly enough to sink any poor soul to destruction , and all this onely to skrew a little more money out of his neighbours pocket , and that sometimes so very little , that 't is a miracle that any man that thinks he has a soul , can set it at so miserable a contemptible price . a second means of concealing is by using some art to the thing , to make it look fair , and to hide the faults of it , and this is acting a lye , though it be not speaking one , which amounts to the same thing , and has surely in this case as much of the intention of cheating , and defrauding as the most impudent forswearing can have . a third means , is the picking out ignorant chapmen ; this is , i believe , an art too well known among tradesmen , who will not bring out their faulty wares to men of skill , but keep them to put off to such , whose unskilfulness may make them passable with them ; and this is still the same deceit with the former , for it all tends to the same end , the cozening and defrauding of the chapman , and then it is not much odds , whether i make use of my own art , or his weakness for the purpose . this is certain , he that will do justly , must let his chapman know what he buyes , and if his own skill enable him not to judge ( nay , if he do not actually find out the fault ) thou art bound to tell it him , otherwise thou makest him pay for somewhat , which is not there , he presum●ng there is that good quality in it , which thou knowest is not , & therefore thou mayest as honestly take his money for some goods of another mans , which thou knowest thou canst never put into his possession , which i suppose no man will deny to be an arrant cheat . to this head of concealment may be referred , that deceit of false weights and measures , for that is the concealing from the buyer a defect in the quantity , as the other was in the quality of the commodity , and is again the making him pay for what he hath not . this sort of fraud is pointed at particularly by solomon , prov. . . with this note upon it , that it is an abomination to the lord. . the second part of fraud in the seller , lyes in over-rating the commodity ; though he have not disguised , or concealed the faults of it , and so have dealt fairly in that respect , yet if he set an unreasonable price upon it , he defrauds the buyer : i call that an unreasonable price , which exceeds the true worth of the thing , considered with those moderate gains , which all tradesmen are presumed to be allowed in the sale ; whatever is beyond this must in all likelyhood be fetcht in by some of these wayes : as first , by taking advantage of the buyers ignorance in the value of the thing , which is the same with doing it in the goodness , which hath already been shewed to be a deceit : or secondly , by taking advantage of his necessity ; thou findest a man hath present and urgent need of such a thing , and therefore takest this opportunity to set the dice upon him , but this is that very sin of extortion , and oppression spoken of before ; for it is sure , nothing can justly raise the price of any thing , but either its becoming dearer to thee , or its being some way better in its self , but the necessity of thy brother causes neither of these ; his nakedness doth not make the clothes thou f●llest him stand thee in ever the more , neither doth it make them any way better , and therefore to rate them ever the higher , is to change thy way of trading , and sell even the wants and necessities of thy neighbour , which sure is a very unlawful vocation . or thirdly , it may be by taking advantage of the indiscretion of the chapman ; a man perhaps earnestly fancies such a thing , and then suffers that fancy so to over-rule his reason , that he resolves to have it upon any termes ; if thou findest this in him , and thereupon raisest thy rate , this is to make him buy his folly , which is of all others the dearest purchase , 't is sure his fancy adds nothing to the reall value , no more then his necessity did in the former case , and therefore should not add to the price . he therefore that will deal justly in the business of selling , must not catch at all advantages , which the temper of his chapman may give , but consider soberly , what the things is worth , and what he would afford it for to another , of whom he had no such advantage , and accordingly rate it to him at no higher a price . . on the buyers part there are not ordinarily so many opportunities of fraud , yet it is possible a man may sometimes happen to sell somewhat , the worth whereof he is not acquainted with , and then it will be as unjust for the buyer to make gain by his ignorance , as in the other case it was for the seller ; but that which oftner fals out , is the case of necessity , which may as probably fall on the sellers side , as the buyers ; a mans wants compell him to sell , and permit him not to stay to make the best bargain , but forces him to take the first offer ; and here for the buyer to grate upon him , because he sees him in that strait , is the same fault , which i before shewed it to be in the seller . . in this whole business of traffick there are so many opportunities of deceit that a man had need fence himself with a very firm resolution , nay , love of justice , or he will be in danger to fall under temptation , for as the wise man speaks eccles. . . as a nail sticks fast between the joinings of the stones , so doth sin stick close between buying and selling ; it is so interwoven with all trades , so mixt with the very first principles , and grounds of them , that it is taught together with them , and so becomes part of the art , so that he is now a dayes scarce thought fit to manage a trade , that wants it , while he that has most of this black art of defrauding , applauds and huggs himself , nay , perhaps boasts to others , how he hath over-reacht his neighbour . what an intolerable shame is this , that we christians , who are by the precepts of our master set to those higher duties of charity , should in stead of practising them , quite unlearn those common rules of justice , which meer nature teaches ? for , i think , i may say , there are none of those several branches of injustice towards the possessions of our neighbour , which would not be adjudged to be so by any sober heathen , so that , as saint paul tels those of the circumcision , that the name of god was blasphemed among the gentiles , by that unagreeableness that was betwixt their practice , and their law , rom. . . so may it now be said of us , that the name of christ is blasphemed among the turks and heathens , by the vile and scandalous lives of us , who call our selves christians , and particularly in this sin of injustice ; for shame let us at last endeavour to wipe off this reproach from our profession , by leaving these practices , to which me thinks this one single consideration should be enough to perswade us . . yet besides this , there want not other ; among which , one there is of such a nature , as may prevail with the arrantest worldling , and that is , that this course doth not really tend to the enriching of him ; there is a secret curse goes along with it , which like a canker eats out all the benefit was expected from it . this no man can doubt that believes the scripture , where there are multitudes of texts to this purpose : thus prov. . . he that oppresseth the poor to encrease his riches , shall surely come to want . so hab. . . woe to him that encreaseth that which is not his , how long ? and he that ladeth himself with thick clay : shall they not rise up suddenly that shall bite thee , and awake that shall vex thee ? and thou shalt be for booties to them . this is commonly the fortune of those that spoil and deceive others , they at last meet with some that do the like to them . but the place in zachary is most full to this purpose , chap. . where under the sign of a flying roll is signified the curse , that goes forth against this sin , ver . . i will bring it forth , saith the lord of hosti , and it shall enter into the house of the thief , and into the house of him that sweareth falsly by my name , and it shall consume it with the timber thereof , and with the stones thereof . where you see theft , and perjury are the two sins , against which this curse is aimed ( and they too often go together in the matter of defrauding ) and the nature of this curse is , to consume the house , to make an utter destruction of all that belongs to him that is guilty of either of these sins . thus whilest thou art ravening after thy neighbours goods , or house , thou are but gathering fuel to burn thine own . and the effect of these threatnings of god we daily see in the strange improsperousness of ill gotten estates , which every man is apt enough to observe in other mens cases ; he that sees his neighbour decline in his estate , can presently call to mind , this was gotten by oppression or deceit , yet so sottish are we , so bewitcht with the love of gain , that he that makes this observation , can seldome turn it to his own use , is never the lesse greedy , or unjust himself for that vengeance he discerns upon others . . but alas , if thou couldst be sure that thy unjust possession , should not be torn from thee , yet when thou remembrest , how dear thou must pay for them in another world , thou hast little reason to brag of thy prize . thou thinkest thou hast been very cunning , when thou hast over-reacht thy brother , but god knowes all the while , there is another over-reaching thee , and cheating thee of what is infinitely more precious , even thy soul ; the devil herein deals with thee as fishers use to do ; those that will catch a great fish , will bait the hook with a less , and so the great one coming with greediness to devour that , is himself taken ; so thou that art gaping to swallow up thy poor brother , art thy self made a prey to that great devourer . and alas ! what will it ease thee in hell , that thou hast left wealth behind thee upon earth , when thou shalt there want that , which the meanest beggar here enjoyes , even a drop of water to cool thy tongue . consider this , and from henceforth resolve to imploy all that pains and diligence thou hast used to deceive others , in rescuing thy self from the frauds of the grand deceiver . . to this purpose it is absolutely necessary , that thou make restitution to all whom thou hast wronged ; for as long as thou keepest any thing of the unjust gain , 't is as it were an earnest penny from the devil , which gives him full right to thy soul. but perhaps it may be said , it will not in all cases be possible to make restitution to the wronged party , peradventure he may be dead ; in that case then make it to his heirs , to whom his right descends . but it may further be objected , that he that hath long gone on in a course of fraud , may have injured many , that he cannot now remember , and many that he has no means of finding out ; in this case all i can advise is this : first , to be as diligent as is possible , both in recalling to mind who they were , and endeavouring to find them out ; and when , after all thy care , that proves impossible , let thy restitutions be made to the poor , and that they may not be made by halves , be as careful as thou canst to reckon every the least mite of unjust gain , but when that cannot exactly be done , as 't is sure it cannot by those who have multiplied the acts of fraud , yet even there let them make some general measures , whereby to proportion their restitution : as for example , a tradesman that cannot remember how much he has cheated in every single parcel , yet may possibly guess in the gross whether he have usually over-reacht to the value of a third , or a fourth part of the wares , and then what proportion soever he think he has so defrauded , the same proportion let him now give out of that estate he hath raised by his trade ; but herein it concerns every man to deal uprightly , as in the presence of god , and not to make advantage of his own forgetfulness , to the cutting short to the restitution , but rather go on the other hand , and be sure rather to give too much , then too little . if if he do happen to give somewhat over , he need not grudge the charge of such a sin offering , and 't is sure he will not , if he do heartily desire an atonement . many other difficulties there may be in this business of restitution , which will not be foreseen , and so cannot now be particularly spoke to ; but the more of those there are , the greater horrour ought men to have of running into the sin of injustice , which it will be so difficult , if not impossible for them to repair , and the more careful ought they to be to mortify that , which is the root of all injustice , to wit covetousness . partition . xiii . of false reports , false witness . slanders whisperings . of despising and scoffing for infirmities ; calamities ; si●s . &c. of positive justice , speaking the truth , of lying . of humility and pride . of envy and detraction . of gratitude , &c. § : the fourth branch of negative justice concerns the credit o● our neighbours , which we are not to lessen , or impaire by any means , particularly not by false reports : of false reports there may be two sorts , the one is when a man sayes something of his neighbour , which he directly knows to be false , the other when possibly he has some slight surmize , or jealousy of the thing ; but that upon such weak grounds , that 't is as likely to be false as true . in either of these cases , there is a great guilt lies upon the reporter ; that there doth so in the first of them , no body will doubt , every one acknowledging that it is the greatest baseness to invent a lie of another ; but there is as little reason to question the other , for he that reports a thing as a truth , which is but uncertain , is a lyar also , or if he do not report it as a certainty , but only as a probability , yet then though he be not guilty of the lye , yet he is of the injustice , of robbing his neighbour of his credit ; for there is such an aptness in men to believe ill of others , that any the lightest jealousy will , if once it be spread abroad , serve for that purpose ; and sure it is a most horrible injustice upon every slight surmize , and fancy , to hazard the bringing so great an evil upon another ; especially when it is considered , that those surmizes commonly spring rather from some censoriousness , peevishness , or malice in the surmizer , then from any reall fault in the person so suspected . . the manner of spreading these false r●ports of both kinds , is not alwayes the same ; sometimes it is more open and avowed , sometimes more close and private : the open is many times by false witness before the court of justice ; and this not only hurts a man in his credit , but in other respects also ; 't is the delivering him up to the punishment of the law , and according to the nature of the crime pretended , does him more or less mischief ; but if it be of the highest kind , it may concern his life , as we see it did in naboths case , kin. . how great and crying a sin it is in this respect , as also in that of the perjury , you may learn from what hath been said of both those sins . i am now to consider it only , as it touches the credit ; and to that it is a most grievous wound , thus to have a crime publickly witnessed against one , and such as is scarce curable by any thing that can afterwards be done to clear him , and therefore whoever is guilty of this , doth a most outragious injustice to his neighbour ; this is that which is expresly forbidden in the ninth commandment , and was by god appointed to be punisht by the inflicting of the very same suffering upon him , which his false testimony aimed to bring upon the other . deut. . . . the second open way of spreading these reports , is by a publick and common declaring of them ; though not before the magistrate , as in the other case , yet in all companies , and before such as are likely to carry it farther , and this is usually done with bitter railings , and reproaches , it being an ordinary act of slanderers , to revile those whom they slander , that so by the sharpness of the accusation they may have the greater impression in the minds of the hearers ; this both in respect of the slander , and the railing , is a high injury , and both of them such , as debarre the committers from heaven ; thus psal. . where the upright man is discribed , that shall have his part there , this is one special thing , vers . . that he slendereth not his neighbour ; and for railing , the apostle in several places reckons it amongst those works of the flesh , which are to shut men out both from the church here by excommunication , as you may see cor. . . and from the kingdom of god hereafter , as it is , cor. . . . the other more close and private way of spreading such reports , is that of the whisperer , he that goes about from one to an other , and privately vents his slanders , not out of an intent by that means to make them less publick , but rather more ; this trick of delivering them by way of secret , being the way to make them both more believed , and more spoken of too ; for he that receives such a tale ▪ as a secret from one , thinks to please some body else , by delivering it as a secret to him also ; and so it passes from one hand to another , till at last it spread over a whole town : this sort of slanderer is of all other ; the most dangerous , for he works in the dark , tyes all he speaks to , not to own him as the author , so that whereas in the more publick accusations , the party may have some means of clearing himself , and detecting his accuser , here he shall have no possibil●ty of that , the slander , like a secret poison , works incureable effects , before ever the man discern it . this sin of whispering is by st. paul mentioned among those great crimes , which are the effects of a reprobate mind , rom. . . it is indeed one of the most injurable wounds of this sword of the tongue ; the very bane and pest of humane society ; and that which not only robs single persons of their good names , but oftentimes whole families , nay , publick societies of men of their peace , what ruines , what confusions has this one sin wrought in the world ? 't is solomons observation , prov. . that a whisperer seperateth chief friends , and sure one may truly say of tongues thus imployed , that they are set on fire of hell , as st. james saith , chap. . . . this is such a guilt that we are to beware of all degrees of approach to it , of which there are several steps ; the first is the giving ear to , and ch●rishing of those that come with slanders , for they that entertain and receive them , incourage them in the practice ; for as our common proverb sayes , if there were no receivers , there would be no thief ; so if there were none , that would give an ear to tales , there would be no tale bearers . a second step is , the giving too easy credit to them , for this helps them to attain part of their end , they desire to beget a general ill opinion of such a man , but the way of doing it must be by causing it , first , in particular m●n : and if thou suffer them to do it in thee , they have so farr prospered in their aime . and for thy own part thou dost a great injustice to thy neighbour , to believe ill of him without a just ground , which the accusation of such a person certainly is not . a third step , is the reporting to others , what is thus told thee ; by which thou makest thy self directly a party in the slander , and after thou hast unjustly withdrawn from thy neighbour , thy own good opinion , endeavourest to rob him also of that of others . this is very little below the guilt of the first whisperer , and tends as much to the ruine of our neighbours credit . and these several degrees have so close a dependance one upon another , that it will be very hard for him that allowes himself the first , to escape the other ; and indeed he that can take delight to hear his neighbour defamed , may well be presumed of so malicious a humour , that 't is not likely he should stick at spreading the slander . he therefore that will preserve his innocence in this matter , must never in the least degree cheris or countenance any that brings these false reports . and it is not less necessary to his peace , then to his innocency ; for he that once entertains them , must never expect quiet , but shall be continually incited and stirred up even against his neerest , and deerest relations ; so that this whisperer , and slanderer is to be look't on by all , as a common enemy , he being so as well to those to whom , as of whom he speaks . . but be●ides this grosser way of slandering , there is another , whereby we may impair , and lessen the credit of our neighbour , and that is by contempt , and despising ; one common effect whereof is scoffing , and deriding him . this is very injurous to a mans reputation , for the generallity of men do rather take up opinions upon trust , then judgment ; and therefore if they see a man despised , and scorned , they will be apt to do the like . but besides this effect of it , there is a present injustice in the very act of despising , and scorning others . there are ordinarily but three things , which are made the occasions of it ( unless it be with such , with whom virtue and godliness are made the most reproachful things , and such despising is not only an injury to our neighbour , but even to god himself , for whose sake it is , that he is so despised ) those three are first the infirmities , secondly the calamities , thirdly the sins of a man , and each of these are very farr from being ground of our triumphing over him . . first , for infirmities , be they either of body or mind , the deformity and unhandsomeness of the one , or the weakness , and folly of the other , they are things out of his power to help , they are not his faults , but the wise dispensations of the great creator , who bestows the excellencies of body and mind , as he pleases , and therefore to scorn a man because he hath them not , is in effect to reproach god who gave them not to him . . so also for the calamities , and miseries , that befall a man , be it want , or sickness , or what ever else , these also come by the providence of god , who raiseth up , and pulleth down , as seems good to him , and it belongs not to us to judg , what are the motives to him to do so , as many do , who upon any affliction that befals another , are presently concluding , that sure it is some extraordinary guilt , which pulls this upon him , though they have no particular to lay to his charge . this rash judgment our saviour reproves in the jews , lu. . where on occasion of the extraordinary sufferings of the galileans , he asks them , ver . . suppose ye that these galileans were sinners above all the galileans , because they suffered such things ? i tell you nay , but except you repent , ye shall all likewise perish : when we see gods hand heavy upon others , it is no part of our business to judg them , but our selves , and by repentance to prevent , what our own sins have deserved . but to reproach , and revile any , that are in affliction , is that barbarous cruelty , taken notice of by the psalmist , as the heighth of wickedness , psal. . . they persecute him whom thou hast smitten , and they talk to the grief of them whom thou hast wounded : in all the miseries of others , compassion becomes a debt to them ; how unjust are they then , that in stead of paying them that debt , afflict them with scorn and reproach ? . nay the very sins of men , though as they have more of their wills in them , they may seem more to deserve reproach , yet certainly they also oblige us to the former duty of compassion , and that in the highest degree , as being the things , which of all others make a man the most miserable ; in all these cases , if we consider how subject we are to the like our selves ; and that is not only gods mercy to us , by which we are preserved from the worst that any man else is under , it will surely better become us to look up to him with thankfulness , then down on them with contempt , and despising . thus you see the direct injustice of scorning and contemning our brethren , to which when that other is added , which naturally followes , as a consequent of this , to wit , the begetting the like contempt in others , there can sure be no doubt of its being a great , and horrible injustice to our neighbour , in respect of his credit . . now how great the injury of destroying a mans credit is , may be measured by these two things , first the value of the thing he is rob'd of , and secondly the difficulty of making reparations . for the first , 't is commonly known , that a mans good name is a thing he holds most precious , oftentimes dearer then his life , as we see by the hazards men sometimes run to preserve even a mistaken reputation ; but 't is sure it is that , which hath even by sober men been esteemed one of the greatest happiness of life : and to some sorts of men , such especially as subsist by dealings in the world , t is so necessary , that it may well be reckoned as the means of their livelyhood , and then sure 't is no slight matter to rob a man of what is thus valuable to him . . secondly , the difficulty of making reparations increaseth the injury , and that is such in this case of defamation , that i may rather cal it an impossibility , then a difficulty : for when men are possest with an ill opinion of a person , 't is no easy matter to work it out ; so that the slanderer is herein like a young conjurer , that raises a divel he knows not how to lay again . nay suppose men were generally as willing to lay down ill conceits of their neighbours , as they are to take them up , yet how is it possible for him that makes even the most publick recantation of his slander , to be sure that every man that hath come to the hearing of the one , shall do so of the other also ? and if there be but one person , that doth not ( as probably there will be many ) then is the reparation still short of the injury . . this consideration is very fit to make men afraid of doing this wrong to their neighbour ; but let it not be made use of to excuse those , that have already done the wrong , from endeavouring to make the best reparations they can ; for though 't is odd , it will not equal the injury , yet let them however do what they are able towards it : and this is so necessary towards the obtaining pardon of the sin that none must expect the one , that do not perform the other . whosoever therefore sets himself to repent of his faults of this kind , must by all prudent means endeavour to restore his neighbour to that degree of credit he hath deprived him of ; and if that be not to be done without bringing the shame upon himself , of confessing publickly the slander , he must rather submit to that , then be wanting to this necessary part of justice , which he owes to the wronged party . . thus have i gone through these four branches of negative iustice to our neighbour , wherein we must yet farther observe , that this justice binds us not only in respect of our words , and actions , but of our very thoughts , and affections also ; we are not only forbid to hurt , but to hate , not only restrained from bringing any of these evils forementioned upon him , but we must not so much as wish them before , nor delight in them after they are befallen him : we must take no pleasure either in the sin of his soul , or hurt of his body ; we must not envy him any good thing he injoys , nor so much as wish to possess our selves of it : neither will it suffice us , that we so bridle our tongue , that we neither slander , or revile , if we have that malice in our hearts , which makes us wish his d●scredit or rejoyce , when we find it procured , though we have no hand in the procuring it . this is the peculiar property of gods lawes , that they reach to the heart , whereas mens can extend only to the words , and actions ; and the reason is clear , because he is the only law-giver , that can see what is in the heart , therefore if there were the perfectest innocence in our tongue , and hands , yet if there be not this purity of heart , it will never serve to acquit us before him . the counsel therefore of solomon is excellent , prov. . . keep thy heart with all diligence , for out of it are the issues of life . let us strictly guard that , so that no malicious unjust thought enter there , and that not only , as it may be the means of betraying us to the grosser act , but also as it is in it self such a pollution in gods sight , as will unfit us for the blessed vision of god , whom none but the pure in heart have promise of seeing , mat. . . blessed are the pure in heart , for they shall see god. . i come now to speak of the positive part of justice , which is the yielding to every man that which by any kind of right he may challenge from us . of these dues there are some , that are general to all mankind , others that are restrained within some certain conditions , and qualities of men , and become due onely by vertue of those qualifications . . of the first sort , that is those , that are due to all men , we may reckon first the speaking truth , which is a common debt we owe to all mankind ; speech is given us as the instrument of intercourse and society , one with another , the means of discovering the mind , which otherwise lyes hid , and concealed , so that were it not for this , our conversations would be but the same as of beasts ; now this being intended for the good and advantage of mankind , 't is a due to it , that it be used to that purpose . but he that lyes , is so far from paying that debt , that on the contrary he makes his speech the means of injury and deceiving him he speaks to . . there might much be said to shew the several sorts of obligations we lye under , to speak truth to all men ; but supposing i write to christians , i need not insist on any other , then the commands we have of it in scripture , thus eph. . . the apostle commands , that putting away lying , they speak every man truth with his neighbour : and again , col. . . lye not one to another : and pro. . a lying tongue is mentioned as one of those things that are abominations to the lord. yea , so much doth he hate a lye , that it is not the most pious and religious end , that can reconcile him to it , the man that lyes , though in a zeal to gods glory , shall yet be judged as a sinner , rom. . . what shall then become of those multitudes of men that lye on quite other ends ? some out of malice , to mischief others , out of covetousness to defraud their neighbours , some out of pride , to set themselves out , and some out of fear , to avoid a danger , or hide a fault . but of a yet stranger sort , then all these , are those , that do it without any discernable temptation , that will tell lyes by way of story , take pleasure in telling incredible things , from which themselves reap nothing , but the reputation of impertinent lyars . . among these divers kinds of falshoods , truth is become such a rarity among us , that it is a most difficult matter , to find such a man as david describes psal. . . that speaketh the truth from his heart . men have so glibbed their tongues to lying , that they do it familiarly upon any or no occasion , never thinking that they are observed either by god or man. but they are extremely deceived in both , for there is scarce any sin ( that is at all endeavoured to be hid ) which is more discernable even to men : they that have a custome of lying , seldome fail ( be their memory never so good ) at some time or other to betray themselves ; and when they do , there is no sort of sin , meets with greater sco●n , and reproach ; a lyar being by all accounted a title of the greatest infamy , and shame . but as for god , 't is madness to hope that all their arts can disguise them from him , who needs none of those casual wayes of discovery , which men do , but sees the heart , and so knowes at the very instant of speaking , the falshood of what is said ; and then by his title of the god of truth , is tyed not onely to hate , but punish it , and accordingly you see rev. . that the lyars are in the number of those that are shut out of the new ierusalem , and not onely so , but also have their part in the lake that burneth with fire and brimstone . if therefore thou be not of the humour of that unjust judge christ speaks of , luk. who n●ither feared god , nor regarded man , thou must resolve on this part of justice the putting away lying , which is abhorred by both . . a second thing we owe to all is humanity and courtesie of behaviour , contrary to that ●ullen churlishness we find spoken of in nabal , who was of such a temper , that a man could not speak to him . sam. . . there is sure so much of respect due to the very nature of mankind , that no accidental advantage of wealth or honour , which one man hath above another , can acquit him from that debt to it , even in the person of the meanest ; and therefore that crabbed and harsh behaviour to any that bears but the form of a man , is an injustice to that nature he partakes of . and when we consider how much that nature is dignified by the son of god his taking it upon him , the obligation to reverence it is yet greater , and consequently the sin of thus contemning it . this is the common guilt of all proud and haughty persons , who are so busie in admiring themselves , that they over look all that is valuable in others , and so think they owe not so much as common civility to other men , whilest they set up themselves as nebuchadnezzar did his image to be worshipped of all . this is sure very contrary to what the apostle exhorts , rom. . . in honour prefer one another : and again phil . . lo●k , not every man on his own things , but every man also on the things of others ; and let such remember the sentence of our blessed saviour . luk. . . he that exalteth himself shall be abased , and he that humbleth himself shall be exalted , which we often find made good to us , in the strange down-fals of proud men . and it is no wonder , for this sin makes both god and men our enemies , god , as the scripture every where testifies , abhorres it , and all that are guilty of it , and men are by means of it used so contemptuously & unkindly by us , that they are by nothing more provoked against us , and then whom god and man thus resist , who shall secure and uphold ? . a third thing we owe to all is meekness ; that is , such a patience , and gentleness towards all , as may bridle that mad passion of anger , which is not onely very uneasy to our selves , as hath already been shewed , but also very mischievous to our neighbours , as the many outrages , that are oft committed in it , do abundantly testify . that this duty of meekness is to be extended to all men , there is no doubt , for the apostle in express words commands it , thes. . . be patient towards all men , and that it should seem in spite of all provocation to the contrary , for the very next words are , see that none render evil for evil , or railing for railing ; and timothy is commanded to exercise this meekness even towards them who oppose themselves against the doctrine of the gospel , tim. . . which was a case , wherein some heat would probably have been allowed , if it might have been in any . . this vertue of meekness is so necessary to the preserving the peace of the world , that it is no wonder , that christ , who came to plant peace among men , should injoin meekness to all . i am sure the contrary effects of rage and anger are every where discernable , it breeds disquiets in kingdomes , in neighbourhoods , in families , and even between the neerest relations ; 't is such a humour , that solomon warnes us never to enter a friendship with a man that is of it , prov. . . make no friendship with an angry man , and with a furious man thou shalt not go . it makes a man unfit to be either friend or companion , and indeed makes one insufferable to all that have to do with one , as we are again taught by solomon , prov. . . where he preferres the dwelling in a wilderness , rather then with a contentious and angry woman , and yet a woman ha● ordinarily onely that one weapon of the tongue to offend with . indeed to any that have not the same unquietness of humor , there can scarce be a greater uneasiness , then to converse with those , that have it , though it never proceed farther , then words . how great this sin is , we may judge by what our saviour sayes of it , mat. . where there are several degrees of punishment allotted to several degrees of it ; but alas ! we daily out go that , which he there sets as the highest step of this sin ; the calling thou fool , is a modest sort of reviling , compared with those multitudes of bitter reproaches we use in our rages . . nay , we often go yet higher ; reproaches serve not our turn , but we must curse too ; how common is it to hear men use the horridst execrations , and cursings upon every the slightest cause of displeasure ? nay , perhaps without any cause at all ; so utterly have we forgot the rule of the apostle , rom. . . blesse and curse not ; yea , the precept of our blessed saviour himself , mat. . . pray for those that despitefully use you . christ bids us pray for those , who do us all injury , and we are often cursing those , who do us none . this is a kind of saying our prayers backward indeed , which is said to be part of the ceremony the devil uses , at the making of a witch , and we have in this case also reason to look on it , as a means of bringing us into acquaintance , and league with that accursed spirit here , and to a perpetual abideing with him hereafter . 't is the language of hell ▪ which can never ●it us to be citizens of the new ierusalem , but marks us out for inhabitants of that land of darkness . i conclude this with the advice of the apostle , eph. . l●t all bitterness , and wrath , and anger , and clamour , and evil speaking be put away from you with all malice . . having spoken thus farr of those common dues , wherein all men are concerned , and have a right , i am now to proceed to those other sorts of dues , which belong to particular persons , by vertue of some especial qualification . these qualifications may be of three kinds , that of excellency , that of want , and that of relation . . by that of excellency i mean any extraordinary gifts , or endowments of a person ; such as wisdom , learning , and the like , but especially grace : these being the singular gifts of god , have a great value and respect due to them , wheresoever they are to be found ; and this we must readily pay by a willing , and glad acknowledgment of those his gifts in any he has bestowed them on , and bearing them a reverence , and respect , answerable thereunto , and not out of an overweening of our own excellencies , despise and undervalue those of others , as they do , who will yeild nothing to be reason , but what themselves speak , nor any thing piety , but what agrees with their own practice . . also we must not envy , or grudg that they have those gifts , for that is not only an injustice to them , but injurious also to god , who gave them , as it is as large set forth in the parable of the labourers , mat. . where he asks them , who grumbled at the masters bounty to others , is it not lawful for me to do what i will with my own , is thine eye evil because mine is good ? this envying at gods goodness to others , is in effect a murmuring against god , who thus disposes it , neither can there be a greater , and more direct opposition against him , then for me to hate and wish ill to a man , for no other reason , but because god has loved and done well to him and then in respect of the man , 't is the most unreasonable thing in the world , to love him the less , meerly because he has those good qualities , for which i ought to love him more . . neither must we detract from the excellencies of others , we must not see to eclipse or darken them by denying either the kinds , or degrees of them ; by that means to take off that esteem , which is due to them . this sin of detraction is generally the effect of the former of envy , he that envies a mans worth , will be apt to do all he can to lessen it in the opinions of others , and to that purpose will either speak slightly of his excellencies ; or if they be so apparent , that he knows not how to cloud them , he will trye if he can by reporting some either reall , or feigned infirmity of his , take off from the value of the other , and so by casting in some dead flies , as the wise man speaks , eccles. . . strive to corrupt the savour of the ointment ; this is a great injustice , and directly contrary to that duty we owe , of acknowledging , and reverencing the gifts of god in our brethren . . and both these sins of envy , and detraction do usually prove as great follies , as wickedness ; the envy constantly brings pain , and torment to a mans self , whereas if he could but cheerfully , and gladly look on those good things of anothers , he could never fail to be the better for them himself ; the very pleasure of seeing them would be some advantage to him ; but besides that , those gifts of his brother may be many ways helpful to him , his wisdom and learning may give him instruction ; his piety , and vertue , example , &c. but all this the envious man loseth , and hath nothing in exchange for it , but a continual fretting , and gnawing of heart . . and then for detraction , that can hardly be so managed , but it will be found out ; he that is still putting in caveats against mens good thoughts of others , will quickly discover himself to do it out of envy , and then that will be sure to lessen their esteem of himself , but not of those he envies , it being a sort of bearing testimony to those excellencies , that he thinks them worth the envying . what hath been said of the value , and respect due to those excellencies of the mind , may in a lower degree be applyed to the outward advantages of honour , greatness , and the like . these though they are not of equal value with the former ( and such for which no man is to prize himself ) yet in regard , that these degrees , and distinctions of men are by gods wise providence disposed , for the better ordering of the world , there is such a civil respect due to those , to whom god hath dispenc'd them , as may best preserve that order , for which they were intended . therefore all inferiours are to behave themselves to their superious with modesty , and respect , and not by a rude boldness confound that order , which it hath pleased god to set in the world , but according as our church-catechism teaches , order themselves lowly and reverently to all their betters . and here the former caution against envy comes in most seasonably ; these outward advantages being things , of which generally men have more taste , then of the other , and therefore will be more apt to envy , and repine to see others exceed them therein , to this therefore all the former considerations against envy will be very proper , and the more necessary to be made use of , by how much the tempt●tion is in this case to most minds t●e greater . . the second qualication is that of want ; whoever is in distress for any thing , wherewith i can supply him , that distress of his makes it a duty in me so to supply him , and this in all kinds of wants . now the ground of its being a duty is , that god hath given men abilities not only for their own use , but for the advantage and benefit of others , and therefore what is thus given for their use becomes a debt to them , whenever their need requires it . thus he that is ignorant and wants knowledg is to be instructed by him , that hath it , and this is one special end , why that knowledg is given him : the tongue of the learned is given to speak a word in season , esay . . . he that is in sadness ▪ and affliction , is to be comforted by him that is himself in cheerfulness . this we see st. paul makes it the end of gods comforting him , that he might be able to comfort them that are in any trouble , cor. . . he that is in any course of sin , and wants reprehension and counsel , must have that want supplyed to him by those , who have such abilities , and opportunities , as may make it likely to do good . that this is a justice we owe to our neighbour , appears plainly by that text , levit. . . thou shalt not hate thy brother in thy heart , thou shalt in any wise reprove him , and not suffer sin upon him ; where we are under the same obligation to reprove him , that we are not to hate him . he that lies under any slander , or unjust defamation , is to be defended , and cleered by him , that knows his innocence , or else he makes himself guilty of the slander , because he neglects to do that which may remove it ; and how great an injustice , that of slandering our neighbour is , i have already shewed . . lastly , he that is in poverty and need , must be relieved by him that is in plently ; and he is bound to it , not only in charity , but even in justice . solomon calls it a due , pro. . . withhold not good from him to whom it is due , when it is in the power of thine hand to do it : and what that good is , he explains in the very next verse : say not to thy neighbour , go and come again , and tomorrow i will give , when thou hast it by thee : it seems , 't is the withholding a due , so much as to defer giving to our poor neighbour . and we find god did among the jews seperate a certain portion of every mans increase for the use of the poor , a tenth every third year ( which is all one with a thirtieth part ever year , deut. . , . and this was to be paid not as a charity , or liberality , but as a debt , they were unjust , if they withheld it . and surely we have no reason to think , that christian justice is sunk so much below the jewish , that either nothing at all , or a less proportion is now required of us . i wish our practice were but at all answerable to our obligation in this point , and then surely we should not see so many lazaruses lye unrelieved at our doors , they having a better right to our superfluities , then we our selves have , and then what is it , but arrant robbery to bestow that upon our vanities , nay our sins , which should be their portion ? . in all the foregoing cases , he that hath ability is to look upon himself , as gods steward , who hath put it into his hands to distribute to them , that want , and therefore not to do it , is the same injustice and fraud , that it would be in any steward to purse up that money for his private benefit , which was intrusted to him , for the maintenance of the family , and he that shall do thus , hath just reason to expect the doom of the unjust steward , luke . to be put out of the stewardship , to have those abilitie , taken from him , which he hath so unfaithfully imployed . and as for all the rest , so particularly for that of wealth , 't is very commonly to be observed , that it is withdrawn from those that thus defraud the poor of their parts , the griping miser coming often by strange undiscernable wayes to poverty ; and no wonder , he having no title to gods blessing on his heap , who does not consecrate a part to him in his poor members . and therefore we see the israelites before they could make that challenge of gods promise to bless them , deut. . . look down from thy holy habitation and bless thy people israel , &c. they were first to pay the poor mans tithes , ver . . without which they could lay no claim to it . this withholding more then is meet , as solomon sayes , pro. . . tends to poverty ; and therefore as thou wouldst play the good husband for thy self , be careful to perform this justice according to thy ability to all that are in want . . the third qualification is that of relation , and of that there may be divers sorts , arising from divers grounds , and duties , answerable to each of them . there is first a relation of a debter to a creditor , and he that stands in that relation to any whether by vertue of bargain , loan , or promise , 't is his duty to pay justly what he owes , if he be able ( as on the other side if he be not , 't is the creditors , to deal charitably and christianly with him , and not to exact of him beyond his ability . ) but i need not insist on this , having already by shewing you the sin of with holding debts , informed you of this duty . . there is also a relation of an obliged person to his benefactor , that is one that hath done him good , of what kind soever , whether spiritual , or corporal ; and the duty of that person is , first thankfulness , , that is a ready and hearty acknowledgment of the courtesie received : secondly , prayer for gods blessings and rewards upon him ; and thirdly an endeavour , as opportunity and ability serves , to make returns of kindness , by doing good turnes back again . this duty of gratitude to benefactors is so generally acknowledged by all , even the most barbarous , and savagest of men , that he must have put off much of his humane nature , that refuses to perform it . the very publicans and sinners , as our saviour sayes , do good to those that do good to them . . yet how many of us fail even in this , how frequent is it to see men , not only neglect to repay courtesies , but return injuries in stead of them ? it is too observable in many particulars , but in none more , then in the case of advice , and admonition , which is of all others , the most precious part of kindness , the reallest good turn that can be done from one man to another . and therefore those that do this to us , should be look't on , as our prime and greatest benefactors . but alas ! how few are there that can find gratitude , shall i say ? nay patience for such a courtesie ? go about to admonish a man of a fault , or tell him of an error , he presently looks on you , as his enemy , you are , as st. paul tells the galatians , chap. . . become his enemy because you tell him the truth ; such a pride there is in mens hearts , that they must not be told of any thing amiss , though it be with no other intent , but that they may amend it . a strange madness this is , the same that it would be in a sick man , to flie in the face of him that comes to cure him , on a fancy that he disparaged him in supposing him sick ; so that we may well say with the wise man , pro. . . he that hateth reproofe is brutish . there cannot be in the world a more happy temper , for it fortifies a man in his sins , raises such mounts , and bulwarks about them , that no man can come to assault them , and if we may believe solomon , destruction will not fail to attend it , pro. . . he that being of ten reproved hardneth his neck , shall suddenly be destroyed , and that without remedy . but then again in respect of the admonisher , 't is the greatest injustice , i may say , cruelty that can be , he comes in tenderness , and compassion to rescue thee from a danger , and to that purpose puts himself upon a very uneasy task ; for such the general impatience men have to admonition , hath now made it ; and what a defeat , what a grief is it to him , to find that in stead of reforming the first fault , thou art run into a second , to wit that of causeless displeasure against him ? this is one of the worst , and yet i doubt , the commonest sort of unthankfulness to benefactors , and so a great failing in that duty we owe to that sort of relation . but perhaps these will be look't on as remote relations ( yet 't is sure they are such as challenge all that duty i have assigned to them ) i shall in the next place proceed to those relations , which are by all acknowledged to be of the greatest neerness . partition xiv . of duty to parents . magistrates , pastors , &c. of the duty of parents to children , &c. § . . the first of those neerer sorts of relations , is that of a parent ; and here it will be necessary to consider the several sorts of parents , according to which the duty to them is to be measured . those are these three , the civil , the spiritual , the natural . . the civil parent is he , whom god hath establisht the supreme magistrate , who by a just right possesses the throne in a nation . this is the common father of all those that are under his authority . the duty we owe to this parent is , first , honour and reverence , looking on him , as upon one , on whom god hath stamped much of his own power and authority , and therefore paying him all honour and esteem , never daring , upon any pretence whatsoever , to speak evil of the ruler of our people , acts . . . secondly , paying tribute ; this is expresly commanded by the apostle , rom. . . pay ye tribute also , for they are gods ministers attending continually upon this very thing . god has set them apart as ministers for the common good of the people , and therefore 't is all justice , they should be maintained , and supported by them . and indeed when it is considered , what are the cares , and troubles of that high calling , how many thorns are plated in every crown , we have very little reason to envy them these dues , and it may truly be said , there is none of their poor labouring subjects , that earns their living so hardly . . thirdly , we are to pray for them : this is also expresly commanded by the apostle , tim. . . to be done for kings , and for all that are in authority . the businesses of that calling are so weighty , the dangers and hazards of it so great , that they of all others need prayers for gods direction , assistance , and blessing , and the prayers that are thus poured out for them , will return into our own bosomes , for the blessings they receive from god tend to the good of the people , to their living a quiet and peaceable life , as it is in the close of the verse forementioned . . fourthly , we are to pay them obedience . this is likewise strictly charged by the apostle , pet. . . submit your selves to every ordinance of man for the lords sake , whether it be to the king as supreme , or unto governours as those that are sent by him ; we owe such an obedience to the supreme power , that whoever is authorised by him , we are to submit to , and st. paul likewise is most full to this purpose , rom. . . let every soul be subject to the higher powers ; and again , ver . . whosoever resisteth the pouers , resisteth the ordinance of god. and 't is observable that these precepts were given at a time , when those powers were heathens , and cruel persecutors of christianity , to shew us , that no pretence of the wickedness of our rulers can free us of this duty . an obedience we must pay either active , or passive : the active in the case of all lawful commands ; that is , whenever the magistrate commands something , which is not contrary to some command of god , we are then bound to act according to that command of the magistrate , to do the thing he requires . but when he injoins any thing contrary to what god hath commanded , we are not then to pay him this active obedience , we may , nay we must refuse thus to act , ( yet here we must be very well assured that the thing is so contrary , and not pretend conscience for a cloak of stubborness ) we are in that case to obey god rather then man. but even this is a season for the passive obedience , we must patiently suffer , what he inflicts on us , for such refusal , and not , to secure our selves , rise up against him . for who can stretch his hand against the lords anointed , and be guilt less ? sayes david to abishai , sam. . and that at a time when david was under a great persecution from saul , nay , had also the assurance of the kingdom after him ; and st. pauls sentence in this case is most heavy , rom. . . they that resist shall receive to themselves damnation . here is very small incouragement to any to rise up against the lawful magistrate , for though they should so far prosper here , as to secure themselves from him by this means , yet there is a king of kings , from whom no power can shelter them , and this damnation in the close will prove a sad prize of their victories . what is on the other side the duty of the magistrate to the people will be vain to mention here , none of that rank being like to read this treatise , and it being very useless for the people to inquire , what is the duty of their supreme , wherein the most are already much better read , then in their own , it may suffice them to know that whatsoever his duty is , or however performed , he is accountable to none but god and no failing of his pa●t , can warrant them to fail of theirs . the second sort of parents are the spiritual ; that is , the ministers of the word , whether such , as be governours in the church , or others under them , who are to perform the same offices to our souls , that our natural parents do to our bodies . thus st. paul tels the corinthians , that in christ iesus he had begotten them through the gospel , cor . . and the galatians , chap. . . that he travels in birth of them , till christ he formed in them ; and again , cor. . . he had fed them with milk ; that is , such doctrines as were agreeable to that infant state of christianity they were then in , but he had stronger meat for them of full age , heb. . . all these are the offices of a parent , and therefore they that perform them to us , may well be accounted as such . . our duty to these is first to love them , to bear them that kindness , which belongs to those who do us the greatest benefits . this is required by st. paul , thes . . i beseech you , brethren , mark them which labour among you and are over you in the lord , and admonish you , and esteem them very highly in love for their works sake . the work is such as ought in all reason to procure them love , it being of the highest advantage to us . . secondly , 't is our duty to value and esteem them , as we see in the text now mentioned ; and surely this is most reasonable , if we consider either the nature of their work , or who it is that imployes them . the nature of their work is of all others the most excellent ; we use to value other professions proportionably to the dignity and worth of the things they deal in . now surely there is no merchandize of equal worth with a soul , and this is their traffick , rescuing precious souls from perdition . and if we consider further , who it is that imployes them , it yet adds to the reverence due to them . they are ambassadours for ch●ist , cor. . . and ambassadours are by the lawes of all nations to be used with a respect , answerable to the quality of those that send them . therefore christ tels his disciples , when he sends them out to preach , he that despiseth you despiseth me , and he that despiseth me despiseth him that sent me . luk. . . it seems there is more depends on the despising of ministers , then men ordinarily consider , 't is the despising of god and christ both . let those think of this , who make it their pastime , and sport to affront , and deride this calling . and let those also , who dare presume to exercise the offices of it , without being lawfully called to it , which is a most high presumption ; 't is as if a man on his own head should go , as an ambassadour from his prince ; the apostle sayes of the priests of the law , which yet are inferiour to those of the gospel , that no man taketh this honour to himself , but he which was called of god , heb. . how shall then any man dare to assume this greater honour to himself , that is not called to it ; neither will it suffice to say , they have the inward call of the spirit ; for since god hath establisht an order in the church , for the admitting men to this office , they that shall take it upon them without that authority , resist that ordinance , and are but of the number of those theeves and robbers , as our saviour speaks , jo. . which c●me not in by the door . besides the sad experience of these times shew , that many who pretend most to this inward call of the spirit , are called by some other spirit , then that of god , the doctrines they v●nt being usually directly contrary to that word of his , on which all true doctrines must be founded . such are to be lookt on as those seducers , those false prophets , whereof we are so often warned in the epistles of the apostles . and whosoever countenances them , or followes them , partakes with them in their guilt . it is recorded of jereboam , as a crying sin , that he made of the meanest of the people priests ; that is , such as had by gods institution no right to it , and whoever hearkens to these uncalled preachers , run into that very sin , for without the incouragement of being followed , they would not long continue in the course , and therefore they that give them that incouragement , have much to answer for , and are certainly guilty of the sin of despising their true pastors , when they shall thus set up these false apostles against them . this is a guilt this age is too much concerned in , god in his mercy so timely convince us of it , as may put a stop to that confusion and impiety , which breaks in so fast upon us by it . thirdly , we owe to them maintenance : but of this i have spoken already in the first part of this book , and shall not here repeat . fourthly , we owe them obedience , obey them , saith the apostle , that have the rule over you and submit your selves , for they watch for your souls , heb. . . this obedience is to be paid them in spiritual things ; that is , whatsoever they out of gods word shall declare to us , to be gods commands , these we are diligently to obey , remembring that it is not they , but god requires it , according to that of christ , he that heareth you heareth me , luk. . . and this whether it be delivered by the way of publick preaching , or private exhortation , for in both , so long as they keep them to the rule , which is gods word , they are the messengers of the lord of hosts , mal. . . this obedience the apostle inforceth from a double motive , one taken from their ministry , another from themselves . they watch , sayes he , for your souls , as they that must give account that they may do it with joy , an dt no with grief ; the people are by their obedience to enable their pastors to give a comfortable account of their souls , and it is a most unkind return of all their care and labours ; to be put to grieve for the ill success of them . but then in the second place , 't is their own concernment also ; they may put their ministers to the discomfort of seeing all their pains cast away , but themselves are like to get little by it , that ( sayes the apostle , heb. . . ) will be unprofitable for you ; 't is your selves , that will finally prove the loosers by it , you loose all those glorious rewards , which are offered , as the crown of this obedience , you get nothing but an addition to your sin , & punishment , for as our saviour tels the pharisees , if he had not come and spoken to them they had not had sin , jo. . that is in comparison with what they then had ; so certainly they that never had the gospel preached to them , are much more innocent then they that have heard and resisted it . and for the punishment , what christ told those to whom he had preached , that it should be more tolerable for tyre and sydon , which were heathen cities , then for them , the same undoubtedly we may conclude of our selves . . lastly , we are to pray for them ; this st. paul every where requires of his spiritual children ; thus eph. . , . having commanded prayer for all saints , he adds , and for me , that utterance may be given unto me , that i may open my mouth boldly , to make known the mystery of the gospel ; and so again , col . . and this remains still a duty to these spiritual fathers , to pray for such assistances of gods spirit to them , as may enable them rightly to discharge that holy calling . i shall omit to set down here , what is the duty of ministers to the people , upon the same consideration , on which i forbare to mention the duty of magistrates . . the third sort of parent is the natural , the fathers of our flesh , as the apostle calls them , heb. . . and to these we owe several duties , as first we owe them reverence , and respect ; we must behave our selves towards them with all humility , and observance , and must not upon any pretence of infirmity in them , despise or contemn them , either in outward behaviour , or so much as inwardly in our hearts . if indeed they have infirmities , it must be our business to cover , and conceal them ; like shem , and japhet , who while cursed cham publisht and disclosed the nakedness of their father , covered it , gen. . . and that in such a manner too , as even themselves might not behold it . we are as much as may be to keep our selves from looking on those nakedness of our parents , which may tempt us to think irreverently of them . this is very contrary to the practice of too many children , who do not only publish and deride the infirmities of their parents , but pretend they have those infirmities they have not ; there is ordinarily such a pride , and headiness in youth , that they cannot abide to submit to the counsels , and directions of their elders , and therefore to shake them off , are willing to have them pass for the effects of dotage , when they are indeed the fruits of sobriety , and experience . to such the exhortation of solomon is very necessary , pro. . . hearken to thy father that begat thee , and despise not thy mother when shee is old . a multitude of texts more there are in that book , to this purpose , wh●ch shews that the wisest of men thought it necessary for children to attend to the counsel of their parents . but the youth of our age set up for wisdom , the quite contrary way , and think they then become wits , when they are advanced to the dispising the counsel , yea mocking the persons of their parents . let such if they will not practice the exhortations , yet remember the threatning of the wise man , pro. . . the eye that mocketh his father and despiseth to obey his mother , the ravens of the valley shall pick it out , and the young eagles shall eat it . a second duty to them is love ; we are to bear them a reall kindness , such as may make us heartily desirous of all manner of good to them , and abhor to do any thing that may grieve or disquiet them . this will appear but common gratitude ; when 't is remembred , what our parents have done for us , how they were not only the instruments of first bringing us into the world , but also of susteining and supporting us after ; and certainly they that rightly weigh the cares and fears , that go to the bringing up of a child , will judg the love of that child to be but a moderate return for them . this love is to be exprest several ways , first , in all kindness of behaviour , carrying our selves not only with an awe , and respect , but with kindness and affection , and therefore most gladly and readily doing those things , which may bring joy and comfort to them , and carefully avoiding whatever may grieve , and afflict them . secondly , this love is to be exprest in praying for them . the debt a child owe to a parent is so great , that he can never hope himself to discharge it ; he is therefore to call in gods aid , to beg of him , that he will reward all the good his parents have done for him , by multiplying his blessings upon them ; what shall we then say to those children , that in stead of calling to heaven for blessings on their parents , ransack hell for curses on them , and powre out the blackest execrations against them ? this is a thing so horrid , that one would think there needed no perswasion against it , because none could be so vile , as to fall into it , but we see god himself , who best knows mens hearts , saw it possible ; and therefore laid the heaviest punishment upon it : he that curseth father or mother , let him die the death , exod. . . and alas ! our daily experience tels us , 't is not onely possible , but common even this of uttering curses . but 't is to be feared , there is another , yet more common , that is the wishing curses , though fear or shame keep them from speaking out . how many children are there , that either through impatience of the government , or greediness of the possessions of the parents , have wisht their deaths ? but whoever doth so , let him remember , that how stylie and fairly soever he carry it before men , there is one that sees those secretest wishes of his heart , and in his sight he assuredly passes for this hainous offender , a curser of his parents . and then let it be considered , that god hath as well the power of punishing , as of seeing , and therefore since he hath pronounced death to be the reward of that sin , 't is not unreasonable to expect he may himself inflict it ; that they who watch for the death of their parents , may untimely meet with their own . the fifth commandment promiseth long life as the reward of honouring the parent , to which 't is very agreeable that untimely death be the punishment of the contrary , and sure there is nothing more highly contrary to that duty , then this we are now speaking of , the cursing our parents . . the third duty we owe to them is obedience ; this is not onely contained in the fifth commandment , but expresly injoined in other places of scripture . eph. . . children obey your parents in the lord , for this is right ; and again , col. . . children obey your parents in all things , for this is well pleasing to the lord. we owe them an obedience in all things , unless where their commands are contrary to the commands of god , for in that case our duty to god must be preferred , and therefore if any parent shall be so wicked , as to require his child to steal , to lye , or to do any unlawful thing , the child then offends not against his duty , though he disobey that command , nay , he must disobey , or else he offend against a higher duty , even that he owes to god , his heavenly father . yet when 't is thus necessary to refuse obedience , he should take care to do it in such a modest , and respectful manner , that it may appear 't is conscience onely , and not stubborness moves him to it . but in case of all lawful commands ; that is , when the thing commanded is either good , or not evil , when it hath nothing in it contrary to our duty to god , there the child is bound to obey , be the command in a weightier or lighter matter ; how little this duty is regarded is too manifest every where in the world , where parents generally have their children no longer under command , then they are under the rod ; when they are once grown up , they think themselves free from all obedience to them , or if some do continue to pay it , yet let the motive of it be examined , and 't will in too many be found onely worldly prudence ; they fear to displease their parents , lest they should shorten their hand toward them , and so they shall loose somewhat by it ; but how few are there that obey purely upon conscience of duty ? this sin of disobedience to parents was by the law of moses punishable with death , as you may read deut . . but if parents now a dayes should proceed so with their children , many might soon make themselves chidless . . but of all acts of disobedience , that of marrying against the consent of the parent , is one of the highest . children are so much the goods , the possessions of the parent , that they cannot without a kind of theft , give away themselves without the allowance of those , that have the right in them , and therefore we see under the law , the maid that had made any vow , was not suffered to perform it , without the consent of the parent . num. . . the right of the parent was thought of force enough to cancel , and make void the obligation , even of a vow , and therefore surely it ought to be so much considered by us as to keep us from making any such , whereby that right is infringed . . a fourth duty to the parent is to assist , and minister to them in all their wants of what kind soever , whether weakness , and sickness of body , decayedness of understanding , or poverty , and lowness of estate , in all these the child is bound according to his ability , to relieve and assist them : for the two former , weakness of body , and infirmity of mind , none can doubt of the duty , when they remember how every child did in his infancy receive the very same benefit from the parent , the child had then no strength to support , no understanding to guide it self ; the care of the parents was fain to supply both these to it , and therefore in common gratitude , whenever either of these becomes the parents case , as sometimes by great age , or some accident both do , the child is to perform the same offices back again to them . as for that of relieving their poverty , there is the very same obligation to that with the former , it being but just to sustain thy parent who has formerly sustained thee ; but besides this christ himself teaches us , that th●s is contained within their precept of honouring the parents , for when mar. . . he accuses the pharisees of rejecting the commandment of god , to cleave to their own traditions , he instances in this particular , concerning the relieving of parents , whereby 't is manifest that this is a part of that duty which is injoined in the fifth commandment , as you may see at large in the text , and such a duty it is that no pretence can absolve , or acquit us of it . how then shall those answer it , that deny relief to their poor parents , that cannot part with their own excesses , and superfluities , which are indeed their sins , to satisfie the necessities of those to whom they owe their being ? nay , some there are , yet worse , who out of pride scorn to own their parents in ther poverty ; thus it often happens , when the child is advanced to dignity or wealth , they think it a disparagement to them to look on their parents that remain in a low condition , it being the betraying , as they think , to the world the meanness of their birth , and so the poor parent fares the worse for the prosperity of his child . this is such a pride and unnaturalness together , as will surely find a sharp vengeance from god , for if solomon observe of pride alone , that it is the fore-runner of destruction , prov. . . we may much rather conclude so of it , when it is thus accompanied . . to this that hath been said of the duty of children to the●r parents , i shall add onely this : that no unkindness , no fault of the parent can acquit the child of this duty , but as st. peter tels servants , pet. . . that they must be subject not onely to the good and gentle masters , but also to the froward , so certainly it belongs to children to perform duty not onely to the kind and vertuous , but even to the harshest , and wicked'st parent . for though the gratitude due to a kind parent , be a very forcible motive to make the child pay his duty , yet that is not the onely , nor chiefest ground of it ; that is laid in the command of god , who requires us thus to honour our parents , and therefore though we should suppose a parent so unnatural , as never to have done any thing to oblige the child , ( which can hardly be imagined ) yet still the command of god continues in force , and we are in conscience of that , to perform that duty to our parents , though none of the other tye of gratitude should lye on us . but as this is due from the child to the parents , so on the other side there are other things also due from the parents to the child , and that throughout the several states , and ages of it . . first , there is the care of nourishing and sustaining it , which begins from the very birth , and continues a duty from the parent , till the child be able to perform it to himself ; this is a duty , which nature teaches , even the savages beasts , have a great care and tenderness in nourishing their young , and therefore may serve to reproach and condemn all parents , who shall be so unnatural as to neglect this . i shall not here enter into the question whether the mother be obliged to give the child its first nourishment , by giving it suck her self , because 't will not be possible to affirm universally in the case , there being many circumstances , which may alter it , and make it not onely lawful , but best not to do it ; all i shall say , is , that where no impediment of sickness , weakness , or the like does happen , 't is surely best for the mother her self to perform this office , there being many advantages to the child by it , which a good mother ought so far to consider , as not to sell them to her own sloth , or niceness , or any such unworthy motive , for where such onely are the grounds of forbearing it , they will never be able to justifie the omission , they being themselves unjustifiable . but besides this first care , which belongs to the body of the child , there is another , which should begin neer as early , which belongs to their souls , and that is the bringing them to the sacrament of baptism , thereby to procure them an early right to all those precious advantages , which that sacrament conveyes to them . this is a duty the parents ought not to delay , it being most reasonable , that they who have been instruments to convey the stain and pollution of sin to the poor infant , should be very earnest and industrious to have it washt off , as soon as may be : besides the life of so tender a creature is but a blast , and many times gone in a moment , and though we are not to despair of gods mercy to those poor children , who dye without baptism , yet surely those parents commit a great fault , by whose neglect it is , that they want it . . secondly , the parents must provide for the education of the child ; they must , as solomon speaks , prov. . . train up the child in the way he should go . as soon therefore as children come to the use of reason , they are to be instructed , and that first in those things , which concern their eternal well-being , they are by little and little to be taught all those things , which god hath commanded them , as their duty to perform ; as also what glorious rewards he hath provided for them , if they do it , and what grievous and eternal punishments , if they do it not . these things ought as early , as is possible , to be instilled into the minds of children , which ( like new vessels ) do usually keep the savour of that , which is first put into them , and therefore it neerly concerns all parents to look they be at first thus seasoned with vertue and religion . 't is sure if this be neglected , there is one ready at hand to fill them with the contrary , the devil wil be diligent enough to instil into them all wickedness and vice , even from their cradles , and there being also in all our natures so much the greater aptness to evil , then to good , there is need of great care and watchfulness , to prevent those endeavours of that enemy of souls , which can no way be , but by possessing them at first with good things , breeding in them a love to vertue , & a hatred of vice , that so when the temptations come , they may be armed against them . this surely is above all things the duty of parents to look after , and the neglect of it is a horrible cruelty ; we justly look upon those parents , as most unnatural wretches , that take away the life of their child ; but alas ! that his mercy and tenderness , compared to this of neglecting his education , for by that he ruines his soul , makes him miserable eternally ; and god knowes , multitudes of such cruel parents there are in the world , that thus give up their children to be possest by the devil , for want of an early acquainting them with the wayes of god ; nay , indeed how few there are , that do conscionable perform this duty , is too apparent by the strange rudeness , and ignorance , that is generally among youth : the children of those who call themselves christians , being frequently as ignorant of god and christ , as the meerest heathens . but whoever they are , that thus neglect this great duty , let them know that it is not onely a fearful misery they bring upon their poor children , but also a horrible guilt upon themselves . for as god sayes to the careless watchmen , ezeck . . . that if any soul perish by his negligence , that soul shall be required at his hands , so surely will it fare with all parents , who have this office of watch-men intrusted to them by god over their own children : a second part of education is the bringing them up to some imployment , busying them in some honest exercise , whereby they may avoid that great snare of the divel , idleness , and also be taught some useful art or trade , whereby when they come to age , they may become profitable to the commonwealth , and able to get an honest living to themselves . . to this great duty of educating of children , there is required as means , first encouragement , secondly , correction : incouragement is first to be tryed , we should endeavour to make children in love with duty , by offering them rewards and invitations , and whenever they do well take notice of it , and encourage them to go on . it is an ill course some parents hold , who think they must never appear to their children , but with a face of sowreness and austerity ; this seems to be that , which st. paul forwarnes parents of , when he bids fathers not to provoke their children to wrath , col. . . to be as harsh and unkind to them , when they do well , as if they do ill , is the way to provoke them ; and then the apostle tels us in the same verse , what will be the issue of it , they will be discouraged , they will have no heart to go on in any good course , when the parent affords them no countenance . the second means is correction , and this becomes seasonable , when the former will do no good , when all faire means , perswasions , and encouragements prevail not , then there is a necessity of using sharper ; and let that be first tryed in words , i mean not by railing and foul language , but in sober , yet sharp reproof ; but if that fail too , then proceed to blowes , and in this case as solomon sayes , he that spareth his rod , hateth his son , prov. . . 't is a cruel fondness , that to spare a few stripes at present , will adventure him to those sad mischiefs , which commonly befall the child , that is left to himself . but then this correction must be given in such a manner , as may be likely to do good ; to which purpose it must first be given timely ; the child must not be suffered to run on in any ill , till it have got a habit , and a stubborness too . this is a great error in many parents , they will let their children alone for divers years , to do what they list , permit them to lye , to steal , without ever so much as rebuking them , nay , perhaps please themselves to see the witty shifts of the child , and think it matters not what they do while they are little : but alas ! all that while the vice gets root , and that many times so deep a one , that all they can do afterwards , whether by words or blowes , can never pluck it up . secondly , correction must be moderate , not exceeding the quality of the fault , nor the tenderness of the child . thirdly , it must not be given in rage , if it be , it w●ll not only be in danger of being immoderate , but it will lose its effect upon the child , who will think he is corrected , not because he has done a fault , but because his parent is angry , and so will rather blame the parent then himself , whereas on the contrary , care should be taken to make the child as sensible of the fault , as of the smart , without which he will never be throughly amended . . thirdly , after children are grown up , & are past the age of education , there are yet other offices for the parent to perform to them : the parent is still to watch over them in respect of their souls , to observe how they practice those precepts , which were given them in their education , and accordingly to exhort , incourage , or reprove , as they find occasion . . so also for their outward estate , they are to put them into some course of living in the world ; if god have blest the parents with wealth , according to what he hath , he must distribute to his children , remembring that since he was the instrument of bringing them into the world , he is according to his ability to provide for their comfortably living in it , they are therefore to be look't on very unnatural parents , who , so they may have enough to spend in their own riots , and excess , care not what becomes of their children , never think of providing for them . another fault is usual among parents in this business ; they defer all the provisions for them , till themselves be dead , heap up perhaps great matters for them against that time , but in the mean time afford them not such a competency , as may enable them to live in the world there are several mischiefs come from this : first it lessens the childs action to his parent , nay , sometimes it proceeds so far , as to make him wish his death , which though it be such a fault , as no tempt●tion can excuse in a child , yet ' t●s also a great fault in a parent to g●ve that temptation . s●condly , it puts the child upon shifts , and tricks ; many times dishonest ones , to supply his necessities ; this is , i doubt not , a common effect of it , the hardness of parents has often put men upon very unlawful courses , which when they are once acquainted with , perhaps they never leave , though the fi●st occasion cease ; and therefore parents ought to beware , how they run them upon those hazards . besides the parent loses that contentment , which he might have in seeing his children live prosperously and comfortably , which none but an arrant earth-worm would exchange for the vain imaginary pleasure of having money in his chest . but in this business of providing for children , there is yet another thing to be heeded , and that is , that the parent get that wealth honestly , which he makes their portion ; else 't is very far from being a provision , there is such a curse goes along with an ill-gotten estate , that he that leaves such a one to his child , do but cheat , and deceive him , makes him believe he has left him wealth , but has withall put such a canker in the bowels of it , that is sure to eat it out . this is so common an observation that i need say nothing to confirm the truth● of it ; would god it were as generally laid to heart , as it seems to be generally taken notice of : then surely parents would not account it a reasonable motive to unjust dealing , that they may thereby provide for their children , for this is not a way of providing for them ; n●y , 't is the way to spoil them of whatever they have lawfully gathered for them , the least mite of unlawful gain being of the nature of leaven , which sowres the whole lump , bringing down curses upon all a man possesseth . let all parents therefore satisfie themselves with such provisions for their children as god shall enable them honestly to make , assuring themselves how little soever it be , 't is a better portion then the greatest wealth unjustly gotten , according to that of solomom , pro. . . better is a little with righteousness , then great revenues without right . . a fourth thing the parent owes to the child is good example . he is not only to set him rules of vertue , and godliness ; but he must himself give him a pattern in his own practice , we see the force of example is infinitely beyond that of precept , especia●ly where the person is one , to whom we bear a reverence , or with whom we have a continual conversation ; both which usually meet in a parent . it is therefore a most necessary care in all parents to behave themselves so before their children , that their example may be a means of winning them to vertue ; but alas ! this age affords little of this care , nay , so far 't is from it , that there are none more frequently the instruments of corrupting children , then their own parents . and indeed how can it be otherwise , while men give themselves liberty to all wickedness , 't is not to be hoped , but that the children which observe it , will imitate it ; the child that sees his father drunk , will sure think , he may be so too , as well as his father . so he that bears him swear , will do the like , and so for all other vices , and if any parent that is thus wicked himself , should happen to have so much more care of his childs soul , then his own ; as to forbid him the things which himself practices , or correct him for the doing them ; 't is certain the child will account this a great injustice in his father , to punish him for that , which himself freely does , and so he is never likely to be wrought upon by it . this consideration layes a most strict tye upon all parents , to live christianly , for otherwise they do not onely hazard their own souls , but those of their children also , and as it were purchase an estate of inheritance in hell. . a fifth duty of parents is blessing their children ; the way of doing that is double , first , by their prayer ; they are by daily and earnest prayers to commend them to gods protection and blessing , both for their spiritual and temporal estate , and secondly by their piety they are to be such persons themselves as that a blessing may descend from them upon their posterity . this is often promised in scipture to godly men , that their seed shall be blessed . thus in the second commandment , god promises to shew mercy to the thousand generation of them that love him and keep his commandments . and it is very observable in the jews , that though they were a stiffe necked generation , and had very grievously provoked god , yet the godliness of their forefathers , abraham , isaac , and jacob , did many times move god to save them from destruction : on the other side , we see that even good men have fared the worse for the iniquities of their fathers . thus when josiah had destroyed idolatry restored gods service , and done good beyond all the kings that were before him , yet there was an old arreare of manasseh his grandfather , which all this piety of his would not blot out , but he resolves to cast judah also out of his sight , as you may read at large , kings . if therefore parents have any bowels , any kindness towards their children , any real desire of their prosperity , let them take care by their own godly life to entaile a blessing upon them . sixthly , parents must take heed , that they use their power over their children with equity , and moderation , not to oppress them with unreasonable commands , only to exercise their own author●ty , but in all things of weight to consider the real good of their children , and to presse them to nothing , which may not consist with that . this is a rule whereof parents may often have use , but in none greater , then in the business of marrying their children , wherein many that otherwise are good parents have been to blame , when out of an eagerness of bestowing them wealthily , they force them to marry utterly against their own inclinations , which is a great tyranny , and that which frequently betrayes them to a multitude of mischiefs , such as all the wealth in the world cannot repaire . there are two things , which parents ought especially to consider in the matching of their children ; the first , how they may live christianly , and to that purpose to chuse a vertuous and pious person , to link them with : the second is , how they may live cheerfully and comfortably in this world ; and to that end though a competency of estate may be necessary to be regarded , yet surely abundance is no way requisite , and therefore that should not be too vehemently sought after ; that which much more tends to the happiness of that state , is the mutual kindness , and liking of the parties , without which marriage is of all other the most uncomfortable condition , and therefore no parent ought to thrust a child into it . i have now done with the first sort of relation , that of a parent . partition xv. of duty to our brethren , and relations ; husband , wife , friends , masters , servants . § . : the second sort of relation is that of a brother ; now brotherhood may be two fold , either natural , or spiritual , the natural may in the largest extent contain under it all mankind , all that partake of the same nature ; but i shall not consider it so in this place , having already mentioned those gegeneral duties , which belong to all as such : i now speak of that natural brother-hood , that is between those that are the children of the same immediate parent ; and the duty of these is to have united hearts , and affections : this nature points out to them , they partaking in a more especial manner , of each others substance , and therefore ought to have the greatest tenderness and kindness , each to other ; thus we see abraham make it an argument , why there should be no contention between him and let , because they were brethren , gen. . . and though by brethren there is meant only cousins , yet that helps the more strongly to conclude , that this neerer relation is in reason to be a greater barr to strife , as also that this kindness is in some degree to be extended to all that have any neerness of blood to us . . this kindness and love between brethren and sisters ought to be very firmly grounded in their hearts , if it be not , they will be of all others in most danger of disagreeing ; for the continual conversation that is among them , whilst they are at home in the fathers house , will be apt to minister some occasion of jar . besides the equality that is among them in respect of birth , often makes them inclinable to envy each other , when one is in any respect advanced above the other . thus we see josephs brethren envyed him , because he had most of his fathers love , and rachel envyed her sister leah , because she was fruitful ; therefore for the preventing of such temptations , let all who have brethren and sisters , possesse their mind with a great and real kindness to them , look on them as parts of themselves , and then they wil never think fit either to quarrel with them , or to envy them any advantage , any more then one part of the body does another of the same body , but will strive to advance , and help forward the good of each other . . the second kind of brotherhood is spiritual ; that contains all those who profess the same faith with us : the church in our baptism becomes a mother to each baptized person , and then surely they that have the relation of children to her , must have also the relation of brethren to each other ; and to this sort of brethren also we owe a great deal of tenderness and affection ; the spiritual bond of religion , should of all others the most closely unite our hearts . this is the brotherhood which st. peter exhorts us to love . pet. . . and to it we are in an especial manner bound to do all good offices , do good , saith the apostle , to all , but especially to them that are of the houshold of faith , gal. . . our compassions are to be most melting towards them of all others , in all their needs ; christ tels us , that whosoever gives but a cup of cold water to any in the name of a disciple shall not lose his reward , mat. . . from whence we may assure our selves that this peculiar love to christians , as christians , is very acceptable in his sight . . several duties there are required of us to these brethren ; one principal , is the holding communion with them , and that first in doctrine ; we are constantly to continue in the belief and profession of all those necessary truths , by which we may be markt out as followers , and disciples of christ ; this is that faith , which st. jude speaks of , which was once delivered to the saints , iude . by keeping whereof we continue still united to this spiritual brotherhood , in respect of profession , which we must constantly do , what storms and persecutions soever attend it , according to the exhortation of the apostle , heb. . . let us hold fast the profession of our faith without wavering . secondly , we are also as opportunity serves , to communicate with them in all holy offices ; we must be diligent in frequenting the assemblies of the saints , which is as it were the badg of our profession ; and therefore he that willingly withdraws himself from these , gives ground to suspect , he will be apt to renounce the other also . but these parts of communion we find strictly maintained by the first christians , acts . . they continued stedfastly in the apostles doctrine and fellowship , and in breaking of bread , and in prayers : they continued , and that stedfastly , they were not frighted from it by any persecutions , though that were a time wherein they were tryed with the sharpest sufferings ; which may teach us , that it is not the danger , that attends this duty can acquit us of it . . secondly , we are to bear with the infirmities of our christian brethren , according to the advice of st. paul , rom. . . we that are strong ought to bear the infirmities of the weak . if one that holds all necessary christian truth , happen yet to be in some error , we are not for this either to forsake his communion , or despise his person . this st. paul teaches us in the case of that weak brother , who by error made a causlesse scruple about meats , rom. . where he bids the stronger christians , that is , those who being better instructed , discerned him to be in an error , yet to receive him neverthelesse , and not to despise him , as on the other side , he bids that weak one not to judge the stronger ; the lesser differences in opinion must be born with on both sides , and must not in the least abate our brotherly charity towards each other . . thirdly , we are to endeavour the restoring of any fallen brother , that is , to bring him to repentance , after he hath fallen into any sin . thus st. paul commands the galatians , that they should retore him that was overtaken in a fault , considering themselves least they also were tempted . we are not to look on him as a cast-away to give him over as utterly desperate , neither are we to triumph over him , in respect of our own innocence , like the proud pharisee , over the poor publican , luke . . but we are meekly to endevour his recovery , remembring that our own frailty is such , that we are not secure from the like falls . . fourthly , we are to have a sympathy , and fellow feeling-with these brethren , to be neerly toucht with whatsoever befals them , either as they are considered in society , or in single persons . in society first , and so they make up a church , & that either the universal , which is made up of all beleevers throughout the world , or any particular church , which is made up of all the beleevers in that particular nation , and whatever happens to either of these , either the whole church in general , or any such single part of it , especially that whereof our selves are members , we are to be much affected and moved with , to rejoice in all the prosperities , and to mourn and bewail all the breaches , and desolations thereof , and daily and earnestly to pray with david , psal. . . o be favourable and gracious unto sion , build thou the wals of ierusalem ; and that especially when we see her in d●stress , and persecution . whosoever is not thus toucht with the condition of the church , is not to be lookt on , as a living member of it , for as in the natural body every member is concerned in the prosperity of the whole , so certainly 't is here : it was the observation of the psalmist , that gods servants think upon the stones of sin , and pity to see her in the dust . psal. . . and surely all his servants are still of the same temper , cannot look on the ruins , and desolations of the church , without the greatest sorrow , and lamentation . secondly , we are to have this fellow-feeling with our brethren , considered as single persons ; we are to account our selves concerned in very particular christian , so as to partake with him in all his occasions either of joy or sorrow . thus the apostle exhorts , rom. . . rejoice with them that rejoice , weep with them that weep ; and again , cor. . under the similitude of the natural body he urges this duty , whether one member suffer , all the members suffer with it , or one member be honoured , all the members rejoice with it . all these several effects of love we owe to these spiritual brethren . and this love is that , which christ has made the badge of his disciples , jo. . . by this shall all men know that ye are my disciples , if ye have love one to another ; so that if we mean not to cast off discipleship to christ , we must not forsake this love of the brethren . . the third relation is that between husband and wife . this is yet much neerer then either of the former , as appears by that text eph. . . a man shall leave father and mother and cleave to his wife , and they two shall be one flesh . several duties there are oweing from one of these persons to the other ; and first for the wife , she owes obedience . this is commanded by the apostle , col. . . wives submit your selves to your own husbands , as it is fit in the lord. they are to render obedience to their husbands in the lord , that is in all lawful commands , for otherwise 't is here as in the case of all other superiors , god must be obeyed rather then man , and the wife must not upon her husbands command do any thing which is forbidden by god. but in all things , which doth not cross some command of gods , this precept is of force , and will serve to condemn the peevish stubborness of many wives , who resist the lawful commands of their husbands , onely because they are impatient of this duty of subjection , which god himself requires of them . but it may here be asked , what if the husband command something which though it be not unlawful , is yet very inconvenient , and imprudent , must the wife submit to such a command ? to this i answer , that it will be no disobedience in her , but duty , calmly and mildly to shew him the inconveniences thereof , and to perswade him to retract that command ; but in case she cannot win him to it by fair intreaties , she must neither try sharp language , nor yet finally refuse to obey , nothing but the unlawfulness of the command being sufficient warrant for that secondly , the wife owes fidelity to the husband , and that of two sorts ; first that of the bed , she must keep her self pure and chast from all strange embraces , and therefore must not so much as give an ear to any that wou'd allure her , but with the greatest abhorrence eject all motions of that sort , & never give any man that has once made such a mot on to her , the least opportunity to make a second . secondly , she owes him likewise fidelity , in the managing of those worldly affairs , he commits to her ; she must order them so , as may be most to her husbands advantage , and not by deceiving , and cozening of him imploy his good to such uses as he allowes not of . . thirdly , she owes him love , and together with that all friendliness and kindness of conversation ; she is to endeavour to bring him as much assistance , and comfort of life , as is possible , that so she may answer that special end of the womans creation , the being a help to her husband , gen. . . and this in all conditions , whether health , or sickness , wealth , or poverty , whatsoever estate god by his providence shall cast him into , she must be as much of comfort and support to him , as she can . to this all sullenness , and harshness , all brawling , and unquietness is directly contrary , for that makes the wife the burden , and plague of the man , in stead of a help and comfort ; and sure if it be a fault to behave ones self so to any person , as hath already been shewed , how great must it be to do so to him , to whom the greatest kindness and affection is owing ? . nor let such wives think that any faults , or provocations of the husband can justifie their frowardness , for they will not , either in respect of religion or discretion . not in religion for where god has absolutely commanded a duty to be paid , 't is not any unworthiness of the person can excuse from it ; nor in discretion , for the worse a husband is , the more need there is for the wife to carry her self with that gentleness and sweetness , that may be most likely to win him . this is the advice st. peter gave the wives of his time , p●t . . . likewise ye wives be in subjection to your own husbands , that if any obey not the word , they may without the word be won by the conversation of the wives . it seems the good behaviour of the wives was thought a powerful means even to win men from heathenism to christianity , and sure it might now a dayes have some good effects , if women would have but the patience to try it : at the least , 't would have this , that it would keep some tolerable quiet in families , whereas on the other side the ill fruits of the wives unquietness are so notorious , that there are few neighbourhoods , but can give some instance of it . how many men are there , that to avoid the noise of a froward wife , have fallen to company keeping , & by that to drunkenness , poverty , and a multitude of mischiefs ? let all wives therefore beware of administring that temptation . but whenever there happens any thing , which in kindness to her husband , she is to admonish him of , let it be with that softness , and mildness , that it may appear 't is love , and not anger , that makes her speak . . there are also on the husbands part several 〈◊〉 . there is first love , which saint paul requires , to be very tender and passionate towards the wife , as appears by the similitudes ●e●nieth in that matter , eph. . the one that of the love a man bears to his natural body , no man , sayes he , ver . . ever hated his own fl●sh , but nourisheth , and cherisheth it . the other the love that christ bears to his church , which is far greater , ver . . both which he sets as patterns for this love of husbands towards their wives . this utterly forbids all harshness , and roughness to them ; men are to use them as parts of themselves , to love them as their own bodies , and therefore to do nothing , that may be hurtful , and grievous to them , no more then they would cut , and gash their own flesh . let those husbands that tyrannize over their wives , that scarce use them like humane creatures consider , whether that be to love them , as their own bodies . a second duty of the husband , is faithfulness to the bed. this is by god as well required of the husband , as the wife , and though the world do seem to look on the breach of this duty , with less abhorrence in the husband , yet sure before that just judge , the offence will appear no less on the mans side , then the womans . this is certain , 't is in both a breach of the vow , made to each other , at their marriage , and so besides the uncleanness , a down-right perjury , and those differences in the case , which seem to cast the scale , are rather in respect of civil and worldly consideration , then meerly of the sin . . a third duty of the husband is to maintain , and provide for the wife . he is to let her partake with him in those outward good things , wherewith god hath blest him , and neither by niggardliness debar her of what is fit for her , nor yet by unthriftiness so waste his goods , that he shall become unable to support her . this is certainly the duty of the husband , who being , as hath been said , to account his wife as a part of his own body , must have the very same care to sustain her , that he hath for himself . yet this is not so to be understood , as to excuse the wife from her part of labour and industry , when that is requisite , it being unreasonable the husband should toil to maintain the wife in idleness . . fourthly , the husband is to instruct the wife in the things which concern her eternal welfare , if she be ignorant of them . thus st. paul bids the wives learn of their husbands at home , cor. . which supposes , that the husband is to teach her . indeed it belongs to every master of a family to endeavour , that all under his charge be taught all necessary things of this kind , and then sure more especially his wife , who is so much neerer to him , then all the rest . this should make men careful to get knowledge themselves , that so they may be able to perform this duty they owe to others . . lastly , husbands and wives , are ●utually to pray for each other , to beg all blessings from god , both temporal and spiritual , & to endeavour all they can to do all good to one another , especially all good to each others souls , by stirring up to the performance of duty and disswading , and drawing back from all sin , and by being like true yoke-fellowes , helpful and assistant to each other in the doing of all sorts of good , both to their own family , and all others within their reach . this is of all other the truest , and most valuable love . nay , indeed how can it be said they do love at all , who can contentedly let each other run on in a course that will bring them to eternal misery ? and if the love of husbands and wives were thus grounded in vertue and religion , 't would make their lives a kind of heaven on earth , 't would prevent all those contentions , and brawlings , so common among them , which are the great plagues of families , and a lesser hell , in passage to the greater , and truly where it is not thus founded , there is little comfort to be expected in marriage . . it should therefore be the care of every one that means to enter upon that state , to consider advisedly before hand , and to choose such a person , with whom they may have this spiritual friendship , that is such a one , as truly feares god. there are many false ends of marriage lookt upon in the world : some marry for wealth , others for beauty , and generally they are onely worldly respects , that are at all considered ; but certainly he that would marry as ●e ought , should contrive to make his marriage useful to those better ends , of serving god , and saving his own soul ; at least he must be sure it be no hinderance to them , and to that purpose the vertue of the person chosen in more conducing then all the wealth in the world , though i deny not , but that a competency of that may likewise be considered . but above all things , let all take heed , that they make not such marriages , as may not only be ill in their effects , but are actual sins at the time ; such are the marriages of those that were formerly promised to some other , in which case 't is sure they rightly belong to those , to whom they past the first promise , and then for any other to marry them , during the life of that person , is to take the husband or wife of that other , which is direct adultery , as st. paul tels us , rom. . . the like unlawfulness there is also in the marriage of those , who are within those degrees of kindred forbidden by god , the particulars whereof are set down in the . and of lev. and whoever marries any that is within any of those degrees of neerness , either to himself , or to his deceased wife , which is as bad , commits that great sin of incest , and so long as he continues to live with such his unlawful wife , remains in that fearful guilt . this wariness in the choice of the person to be married , would prevent many sad effects , which we daily see follow such rash or unlawful matches ; it were well therefore if people would look on marriage , as our church advises , as a thing not to be undertaken lightly , unadvisealy or wantenly , to satisfie mens carnal lusts and appetites , but reverently , discreetly , advisedly , soberly , and in the fear of god ; and in so doing no doubt a blessing would follow , which otherwise there is little ground to expect . i have now done with this relation between husband and wise . . the next is that between friends ; and this relation if it be rightly founded , it is of great neerness , and usefulness , but there is none more generally mistaken in the world ; men usually call them their friends , with whom they have an intimacy , and frequency of conversation , though that intimacy be indeed nothing but an agreement and combination in sin . the drunkard thinks him his friend that will keep him company , the deceitful person , him that will aid him in his cheats , the proud man , him that will flatter him : and so generally in all vices , they are look't on as friends , that advance and farther us in them . but god knows this is far from friendship , such a friend as this the divel himself is in the highest degree , who is never backward in such offices . the true friendship is that of a direct contrary making , 't is a concurrence and agreement in vertue , not in vice : in short , a true friend loves h●s friend so , that he is very zealous of his good , and certainly he that is really so , will never be the instrument of b●inging him to the greatest evil . the general duty of a friend then must be resolved to be the industrious pursuit of his friends reall advantages , in which there are several particulars contained . . as first , faithfulness in all trusts committed to him by his friend , whether that of goods or secrets ; he that betrays the trust of a friend in either , is by all men look't upon with abhorrence , it being one of the highest falsnesses and treacheries , and for such treacherous wounds the wise man tels us , every friend will depart , eclesiasticus . . . secondly , 't is the duty of a friend to be assisting to his friend in all his outward needs ; to counsel him , when he wants advice ; to cheere him , when he needs comfort ; to give him , when he wants relief , and to endeavour his rescue out of any trouble or danger . an admirable example we have of this friendship in jonathan to david , he loved him as his own soul , and we see he not only contrives for his safety when he was in danger , but runs hazards himself to rescue and deliver his friend , draws his fathers anger upon him , to turn it from david , as you may read at large , sam. . . the third and highest duty of a friend is to be aiding and assisting to the soul of his friend , to endeavour to advance that in piety and vertue , by all means within his power , by exhortations and encouragements to all vertue , by earnest and vehement disswasions from all sin , and not only thus in general , but by applying to his particular wants , especially by plain and friendly reproofs , where he knows or reasonably believes there is any fault committed . this is of all others the most peculiar duty of a friend , it being indeed that which none else is qualified for such an unwillingness there is in most men to hear of their faults , that those that undertake that work , had need have a great prepossession of their hearts , to make them patient of it : nay , it is so generally acknowledged to be the proper work of a friend , that if he omit it , he betrays the offender into security , his not reproving will be apt to make the other think he does nothing worthy of reproof , and so he tacitely acts that basest part of a flatterer , sooths , and cherishes him in his sin ; when yet farther it is considered how great need all men have at some time or other , of being admonished , 't will appear a most unfriendly , yea cruel thing to omit it ; we have that natural partialities to our selves , that we cannot so readily discern our own miscarriages , as we do other mens , and therefore 't is very necessary they should sometimes be shewed us by those , who see them more cleerly : and the doing this at the first may prevent the multiplying of more : whereas if we be suffered to go on unreproved , it often comes to such a habit that reproves will do no good and then how shall that person be able to answer it either to god or himself , that has by his silence betrayed his friend to this greatest mischief . 't is the expression of god himself speaking of a friend , thy friend which is as thine own soul , deut. . . and sure we should in this respect account our friends as our own souls , by haveing the same jealous tendernesse and watchfulnesse over their souls , which we ought to have of our own . it will therefore be very fit for all that have enter'd any strict friendship , to make this one special article in the agreement , that they shall mutually admonish and reprove each other ; by which means it will become such an avowed part of their friendship , that it can never be mistaken by the reproved party for censoriousness or unkindness . . fourthly , to these several parts of kindness must be added that of prayer , we must not only assist our friends , our selves , in what we can , but we must call in the almighty aid to them , recommending them earnestly to god for all his blessings , both spiritual , & temporal . . lastly , we must be constant in our friendships , and not out of a slightness of humour grow weary of a friend , only because we have had him long . this is great injustice to him , who if he have behaved himself well , ought the more to be valued , by how much the longer he has continued to do so : and it is great folly in our selves , for it is the casting away the greatest treasure of humane life , for such certainly is a tryed friend . the wisest of men gives warning of it , prov. . . thine own friend and thy fathers friend forsake not . nay farther , 't is not every light offence of a friend , that should make thee renounce his friendship , there must be some allowance made to the infirmities of men , and if thou hast occasion to pardon him somewhat to day , perhaps thou maist give him opportunity to requite thee to morrow ; therefore nothing but unfaithfulness , or incorrigible vice should break this band . . the last relation is that between masters and servants , both which owe a duty to each other : that of the servant is first obedience to all lawful commands ; this is expresly required by the apostle , eph. . . servants obey in all things your masters , &c. and this obedience must not be a grumbling and unwilling one , but ready and cheerful as he there proceeds to exhort , ver . . with good will doing service , and to help them herein , they are to consider that it is to the lord , and not unto men ; god has commanded servants thus to obey their masters , and therefore the obedience they pay is to god , which may well make them do it cheerfully , how harsh , or unworthy soever the master be , especially if what the apostle farther urgeth , ver . . be considered , that there is a reward to be expected from god for it . . the second duty of the servant is faithfulness , and that may be of two sorts , one as supposed to eye service , the other to purloyning or defrauding . the first part of faithfulness is the doing of all true service to his master , not only when his eye is over him , and he expect punishment for the omission , but at all times , even when his master is not likely to discern his failing , and that servant that doth not make conscience of this , is far from being a faithful servant ; this eye-service being by the apostle set opposite to that singleness of heart , which he requires of servants , eph . . . the second sort of faithfulness consists in the honest managery of all things intrusted to him by his master , the not wasting his goods ( as the unjust steward was accused to have done lu. . ) whether by careless embezelling of them , or by converting any of them to his own use without the allowance of his master . this latter is that purloyning of which the apostle warnes servants , tit. . . and is indeed no better then arrant theft , of this kind are all those ways , that the servant hath of gaining to himself by the loss and damage of his master , as the being bribed to make ill bargains for him , and many the like : nay , indeed this sort of unfaithfulness is worse then common theft , by how much there is a greater trust reposed , the betraying whereof adds to the crime . as for the other sort of unfaithfulness , that of wasting though without gain to themselves , it differs not much in effect from this , the master may lose as much by the one as by the other , and then what odds is it to him , whether he be robb'd by the covetousness or negligence of his servant , and it is still the same breach of trust with the former , for every master is supposed to intrust his affairs as well to the care as the honesty of his servant for t' would be little advantage to the master to be secured , that his servant would not himself cheat him , whilst in the mean time he would by his carelesness give opportunity to others to do it ; therefore he that does not carefully look to his masters prof●t , dece●ves his trust , as well as he that justly provides for his own . a third duty of a servant is patience and meekness under the reproofs of his master ; not answering again , as the apostle exhorts , tit. . , that is not making such surely and rude replies , as may encrease the masters displeasure : a thing too frequent among servants , even in the justest reprehensions , whereas st. peter directs them patiently to suffer , even the most undeserved correction , even when they do well and suffer for it , pet. . . but the patient suffering of rebuke is not all that is required of servants in this matter , they must also mend the fault they are rebuked for , and not think they have done enough , when they have ( though never so dutifully ) given the master the hearing . . a fourth duty of a servant is diligence ; he must constantly attend to all those things ; which are the duties of his place , and not ; give himself to idleness , and sloth , nor yet to company keeping , gameing , or any other disorderly course , which may take him off from his masters business . all these are necessary duties of a servant , which they are carefully and conscionably to perform , not so much to escape the masters anger as gods , who will certainly call every one of them to an account , how they have behaved themselves towards their earthly masters . . now on the other side , there are some things also owing from the masters to their servants : as first the master is bound to be just to them , in performing those conditions , on which they were hired , such are commonly the giving them food and wages , and that master that withholds these , is an oppressor . . secondly , the master is to admonish and reprove the servant in case of fault , and that not only in faults against them , wherein few masters are backward , but also and more especially in faults against god , whereat every master ought to be more troubled then at those which tend only to his own loss , or inconvenience ; the dishonour of god and the hazard of the meanest mans soul , being infinitely more worthy our disquiet , then any thing of the other kind can be . and therefore when masters are presently on fire for any little negligence or fault of a servant towards themselves , and yet can without trouble see them run into the greatest sins against god , 't is a sign they consider their own concernments too much , and gods glory and their servants souls too little . this is too commonly the temper of masters , they are generally careless how their servants behave themselves towards god , how disorder'd and profane their families are , and therefore never bestow any exhortation , or admonition , to perswade them to vertue , or draw them from vice ; such masters forget that they must one day give an account how they have governed their families . it is certainly the duty of every ruler to endeavour to advance piety and godliness among all those that are under his charge , and that as well in this lesser dominion of a family , as in the greater of a realm or nation . of this david was so careful , that we see he professes , psal. . . that no deceitful person should dwell in his house , that he that told lies should not tarry in his sight , so much he thought himself bound to provide that his family might be a kind of church , an assembly of godly upright persons : and if all masters would endeavour to have theirs so , they would besides the eternal reward of it , hereafter find a present benefit by it , there worldly business would thrive much the better ; for if their servants were brought to make conscience of their wayes , they would then not dare either to be negligent or false . . but as it is the duty of masters to admonish and reprove their servants , so they must also look to do it in a due manner , that is so , as may be most likely to do good , not in passion and rage , which can never work the servant to any thing but the despising or hating him , but with such sober and grave speeches , as may convince him of his fault , and may also assure him , that it is a kind desire of his amendment ( and not a willingness to wreck his own rage ) which makes the master thus to rebuke him . . a third duty of the master is to set good example of honesty and godliness to his servants , without which 't is not all the exhortations , or reproofs he can use , will ever do good ; for else he puls down more with his example , then t is possible for him to build with the other , and 't is madness for a drunken , or profane master , to expect a sober and godly family . . fourthly . the master is to provide that his servants may not want means of being instructed in their duty , as also that they may daily have constant times of worshipping god , publickly by having prayers in the family ; but of this i have spoken before under the head of prayer , and therefore shall here say no more of it . . fifthly , the master in all affairs of his own , is to give reasonable and moderate commands , not saying greater burdens on his servants then they are able to bear , particularly not requiring so much work , that they shall have no time to bestow on their souls , as on the other side he is not to permit them to live so idely as may make them either uselesse to him , or may betray themselves to any ill . . sixthly , the master is to give his servants encouragement in well doing , by using them with that bounty and kindness which their faithfulness aud diligence and piety deserves : and finally in all his dealing with them , he is to remember that himself hath as the apostle saith , eph. . . a master in heaven , to whom he must give account of the usage of his meanest servant on earth . thus have i briefly run through those several relations , to which we owe a particular duty , and so have done with that first branch of duty to our neighbours ; that of justice . partition xvi . other branches of our duty to our neighbour . of charity to mens s●uls , bodies , goo●s , &c. the second branch of duty to our neighbours is charity or love. this is the great gospel-duty , so often injoined us by christ , the new commandment as himself calls it , jo. . that ye love one another , & this is again repeated twice in one chapter , john . . and the first epistle of st. john is almost wholly spent in the perswasion to this one duty , by which we may see 't is no matter of indifference , but most strictly required of all that profess christ. indeed himself has given it as the badge and livery of his disciples , john . . by this shall all men know that ye are my disciples if ye have love one to another . this charity may be considered two waies ; first , in respect of the affections ; secondly , of the actions . charity in the affections is a sincere kindness , which disposes us to wish all good to others , and that in all their capacities , in the same manner that justice obliged us to wish no hurt to any man , in respect either of his soul , his body , his goods , or his credit , so this first part of charity binds us to wish all good to them in all these . and first , for the soul. if we have any the least spark of charity , we cannot but wish all good to mens souls ; those precious things which christ thought worth the ransoming with his own blood , may surely well challenge our kindness , and good wishes ; and therefore if we do not thus love one another , we are far from obeying that command of loving , as he hath loved , for 't was the souls of men which he loved so tenderly , and both did , and suffered so much for . of this love of his to souls there are two great and special effects ; the first , the purifying them here by his grace , the second , the making them everlastingly happy , in his glory ; and both these we are so far to copy out in our kindness , as to be earnestly desirous that all men should arrive to that purity , and holiness here , which may make them capable of eternal happiness hereafter . it were to be hoped , that none that himself carried a soul about him , could be so cruel to that of another mans , as not sincerely to wish this , did not experience shew us there are some persons , whose malice is so divelish , as to reach even to the dire●● contrary , the wishing not onely the sin , but the damnation of others . thus may you have some , who in any injury , or oppression they suffer , make it their onely comfort , that their enemies will damn themselves by it ; when alas ! that should to a christian be much more terrible , then any suffering they could bring upon him . he that is of this temper , is a disciple of satans , not of christ , it being directly contrary to the whole scope of that grand christian precept , of loving our neighbours as our selves . for 't is sure , no man that beleeves there is such a thing as damnation , wishes it to himself ; be he never so fond of the wayes that lead to it , yet he wishes that may not be his journeys end , and therefore by that rule of charity should as much dread it for his neighbour . secondly , we are to wish all good to the bodies of men , all health and welfare , we are generally tender enough of our own bodies , dread the least pain or ill , that can befal them ; now charity , by vertue of the forementioned precept , extends this tenderness to all others , and whatever we apprehend as grievous to our selves , we must be unwilling should befal another . the like is to be said of the other two , goods and credit , that as we wish our own thriving and reputation , so we should likewise that of others , or else we can never be said to love our neighbour as our selves . this charity of the affections , if it be sincere , will certainly have these several effects , which are so inseparable from it , that they are often in scripture accounted as parts of the duty , and so most strictly required of us ; first , it will keep the mind in a peaceable and meek temper towards others , so far f●om seeking occasions of contentions , that no provocation shall draw us to it ; for where we have kindness we shall be unapt to quarrel , it being one of the especial properties of charity , that it is not easily provoked , cor. . . and therefore whoever is unpeaceable , shewes his heart is destitute of this charity . secondly , it will breed comp●ssion towards all the miseries of others every mishap that befals , where we wish well , is a kind of defeat and disaster to our selves and therefore if we wish well to all , we shall be thus concerned in the calamities of all , have a reall grief , and sorrow , to see any in misery , and that according to the proportion of the suffering . thirdly , it will give us joy in the prosperities of others ; solomon observes prov. . . that the desire accomplished i● swee● to the soul , and then whoever has this real desire of his neighbours welfare , his desire is accomplished in their prosperity , and therefore he cannot but have contentment and satisfaction in it . both these are together commanded by st. paul , rom. . . r●joice with them that rejoice , weep with them that weep . fourthly , it will excite and stir up our prayers for others ; we are of our selves impotent , feeble creatures , un●ble to bestow blessings , where we most wish them , therefore if we do indeed desire the good of others we must se●k it on their behalf , from him , whence every good and perfect gift cometh , ja. . . this is so necessary a part of charity , that without it our kindness is but an unsignificant thing , a kind of empty complement . for how can he be believed to wish well in earnest , who will not thus put life and efficacy into his wishes by forming them into prayers which will otherwise be vain and fruitless . the apostle thought not fit to leave men to their bare wishes , but exhorts that supplications , prayers , and giving of thanks be made for all men , tim. . . which precept all that have this true charity of the heart , will readily conform to . these severals are so naturally the fruits of this charity that it is a deceit for any man to perswade himself he hath it , who cannot produce these fruits to evidence it by . but there is yet a farther excellency of this grace , it guards the mind , and secures it from several great and dangerous vices ; as first from envy ; this is by the apostle taught us to be the property of charity , cor. . . charity envieth not ; and indeed common reason may confirm this to us , for envy is a sorrow at the prosperity of another , and therefore must needs be directly contrary to that desire of it , which we shewed before was the effect of love ; so that if love bear sway in the heart , 't will certainly chace out envy . how vainly then do those pretend to this vertue , that are still grudging , and rep●ning at every good hap of others ? secondly , it keeps down pride and hau●●●iness . this is also taught us by the apostle in the forementioned place , charity vaunteth not it self , is not puffed up ; and accordingly we find , that where this vertue of love is commanded , their humility is joyned with it . thus it is , col. . . put on therefore bowels of mercies , kindness , humbleness of mind , and rom. . . be kindly affectioned on towards another with brotherly love in honour preferring one another , where you see how close an attendant humility is of love . indeed it naturally flowes from it , for love always sets a price and value upon the thing beloved , makes us esteem and prize it ; thus we too constantly find it in self love , it makes us think highly of our selves , that we are much more excellent then other men . now if love thus plac'd on our selves , beget pride , let us but divert the course , and turn this love on our brethren , and it will as surely beget humility , for then we should see and value those gifts and excellencies of theirs , which now our pride , or our hatreds make us to overlook and neglect , and not think it reasonable either to despise them , or vaunt and magnifie our selves upon such a comparison ; we should certainly find cause to put the apostles exhortation in practice , phil. that we should esteem others better then our selves . whoever therefore is of so h●ughty a temper , as to vilify and disdain others , may conclude he hath not this charity rooted in his heart . thirdly , it casts out censoriousness and rash judging charity , as the apostle saith , cor. . . thinketh no evil , is not apt to entertain ill conceits of others , but on the contrary as it follows , ver . . believeth all thing , hopeth all things ; that is , it is forward to believe and hope the best of all men , and surely our own experience tels us the same , for where we love we are usually unapt to discern faults , be they never so gross ( witness the great blindness we generally have towards our own ) and therefore shall certainly not be likely to create them , where they are not , or to aggravate them beyond their true size and degree : and then to what shall we impute those unmerciful censures and rash judgments of others , so frequent among men , but to the want of this charity . fourthly , it casts out dissembling and feigned kindness ; where this true and reall love is , that false and counterfeit one flyes from before it , and this is the love we are commanded to have , such as is without dissimulation , rom. . . indeed where this is rooted in the heart , there can be no possible use of dissimulation , because this is in truth all that the false one would seem to be , and so is as far beyond it , as nature is beyond art , nay indeed as a devine vertue is beyond a foul sin , for such is that hypocritical kindness , and yet t is to be feared that does too generally usurp the place of this reall charity , the effects of it are too visible among us , there being nothing more common then to see men make large professions to those who as soon as their back are turned , they either deride or mischief . fifthly , it casts out all mercenariness , and self-seeking , 't is of so noble and generous a temper , that it dispises all projectings for gain or advantage , love seeketh not her own , cor. . . and therefore that huckstering kind of love so much used in the world , which places it self only there , where it may fetch in benefit , is very far from this charity . lastly , it turns out of the heart all malice and desire of revenge which is so utterly contrary to it , that it is impossible they should both dwell in the same brest ; 't is the property of love to bear all things , cor. . . to endure the greatest injuries , without thought of making any other return to them then prayers and blessings , and therefore the malicious revengeful person , is of all others the greatest stranger to this charity . 't is true if this vertue were to be exercised but towards some sort of persons , it might consist with malice to others , it being possible for a man that bitterly hates one to love another ; but we are to take notice that this charity must not be so confined , but must extend and stretch it self to all men in the world , particularly to enemies , or else it is not that divine charity commended to us by christ. the loving of friends , and benefactors is so low a pitch that the very publicans and sinners , the worst of men were able to attain to it , mat. . and therefore 't is not counted rewardable in a disciple of christ ; no , he expects we should soar higher , and therefore hath set us this more spiritual , and excellent precept of loving of enemies , mat. . . i say unto you , love your enemies , bless them that curse you , and pray for them which despitefully use you , and persecute you , and whoever does not thus , will never be owned by him for a disciple . we are therefore to conclude , that all which hath been said concerning this charity of the affections must be understood to belong as well to our spitefullest enemy , as our most obliging friend . but because this is a duty , to which the froward nature of man is apt to object much , 't will not be amiss to insist a little on some considerations , which may inforce it on us . and first consider , what hath been already toucht on , that it is the command of christ , both in the text above mentioned , and multitudes of others , there being scarce any precept so often repeated in the new testament , as this of loving and forgiving of enemies . thus eph. . . be ye kind one to another , tender hearted , forgiving one another ; and again , col. . . forbearing one another and forgiving one another , if any man have a quarrel against any , even as christ forgave you , so also do ye . so also , pet. . . not rendring evil for evil , nor railing for railing , but contrariwise blessing . a whole volume of texts might be brought to this purpose , but these are certainly enough , to convince any man , that this is strictly required of us by christ , and indeed i think , there are few that ever heard of the gospel , but know it is so . the more prodigiously strange is it , that men that call themselves christians , should give no degree of obedience to it , nay , not onely so , but even publickly avow , and profess the contrary , as we daily see they do , it being ordinary to have men resolve , and declare , that they will not forgive such , or such a man , and no consideration of christs command can at all move them from their purpose . certainly these men understand not what is meant by the very word christian , which signifies a servant , and disciple of christ , and this charity is the very badg of the one , the lesson of the other ; and therefore 't is the greatest absurdity , and contradiction , to profess themselves christians , and yet at the same time to resist this so express command of that christ , whom they own as their master . if i be a master , saith god , where is my fear ? mal. . . obedience and reverence are so much the duties of servants , that no man is thought to look on him as a master , to whom he payes them not . why call ye me lord , lord , and do not the things that i say ? saith christ , luk. . . the whole world is divided into two great families . christs , and satans , a●d the obedience each man payes , signifies to which of these masters he belongs , if he obey christ , to christ ; if satan , to satan . now this sin of malice , and revenge is so much the dictate of that wicked spirit , that there is nothing can be a more direct obeying of him , 't is the taking his livery on our backs , the proclaiming whose servants we are ; what ridiculous impudence is it then , for men that have thus entred themselves of satans family , to pretend to be the servants of christ ? let such know assuredly , they shall not be owned by him , but at the great day of accompt , be turned over to their proper master , to receive their wages , in fire and brimstone . a second consideration is the example of god : this is an argument christ himself thought fit to use , to impress this duty on us , as you may see luk . , . where after having given the command of loving enemies , he incourages to the practice of it , by telling , that it is that which will make us the children of the highest ( that is , 't will give us a likeness and resemblance to him , as children have to their parents ) for he is kind to the unthankful and the evil ; and to the same purpose , you may read mat. . . he maketh his sun to rise on the evil and on the good , and sendeth rain on the just and on the unjust ; and sure this is a most forcible consideration to excite us to this duty . god , we know , is the fountain of perfection , and the being like to him , is the summe of all we can wish for ; and though it was lucifers fall , his ambition to be like the most high , yet had the likeness he affected been onely that of holyness and goodness , he might still have been an angel of light ; this desire of imitating our heavenly father is the especial mark of a child of his . now this kindness and goodness to enemies is most eminently remarkable in god , and that not onely in respect of the temporal mercies , which he indifferently bestowes on all , his sun and rain on the unjust , as in the text forementioned , but chiefly in his spiritual mercies ; we are all by our wicked works col. . . enemies to him , and the mischief of that enmity would have fallen wholly upon our selves , god had no motive besides that of his pity to us , to wish a reconciliation , yet so farr was he from returning our enmity , when he might have revenged himself to our eternal ruine , that he designes , and contrives how he may bring us to be at peace with him . this is a huge degree of mercy and kindness , but the means he used for effecting this , is yet far beyond it ; he sent his own son from heaven , to work it , and that not onely by perswasions , but sufferings also ; so much did he prize us miserable creatures , that he thought us not too dear bought with the blood of his son. the like example of mercy and patience we have in christ both laying down his life for us enemies , and also in that meek manner of doing it , which we find excellently set forth by the apostle , pet. . . . . and commended to our imitation . now surely when all this is considered , we may well make st. johns inference , beloved , if god so loved us , we ought also to love one another , iohn . . how shameful a thing is it for us to retain displeasures against our brethren , when god thus layes by his towards us , and that when we have so highly provoked him ? this directs to a third consideration , the comparing our sins against god , with the offences of our brethren against us , which we no sooner shall come to do , but there will appear a vast difference between them , and that in several respects ; for first , there is the majesty of the person , against whom we sin , which exceedingly encreases the gilt , whereas between man and man , there cannot be so great a distance ; for though some men are by god advanced to such eminency of dignity , as may make an injury offered to them the greater yet still they are but men of the same nature with us , whereas he is god blessed for ever ; secondly , there is his soveraignity and power , which is original in god , for we are his creatures , we have received our whole being from him , and therefore are in the deepest manner bound to perfect obedience , whereas all the soveraignity that one man can possibly have over another , is but imparted to them by god , and for the most part there is none of this neither in the case , quarrels being most usual among equals . thirdly , there is his infinite bounty and goodness to us , all that ever we enjoy , whether in relation to this life , or a better being wholly his free gift , and so there is the foulest ingratitude added to our other crimes ; in which respect also 't is impossible for one man to offend against another in such a degree , for though one may be ( & too many are ) guilty of unthankfulness towards men , yet because the greatest benefits that man can bestow , are infinitely short of those which god doth , the ingratitude cannot be neer so great as towards god it is . lastly , there is the greatness and multitude of our sins against god , which do infinitely exceed all that the most injurous man can do against us , for we all sin much oftner and more hainously against him then any man , be he never so malicious , can find opportunity is of injuring his brethren this inequality and disproportion our saviour intimates in the parable , mat. . where our offences against god are noted by the ten thousand talents , whereas our brethrens against us are described by the hundred pence , a talent hugely out-weighs a penny , and ten thousand out numbers a hundred , yet so and much more does the weight and number of our sins exceed all the offences of others against us : much more might be said to shew the vast inequality between the faults which god forgives us , and those we can possibly have to forgive our brethren : but this i suppose may suffice to silence all the objections of cruel and revengeful persons , against this kindness to enemies . they are apt to look upon it as an absur'd and unreasonable thing , but since god himself acts it in so much a higher degree , who can without blasphemy say 't is unreasonable ? if this , or any other spiritual duty appear so to us , we may ●earn the reason from the apostle , cor. . . the carnal man receiveth not the things of the spirit of god , for they are foolishness unto him ; 't is the carnality and fleshliness of our hearts , that makes it seem so , and therefore in stead of disputing against the duty , let us purge our hearts of that , and then we shall find that true which the spiritual wisdom affirms of her doctrines , pro. . . they are all plain● to him that understandeth , and right to them that find knowledg . nay , this loving of enemies is not only a reasonable , but a pleasant duty , and that i propose as a fourth consideration ; there is a great deal of sweetness and delight to be found in it ; of this i confess none can so well judge as those that have practised it , the nature even of earthly pleasures being such , that 't is the injoyment only that can make a man truly know them : no man can so describe the taste of any delicious thing to another , as that by it he shall know the relish of it , he must first actually taste of it , and sur● 't is more so in spiritual pleasures , and therefore he that would fully know the sweetness and pleasantness of this duty , let him set to the practice and then his own experience will be the best informer : but in the mean time , how very unjust , yea , and foolish is it , to pronounce ill of it before tryal : for men to say this is irksome , and intolerable , who never so much as once offered to trie whether indeed it were so or no ? yet by this very means an ill opinion is brought up of this most delightful duty , and passes currant among men , whereas in all justice the testimony of it should be taken only from those who have tryed it , and they would certainly give another account of it . but though the full knowledg hereof be to be had onely by his neerer acquaintance , yet methinks even those who look at it but at a distance , may discern somewhat of amiableness in it , if no other way , yet at least by comparing it with the uneasiness of its contrary , malice and revenge are the most wrestlesse , tormenting passions that can possesse the mind of a man , they keep men in perpetual study and care how to effect their mischievous purposes , it disturbs their very sleep , as solomon observes pro. . . they sleep not except they have done mischief , and their sleep is taken away , except they cause some to fall : yea , it imbitters all the good things they enjoy , so that they have no taste or relish of them ; a remarkable example of this we have in h●man , who though he abounded in all the greatnesse and felicity of the world , yet the malice he had to a poor despisable man mordecai , kept him from tasting contentment in all this , as you may see , esther . where after he had related to his friends all his prosperities , ver . he concludes thus , ver . . yet all this availeth me nothing , so long as i see mordecai the iew sitting in the kings gate . on the other side , the peaceable spir●t , that can quietly passe by all injuries and affronts , enjoyes a continual calm , and is above the malice of his enemies , for let them do what they can , they cannot rob him of his quiet , he is firm as a rock , which no stormes or windes can move , when the furious and revengeful man is like a wave which the least blast tosses and tumbles from its place . but besides this inward disquiet of revengeful men , they often bring many outward calamities upon themselves , they exasperate their enemies , and provoke them to do them greater mi●chiefs , nay oftentimes they willingly run themselvs upon the greatest miseries in pursuit of their revenge , to which 't is ordinary to see men sacrifice goods , ease , credit , life , nay soul it self , not caring what they suffer themselves so they may spite their enemy ; so strangly does this wretched humour besott and blind men . on the contrary , the meek person he often melts his adversary , pacifies his anger ; a soft answer turns away wrath , saith solomon , pro. . . and sure there is nothing can tend more to that end : but if it do happen that his enemy be so inhumane , that he misse of doing that , yet he is still a gainer by all he can suffer . for first , he gains an opportunity of exercising that most christian grace of charity and forgivenesse ; and so at once of obeying the command and imitating the example of his saviour , which is to a true christian spirit a most valuable advantage ; and then secondly , he gains an accession and encrease to his reward hereafter . and if it be objected , that that is not to be reckoned in to the present pleasure of the duty : i answer , that the expectation and belief of it is , and that alone is a delight infinitely more ravishing then the present enjoyment of all sensual pleasures can be . the fourth consideration is , the danger of not performing this duty ; of which i might reckon up divers , but i shall insist only on that great one , which contains in it all the rest , and that is the forfeiting of our own pardons from god , the having our sins against him kept still on his score , and not forgiven . this is a consideration , that methinks should afright us into good nature ; if it do not , our malice is greater to our selves then to our enemies . for alas ! what hurt is it possible for thee to do to another , which can bear any comparison with that thou doest thy self , in loosing the pardon of thy sins ? which is so unspeakable a mischief , that the divel himself with all his malice cannot wish a greater , 't is all he aimes at , first , that we may sin , and then that those sins may never be pardoned , for then he knows he has us sure enough , hell , and damnation being certainly the portion of every unpardoned sinner , besides all other effects of gods wrath in this life ; consider this , and then tell me what thou hast got by the highest revenge , thou ever actedst upon another . 't is a devilish phrase in the mouth of men , that revenge is sweet : but is it possible there can be ( even to the most distemper'd palate ) any such sweetnesse in it , as may recompence that everlasting bitternesse that attends it ? 't is certain , no man in his wits can upon sober judging , imagine there is . but alas ! we give not our selves time to weigh things , but suffer our selves to be hurryed away with the heat of an angry humour , never considering how dear we must pay for it ; like the silly bee , that in anger leaves at once her sting and her life behind her , the sting may perhaps give some short pain to the flesh it sticks in , but yet there is none but discerns the bee has the worst of it , that payes her life for so poor a revenge ; so it is in the greatest acts of our malice , we may perhaps leave our stings in others , put them to some present trouble , but that compared with the hurt redounds to our selves by it , is no more then that inconsiderable pain is to death . nay not so much , because the mischiefs , that we bring upon our selves are eternal , to which no finite thing can bear any proportion . remember then , whensoever thou art contriving , and plotting a revenge , that thou quite mistakest the mark thou thinkest to hit thy enemy , and las ! thou woundest thy self to death . and let no man speak peace to himself , or think that these are vain terrors , and that he may obtain pardon from god , though he give none to his brethren . for he that is truth it self has assured us the contrary , mat. . . if ye forgive not men their trespasses , neither will your father forgive your trespasses . and least we should forget the necessity of this duty , he has inserted it into our daily prayers , where we make it the condition , on which we beg pardon from god ; forgive us our trespasses as we forgive them that trespass against us . what a heavy curse then does every revengeful person lay upon himself , when he sayes this prayer , he does in effect beg god not to forgive him ; and 't is too sure that part of his prayer will be heard , he shall be forgiven just as he forgives , that is not at all . this is yet farther set out to us in the parable of the lord , and the servant , mat. . the servant had obtained of his lord the forgivenesse of a vast debt , ten thousand talents , yet was so cruel to his fellow servant , as to exact a poor triflng summ of an hundred pence , upon which his lord recals his former forgiveness , and charges him again with the whole debt , and this christ applies to our present purpose , ver . . so likewise shall my heavenly father do unto you , if ye from your hearts forgive not every man his brother their trespasses . one such act of uncharitablenesse is able to forfeit us the pardon god hath granted us , and then all our sins return again upon us , and sink us to utter ruine . i suppose it needlesse to heap up more testimonies of scripture , for the truth of this , these are so cleere , as may surely serve to perswade any man , that acknowledg scripture , of the great and fearful danger of this sin of uncharitableness . the lord possess all our hearts with such a just sense of it as may make us avoid it . the last consideration i shall mention , is that of gratitude , god has shewed wonderful mercies to us , christ has suffered heavy things to bring us into a capacity of that mercy and pardon from god : and shall we not then think our selvs obliged to some returns of thanfulness ? if we will take the apostles judgment he tels us , cor. . . that since christ dyed for us all , 't is but reasonable that we should not henceforth live unto our selves , but unto him that dyed for us . indeed were every moment of our life consecrated to his immediate service , 't were no more then common gratitude requires , and far less , then such inestimable benefits deserve ; what a shameful unthankfulnesse is it then , to deny him so poor a satisfaction as this , the forgiving our brethren ? suppose a man that were ransomed either from death or slavery , by the bounty & sufferings of another , should upon his release be charged by him , that so freed him in return of that kindnesse of his , to forgive some slight debt , which was owing him by some third person , would you not think him the unthankfullest wretch in the world , that should refuse this to so great a benefactor ? yet such a wretch , & much worse is every revengeful person : christ hath bought us out of eternal slavery , and that not with corruptible things , as silver and gold , pet. . . but with his own most precious blood , and hath earnestly recommended to us the love of our brethren , and that with the most moving arguments drawn from the greatnesse of his love to us ; and if we shall obstinately refuse him in so just , so moderate a demand , how unspeakable a vilenesse is it ? and yet this we do downright , if we keep any malice or grudg to any person whatsoever . nay , farther this is not barely an unthanfulness , but there is also joyned with it a horrible contempt , and despising of him . this peace and unity of brethren was a thing so much prized and valued by him , that when he was to leave the world , he thought it the most precious thing he could bequeath , and therefore left it by way of legacy to his disciples , jo. . . peace i leave with you ; we use to set a great value on the slightest bequests of our dead friends , to be exceeding careful not to lose them , and therefore if we wilfully bangle away this so precious a legacy of christ , 't is a plain sign we want that love and esteem of him , which we have of our earthly friends , and that we despise him as well as his legacy . the great prevailing of this sin of uncharitablenesse has made me stand thus long on these consideration● , for the subduing it . god grant they may make such impression on the reader , as may be available to that purpose . i shall add only this one advice , that these or whatsoever other remedies against this sin must be used timly : 't is oftentimes the frustrating of bodily medicines , the applying them too late , and 't is much oftner so in spiritual , therefore if it be possible , let these and the like considerations be so constantly and habitually fixt in thy heart , that they may frame it to such meekness as may prevent all risings of rancour or revenge in thee , for it is much better they should serve as armour to prevent , then as balsome to cure the wound . but if this passion be not yet so subdued in thee , but that there will be some stirrings of it , yet then be sure to take it at the very first rise , and let not thy fancy chew , as it were , upon the injury by often rolling it in thy mind , but remember betimes the foregoing considerations , and withal , that this is a time , and season of tryal to thee , wherein thou mayest shew how thou hast profited in christs school , there now being an opportunity offered thee either of obeying and pleasing god , by passing by this offence of thy brother , or else of obeying and pleaseing satan , that lover of discord , by nourishing hatred against him . remember this , i say , betimes , before thou be inflamed , for if this fire be throughly kindled , it will cast such a smoak , as will blind thy reason , and make thee unfit to judge even in this so very plain case , whether it be bettet by obeying god , to purchase to thy self eternally bliss , or by obeying satan , eternal torments . whereas as if thou put the question to thy self before this commotion , and disturbance of mind , 't is impossible but thy understanding must pronounce for god ; and then unless thy will be so perverse that thou wilt deliberately choose death , thou wilt surely practice according to that sentence of thy understanding ; i shall add no more on this first part of charity , that of the affections . i prooceed now to that of the actions ; and this indeed is it , whereby the former must be approved , we may pretend great charity within , but if none break forth in the actions , we may say of that love , as saint james does of the faith he speaks of , that it is dead , jam. . . it is the loving indeed , that must approve our hearts before god , jo. . . now this love in the actions may l●kewise fitly be distributed , as the former was , in relation to the four distinct capacities of our brethren , their souls , their bodies , their goods , and credit . the soul i formerly told you may be considered either in a natural or spiritual sense , and in both of them charity binds us to do all the good we can . as the soul signifies the mind of a man , so we are to endeavour the comfort and refreshment of our brethren , desire to give them all true cause of joy , & cheerfulness , especially when we see any under any sadness or heaviness , then to bring out all the cordials we can procure , that is , to labour by all christian and fit means to chear the troubled spirits of our brethren , to comfort them that are in any heaviness , as the apostle speaks , cor. . . but the soul in the spiritual sense is y●t of greater concernment , and the securing of that ▪ is a matter of much greater moment , then the refreshing of the mind onely , in as much as the eternal sorrwes and sadnesses of hell exceed the deepest sorrowes of this life ; and therefore though we must not omit the former , yet on this we are to imploy our most zealous charities ; wherein we are not to content our selves with a bare wishing well to the souls of our brethren , this alone is a sluggish sort of kindness , unworthy of those who are to imitate the great redeemer of souls , who did and suffered so much in that purchase : no , we must add also our endeavour to make them what we wish them . to this purpose 't were very reasonable to propound to our selves in all our conversings with others , that one great design of doing some good to their souls . if this purpose were fixt in our minds , we should then discern perhaps many opportunities , which now we overlook , of doing something towards it . the brutish ignorance of one would call upon thee to endeavour his instruction ; the open vile of another , to reprehend & admonish him ; the faint and weak vertue of another , to confirme and incourage him . every spiritual want of thy brother may give thee some occasion of exercising some part of this charity , or if the circumstances be such , that upon sober judging , thou think it vain to attempt any thing thy self , as if either thy meanness , or thy unacquaintedness , or any the like impediment , be like to render thy exhortations fruitless , yet if thou art industrious in thy charity , thou mayest probably find out some other instrument , by whom to do it more successfully . there cannot be a nobler study , then how to benefit mens souls , and therefore where the direct means are improper , 't is fit we should whet our wits for attaining of others . indeed 't is a shame , we should not as industriously contrive for this great spiritual concernment of others , as we do for every worldly trifling interests of our own ; yet in them we are unwearied , and trye one means after another , till we compass our end . but if after all our serious endeavours , the obstinacy of men do not suffer us , or themselves rather , to reap any fruit from them , if all our wooings and intreatings of men to have mercy on their own souls , will not work on them , yet be sure to continue still to exhort by thy example ; let thy great care and tenderness of thy own soul preach to them the value of theirs , and give not over thy compassions to them , but with the prophet jer. . . let thy soul weep in secret for them ; and with the psalmist , let rivers of waters run down thy eyes , because they keep not gods law , psal. . . yea , with christ himself , weep over them , who will not know the things that belong to their peace , luk. . . and when no importunities with them will work , yet even then cease not to importune god for them , that he will draw them to himself . thus we see samuel , when he could not disswade the people from that sinful purpose they were upon , yet he professes notwithstanding , that he will not cease praying for them ; nay , he lookt on it as so much a duty , that it would be sin in him to omit it , god forbid , sayes he , that i should sin against the lord in ceasing to pray for you , sam. . . nor shall we need to fear that our prayers shall be quite lost , for if they prevail not for those for whom we pour them out , yet however they will return into our own bosomes , psal. . . we shall be sure not to miss of the reward of that charity . in the second place , we are to exercise this active charity towards the bodies of our neighbours ; we are not onely to compassionate their pains , and miseries , but also to do what we can for their ease and relief . the good samaritan luke . had never been proposed as our pattern , had he not as well helped as pitied the wounded man. 't is not good wishes , no nor good words neither that avail in such cases , as st. james tells us , if a brother or sister be naked and destitute of daily food , and one of you say unto them , depart in peace , be ye warmed and filled , notwithstanding ye give him not those things that are needful for the body , what doth it profit ? jam. . . . no sure , it profits them nothing , in respect of their bodies , and it will profit thee as little in respect of thy soul , it will never be reckoned to thee as a charity . this releeving of the bodily wants of our brethren , is a thing so strictly required of us , that we find it set down mat. . as the especial thing we shall be tried by at the last day , on the omission whereof is grounded that dreadful sentence , ver . . depart from me ye cursed into everlasting fire , prepared for the divel and his angels . and if it shall now be asked , what are the particular acts of this kind which we are to perform ? i think we cannot better inform our selves for the frequent and ordinary ones , then from this chapter , where are set down these severals , the giving meat to the hungry , and drink to the thirsty , harbouring the stranger , clothing the naked , and visiting the sick , and imprisoned : by which visiting is meant , not a bare coming to see them , but so coming as to comfort and relieve them ; for otherwise 't will be but like the levite in the gospel , lu. . who came and looked on the wounded man , but did no more , which will never be accepted by god. these are common and ordinary exercises of this charity , for which we cannot want frequent opportunities . but besides these , there may sometimes by gods especial providence fall into our hands , occasions of doing other good offices to the bodies of our neighbours ; we may sometimes find a wounded man , with the samaritan . and then 't is our duty to do as he did ; we may sometimes find an innocent person condemned to death , as susanna was , and then are with daniel to use all possible endeavour for their deliverances : this case solomon seems to refer to , prov. . . if thou forbear to deliver him that it drawn unto death , and them that are ready to be slain , if thou sayst behold we know it not ; doth not he that pondereth the heart , consider ? and he that keepeth thy soul , doth not he know it ? shall not he render to every man according to his deeds ; we are not lightly to put off the matter with vain excuses , but to remember that god , who knows our most secret thoughts , will severely examine , whether we have willingly omitted the performance of such a charity : sometimes again ( nay god knowes , often now a dayes ) we may see a man that by a course of intemperance is in danger to destroy his health , to shorten his dayes , and then it is a due charity not only to the soul , but to the body also , to endeavour to draw him from it . it is impossible to set down all the possible acts of this corporal charity , because there may sometimes happen such opportunities , as none can foresee ; we are therefore alwayes to carry about us a serious resolution of doing whatever good of this kind we shall at any time discern occasion for , and then whenever that occasion is offered , we are to look on it as a call , as it were from heaven , to put that resolution in practice . this part of charity seems to be so much implanted in our natures , as we are men , that we generally account them not only unchristian , but inhumane , that are void of it , and therefore i hope there will not need much perswasion to it , since our very nature inclines us ; but certainly that very consideration will serve hugely to encrease the guilt of those that are wanting in it . for since this command is so agreeable even to flesh and blood , our disobedience to it can proceed of nothing , but a stubbornesse and resistance against god who gives it . partition xvii . of charity , alms giving , &c. of charity in respect of our neighbours credit , &c. of peace-making . of going to law : of charity to our enemies , &c. christian-duties both l'ossible and pleasant . § : the third way of expressing this charity is towards the goods or estate of our neighbour ; we are to endeavour his thriving and prosperity in these outward good things ; and to that end , be willing to assist and farther him in all honest wayes of improving or preserving them , by any neighbourly and friendly office . opportunities of this do many times fall out : a man may sometimes by his power or perswasion deliver his neighbours goods out of the hands of a thief , or oppressor ; sometimes again by his advice and counsel , he may set him in a way of thriving , or turn him from some ruinous course ; and many other occasions there may be of doing good turns to another , without any loss or damage to our selves , and then we are to do them , even to our rich neighbours , those that are as wealthy ( perhaps much more so ) as our selves ; for though charity do not bind us to give to those that want it lesse then our selves , yet whenever we can further their profit , without lessning our own store , it requires it of us : nay , if the damage be but light to us , in comparison of the advantage to him , it will become us rather to hazard that light damage , then lose him that greater advantage . . but towards our poor brother , charity tyes us to much more ; we are there only to consider the supplying of his wants , and not to stick at parting with what is our own , to relieve him , but as far as we are able give freely what is necessary to him . this duty of alms-giving is perfectly necessary for the approving our love not only to men , but even to god himself , as st john tels us , jo. . . who so hath this worlds goods , and seeth his brother have need , and shutteth up his bowels of compassion from him , how dwelleth the love of god in him ? 't is vain for him to pretend to love either god or man , who loves his money so much better , that he will see his poor brother ( who is man , and bears the image of god ) suffer all extremities , rather then part with any thing to relieve him : on the other side , the performance of this duty is highly acceptable with god , as well as with men . . 't is called , heb . . a sacrifice wherewith god is well pleased ; and again , ph● . . . st paul cals their almes to him , a sacrifice acceptable , wel-pleasing to god , and the church hath alwayes look't on it as such ; and therefore joyned it with the solemnest part of worship , the holy sacrament . but because even sacrifices themselves under the law , were often made unacceptable by being maimed and blemished , it will here be necessary to enquire , what are the due qualifications of this sacrifice . . of these there are some that respect the motive , some the manner of our giving . the motive may be three fold , respecting god , our neighbour , and our selves . that which respects god is obedience , and thankfulnesse to him : he has commanded we should give alms , and therefore one special end of our doing so , must be the obeying that precept of his . and it is from his bounty alone that we receive all our plenty , and this is the properest way of expressing our thankfulnesse for it ; for as the psalmist saith . our goods extend not unto god , psal. . . that tribute which we desire to pay out of our estates , we cannot pay to his person . 't is the poor , that are as it were his proxey and receivers , and therefore whatever we should by way of thankfulnesse give back again unto god , our alms is the way of doing it : secondly , in respect of our neighbour , the motive must be a true love , and compassion to him , a tender fellow-feeling of his wants , and desire of his comfort and relief : thirdly , in respect of our selves , the motive is to be the hope of that eternal reward , promised to this performance . this christ points out to us , when he bid● us lay up our treasure in heaven , mat . . and to make us friends of the mammon of unright●ousness , that they may receive us into everlasting habitations , lu. . . that is by a charitable dispencing of our temporal goods to the poor , to lay up a stock in heaven , to gain a title to those endlesse felicities , which god hath promised to the charitable that is the harvest we must expect of what we sow in these works of mercy , which will be so rich as would abundantly recompence us , though we should , as the apostle speaks , cor. . . bestow all our goods to feed the poor : but then we must be sure that we make this our sole aim , and not in stead of this propose to our selves the praise of men , as the motive of our charity , for that will rob us of the other ; this is expresly told us by christ , mat. . they that set their hearts on the credit , they shall gain with men , must take that as their portion , ver . . verily i say unto you , they have their reward ; they chose , it seemes rather to have men their pay-masters , then god ▪ and to them they are turn'd off , that little ayery praise they get from them , is all the reward they must expect : ye have no reward of my father which is in ●ea●en , ver . . we have therefore need to watch our hearts narrowly , that this desire of vain-glory steal not in and befoole us into that miserable exchange of a vain blast of mens breath for those substantial and eternal joyes of heaven . . in the second place we must take care of our alms-giving , in respect of the manner ; and in that , first , we must give cheerfully ; men usually value a small thing , that is given cheerfully and with a good heart , more then a much greater , that is wrung from a man with grudging and unwillingnesse ; and god is of the same mind , he loves a cheerful giver , cor. . . which the apostle makes the reason of the foregoing exhortation , of not giving grudgingly , or as of necessity , ver . . and sure 't is no unreasonable thing , that is herein required of us , there being no duty that has to humane nature , more of pleasure and delight , unlesse it be where covetousnesse or cruelty have quite work't out the man , and put a ravenous beast in his stead . is it not a most ravishing pleasure to him that hath any bowels to see the joy , that a seasonable alms brings to a poor wretch ? how it revives and puts new spirits in him , that was even sinking ? certainly the most sensual creature alive knows not how to bestow his money on any thing , that shall bring him in so great a delight , and therefore me thinks it should be no hard matter to give not only without grudging , but even with a great deal of alacrity and cheerfulnesse , it being the fetching in of pleasure to our selves . . there is but one objection can be made against this , and that is , that the danger of impove ishing ones self by what one gives , may take off that pleasure , and make men either not give at all , or not so cheerfully . to this i answer : that first were this hazard never so apparent , yet it being the comma●d of god , that we shall thus give , we are yet to obey cheerfully , and be as well content to part with our goods in pursuance of this duty , as we are many times called to do upon some other . in which case christ tels us , he that forsakes not all that he hath , cannot be his d●sciple . . but secondly , this is sure a vain supposition : god having particularly promised , the contrary to the charitable , that it shall bring blessings on them , even in these outward things . the liberal soul shall be made fat , and he that watereth shall be watered also himself , prov. . . he that giveth to the poor shall not lack , prov. . . and many the like texts there are , so that one may truly say , this objection is grounded in direct unbelief . the short of it is , we dare not trust god for this : giving to the poor is directly the puting our wealth into his hands he that giveth to the poor lendeth unto the lord , pro. . . and that too on solemn promise of repayment , as it followes in that verse , that which he hath given will he pay him again . it is amongst men thought a great disparagement , when we refuse to trust them ; it shews we either think them not sufficient , or not honest : how vile an affront is it then to god thus to distrust him ? nay indeed how horrid blasphemy , to doubt the security of that , for which he has thus expresly past his word , who is lord of all , and therefore cannot be insufficient , and who is the god of truth , and therefore will not fail to make good his promise ? let not then that infidel fear of future want , contract and shut up thy bowels from thy poor brother ; for though he be never likely to pay thee , yet god becomes his surety and enters bond with him , and will most assuredly pay thee with encrease . therefore 't is so far from being damage to thee , thus to give , that it is thy great advantage : any man would rather chuse to put his money into some sure hand , where he may both improve , and be certain of it at his need , then to let it lye unprofitably by him ▪ especially if he be in danger of thieves , or other accident , by which he may probably loose it : now alas ! all that we possesse is in minutely danger of loosing ; innumerable accidents there are , which may in an instant bring a rich man to beggery ; he that doubts this , let him but read the story of job , and he will there find an example of it : and therefore what so prudent course can we take for our wealth as to put it out of the reach of those accidents , by thus lending it to god , where we may be sure to find it ready at our greatest need , and that too with improvement and encrease ; in which respect it is that the apostle compares alms to seed , cor. . . we know 't is the nature of seed that is sown , to multiply and encrease and so does all our acts of mercy , they return not single and naked to us , but bring in their sheaves with them , a most plenteous and bountiful harvest . god deals not with our alms , as we too often do with his graces ▪ wrap them up in a napkin , so that they shall never bring in any advantage to us , but makes us most rich returns : and therefore we have all reason most cheerfully , yea , joyfully to set to this duty , which we have such invitations to , as well in respect of our own interests , as our neighbours needs . . secondly , we must give seasonably : 't is true indeed there are some so poor , that an almes can never come unseasonably , because they alwayes want , yet even to them there may be some special seasons of doing it , to their greater advantage ; for sometimes an almes may not onely deliver a poor man from some present extremity , but by the right timeing of it , may set him in some way of a more comfortable subsistance afterward . and for the most , i presume 't is a good rule , to dispense what we intend to any , as soon as may be , for delays are hurtful oftentimes both to them and our selves ; first , as to them , 't is sure , the longer we delay , the longer they groan under the present want , and after we have designed them a relief , 't is in some degree to defer injoying of it , for so long we prolong their sufferings ; you wil think him a hard hearted phisician , that having a certain cure for a man in pain , should when he might presently apply it , make unnecessary delayes , and so keep the poor man still in torture : and the same it is here ; we want of the due compassion , if we can be content our poor brother should have one hour of unnecessary suffering , when we have present opportunity of relieving him , or if he be in such an extremity of want , yet whatever we intend him for his greater comfort , he loses so much of it , as the time of the delay amounts to : secondly , in respect of our selves ; t is ill to defer , for thereby we give advantage to the temptations either of satan or our own covetous humour , to disswade us from it . thus it fares too often with many christian duties ; for want of a speedy execution , our purposes coole , and never come to act ; so many resolve they will repent , but because they set not immediately upon it one delay succeeds another , and keeps them from ever doing it at all : and so 't is very apt to fall out in this case , especially with men , who are of a covetous temper , and therefore they of all others should not trust themselves thus to delay . . thirdly , we should take care to give prud●ntly , that is to give most , where it is most needed , and in such a manner , as may do the receiver most good : charities do often miscarry for want of this care , for if ●e give at all adventures to all that seem to want , we may sometimes give more to those , whose sloth and lewdnesse is the cause of their wan then to those who best deserve it , and so both encourage the one in their idlenesse , and disable our selves from giving to the other . yet i doubt not such may be the present wants even of the most unworthy , that we are to relieve them , but where no such pressing need is , we shall do best to chuse out the fitter objects of charity , such are those who either are not able to labour , or else have a greater charge then their labour can maintain , and to those our alms should be given also in such a manner as may be most likely to do them good , the manner of which may differ according to the circumstances of their condition ; it may to some be best perhaps , to give them by little and little , to others the giving it all at once , may tend more to their benefit ; and sometime ; a seasonable loan may do as well as a gift , and that may be in the power sometimes of those who are not able to give but little : but when we thus lend on charity , we must lend freely without use , and also with a purpose , that if he should prove unable to pay , we will forgive so much of the principal , as his needs require , and our abilities will permit . they want much of this charity , who clap up poor debtors in prison , when they know they have nothing to answer the debt , which is a great cruelty to make another miserable , when nothing is gained to our selves by it . . fourthly , we should give liberally , we must not be strait handed in our alms , and give by such pitiful scantlings , as will bring almost no relief to the receiver , for that is a kind of mockery ; 't is as if one should pretend to feed one that is almost famisht by giving him a crumb of bread , such doles as that would be most ridiculous , yet i fear 't is too neer the proportion of some mens almes ; such men are below those disciples we read of , who knew only the baptism of john , for 't is to be observed , that john baptist , who was but the fore-runner of christ , makes it a special part of his doctrine , that he that hath two coats should impart to him that hath none , luk. . . he sayes not he that hath some great wardrobe , but even he that hath but two coats must part with one of them ; from whence we may gather that whatsoever is above ( not our vanity but ) our need should thus be disposed of , when our brethrens necessity requires it . but if we look into the first time of the gospel , we shall find christianity far exceeded this proportion of johns , the converts assigned not a part only , but frankly gave all to the use of the brethren , acts . and though that being upon an extraordinary occasion , will be no measure for our constant practice yet it may shew us how prime and fundamental part of christ●anity , this of charity is , that at the very first founding of the church , such vast degrees of it were practised ; and if we farther co●sider what precepts of love are given us in the gospel , even to the laying down our lives for the brethren , io. . . we cannot imagine our goods are in gods account so much more precious then our l●ves that he would command us to be prodigal of the one , and yet allow us to be sparing of the other . . a multitude of arguments might be brought to recommend this bounty to all that profess christ ; i shall mention onely two , which i find used by st. paul to the corinthians on this occasion . the first is the example of christ , cor. . . for ye know the grace of our lord iesus christ , who though he was rich , yet for your sakes he became poor , that ye through his poverty might be rich . christ emptyed himself of all that glory and greatness , he injoied in heaven with his father , and submitted himself to a life of much meanness , and poverty , onely to enrich us . and therefore for shame , let us not grudge to empty our coffers , to lessen somewhat of our heaps , to relieve his poor members . the second is , the expectation of reward , which will be more or less , according to the degrees of our almes , cor. . . he that soweth sparingly shall reap sparingly , and he that soweth bountifully shall reap bountifully . we think him a very improvident husband-man , that to save a little seed at present , sowes so thin , as to spoil his crop ; and the same folly 't will be in us , if by the sparingness of our almes , we make our selves a lank harvest hereafter , lose either all , or a great part of those rewards , which god hath provided for the liberal alms-giver . what is the proportion which may be called a liberal giving , i shall not undertake to set down , there being degrees even in liberality , one may give liberally , and yet another give more liberally then he ; besides , liberality is to be measured , not so much by what is given , as by the ability of the giver ; a man of a mean estate may give less then one of a great , and yet be the more liberal person , because that little may be more out of his , then the greater is out of the others . thus we see christ pronounces the poor widow to have given more to the treasury , then all the rich men , luk. . . not that her two mites were more then their rich gifts , but that it was more for her , she having left nothing behind , whereas they gave out of their abundance what they might easily spare . every man must herein judge for himself ; we see the apostle , though he earnestly press the corinthians to bounty , yet prescribes not to them how much they shall give , but leaves that to their own brests , cor. . . every man according as he purposeth in his heart , so let him give . but let us still remember , that the more we give ( provided we do not thereby fail in the support of those , that most immediately depend on us ) the more acceptable it will be to god , and the more rewardable by him . and to secure the performance of the duty of almes-giving ( whatever the proportion be ) we may do very well to follow the advice st. paul gives the corinthians in this matter , cor. . . vpon the first day of the week let every one of you lay by him in store as god hath prospered him ; if men would do thus , lay by somewhat weekly in store for this works of charity , it were the surest way not to be unprovided of somewhat to give , when an occasion offered it self , and by giving so by little and little , the expence would become less sensible , and so be a means to prevent those grudgings , and repinings , which are apt to attend men in greater disbursments ; and sure this were in other respect also a very proper course , for when a trades-man casts up his weekly account , and sees what his gains have been , 't is of all others the most seasonable time to offer this tribute to god out of what he hath by his blessing gained ; if any will say they cannot so well weekly reckon their gains , as by longer spaces of time , i shall not contend with them for that precise time , let it be done monthly , or quarterly , so it be done ; but that somewhat should still be laid by in bank for these uses , rather then left loose to our sudden charities is sure very expedient , and i doubt not , whoever will make trial of it , will upon experience acknowledge it to be so . . the fourth exercise of our charity is towards the credit of our neighbour : and of this we may have many occasions ; sometimes towards the innocent , and sometimes also towards the guilty . if one whom we know to be an innocent person be slandered , and traduced , charity binds us to do what we may for the declaring his innocency , and delivering him from that false imputation , and that not onely by witnessing when we are called to it , but by a voluntary offering our testimony on his behalf , or if the accusation be not before a court of justice , and so there be no place for that our more solemn testimony , but that it be onely a slander tost from one to another , yet even there we are to do what we can to cleer him , by taking all occasions publickly to declare , what we know of his innocency . but even to the guilty there is some charity of this kind to be performed , sometimes by concealing the fault , if it be such that no other part of charity to others make it necessary to discover , or it be not so notorious , as that it will be sure to betray it self ; the wounds of reputation are of all others the most incureable , and therefore it may well become christian charity to prevent them , even where they have been diserved , and perhaps such a tenderness in hiding the fault may sooner bring the offender to repentance , if it be seconded ( as it ought to be ) with all earnestness of private admonition ; but if the fault be such , that it be not to be concealed , yet still there may be place for this charity , in extenuating , and lessning it , as far as the circumstances will bear ; as if it were done suddenly , and rashly , charity will allow some abatement of the censure , which would belong to a designed , and deliberate act ; and so proportionably in other circumstances . but the most frequent exercises of this charity happen towards those of whose either innocency or guilt we have no knowledg , but are by some doubtful actions brought under suspicion ; and here we must remember , that it is the property of love , not to think evil , to judge the best ; and therefore we are both to abstain from uncharitable conclusions of them our selves , and as much as lyes in us , to keep others from them also , and so endeavour to preserve the credit of our neighbour , which is oftentimes as much shaken by unjust suspicions , as it would be by the truest accusation . to these cases i suppose belongs that precept of christ , mat. . . iudge not ; and when we consider , how that is backt in the following words , that ye be not iudged , we shall have cause to beleeve it no such light matter , as the world seems to account it ; our unmerciful judging of others will be paid home to us in the strict , and severe judgment of god. . i have now gone through this active charity , as it relates to the four several capacities of our brethren , many of the particulars whereof were before briefly mentioned , when we spake of justice . if any think it improper , that the same acts should be made part of justice , and charity too , i shall desire them to consider , that charity being by christs command become a debt to our brethren , all the parts of it may in that respect be ranked under the head of justice , since 't is sure paying of debts is a part of that ; yet because in our common use we do distinguish between the offices of justice , and charity , i have chose to inlarge on them in particular reference to charity . but i desire it may still be remembred , that whatsoever is under precept , is so much a due from us , that we sin not onely against charity , but justice too , if we neglect it ; which deserves to be considered , the more to stir up our care to the performance , and the rather , because there seems to be a common errour in this point ; men look upon their acts of mercy , as things purely voluntary , that they have no obligation to ; and the effect of it is this , that they are apt to think very highly of themselves , when they have performed any , though never so mean , but never blame themselves , though they omit all : which is a very dangerous , but withall a very natural fruit of the former perswasion . if there be any charities , wherein justice is not concerned , they are those , which for the height , and degrees of them are not made matter of strict duty , that is , are not in those degrees commanded by god , and even after these 't will be very reasonable for us to labour ; but that cannot be done without taking the lower and necessary degrees in our way ; and therefore let our first care be for them . . to help us wherein , there will be no better means then to keep before our eys that grand rule of loving our neighbours as our selves ; this the apostle makes the summe of our wh●le duty to our neighbours , rom. . . let this therefore be the standard , whereby to measure all thy actions , which relate to others ; whenever any necessity of thy neighbours persents it self to thee , ask thy self , whether if thou wert in the like case , thy love to thy self would not make thee industrious for relief , and then resolve thy love to thy neighbour must have the same effect for him . this is that royal law , as st. james calls it , jam. . . which all that profess themselves subjects to christ , must be ruled by ; and whoever is so , will not fail of performing all charities to others , because 't is sure he would upon the like occasions have all such performed to himself . there is none , but wishes to have his good name defended , his poverty relieved , his bodily suffering succoured ; onely it may be said , that in the spiritual wants there are some so careless of themselves , that they wish no supply , they desire no reproofs , no instructions , nay , are angry when they are given them ; it may therefore seem , that such men are not by vertue of this rule tied to those sorts of charities . to this i answer , that the love of our selves , which is here set as the measure of that to our neighbour , is to be understood to be that reasonable love , which men ought to have , and therefore though a man fail of that due love he owes himself , yet his neighbour hath not thereby forfeited his right , he has still a claim to such a degree of our love , as is answerable to that , which in right we should bear to our selves , and such i am sure is this care of our spiritual estate , and therefore 't is not our despising our own souls , that will absolve us from charity to other mens , yet i shall not much press this duty in such men , it being neither likely that they will be perswaded to it , or do any good by it , their ill example will overwhelm all their good exhortations , and make them unfruitful . . there is yet one act of charity behind , which does not properly fall under any one of the former heads , and yet may relate to them all , and that is the making peace , and amity among others ; by doing whereof we may much benefit both the souls , bodies , goods , and credit of our brethren ; for all these are in danger to strife and contention . the reconciling of enemies is a most blessed work , and brings a blessing on the actors : we have christs word for it , blessed are the peace-makers , mat. . . and therefore we may be incouraged diligently to lay hold of all opportunities of doing this office of charity , to use all our art , and endeavour to take up all grudges and quarrels we discern among others ; neither must we onely labour to restore peace , where it is lost , but to preserve it , where it is : first , generally , by striving to beget in the heart of all we converse with a true value of that most precious jewel , peace ; secondly , particularly , by a timely prevention of those jarres , and unkindnesses , we see likely to fall out . it may many times be in the power of a discreet friend or neighbour , to cure those mistakes , and misapprehensions , which are the first beginning of quarrels and contentions ; and it will be both more easy and more profitable , thus to prevent , then pacify strifes . 't is sure 't is more easy , for when a quarrel is once broken out , 't is like a violent flame , which cannot so soon be quencht , as it might have been , whilst it was but a smothering fire . and then 't is also more profitable , for it prevents many sins , which in the progress of an open contention , are almost sure to be committed . solomon sayes , in the multitude of words there wanteth not sin , prov. . . which cannot more truly be said of any sorts of words , then those that pass in anger , and then though the quarrel be afterwards composed , yet those sins will still remain on their account ; and therefore 't is a great charity to prevent them . . but to fit a man for this so excellent an office of peace making , 't is necessary that he be first remarkably peaceable himself ; for with what face canst thou perswade others to that , which thou wilt not practice thy self ? or how canst thou expect thy perswasions should work ? 't will be a ready reply in every mans mouth , thou hypocrite cast out first the beam out of thine own eye , mat. . . and therefore be sure thou qualify thy self for thy work . there is one point of peaceableness which seems to be little regarded among men , and that is in the case of legal trespasses ; men thingk it nothin to go to law about every pity trifle , and as long as they have but law on their side , never think they are to blame : but sure had we that true peaceableness of spirit , which we ought , we should be unwilling for such slight mattets to trouble , and disquiet our neighbours . not that all going to law is utterly unchristian , but such kind of suits especially , as are upon contentiousness , and stoutness of humour , to defend such an inconsiderable right , as the parting with will do us little or no harm , or which is yet worse , to avenge such a trespass . and even in greater matters , he that shall part with somewhat of his right , for love of peace , does surely the most christianly , and most agreeably to the advice of the apostle , cor. . . rather to take wrong , and suffer our selves to be defrauded . but if the damage be so unsupportable , that it is necessary for us to go to law , yet even then we must take care of preserving peace ; first , by carrying still a friendly , and christian temper towards the party , not suffering our hearts to be at all estranged from him ; secondly , by being willing to yield to any reasonable terms of agreement , whenever they shall be offered ; and truly if we carry not th●s temper of mind in our suits , i see not how they can be reconcileable with that peaceableness so strictly required of all christians . let those consider th●s who make it their pleasure themselves to disqui●t their neighbour , or their trade to stir up others to do it . this tender regard of peace both in our selves , and others , is absolutely necessary to be entertained of all those , who own themselves for servants of him , whose title it is to be the prince of peace , isa. . . . all that remains to be toucht on concerning this charity of the actions is the extent of it , which must be as large as the former of the affections , even to the taking in not onely strangers , and those of no relation to us , but even of our bitterest enemies . i have already spoken so much of the obligation we are under to forgive them , that i shall not here say any thing of that , but that being supposed a duty , 't will sure then appear no unreasonable thing to proceed one step further , by doing them good turns ; for when we have once forgiven them , we can then no longer account them enemies , and so 't will be no hard matter even to flesh and blood to do all kind things to them . and indeed this is the way , by which we must trye the sincerity of our forgiveness : 't is easy to say , i forgive such a man , but if when an opportunity of doing him good is offered , thou declinest it , 't is apparent there yet lurks the old malice in thy heart ; where there is a thorough forgiveness , there will be as great a readiness to benefit an enemy , as a friend : ●ay , perhaps in some respects a greater , a true charitable person looking upon it as an especial prize , when he has an opportunity of evidencing the truth of his reconciliation , and obeying the precept of his saviour , by doing good to them that hate him , mat . . let us therefore resolve that all acts of reall kindness are to be performed to our enemies , for which we have not onely the command , but also the example of christ , who had not only some inward relentings toward us his obstinate , and most provoking enemies , but shewed it in acts , and those no cheap , or easy ones , but such as cost him his dearest blood . and surely we can never pretend to be either obeyers of his command , or followers of his example , if we grudge to testify our love to our enemies by those so much cheaper wayes of feeding them in hunger , and the like , recommended to us by the apostle , rom. . . but if we could perform these acts of kindness to enemies in such a manner , as might draw them from their enmity , and win them to peace , the charity would be doubled ; and this we should aim at , for that we see the apostle sets as the end of the forementioned acts of feeding , &c. that we may heap coals of fi●e on their head● , not coals to burn , but to melt them into all love and tenderness towards us ; and this were indeed the most complete way of imitating christs example , who in all he did , and suffered for us , designed the reconciling of us to himself . . i have now shewed you the several parts of our duty to our neighbour , towards the performance whereof i know nothing more necessary , then the turning out of our hearts that self love , which so often possesses them , and that so wholly , that it leaves no room for charity , nay , nor justice neither to our neighbour . by this self-love i mean not that true love of our selves , which is the love and cure of our souls ( for that would certainly help , not hinder us in this duty ) but i mean that immoderate love of our own worldly interests , and advantages , which is apparently the root of all , both injustice and uncharitableness towards others . we find this sin of self-love set by the apostle in the head of a whole troop of sins , tim. . . as if it were some principal officer in satans camp , and certainly not without reason , for it never goes without an accursed train of many other sins , which like the dragons tail rev. . . sweeps away all care of duty to others . we are by it made so vehement , and intent upon the pleasing our selves , that we have no regard to any body else , contrary to the direction of st. paul , rom. . . which is not to please our selves , but every man to please his neighbour for his good to edification ; which he backs with the example of christ , ver . . for even christ pleased not himself : if therefore we have any sincere desire to have this vertue of charity rooted in our hearts , we must be careful to weed out this sin of self-love , for 't is impossible they can prosper together . . but when we have removed this hindrance , we must remember that this , as all other graces proceeds not from our selves , it is the gift of god , and therefore we must earnestly pray to him to work it in us , to send his holy spirit , which once appeared in the form of a dove , a meek and a g●ll-lesse creature to frame our hearts to the same temper , and enable us rightly to perform this duty . . i have now past through those several branches i at first proposed , and shewed you , what is our duty to god , our selves , and our neighbour : of which i may say as it is , luk. . this do and thou shalt live . and surely it is no impossible task to perform this , in such a measure , as god will graciously accept , that is in sincerity , though not in perfection , for god is not that austere master , lu. . . that reap● where he has not sowed , he requires nothing of us , which he is not ready by his grace to enable us to perform ; if we be not wanting to our selves , either in asking it by prayer , or in using it by diligence . and as it is not an impossible , so neither is it such a sad melancholly task , as men are apt to think it . 't is a special policy of satans , to do as the spies did , num . . bring up an ill report upon this good land , this state of christian life , thereby to discourage us from entering into it , to fright us with i know not what ●yants , we shall meet with ; but let us not thus be cheated , let us but take the courage to trye , and we shall indeed find it a canaan , a land fl●wing with milk and honey : god is not in this respect to his people a wilder●ess , a land of darkness , ier. . . his service does not bereave men of any true joy , but helps them to a great deal : christs yoke is an easy , nay a pleasant yoke , his burden a light , yea a gracious burde . there is in the practice of christian duties a great deal of present pleasure , and if we feel it not , it is because of the resistance our vicious and sinful customes make , which by the contention raises an uneasinesse . but then first that is to be charged only on our selves , for having got those ill customes , and thereby made that hard to us , which in it self is most pleasant , the duties are not to be accused for it . and then secondly , even there the pleasure of subduing those ill habits , overcoming those corrupt customes is such , as hugely outweigheth all the trouble of the combate . . but it will perhaps be said , that some parts of piety are of such a nature , as will be very apt to expose us to persecutions , and sufferings in the world , and that those are not joyous but grievous ; i answer , that even in those there is matter of joy : we see the apostles thought it so , they rejoyced that they were counted worthy to suffer for christs name , acts . . and st. peter tels us , that if any suffer as a christian , he is to glorifie god for it , pet. . . there is such a force , and vertue in the testimony of a good conscience , as is able to change the greatest suffering into the joyfullest triumph , and that testimony we can never have more clear , and lively , then when we suffer for righteousnesse sake ; so that you see christianity is very amiable even in its saddest dresse , the inward comforts of it do fat surpasse all the outward tribulations , that attend it , and that even in the instant , while we are in the state of warfare upon earth . but then if we look forward to the crown of our victories , those eternal rewards in heaven , we can never think those tasks sad , though we had nothing at present to sweeten them , that have such recompences await them at the end ; were our labours never so heavy , we could have no cause to faint under them : let us therefore whenever we meet with any discouragements in our course , fix our eye on this rich prize , and then run with patience the race which is set before us , heb. . follow the captain of our salvation through the greatest sufferings , yea even through the same red sea of blood which he hath waded , whenever our obedience to him shall require it ; for though our fidelity to him should bring us to death it self , we are sure to be no losers by it , for to such he hath promised a crown of life , the very expectation whereof is able to keep a christian more cheerful in his fetters and dungeon , then a worldling can be in the midst of his greatest prosperities . . all that remains for me farther to add , is earnestly to intreat and beseech the reader , that without delay , he puts himself into this so pleasant , so gainful a course , by setting sincerely to the practice of all those things , which either by this book , or by any other means he discerns to be his and the further he hath formerly gone out of his way , the more haste it concerns him to make to get into it , and to use the more diligence in walking in it . he that hath a long journey to go , and finds he hath lost a great part of his day in a wrong way , will not need much intreaty either to turn into the right , or to quicken his pace in it . and this is the case of all those that have lived in any course of sin , they are in a wrong road , which will never bring them to the place they aim at ; nay , which will certainly bring them to the place they most fear and abhor ; much of their day is spent , how much will be left to finish their journey in , none knowes , perhaps the next hour , the next minute the night of death may overtake them ; what a madness is it then for them to defer one moment to turn out of that path , which leads to certain destruction , and to put themselves in that , which will bring them to bliss and glory ? yet so are men bewitched , and enchanted with the deceitfulness of sin , that no intreaty , no perswasion can prevail with them , to make this so reasonable , so necessary a change , not but that they acknowledge it needful to be done , but they are unwilling to do it yet , they would enjoy all the pleasures of sin , as long as they live , and then they hope at their death , or some little time before it , to do all the business of their souls ; but , alas ! heaven is too high to be thus jumped into , the way to it is a long and leasurely ascent , which requires time to walk . the hazards of such deferring are more largely spoken of , in the discourse of repentance , i shall not here repeat them , but desire the reader seriously to lay them to heart , and then surely he will think it seasonable counsel that is given by the wise man , ecclus : . . make no tarrying to turn to the lord , and put not off from day to day . private devotions for several occasions . london , printed for t. garthwait , at the little north door of st. pauls . christian reader , i have for the help of thy devotions , set down some forms of private-prayer , upon several occasions ; if it be thought an omission , that there are none for families , i must answer for my self , that it was not from any opinion , that god is not as well to be worship'd in the family , as in the closet ; but because the providence of god and the church hath already furnish'd thee for that purpose , infinitely beyond what my utmost care could do . i mean the publick liturgy , or common-prayer , which for all publick addresses to god ( and such are family-prayers ) are so excellent and useful , that we may say of it as david did of goliah's sword , sam. . . there is none like it . directions for the morning . as soon as ever thou awakest in the morning , lift up thy heart to god in this or the like short prayer . lord , as thou hast awaked my body from sleep , so by thy grace awaken my soul from sin ; and make me so to walk before thee this day and all the rest of my life , that when the last trumpet shall awake me out of my grave , i may rise to the life immortal , through jesus christ. when thou hast thus begun , suffer not ( without some urgent necessity ) any worldly thoughts to fill thy mind , till thou have also payd thy more solemn devotions to almighty god , and therefore during the time thou art dressing thy self ( which should be no longer then common decency requires ) exercise thy mind in some spiritual thoughts : as for example , consider to what temptations thy business , or company that day are most like to lay thee open , and arm thy self with resolutions against them ; or again consider , what occasions of doing service to god , or good to thy neighbour are that day most likely to present themselves , and resolve to embrace them , and also contrive ho● thou maist improve them to the uttermost . but especially it will be fit for thee to examine , whether there have any sin escaped thee since thy last nights examination . if after these considerations any farther leisure remain , thou maist profitably imploy it in meditating on the general resurrection ( whereof our rising from our beds is a representation ) and of that dreadful judgment , which shall follow it , and then think with thy self in what preparation thou art for it , and resolve to husband carefully every minute of thy time , towards the fitting thee for that great account . as soon as thou art ready , retire to some private place , and there offer up to god thy morning sacrifice of praise and prayer . prayers for the morning . at thy first kneeling down say , o holy , blessed and glorious trinity , three persons and one god , have mercy upon me a miserable sinner . lord , i know not what to pray for as i ought , o let thy spirit help my infirmities , and enable me to offer up a spiritual sacrifice acceptable to thee by jesus christ. a thanksgiving . o gracious lord , whose mercies endure for ever , i thy unworthy servant , who have so deeply tasted of them , desire to render thee the tribute of my humblest prayses for them ; in thee , o lord , i live and move and have my being , thou first madest me to be , and then that i might not be miserable , but happy , thou sentest thy son out of thy bosome to redeem me from the power of my sins , by his grace , and from the punishment of them , by his blood , and by both to bring me to his glory . thou hast by thy mercy caused me to be born within thy peculiar fold , the christian church , where i was early consecrated to thee in baptism , and have been partaker of all those spiritual helps , which might aid me to perform that vow i there made to thee , and when by my own willfulnesse or negligence , i have failed to do it , yet thou in thy manifold mercies hast not forsaken me , but hast graciously invited me to repentance , afforded me all means both outward and inward for it , and with much patience hast attended , and not cut me off in the acts of those many damning sins i have committed , as i have most justly deserved . it is o lord thy restraining grace alone , by which i have been kept back from any the greatest sins , and it is thy inciting and assisting grace alone , by which i have been enabled to do any the least good , therefore not unto me , not unto me , but unto thy name be the praises : for these & all other thy spiritual blessings my soul doth magnify the lord , & all that is within me praise his holy name . i likewise praise thee for those many outward blessings i enjoy , as health , friends , food , and raiment , the comforts as well as the necessaries of this life , for those continual protections of thy hand , by which i and mine are kept from dangers , and those gracious deliverances thou hast often afforded out of such as have befallen me , and for that mercy of thine whereby thou hast sweetned and alayed those troubles thou hast not seen fit wholy to remove ; for thy particular preservation of me this night , and all other thy goodness towards me , lord , grant that i may render thee , not onely the fruit of my lips , but the obedience of my life , that so these blessings here may be an earnest of those richer blessings thou hast prepared for those that love thee , and that for his sake , whom thou hast made the authour of eternal salvation to all that obey him , even jesus christ. a confession . o righteous lord , who hatest iniquity , i thy sinful creature cast my self at thy feet , acknowledging that i most justly deserve to be utterly abhorred and forsaken by thee , for i have drunk iniquity like water , gone on in a continued course of sin and rebellion against thee , daily committing those things thou forbiddest , and leaving undone those things thou commandest , mine heart which should be an habitation for thy spirit , is become a cage of unclean birds , of foul and disordered affections , and out of this abundance of the heart my mouth speaketh , my hands act , so that in thought , word and deed i continually transgress against thee . [ here mention the greatest of thy sins ] nay , o lord , i have despised that goodness of thine , which should lead me to repentance , hardning my heart against all those means thou hast used for my amendment . and now , o lord , what can i expect from thee but judgment and fiery indignation , that is indeed the due reward of my sins . but , o lord , there is mercy with thee , that thou mayest be feared , o fit me for that mercy , by giving me a deep and hearty repentance , and then according to thy goodness let thy anger and thy wrath be turned away from me , look upon me in thy son , my blessed saviour , and for the merit of his sufferings , pardon all my sins ; and , lord , i beseech thee , by the power of thy grace so to renew , and purify my heart , that i may become a new creature , utterly forsaking every evil way , and living in constant , sincere , universal obedience to thee all the rest of my dayes , that behaving my self as a good and faithful servant , i may by thy mercy at last be received into the joy of my lord ; grant this for jesus christ his sake . a prayer for grace . o most gracious god , from whom every good and perfect gift cometh , i wretched creature , that am not able of my self so much as to think a good thought , beseech thee to work in me both to will and to do according to thy good pleasure , inlighten my mind , that i may know thee , and let me not be barren , or unfruitful in that knowledg ; lord , work in my heart a true faith , a purifying hope , and an unfeigned love towards thee , give me a full trust on thee , zeal for thee , reverence of all things that relate to thee , make me fearful to offend thee , thankful for thy mercies , humble under thy corrections , devout in thy service , sorrowful for my sins , and grant that in all things i may behave my self so , as befits a creature to his creator , a servant to his lord : enable me likewise to perform that duty i owe to my self , give me that meekness , humility , and contentedness , whereby i may alwayes possess my soul in patience , and thankfulness , make me diligent in all my duties , watchful against all temptations , perfectly pure , and temperate , and so moderate in my most lawful in joyments , that they never become a snare to me ; make me also , o lord , to be so affected towards my neighbour , that i never transgress that royall law of thine , of loving him as my self ; grant me exactly to perform all parts of justice , ye●lding to all whatsoever by any kind of right becomes their due , and give me such bowels of mercy & compassion , that i may never fail to do al acts of charity to all men , whether friends ▪ or enemies , according to thy command and example . finally , i beseech thee , o lord , to sanctifie me throughout , that my whole spirit , and soul and body may be preserved blamelesse unto the coming of our lord jesus christ ; to whom with thee and the holy ghost be all honour and glory for ever : amen . intercession . o blessed lord , whose mercy is over all thy works , i beseech thee to have mercy upon all men , and grant that the precious ransome which was paid by thy son for all , may be effectual to the saving of all . give thy inlightning grace to those that are in darkness , and thy converting grace to those that are in sin ; look with thy tenderest compassions upon the universal church , o be favourable and gracious unto sion , build thou the wals of jerusalem , unite all those that profess thy name to thee , by purity , and holiness , and to each other by brotherly love . have mercy on this desolate church , and sinful nation ▪ thou hast moved the land and divided it , heal the sores thereof for it shaketh , make us so truly to repent of those sins , which have provoked thy judgments , that thou also mayest turn , and repent , and leave a blessing behind thee . bless those whom thou hast appointed our governours , whether in church , or state , so rule their hearts , and strengthen their hands , that they may neither want will , nor power to punish wickedness and vice , and to maintain gods true religion and vertue . have pity , o lord , on all that are in affliction . be a father to the fatherless , and plead the cause of the widow , comfort the feeble minded , support the weak , heal the sick , releeve the needy , defend the oppressed , and administer to every one according to their several necessities ; let thy blessings rest upon all that are near and dear to me , and grant them whatsoever thou seest necessary either to their bodies or their souls , [ here name thy neerest relations ] reward all those that have done me good , and pardon all those that have done , or wisht me evil , and work in them and me all that good which may make us acceptable in thy sight , through jesus christ. for preservation . o merciful god , by whose bounty alone it is , that i have this day added to my life , i beseech thee so to guide me in it by thy grace , that i may do nothing which may dishonour thee , or wound my own soul , but that i may diligently apply my self to do all such good works , as thou hast prepared for me to walk in ; and lord i beseech thee , give thy angels charge over me , to keep me in all my wayes , that no evil happen unto me , nor any plague come nigh my dwelling , but that i and mine may be safe under thy gracious protection , through jesus christ. o lord , pardon the wandrings and coldness of these petitions , and deal with me , not according either to my prayers , or deserts , but according to my needs , and thine own rich mercies in jesus christ , in whose blessed name , and words , i conclude these my imperfect prayers , saying our father , &c. directions for night. at night , when it drawes towards the time of rest , bethink thy self , how thou hast passed the day , examine thine own heart , what sin either of thought , word , or deed thou hast committed , what opportunity of doing good thou hast omitted , and whatsoever thou findest to accuse thy self of , confess humbly and penitently to god , renew thy purposes , and resolutions of amendment , and beg his pardon in christ , and this not slightly , and onely as of course , but with all devout earnestness , and heartiness , as thou wouldst do , if thou wert sure thy death were as neer approaching , as thy sleep , which for ought thou knowest may be so indeed , and therefore thou shouldest no more venture to sleep unreconciled to god , the● thou wouldest dare to die so . in the next place , consider what special and extraordinary mercies thou hast that day received , as if thou hast had any great deliverance , either in thy inward man , from some dangerous temptations , or in thy outward , from any great and apparent danger , and offer to god thy hearty and devout praise for the same ; or if nothing extraordinary have so happened , and thou hast been kept even from the approach of danger , thou hast not the less but the greater cause to magnify god , who hath by his protection so guarded thee , that not so much as the fear of evil hat● assaulted thee . and therefore omit not to pay him the tribute of humble thankfulness , as well for his usual and daily preservations , as his more extraordinary deliverances . and above all , endeavour still by the considerations of his mercies to have thy heart the more closely knit to him , remembring that every favour received from him is a new engagement upon thee , to love and obey him . prayers for night. o holy , blessed and glorious trinity , three persons and one god , have mercy upon me a miserable sinner . lord i know not what to pray for as i ought , o let thy spirit help my infirmities , and enable me to offer up a spiritual sacrifice acceptable unto thee by jesus christ. a confession . o most holy lord god , who are of purer eyes then to behold iniquity , now shall i abominable wretch dare to appear before thee , who am nothing but pollution ; i am defiled in my very nature , having a backwardness to all good , and a readiness to all evil ; but i have defiled my self yet much worse by my own actual sins and wicked customes ; i have transgrest my duty to thee , my neighbour , and my self , and that both in thought , in word , in deed , by doing those things which thou hast expresly forbidden , and by neglecting to do those things thou hast commanded me . and this not onely through ignorance , and frailty , but knowingly , and wilfully , against the motions of thy spirit , and the checks of my own conscience to the contrary . and to make all these out of measure sinful , i have gone on in a daily course of repeating these provocations against thee , notwithstanding all thy calls to , and my own purposes and ●owes of amendmeut ; yea , this very day i have not ceased to add new sins to all my former guilts . [ here name the particulars ] and now , o lord , what shall i say , or how shall i open my mouth , seeing i have done these things , i know that the wages of these sins is death ; but o thou who willest not the death of a sinner , have mercy upon me ; work in me , i beseech thee , a sincere contrition , and a perfect hatred of my sins , and let me not daily confess , and yet as daily renew them , but grant , o lord , that from this instant i may give a bill of divorce to all my most beloved ●lusts , and then be thou pleased to marry me to thy self , in truth , in righteousness and holiness , and for all my past sins , o lord , receive a reconciliation ; accept of that ransom thy blessed son hath paid for me , and for his sake whom thou hast set forth as a propitiation , pardon all my offences , and receive me to thy favour . and when thou hast thus spoken peace to my soul , lord keep me that i turn not any more to folly , but so establish me with thy grace , that no temptation of the world , the divel or my own flesh may ever draw me to offend thee , that being made free from sin , and becoming a servant unto god , i may have my fruit unto holiness , and the end everlasting life , through jesus christ our lord. a thanksgiving . o thou father of mercies , who art kind even to the unthankful , i acknowledg my self to have abundantly experimented , that gracious property of thine , for notwithstanding my daily provocations against thee , thou still heapest mercies and loving kindness upon me . all my contempts and despisings of thy spiritual favours have not yet made thee withdraw them , but in the riches of thy goodness and long-suffering , thou still continuest to me the offers of grace , and life in thy son. and all my abuses of thy temporal blessings thou hast not punished with an utter deprivation of them , but art still pleased to afford me a liberal portion of them . the sins of this day thou hast not repayed as justly thou might'st , by sweeping me away with a swift destruction , but hast spared and preserved me according to the greatness of thy mercy ; [ here mention the particular mercies of that day . ] what shall i render unto the lord for all these benefits he hath done unto me ? lord , let this goodness of thine lead me to repentance , and grant that i may not only offer thee thanks and praise , but may also order my conversation aright , that so i may at the last see the salvation of god , through jesus christ. here use the prayer for grace and that of intercession appointed for the morning . for preservation . o blessed lord , the keeper of israel , that neither slumbrest nor sleepest , be pleased in thy mercy to watch over me this night , keep me by thy grace from all works of darkness , and defend me by thy power from all dangers , grant me moderate and refreshing sleep , such as may fit me for the duties of the day following . and lord make me ever mindful of that time , when i shall lye down in the dust , and because i know neither the day , nor the hour of my masters coming , grant me grace that i may be always ready , that i may never live in such a state , as i shall fear to dye in , but that whether i live , i may live unto the lord , or whether i dye , i may dye unto the lord , so that living and dying i may be thine , through jesus christ. vse the same concluding prayer as in the morning . as thou art putting off thy clothes , thi●k with thy self that the time approaches , that thou must put off thy body also , and then thy soul must appear naked before gods judgment feat and therefore thou hadst need be careful to make it so clean , and pure by repentance and holiness , that he who will not look on iniquity , may graciously behold and accept it . let thy bed put thee in mind of thy grave , and when thou lyest down , say , o blessed saviour , who by thy precious death and burial didst take away the sting of death and power of the grave , grant me the joyful fruits of that thy victory , and be thou to me in life and death advantage . i will lay me down in peace , and take my rest , for it is thou lord only , that makest me dwell in safety . into thy hands i commend my spirit , for thou hast redeemed it , o lord , thou god of truth . in the ancient church there were besides morning and night , four other times every day which were called hours of prayer , and the zeal of thos● first christians was such , as made them constantly observed . it would be thought too great a strictness now in this lukewarm age , to enj●yn the like frequency , yet i cannot but mention the example , and say , that for those who are not by very necessary business prevented , it will be but reasonable to imitate it , and make up in publick and private those four times of prayer besides the offices , already set down for morning and night : and that none may be to seek how to exer i se their devotions at these times , i have added divers collects for several graces , whereof every man may use at each such time of prayer , so many as his zeal and leisure shall point out to him , adding if he please , one of the confessions appointed for morning or night , and never omitting the lords prayer . but if any mans state of life be really so busy , as will not allow him time for so long , and solemn devotions , yet certainly there is no man so overlayed with business , but that he may find leisure oftentimes in a day to say the lords prayer alone ▪ and therefore let him use that if he cannot more . but because it is the charracter of a christian , phil. . . that he hath his conversation in heaven , it is very fit that besides these set times of prayer , he should divers times in a day by short and sudden e●●c●lations , dart up his soul thither . and for this sort of devotion no man can want leisure , for it may be performed in the midst of business ; the artificer at his work , the husband man at his plough may practice it . now as he cannot want time , so that he may not want matter for it , i have thought it not unuseful out of that rich store house the book of psalms , to furnish him with some texts , which may very fitly be used for this purpose , which being learned by heart will alwayes be ready at hand to imploy his devotion ; and the matter of them being various , some for pardon of sin some for grace , some for the light of gods countenance , some for the church , some for thanksgiving , &c. every man may fit himself a cord●n● to the tresent need and temper of his soul. i have given these not as a full collection , but only as a taste , by which the readers appeti●e may be raised to search after more in that book , and other parts of holy scripture . collects for several graces . for faith . o blessed lord , whom without faith it is impossible to please , let thy spirit i beseech thee work in me such a faith as may be acceptable in thy sight , even such as worketh by love , o let me not rest in a dead ineffectual faith , but grant that it may be such as may shew it self by my works , that it may be that victorious faith which may enable me to overcome the world , and conform me to the jmage of that christ , on whom i beleeve , that so at the last i may receive the end of my faith , even the salvation of my soul , by the same jesus christ. for hope . o lord ; who art the hope of all the ends of the earth , let me never be destitute of a well grounded hope , nor yet possest with a vain presumption , suffer me not to think thou wilt either be reconciled to my sins , or reject my repentance , but give me , i beseech thee , such a hope as may be answerable to the onely ground of hope , thy promises , and such as may both incourage and enable me to purifie my self from all filthiness , both of flesh and spirit , that so it may indeed become to me an anchor of the soul , both sure and stedfast entering even within the vail , whither the forerunner is for me entered , even jesus christ my high priest and blessed redeemer . for the love of god. o holy and gracious lord , who art infinitely excellent in thy self , and infinitely bountiful and compassionate towards me , i beseech thee suffer not my heart to be so hardned through the deceitfulness of sin , as to resist such charmes of love , but let them make deep and lasting impressions on my soul. lord , thou art pleased to require my heart , and thou onely hast right to it . o let me not be so sacrilegiously unjust as to alienate any part of it , but enable me to render it up whole and entire to thee . but , o my god , thou seest it is already usurped , the world with its vanities hath seized it , and like a strong man armed keeps possession , o thou who art stronger come upon him , and take this unworthy heart of mine as thine own spoil , refine it with that purifying fire of thy love , that it may be a fit habitation for thy spirit : lord , if thou see it fit , be pleased to let me taste of those joyes , those ravishments of thy love , wherewith thy saints have bin so transported . but if in this i know not what i ask , if i may not chuse my place in thy kingdome , yet o lord deny me not to drink of thy cup , let me have such a sincerity and degree of love , as may make me endure any thing for thy sake , such a perfect love as may cast out all fear and all sloth too , that nothing may seem to me too grievous to suffer , or too difficult to do in obedience to thee , that so expressing my love by keeping thy commandments , i may by thy mercy at last obtain that crown of life , which thou hast promised to those that love thee , through jesus christ our lord. for sincerity . o holy lord , who requirest truth in the inward parts , i humbly beseech thee to purge me from all hypocrisy and unsincerity . the heart , o lord , is deceitful above all things , and my heart is deceitful above all hearts , o thou who searchest the heart , and reins , try me , and seek the ground of my heart , and suffer not any accursed thing to lurk within me but purify me even with fire , so thou consume my dross . o lord , i cannot deceive thee , but i may most easily deceive my self , i beseech thee let me not rest in any such deceit , but bring me to a sight and hatred of my most hidden corruptions , that i may not cherish any one darling lust , but make an utter destruction of every amalekite ; o suffer me not to speak peace to my self , when there is no peace , but grant i may judge of my self , as thou judgest of me , that i may never be at peace with my self , till i am at perfect peace with thee , and by purity of heart be qualified to see thee in thy kingdom , through jesus christ. for devotion in prayer . o gracious lord god , who not onely permittest , but invitest us miserable and needy creatures , to present our petition to thee , grant i beseech thee , that the frequency of my prayer may be somewhat proportionable to those continual needs i have of thy mercy : lord , i confess , it is the greatest honour and the greatest advantage , thus to be allowed access to thee , yet so sottish and stupid is my profane heart , that it shuns or frustrates the opportunities of it . my soul , o lord , is possest with a spirit of infirmity , it is bowed together , and can in no wise lift up it self to thee . o be thou pleased to cure this sad , this miserable disease , to inspirit and inliven this earthy drossy heart , that it may freely mount towards thee , that i may set a true value on this most valuable priviledge , and take delight in approaching to thee , and that my approaches may be with a reverence , some way answerable to that awful majesty i come before , with an importunity and earnestness , answerable to those pressing wants i have to be supplied , and with such a fixedness and attention of mind , as no wandring thoughts may interrupt ; that i may no more incur the guilt of drawing neer to thee with my lips , when my heart is far from thee , or have my prayers turned into sin , but may so ask that i may receive , seek that i may find , knock that it may be opened unto me ; that from praying to thee here , i may be translated to the praising thee eternally in thy glory , through the merits and intercession of jesus christ. for humility . o thou high and lofty one , that inhabitest eternity , yet art pleased to dwell with the humble spirit , pour into my heart , i beseech thee , that excellent grace of humility , which may utterly work out all those vain conceits i have of my self ; lord convince me powerfully of my own wretchedness , make me to see that i am miserable , and poor , and blind , and naked , and not onely dust , but sin , that so in all thy dispensations towards me i may lay my hand upon my mouth , and heartily acknowledge that i am less then the least of thy mercies , and greater then the greatest of thy judgements . and , o lord , grant me not onely to walk humbly with my god , but even with men also , that i may not onely submit my self to thy rebukes , but even to those of my fellow christians , and with meekness receive and obey their admonitions . and make me so to behave my self towards all , that i never do any thing through strife or vain-glory ; and to that end grant , that in lowliness of mind i may esteem every other man better then my self , and be willing that others should esteem them so also ; that i neither nourish any high opinion of my self , nor covet one among others , but that despising the vain praise of men , i may seek that praise which cometh from thee onely . that so in stead of those mean servile arts i have used to recommend me to the esteem of men , i may now imploy all my industry and care to approve my self to thee , who resistest the proud , and giveth grace to the humble : grant this , o lord , for his sake , who humbled himself unto the death of the corss , jesus christ. for the fear of god. o glorious majesty , who onely art high , and to be feared , possess my soul with a holy awe and reverence of thee , that i may give thee the honour due unto thy name , and may bear such a respect to all things which relate to thee , that i may never prophane any holy thing , or sacrilegiously invade what thou hast set apart to thy self . and , o lord , since thou art a god that wilt not clear the guilty , let the dread of thy justice make me tremble to provoke thee in any thing , o let me not so misplace my fear , as to be afraid of a man that shall die , and of the son of m●n who shall be made as grass , and forget the lord my maker ; but replenish my soul with that fear of the lord , which is the beginning of wisdom , which may be as a bridle to all my brutish appetites , and keep me in a constant conformity to thy holy will ▪ hear me , o lord , i beseech thee , and put this fear in my heart , that i may not depart from thee , but may with fear and trembling work out my own salvation , through jesus christ. for trust on god. o almighty lord , who never failest them that trust on thee , give me grace , i beseech thee , in all my difficulties and distresses , to have recourse to thee , to rest and depend on thee ; thou shalt keep him , o lord , in perfect peace , whose mind is staid on thee , o let me alwayes rest on this firm pillar , and never exchange it for the broken reeds of worldly succours , suffer not my heart to be overcharged with cares of this life , taking thought what i shall eat , or drink , or wherewithall i shall be clothed , but grant , that having by honest labour and industry done my part , i may cheerfully commit my self to thy providence , casting all my care upon thee , and being careful for nothing , but to be of the number of those whom thou ownest and carest for , even such as keep thy testimonies and think upon thy commandments to do them . that seeking first thy kingdom and the righteousness thereof , all these outward things may be added unto me , in such a measure as thy wisdom knowest best for me ; grant this , o lord , for jesus christ his sake . for thankfulnes . o most gracious and bountiful lord , who fillest all things living with good , and expectest no other return ▪ but praise and thanksgiving , let me o lord , never defraud thee of that so easy tribute , but let my heart be ever filled with the sense , and my mouth with the acknowledgment of thy mercies . it is a joyful and a pleasant thing to be thankful , o suffer me not , i beseech thee , to loose my part in that divine pleasure , but grant that as i daily receive blessings from thee , so i may daily from an affectionate and devout heart offer up thanks to thee , and grant that not onely my lips , but my life may shew forth thy praise , by consecrating my self to thy service , and walking in holiness and righteousness before thee all the dayes of my life , through jesus christ my lord and blessed saviour . for contrition . o holy lord , who art a merciful embracer of true penitents , but yet a consuming fire towards obstinate sinners , how shall i approach thee , who have so many provoking sins to inflame thy wrath , and ●o little sincere repentance to incline thy mercy ! o be thou pleased to soften and melt this hard obdurate heart of mine , that i may heartily bewail the iniquities of my life , strike this rock , o lord , that the waters may flow out , even flouds of tears , of wash my polluted conscience ; my drowzy soul hath too long slept securely in sin , lord , awake it , though it be with thunder , and let me rather feel thy terrours , then not feel my sin . thou sentest thy blessed son to heal the broken hearted , but lord what will that avail me , if my heart be whole . o break it , that it may be capable of his healing vertue ; and grant , i beseech thee , that having once tasted the bitterness of sin , i may flye from it , as from the face of a serpent , and bring forth fruits of repentance , in amendment of life , to the praise and glory of thy grace , in jesus christ our blessed redeemer . for meeknes . o blessed jesu , who wert led as a sheep to the slaughter , let , i beseech thee , that admirable example of meekness quench in me all sparks of anger , and revenge , and work in me such a gentleness , and calmness of spirit , as no provocations may ever be able to disturb . lord , grant , i may be so far from offering the least injury , that i may never return the greatest , any otherwise then with prayers and kindness , that i who have so many talents to be forgiven by thee , may never exact pence of my brethren , but that putting on bowels of mercy , meekness , long-suffering , thy peace may rule in my heart , and make it an acceptable habitation to thee , who art the prince of peace , to whom , with the father , and holy spirit , be all honour and glory for ever . for chastity . o holy and immaculate jesus , whose first descent was into the virgins womb , and who doest still love to inhabite only in pure & virgin hearts , i beseech thee send thy spirit of purity to cleanse me from all filthiness , both of flesh and spirit ; my body , o lord , is the temple of the holy ghost , o let me never pollute that temple with any uncleanness . and because out of the heart proceed the things that defile the man , lord , grant me to keep my heart with all diligence , that no impure or foul thoughts be harboured there , but enable me , i beseech thee , to keep both body and soul pure and undefiled , that so i may glorify thee here both in my body and spirit , and be glorified in both with thee hereafter . for temperance . o gracious lord who hast in thy bounty to mankind afforded us the use of thy good creatures , for our corporal refreshment , grant i may alwayes use this liberty with thankfulness , and moderation , o let me never be so enslaved to that brutish pleasure of the taste , that my table become a snare to me , but give me , i beseech thee , a perfect abhorrence of all degrees of excess , and let me eat and drink onely for those ends , and according to those measures , which thou hast assigned me , for health and not for luxury . and lord , grant that my pursuits may be , not after the meat that perisheth , but after that which endureth to everlasting life , that hungring and thirsting after righteousness , i may be filled with thy grace here , and thy glory hereafter , through jesus christ. for contentednes . o merciful god , thy wisdom is infinite to choose , and thy love forward to dispence good things to us , o let me alwayes fully and intirely resign my self to thy disposals , have no desires of my own , but a perfect satisfaction in thy choices for me , that so in whatsoever estate i am , i may be therein content . lord grant i may never look with murmuring on my own condition , nor with envy on other mens . and to that end i beseech thee , purge my heart of all covetous affections , o let me never yield up any corner of my soul to mammon , but give me such a contempt of these fading riches , that whether they increase o● decrease , i may never set my heart upon them . but that all my care may be to be rich towards god , to lay up my treasure in heaven , that i may so set my affections on things above , that when christ who is my life shall appear , i may also appear with him in glory . grant this , o lord , for the merits of the same jesus christ. for diligenge . o lord , who hast in thy wisdom ordained that man should be born to labour , suffer me not to resist that design of thine , by giving my self up to sloth , and idleness ; but grant i may so imploy my time , and all other talents thou hast intrusted me with , that i may not fall under the sentence of the slothful and wicked servant ; lord , if it be thy will , make me some way useful to others , that i may not live an unprofitable part of mankind , but however , o lord , let me not be useless to my self , but grant , i may give all diligence to make my calling and election sure ; my soul is beset with many and vigilant adversaries , o let me not fold my hands to sleep in the midst of so great dangers , but watch and pray , that i enter not into temptation , enduring hardness , as a good souldier of jesus christ , till at last from this state of warfare , thou translate me to the state of triumph and bliss , in thy kingdom , through jesus christ. for justice . o thou king of righteousness , who hast commanded us to keep judgement and do justice , be pleased by thy grace to cleanse my heart and hands from all fraud and injustice , and give me a perfect integrity and uprightness in all my dealings . o make me ever abhor to use my power to oppress , or my skill to deceive my brother , and grant i most strictly observe that sacred rule , of doing as i would be done to , that i may not dishonour my christian profession , by an unjust or fraudulent life , but in simplicity , and godly sincerity , have my conversation in this life , never seeking to heap up treasures of wickedness , but preferring a little with righteousness , before great revenues without right . lord , make me exactly careful to render to every man what by any sort of obligation becomes his due , that i may never break the bond of any of those relations , thou hast placed me in , but may so behave my self towards all , that none may have any evil thing to say of me : that so if it be possible , i may have peace with all men , or however i may by keeping innocency and taking heed to the thing that is right , have peace at the last , even peace with thee , through jesus christ our lord. for charity . o merciful lord , who hast made of one blood , and redeemed by one ransome all nations of men , let me never harden my bowels against any that partake of the same nature and redemption with me , but grant me an universal charity towards all men . give me , o thou father of compassions , such a tenderness and meltingness of heart , that i may be deeply affected with all the miseries and calamities outward or inward of my brethren , and diligently imploy all my abilities for their succour and relief . o let not an unchristian self-love possess my heart , but drive out that accursed spirit , and let thy spirit of love enter and dwell there , and make me seek not to please my self , but my neighbour for his good to edification , even as christ pleased not himself . lord , make me a faithful steward of all those talents , thou hast committed to me , for the benefit of others , that so when thou shalt call me to give an account of my stewardship , i may do it with joy and not with grief : grant this , merciful lord , i beseech thee for jesus christ his sake . for perseverance . o eternal and unchangeable lord god , who art the same yesterday and to day and for ever . be thou pleased to communicate some small ray of that excellence , some degree of that stability to me thy wretched creature , who am light and unconstant , turned about with every blast ; my understanding is very deceivable , o establish it in thy truth , keep it from the snares of seducing spirits , that i may not be led away with the errour of the wicked ▪ and fall from my own stedfastness ; my will also , o lord , is irresolute , and wavering , and doth not cleave stedfastly unto god , my goodness is but as the morning cloud , & as the early dew it passeth away . o strengthen and confirm me , and what ever good work thou hast wrought in me , be pleased to accomplish and perform it , until the day of christ. lord thou seest my weakness , and thou knowest the number and strength of those temptations i have to struggle with , o leave me not to my self , but cover thou my head in the day of battel , and in all spiritual combats make me more then conquerour , through him that loved me . o let no terrours or flatteries either of the world , or my own flesh ever draw me from my obedience to thee , but grant that i may continue stedfast , unmoveable , alwayes abounding in the work of the lord , and by patient continuance in well-doing , seek , and at last obtain glory , and honour , and immortality , and eternal life , through jesus christ our lord. a brief paraphrase of the lords prayer to be used as a prayer . [ our father which art in heaven . ] o lord , who dwellest in the highest heavens , thou art the author of our being , thou hast also begotten us again unto a lively hope , and carryest towards us the tenderness and bowels of a most compassionate father , o make us to render to thee the love and obedience of children ; and that we may resemble thee our father in heaven ( that place of true delight and purity ) give us a holy disdain of all the deceitful pleasures and foul pollutions of this world , and so raise up our minds that we may alwayes have our conversation in heaven , from whence we look for our saviour the lord jesus christ. [ . hallowed be thy name . ] strike such an awe into all our hearts , that we may humbly reverence thee in thy name , which is great , wonderful , and holy , and carry such a sacred respect to all things that relate to thee and thy worship , as may express our reverence of thy great majesty : let all the people praise thee , o god , let all the people praise thee . [ . thy kingdome come . ] establish thy throne and rule for ever in our souls , and by the power of thy grace subdue all those rebellious corruptions that exalt themselves against thee , they are those enemies of thine which would not that thou shouldst reign over them , o let them be brought forth and slain before thee , and make us such faithful subjects of this thy kingdome of grace , that we may be capable of thy kingdome of glory , and then lord jesus come quickly . [ . thy will be done in earth , &c. ] enable us by thy grace cheerfully to suffer thy will in all thy inflictions , and readily to perform it in all thy commands , give us of that heavenly zeal to thy service , wherewith the blessed angels of thy presence are inspired , that we may obey thee with the like fervor and alacrity , and that following them in their obedience , we may be joyned with them to sing eternal praises in thy kingdome to god , and to the lamb for ever . [ . give us this day our daily bread . ] give us that continual supply of thy grace , which may sustein and nourish our souls unto eternal life . and be thou pleased also to provide for our bodies all those things which thou seest fit for their support , through this our earthly pilgrimage , and make us cheerfully to rest on thee for them , first seeking thy kingdome and the righteousness thereof , and then not doubting but all these things shall be added unto us . [ . forgive us our trespasses as we forgive them , &c. ] heal our souls , o lord , for we have sinned against thee , let thy tender mercies abound towards us , in the forgiveness of all our offences ; and grant o lord , that we may never forfeit this pardon of thine , by denying ours to our brethren , but give us those bowels of compassion to others which we stand in so much greater need of from thee , that we may forgive as fully and finally upon christs command , as we desire to be forgiven , for his merits and intercession . [ . lead us not into temptation but deliver , &c. ] o lord , we have no strength against those multitudes of temptations that daily assalt us , onely our eyes are upon thee , o be thou pleased either to restrain them or assist us , and in thy faithfulness suffer us not to be tempted above that we are able , but in all our temptations make us a way to escape that we be not overcome by them , but may when thou shalt call us to it , resist even unto blood ▪ striving against sin , that being faithful unto death , thou mayest give us the crown of life . [ for thine is the kingdome , the power , &c. ] hear us and graciously answer our petitions for thou art the great king over all the earth whose power is infinite and artable to do for us above all that we can ask or think , and to whom belongeth the glory of all that good thou workest in us or for us . therefore blessing , honour , glory and power be unto him , that sitteth upon the throne , to our god , for ever and ever . amen . pious ejaculations taken out of the book of psalms . for pardon of sin . have mercy on me , o god , after thy great goodness , according to the multitude of thy mercies do away mine offences . wash me throughly from my wickedness and cleanse me from my sin . turn thy face from my sins , and put out all my misdeeds . my misdeeds prevail against me , o be thou merciful unto my sins . enter not into judgment with thy servant , for in thy sight shall no man living be justified . for thy names sake , o lord , be merciful unto my sin , for it is great . turn thee o lord and deliver my soul , o save me for thy mercies sake . for grace . teach me to do the thing that pleaseth thee , for thou art my god. teach me thy way o lord , and i will walk in thy truth , o knit my heart to thee , that i may fear thy name . make me a clean heart o god , and renew a right spirit within me . o let my heart be found in thy statutes , that i be not ashamed . incline my heart unto thy testimonies , and not to covetousnesse . turn away mine eyes , least they behold vanity , and quicken thou me in thy way . i am a stranger upon earth , o hide not thy commandments from me . lord teach me to number my dayes , that i may apply my heart unto wisdome . for the light of gods countenance : lord , why abhorrest thou my soul , and hidest thy face from me , o hide not thou thy face from me , nor cast thy servant away in displeasure . thy loving kindnesse is better then life it self . lord lift thou up the light of thy countenance upon me . comfort the soul of thy servant , for unto thee , o lord , do i lift up my soul. thanksgiving . i will alwayes give thanks unto the lord , his praise shall ever be in my mouth . thou art my god , and i will thank thee , thou art my god and i will praise thee . i will sing unto the lord , as long as i live , i will praise my god whilest i have my being . praised be god which hath not cast out my prayer , nor turned his mercy from me . blessed be the lord god , even the god of israel , which onely doth wondrous things . and blessed be the name of his majesty for ever , and all the earth shall be filled with his majesty ; amen , amen . for deliverance from trouble . be merciful unto me , o lord , be merciful unto me , for my soul trusteth in thee , and under the shadow of thy wings shall be my refuge , until these calamities be overpast . deliver me , o lord , from mine enemies , for i flye unto thee to hide me . o keep my soul , and deliver me , let me not be confounded , for i have put my trust in thee . mine eyes are ever looking unto the lord , for he shall pluck my feet out of the net . turn thee unto me , and have mercy upon me , for i am desolate and in misery . the sorrowes of my heart are enlarged , o bring thou me out of my troubles . for the church . o be favourable and gracious unto sion , build thou the walls of jerusalem . o god , wherefore art thou absent from us so long ? why is thy wrath so hot against the sheep of thy pasture ? o think upon thy congregation , whom thou hast purchased and redeemed of old . look upon the tribe of thine inheritance , and mount sion where thou hast dwelt . it is time for thee , lord , to lay to thy hand , for they have destroyed thy law. arise , o god , and maintain thine own cause . deliver israel , o god , out of all his troubles . brief heads of self-examination , especially before the sacrament , collected out of the foregoing treatise , concerning the breaches of our duty . to god. not believing there is a god. not believing his word . not believing it practically , so as to live according to our belief . despairing of gods mercy , so as to neglect duty . presuming groundlesly on it , whilest we go on in wilful sin . not loving god for his own excellencies . not loving him for his goodness to us . not labouring to please him . not desiring to draw neer to him in his ordinances . not longing to enjoy him in heaven . not fearing god so as to keep from offending him . fearing man above him , by committing sin , to shun some outward suffering . not trusting on god in dangers and distresses . using unlawful means to bring us out of them . not depending on god for supply of our wants . immoderate care for outward things . neglecting to labour , and expecting god should support us in our idleness . not looking up to god for a blessing on our honest endeavours . not having a high esteem of god. not submitting obediently to act his will. not patiently suffering it , but murmuring at his corrections . not amending by them . not being thankful to him . not acknowledging his wisdom in choosing for us , but having eager and impatient desires of our own . not honouring god by a reverend usage of the things that relate to him . behaving our selvs irreverently in his house robbing god , by taking things that are consecrated to him . profaning holy times , the lords day , and the feasts , and fasts of the church . neglecting to read the holy scriptures , not marking when we do read . being careless to get knowledg of our duty . chusing rather to continue ignorant , then put our selves to the pains or shame of learning . placing religion in hearing of sermons , without practising them . breaking our vow made at baptism . by resorting to witches , and conjurers ; i. e. to the devil . by loving the pomps and vanities of the world , and following its sinful customes . by fulfilling the lusts of the flesh . profaning the lords supper . by coming to it ignorantly , without examination , contrition , and purposes of new life . by behaving our selves irreverently at it , without devotion , and spiritual affection . by neglecting to keep the promises made at it . profaning gods name , by blasphemous thoughts , or discourse . giving others occasion to blaspheme him , by our vile and wicked lives . taking unlawful oaths . perjury . swearing in ordinary communication . not worshipping god. omitting prayers , publick or private , and being glad of a pretence to do so . asking unlawful things , or to unlawful ends . not purifying our hearts from sin , before we pray . not praying with faith and humility . coldness and deadness in prayer . wandring thoughts in it . irreverent gestures of body in prayer . neglecting the duty of repentance . not calling our selves to daily account for our sins . not assigning any set or solemn times , for humiliation , and confession , or too seldom . not deeply considering our sins , to beget , contrition for them . not acting revenges on our selves , by fasting , and other acts of mortification . outward idolatry in worshipping of creatures . inward idolatry , in placing our love , joy , and other affections more on creatures , then the creator . to our selves . being pufft up with high conceits of our selves : in respect of natural parts as beauty , wit , &c of worldly riches , and honours . of grace . greedily seeking the praise of men . directing christian actions , as prayer , almes , &c. to that end . committing sins , to avoid reproach from wicked men . disturbing our minds with anger , and peevishness . not carefully examining , what our estate towards god is . not trying our selves by the true rule , i. e. our obedience to gods commands . not weighing the lawfulness of our actions , before we venture on them . not examining our past actions , to repent of the ill , to give god the glory of the good . uncontentedness in our estates . greedy desires after honour and riches . seeking to gain them by sinful means . envying the condition of other men . being negligent in observing , and resisting temptations . not improving gods gifts , outward or inward , to his honour . abusing our natural parts , as wit , memory , strength , &c. to sin . neglecting , or resisting the motions of gods spirit . uncleanness , adultery , fornication , unnatural lusts , &c. uncleanness of the eye , and hand . filthy , and obscene talking . impure fancies , and desires . heightning of lust , by pampering the body . not labouring to subdue it , by fasting or other severities . eating too much . making pleasure , not health , the en● of eating . being too curious , or costly in meats . drunkenness . drinking more then is useful to our bodies , though not to drunkenness . wasting the time , or estate , in good fellowship . abusing our strength of brain , to the makeing others drunk . immoderate sleeping . idleness , and negligence in our callings . using unlawful recreations . being too vehement upon lawful ones . spending too much time at them . being drawn by them to anger , or covetousness . being proud of apparel . striving to go beyond our rank . bestowing too much time , care , or cost about it . abstaining from such excesses , not out of conscience , but covetousness . pinching our bodies , to fill our purses . to our neighbour . being injurious to our neighbour . delighting causlesly to grieve his mind . ensnaring his soul in sin , by command , counsel , enticement , or example . affrighting him from godliness , by our scoffing at it . not seeking to bring those to repentance , whom we have led into sin . murder open , or secret . drawing men to intemperance or other vices , which may bring diseases or death . stirring men up to quarrelling , and fighting maiming , or hurting the body of our neighbour . fierceness , and rage against him . coveting our neighbours wife . actually defiling her . spoiling the goods of others , upon spight and mal●ce . coveting to gain them to our selves . oppressing by violence , and force , or colour of law. not paying what we borrow . not paying what we have voluntarily promised . keeping back the wages of the servant , and hireling . unfaithfulness in trusts , whether to the living or dead . using arts of deceit , in buying and selling . exacting upon the necessities of our neighbours . blasting the credit of our neighbour : by false witness . by railng . by whispering . incouraging others in their slanders . being forward to beleeve ill reports of our neighbour . causeless suspicions . rash judging of him . despising him for his infirmities . inviting others to do so by scoffing and deriding him . bearing any malice in the heart . secret wishing of death , or any kind of hurt to our neighbour . rejoicing , when any evil befalls him . neglecting to make what satisfaction we can , for any sort of injury done to our neighbour . lying . churlish , and proud behaviour to others . froward and peevish conversation . bitter and reproachful language . cursing . not paying the respect due to the qualities or gifts of others . proudly overlooking them . seeking to lessen others esteem of them . not imploying our abilities whether of mind or estate , in administring to those whose wants require it . unthankfulness to our benefactours . especially those that admonish us . not amending upon their reproof . being angry at them for it . not reverencing our civil parent , the lawful magistrate . judging and speaking evil of him . grudging his just tributes . sowing sedition among the people . refusing to obey his lawful commands . rising up against him , or taking part with them that do . despising our spiritual fathers . not loving them for their works sake . not obeying those commands of god they deliver to us . seeking to withold from them their just maintenance . forsaking our lawful pastors ; to follow factious teachers . stubborn and irreverent behaviour to our natural parents . despising and publishing their infirmities . not loving them , nor endeavouring to bring them joy and comfort . contemning their counsels . murmuring at their government . coveting their estates , though by their death . not ministring to them in their wants of all sorts . neglecting to pray for gods blessing on these several sorts of parents . want of natural affection to children ▪ mothers refusing to nurse them without a just impediment , not bringing them timely to baptism . not early instructing them in the wayes of god. suffering them for want of timely correction to get customes of sin . setting them evil examples . discouraging them by harsh & cruel usage . not providing for their subsistence , according to our ability . consuming their portions in our own riot . reserving all till our death , and letting them want in the mean time . not seeking to entail a blessing on them by our christian lives . nor heartily praying for them . want of affection to our natural brethren . envyings & heart-burnings towards them . not loving our spiritual brethren ; i. e. our fellow christians . having no fellow-feeling of their sufferings . causelesly forsaking their commnnion in holy duties . not taking deeply to heart the desolations of the church . marrying within the degrees forbidden . marrying for undue ends , as covetousness , lust , &c. unkind , froward , and unquiet behaviour towards the husband , or wife . unfaithfulness to the bed . not bearing with the infirmities of each other . not endeavouring to advance one anothers good , spiritual or temporal . the wife resisting the lawful command of her husband . her striving for rule and dominion over him . not praying for each other . unfaithfulness to a friend . betraying his secrets . denying him assistance in his needs . neglecting lovingly to admonish him . flattering him in his faults . forsaking his friendship upon flight , or no cause . making leagues in sin , in stead of vertuous friendships . servants disobeying the lawful commands of their masters . purloining their goods . carelesly wasting them . murmuring at their rebukes . idleness . eye service . masters using servants tyrannically and cruelly . being too remiss , and suffering them to neglect their duty . having no care of their souls . not providing them means of instruction in religion . not admonishing them , when they commit sins . not allowing them time , and opportunity for prayer , and the worship of god. want of bowels , and charity to our neighbours . not heartily desiring their good spiritual , or temporal . not loving , and forgiving enemies . taking actual revenges upon them . falsen●ss , professing kindness , and acting none . not labouring to do all good we can to the soul of our neighbour . not assisting him to our power in his bodily distresses . not defending his good name , when we know or beleeve him slandered . denying him any neighbourly office , to preserve or advance his estate . not defending him from oppression , when we have power . not relieving him in his poverty not giving liberally , or cheerfully . not loving peace . going to law upon slight occasions . bearing inward enmity to those we sue . not labouring to make peace among others . the use of this catalogue of sins is this : upon dayes of humiliation , especially before the sacrament , read them consideringly over , and at every particular ask thine own heart , am i guilty of this ? and whatsoever by such examination thou findest thy self faulty in , confess particularly , and humbly to god , with all the heightning circumstances , which may any way increase their guilt , and make serious resolutions against every such sin , for the future ; after which thou mayest use this f●rm f●ll●wing . o lord , i am ashamed , and blush to lift up my face to thee , for my iniquities are increased over my head , and my trespass is growen up even unto heaven . i have wrought all these great provocations , and that in the most provoking manner , they have not been onely single but repeated acts of sin : for , o lord , of all this black catalogue which i have now brought forth before thee , how few are there which i have not often committed , nay , which are not become even habitual and customary to me ? and to this frequency , i have added both a greediness , and obstinacy in sinning , turning into my course as the horse rusheth into the battel , doing evil with both hands , earnestly , yea hating to be reformed , and casting thy words behind me , quenching thy spirit within me , which testified against me , to turn me from my evil wayes , and frustrating all those outward means , whether of judgment or mercy , which thou hast used to draw me to thy self . nay , o lord , even my repentances may be numbred amongst my greatest sins , they have sometimes been feigned and hypocritical , alwayes so slight and ineffectual , that they have brought forth no fruit in amendment of life , but i have still returned with the dog to his vomit , and the sow to the mire again , and have added the breach of resolutions and vowes , to all my former guilts . thus , o lord. i am become out of measure sinful , and since i have thus chosen death , i am most worthy to take part in it , even in the second death , the lake of fire and brimstone . this this , o lord , is in justice to be the portion of my cup , to me belongs nothing but shame and confusion of face eternally . but to thee , o lord god , belongeth mercy and forgiveness , though i have rebelled against thee . o remember not my sins and offences , but according to thy mercy think thou upon me o lord for thy goodness . thou sentest thy son to seek and to save that which was lost , behold , o lord , i have gone astray like a sheep that is lost , o seek thy servant , and bring me back to the shepherd and bishop of my soul ; let thy spirit work in me a hearty sense and detestation of all my abominations , that true contrition of heart , which thou hast promised not to despise . and then be thou pleased to look on me , to take away all iniquity , and receive me graciously , and for his sake who hath done nothing amiss , be reconciled to me , who have done nothing well , wash away the guilt of my sins in his blood , and subdue the power of them by his grace , and grant , o lord , that i may from this hour bid a final adieu to all ungodliness , and worldly lusts , that i may never once more cast a look toward sodom , or long after the flesh pots of egypt , but consecrate my self intirely to thee , to serve thee in righteousness and true holiness , reckoning my self to be dead indeed unto sin , but alive unto god , through jesus christ our lord and blessed saviour . this penitential psalm may also fitly be used . psal. . have mercy upon me , o god , after thy great goodness , according to the multitude of thy mercies do away mine offences . wash me throughly from my wickedness , and cleanse me from my sin . for i knowledg my faults , and my sin is ever before me . against thee onely have i sinned , and done this evil in thy sight , that thou mightest be justisted in thy saying , and clear when thou art judged . behold i was shapen in wickedness , and in sin hath my mother conceived me . but loe thou requirest truth in the inward parts , and shalt make me to understand wisdom secretly . thou shalt purge me with hyssop , and i shall be clean , thou shalt wash me , and i shall be whiter then snow . thou shalt make me hear of joy and gladness , that the bones which thou hast broken may rejoice . turn thy face from my sins , and put out all my misdeeds . make me a clean heart , o god , and renew a right spirit within me . cast me not away from thy presence , and take not thy holy spirit from me . o give me the comfort of thy help again , and stablish me with thy free spirit . then shall i teach thy wayes unto the wicked , and sinners shall be converted unto thee . deliver me from blood guiltiness , o god , thou that art the god of my health , and my tongue shall sing of thy righteousness . thou shalt open my lips , o lord , and my mouth shall shew thy praise . for thou desirest no sacrifice , else would i give it thee , but thou delightest not in burnt-of●ering . the sacrifice of god is a troubled spirit , a broken and contrite heart , o god , shalt thou not despise . o be favourable and gracious unto sion , build thou the walls of ierusalem . then shalt thou be pleased with the sacrifice of righteousness , with the burn●-●fferings and oblations , then shall they offer young bullocks upon thine altar . glory be to the father , and to the son , and to the holy ghost . as it was in the beginning , is now and ever shall be , world without end . amen . prayers before the receiving of the blessed sacrament . o most merciful god , who hast in thy great goodness prepared this spiritual feast for sick and famished souls , make my desires and gaspings after it , answerable to my needs of it . i have with the prodigal wasted that portion of grace thou bestowedst upon me , and therefore do infinitely want a supply out of this treasury : but o lord , how shall such a wretch as i dare to approach this holy table : i am a dog , how shall i presume to take the childrens bread , or how shall this spiritual manna , this food of angels be given to one , who hath chosen to feed on husks with swine , nay to one who hath already so often trampled these precious things under foot , either carelesly neglecting , or unworthily receiving these holy mysteries ? o lord , my horrible guiltiness makes me tremble to come , and yet makes me not dare to keep away , for where , o lord , shall my polluted soul be washed , if not in this fountain which thou hast opened for sin and for uncleanness ? hither therefore i come , and thou hast promised that him that cometh to thee thou wilt in no wise cast out : this is , o lord , the blood of the new testament , grant me so to receive it , that it may be to me for remission of sins . and though i have so often and so wretchedly broken my part of that covenant , whereof this sacrament is a seal , yet be thou graciously pleased to make good thine , to be merciful to my unrighteousness , and to remember my sins and mine iniquities no more , and not onely so , but to put thy lawes into my heart , and write them in my mind , and by the power of thy grace dispose my soul to such a sincere and constant obedience , that i may never again provoke thee ; lord grant that in these holy mysteries , i may not only commemorate , but effectually receive my blessed saviour , and all the benefits of his passion : and to that end give me such a preparation of soul , as may qualify me for it , give me a deep sense of my sins , and unworthiness , that being weary and heavy laden . i may be capable of his refreshings , and by being suppled in my own tears , i may be the fitter to be washed in his blood , raise up my dull and earthly mind from groveling here below , and inspire it with a holy zeal , that i may with spiritual affection approach this spiritual feast : and let o lord , that infinite love of christ , in dying for so wretched a sinner , inflame my frozen benummed soul , and kindle in me that sacred fire of love to him , and that so vehement that no waters may quench , no floods drown it , such as may burn up all my dross , not leave one unmortified lust in my soul , and such as may also extend it self to all whom thou hast given me command and example to love , even enemies as well as friends . finally , o lord , i beseech thee to cloth me in the wedding garment , and make me though of my self a most unworthy , yet by thy mercy an acceptable guest at this holy tab●e , that i may not eat and drink my own condemnation , but may have my pardon sealed , my weaknesses repaired , my corruptions subdued , and my soul so inseparably united to thee , that no temptations may ever be able to dissolve the union , but that being begun here in grace , it may be consummated in glory ; grant this , o lord , for thy dear sons sake , jesus christ. another . o blessed jesus , who once offeredst up thy self for me upon the cross , and now offerest thy self to me in the sacrament , let not , i beseech thee , my impenitence and unworthiness frustrate these so inestimable mercies to me , but qualifie me by thy grace to receive the full benefit of them . o lord , i have abundant need of thee , but am so clog'd with guilt , so holden with the cords of my sins , that i am not able to move towards thee , o lose me from this band , wherewith satan and my own lusts have bound me , and draw me that i may run after thee . lord , thou seest daily how eagerly i pursue the paths that lead to death , but when thou invitest me to life and glory , i turn my back and forsake my own mercy . how often hath this feast been prepared , and i have with frivilous excuses absented my self , or if i have come , it hath been rather to defie then to adore thee , i have brought such troops of thy professed enemies , unrepented sins along with me , as if i ●ame not to commemorate , but renew thy passion , crucifying thee afresh , and putting thee to open shame : and now of what punishment shall i be thought worthy , who have thus trampled under foot the son of god , and counted the blood of the covenant an unholy thing ! yet o merciful jesu , this blood is my onely r●●●ge , o let this make my atonement or i perish eternally , wherefore didst thou shed it , but to save sinners , neither can the merit of it be overwhelmed either by the greatness or number of sins . i am a sinner , a great one , o let me find its saving efficacy . be merciful unto me , o god , be merciful to me for my soul trusteth in thee , and in the clefts of thy wound , shall be my refuge until thy fathers indignation be overpast . o thou , who hast as my high priest sacrificed for me , intercede for me also , and plead thy meritorious sufferings on my behalfe , and suffer not , o my redeemer , the price of thy blood to be utterly lost : and grant , o lord , that as the sins i have to be forgiven are many , so i may love much : lord thou seest what faint , what cold affections i have towards thee , o warm and enliven them ; and as in this sacrament , that transcendent love of thine in dying for me is shewed forth ; so i beseech thee , let it convey such grace into me , as may enable me to make some returns of love : o let this divine fire descend from heaven into my soul , and let my sins be the burnt offering for it to consume , that there may not any corrupt affection , any accursed thing be shelterd in my heart , that i may never again defile that place , which thou hast chosen for thy temple . thou dyedst , o dear jesu to redeem me from all iniquity , o let me not again sell my self to work wickedness , but grant that i may approach thee at this time with most sincere and fixed resolutions of an entire reformation , and let me receive such grace , and strength from thee , as may enable me faithfully to perform them : lord , there are many old habituated diseases , my soul groanes under . [ her mention thy most prevailing corruptions . ] and though i lye never so long at the pool of bethesda , come never so often to thy table , yet unless thou be pleased to put forth thy healing vertue , they will still remain uncured . o thou blessed physician of souls , heal me , and grant i may now so touch thee , that every one of these loath some issues may immediately stanch ▪ that these sicknesses may not be unto death but unto the glory of thy mercy in pardoning , to the glory of thy grace in purifying so polluted a wretch . o christ , hear me , and grant i may now approach thee with such humility and contrition , love and devotion , that thou maist vouchsafe to come unto me , and abide with me , communicating to me thy self , and all the merits of thy passion . and then , o lord , let no accusations of satan , o● my own conscience amaze or distract me , bu● having peace with thee , let me also have peace in my self , that this wine may make glad , this bread of life may strengthen my heart , and enable me cheerfully to run the way of thy commandments . grant this merciful saviour ▪ i beseech thee , for thine own bowels and compassions sake . ejaculations to be used at the lords table . lord i am not worthy that thou shouldest come under my roof . i have sinned , what shall i do unto thee , o thou preserver of men . [ here recollect some of thy greatest sins ] if thou lord shouldst be extreme to mark what is done amiss , o lord who may abide it ? but with the lord there is mercy , and with him is plenteous redemption . behold , o lord , thy beloved son , in whom thou art well pleased . hearken to the cry of his blood , which speaketh better things then that of abel . by his agony , and bloody sweat , by his cross , and passion good lord deliver me . o lamb of god which takest away the sins of the world , grant me thy peace . o lamb of god which takest away the sins of the world , have mercy upon me . immediately before receiving . thou hast said that he that eateth thy flesh and drinketh thy blood hath eternal life . behold the servant of the lord , be it unto me according to thy word . at the receiving of the bread. by thy crucified body deliver me from this body of death . at the receiving of the cup. o let this blood of thine purge my conscience from dead works , to serve the living god. lord if thou wilt thou canst make me clean . o touch me , and say , i will , be thou clean . after receiving . what shall i render unto the lord for all the benefits he hath done unto me ? i will take the cup of salvation , and call upon the name of the lord. worthy is the lamb that was slain to receive power , and riches , and wisdom , and strength , and honour , and glory , and blessing . therefore blessing , honour , glory , and power be to him that sitteth upon the throne and to the lamb , for ever and ever , amen . i have sworn ▪ and am stedfastly purposed to keep thy righteous judgments . o hold thou up my goings in thy paths , that my footsteps slip not . a thanksgiving after the receiving of the sacrament . othou fountain of all goodness , from whom every good and perfect gift cometh , and to whom all honour and glory should be returned , i desire with all the most fervent and inflamed affections of a grateful heart , to blesse and praise thee for those inestimable mercies thou hast vouchsafed me ; lord what is man that thou shouldst so regard him , as to send thy beloved son to suffer such bitter things for him ? but lord , what am i , the worst of men , that i should have any part in this atonement , who have so oft despised him and his sufferings , o the height , and depth of this mercy of thine , that art pleased to admit me to the renewing of that covenant with thee , which i have so often & so perversly broken , that i who am not worthy of that daily bread , which sustains the body , should be made partaker of this bread of life , which nourishes the soul , and that the god of all purity should vouchsafe to unite himself to so polluted a wretch : o my god , suffer me no more , i beseech thee , to turn thy grace into wantonness , to make thy mercy an occasion of security , but let this unspeakable love of thine constrain me to obedience , that since my blessed lord hath died for me , i may no longer live unto my self but to him ; o lord , i know there is no concord between christ and belial , therefore since he hath now been pleased to enter my heart , o let me never permit any lust to chace him thence , but let him that hath so dearly bought me , still keep possession of me , and let nothing ever take me out of his hand . to this end be thou graciously pleased to watch over me , and defend me from all assaults of my spiritual enemies , but especially deliver me from my self , from the treachery of my own heart , which is too willing to yield it self a prey . and where thou seest i am either by nature or custome most weak , there do thou , i beseech thee , magnify thy power in my preservation . [ here name thy most dangerous temptations ] and lord let my saviours sufferings for my sins , and the vowes i have now made against them , never depart from my mind , but let the remembrance of the one enable me to perform the other , that i may never make truce with those lusts , which nailed his hands , pierced his side , and made his soul heavy to the death . but that having now a new listed my self under his banner , i may fight manfully , and follow the captain of my salvation even through a sea of blood . lord , lift up my hands that hang down , and my feeble knees , that i faint not in this warfare , o be thou my strength , who am not able of my self to struggle with the slightest temptations . how often have i turned my back in the day of battel ? how many of these sacramental vowes have i violated ? and lord i have still the sa●e unconstant deceitful heart , to betray me to the breach of this . o thou who art yea and amen , in whom there is no shadow of change , communicate to me , i beseech thee , such a stability of mind , that i may no more thus start aside , like a broken bow , but that having my heart whole with thee , i may continue stedfast in thy covenant ; that not one good purpose which thy spirit hath raised in me this day , may vanish , as so many have formerly done , but that they may bring f●rth fruit unto life eternal . grant this , o merciful father , through the merits , and mediation of my crucified saviour . a prayer of intercession to be used either before or after the receiving of the sacrament . o most gracious lord , who so tenderly lovedst mankind , as to give thy dear son out of thy bosom , to become a propitiation for the sins of the whole world , grant that the effect of this redemption may be as universal , as the design of it , that it may be to the salvation of all . o let no person by impenitence and wilful sin forfeit his part in it , but by the power of thy grace bring all , even the most obstinate sinners to repentance . inlighten all that sit in darkness , all jewes , turks , infidels , and hereticks , take from them all blindness , hardness of heart , and contempt of thy word , and so fetch them home , blessed lord , unto thy fold , that they may be saved among the number of the true israelites . and for all those upon whom the name of thy son is called , grant , o lord , that their conversations may be such as becometh the gospel of christ , that his name be no longer blasphemed among the heathen through us . o blessed lord , how long shall christendom continue the vilest part of the world , a sink of all those abominable pollutions , which even barbarians detest . o let not our profession , and our practice be alwayes at so wide a distance . let not the disciples of the holy and immaculate jesus , be of all others the most profane and impure . let not the subjects of the prince of peace be of all others the most contentious , and bloody , but make us christians indeed , as well as in name , that we may walk worthy of that holy vocation , wherewith we are called , and may all with one mind and one mouth glorify thee , the father of our lord jesus christ. have mercy on this languishing church , look down from heaven the habitation of thy holiness and of thy glory , where is thy zeal , and thy strength , the sounding of thy bowels , and of thy mercies towards us ? are they restrained ? be not wroth very sore , o lord , neither remember iniquity for ever , but though our backslidings are many , and we have grievously rebelled , yet according to all thy goodness , let thy anger & thy sury be turned away , & cause thy face to shine upon thy sanctuary , which is desolate , for the lords sake ; and so separate between us and our sins , that they may no longer separate between us & our god. save and defend all christian kings , princes , & governours , especially those to whom we owe subjection , plead thou their cause , o lord , against those that strive with them , and fight thou against those that fight against them , and so guide and assist them in the discharge of that office whereunto thou hast appointed them , that under them we may lead a quiet and peaceable life , in all godliness and honesty ▪ bless them that wait at thine altar , open thou their lips that their mouth may shew forth thy praise , o let not the lights of the world be put under bushels , but place them in their candlesticks , that they may give light to all that are in the house . let not jeroboams priests profane thy service , but let the seed of aaron still minister before thee . and o thou father of mercies , and god of all comfort , succour and relieve all that are in affliction , deliver the out-cast and poor , help them to right that suffer wrong , let the sorrowful sighing of the prisoners come before thee , and according to the greatness of thy power , preserve thou those that are appointed to dye ; grant ease to those that are in pain , supplies to those that suffer want , give to all presumptuous sinners a sense of their sins , and to all dispa●ring , a sight of thy mercies , and do thou , o lord , for every one abundantly above what they can ask or think . forgive my enemies , persecutors , and slanderers , and turn their hearts . powre down thy blessings on all my friends , and benefactors , all who have commended themselves to my prayer . [ here thou maist name particular persons . ] and grant , o merciful father , that through this blood of the crosse , we may all be presented pure and unblameable , and unreprovable in thy sight ; that so we may be admitted into that place of purity , where no unclean thing can enter , there to sing eternal praises to father , son , and holy ghost , for ever . a prayer in times of common persecution . o blessed saviour , who hast made the crosse the badg of thy disciples , enable me , i beseech thee , willingly and cheerfully to embrace it ; thou seest , o lord , i am fallen into dayes , wherein he that departeth from evil maketh himself a prey , o make me so readily to expose all my outward concernments , when my obedience to thee requireth it , that what falls as a prey to men , may by thee be accepted as a sacrifice to god : lord preserve me so by thy grace that i never suffer as an evil doer , and then , o lord , if it be my lot to suffer as a christian , let me not be ashamed , but rejoyce that i am counted worthy to suffer for thy name : o thou who for my sake enduredst the cross , and despisedst the shame , let the example of that love and patience prevail against all the tremblings of my corrupt heart , that no terrors may ever be able to shake my constancy , but that how long soever thou shalt permit the rod of the wicked to lye on my back , i may never put my hand unto wickedness : lord , thou knowest whereof i am made , thou remembrest that i am but flesh , and flesh , o lord , shrinks at the approach of any thing grievous . it is thy spirit thy spirit alone , that can uphold me , o stablish me with thy free spirit , that i be not weary & faint in my mind . and by how much the greater thou discernest my weakness , so much the more do thou shew forth thy power in me , and make me , o lord , in all temptations stedfastly to look to thee , the author and finisher of my faith , that so i may run the race , which is set before me , and resist even unto blood , striving against sin : o dear jesus , hear me , and though satan desire to have me , that he may winnow me as wheat , yet do thou , o blessed mediator , pray for me that my faith fail not , but that though it be tryed with fire , it may be found unto praise and glory and honour at thy appearing . and o lord , i beseech thee , grant that i may preserve not only constancy towards god , but charity also towards men , even those whom thou shalt permit to be the instruments of my sufferings , lord , let me not fail to imitate that admirable meekness of thine , in loving and praying for my greatest persecutors , and do thou , o lord , overcome all their evil with thy infinite goodness , turn their hearts , and draw them powerfully to thy self ▪ and at last receive both me and mine enemies into those mansions of peace and rest , where thou reignest with the father , and the holy ghost , one god , for ever . a prayer in time of affliction . o just and holy lord , who with rebukes doest chasten man for sin , i desire unfeignedly to humble my self under thy mighty hand , which now lyes heavy upon me , i heartily acknowledg , o lord , that all i do , all i can suffer , is but the due reward of my deeds , and therefore in thy severest infl●ctions i must still say , righteous art thou , o lord , and upright are thy judgments . but , o lord , i beseech thee in judgment remember mercy , & though my sins have enforced thee to strike , yet consider my weakness , and let not thy stripes be more heavy , or more lasting then thou seest profitable for my soul ; correct me but with the chastisement of a father , not with the wounds of an enemy , and though thou take not off thy rod , yet take away thine anger : lord do not abhor my soul , nor cast thy servant away in displeasure , but pardon my sins , i beseech thee , and if yet in thy fatherly wisdome , thou see fit to prolong thy corrections , thy blessed will be done , i cast my self , o lord , at thy feet , do with me what thou pleasest . trye me as silver is tryed so thou bring me out purified . and lord make even my flesh also to subscribe to this resignation , that there may be nothing in me , that may rebel against thy hand , but that having perfectly supprest all repining thoughts , i may cheerfully drink of this cup. and how little soever thou shalt please to make it , lord , let it p●ove medicinal , and cure all the diseases of my soul , that it may bring forth in me the peaceable fruit of righteousness . that so these light afflictions which are but for a moment , may work for me a far more exceeding and eternal weight of glory , through jesus christ. a thanksgiving for deliverance . o blessed lord , who art gracious and merciful , slow to anger and of great kindness , and repentest thee of the evil , i thankfully acknowledg before thee , that thou hast not dealt with me after my sins , nor rewarded me according to my iniquities . my rebellions o lord , deserved to be scourged with scorpions , and thou hast corrected them only with a gentle and fatherly rod , neither hast thou suffered me to l●e long under that , but hast given me a timely and a gracious issue out of my late distress : o lord , i will be glad and rejoyce in thy mercy for thou hast considered my trouble and hast known my soul in adversity . thou hast smitten and thou hast healed me , o let these various methods of thine have their proper effects upon my soul ; that i who have felt the smart of thy chastisements , may stand in awe , and not sin , and that i who have likewise felt the sweet refreshings of thy mercy , may have my heart ravished with it , and knit to thee in the firmest bands of love , and that by both i may be preserved in a constant entire obedience to thee all my dayes , through jesus christ. directions for the time of sickness . when thou findest thy self visited with sickness , thou art immediately to remember that it is god , which with rebukes doth chasten man for sin . and therefore let thy first care be to find out what it is that provokes him to smite thee , and to that purpose examine thine own heart , search diligently what guilts lie there , confess them humbly and penitently to god , and for the greater s●●urity renew thy repentance for all the old sins of thy former life , beg most earnestly and importunately his mercy , and p●rd●n in christ iesus , and put on sincere and zealous resolutions of forsaking every evil way , for the rest of that time which god shall spare thee . and that thy 〈◊〉 heart deceive thee not in this so weighty a business , it will be wisdom to send for some godly divine , not onely to assist thee with his prayers , but with his counsel also . and to that purpose open thy heart so freely to him , that he may be able to judg whether thy repentance be such as may give thee confidence to appear before gods dreadful tribunal , and that if it be not , he may help thee what he can towards the making it s● . and when thou hast thus provided for thy better part , thy soul , then consider thy body also , and as the wise man saith , eccl. . . give p●a●e to the physician , for the lord hath created him : vse such means as may be most likely to recover thy health , but alwayes remember that the successe of them must come from god , and bew●●● of asa's sin , who sought to the physicions , and not to the lord , chr. . . dispose also betimes of thy temporal affaires , by making thy will , and setting all things in such order as thou meanest finally to leave them in , and defer it not till thy sickness grow more violent , for then perhaps thou shalt not have such use of thy reason as may fi● thee for it , or if thou have , it will be th●n much more seasonable to imploy thy thoughts on higher things , on the world thou art going to , rather then that thou art about to leave , we cannot carry the things of this world with us , when we go hence and it is not fit we should carry the thoughts of them . therefore let those be early dispatched that they may not disturb thee ●t last . a prayer for a sick person . o merciful and righteous lord , the god of health and of ●●ckness , of life , and of death , i most unfeignedly acknowledg that my great abuse of those many days of strength and wellfare , which thou hast afforded me , hath most justly deserved thy present visitation . i desire , o lord , humbly to accept of this punishment of mine iniquity , and to bear the indignation of the lord , because i have sinned against him . and , o thou merciful father , who designest not the ruine but the amendment of those whom thou scourgest , i beseech thee by thy grace so to sanctifie this correction of thine to me , that this sickness of my body may be a means of health to my soul , make me d●ligent to search my heart , and do thou . o lord enable me to discover every accursed thing , how closely soever concealed there , that by the removal thereof , i may make way for the removal of this punishment . heal my soul , o lord , which hath sinned against thee , and then if it be thy blessed will , heal my body also , restore the voice of joy and health unto my dwelling , that i may live to praise thee , and to bring forth fruits of repentance . but if in thy wisdome thou hast otherwise disposed , if thou have determined that this sickness shall be unto death , i beseech thee to fit and prepare me for it give me that sincere and earnest repentance , to which thou hast promised mercy and pardon ; weane my heart from the world , and all its fading vanities , and make me to gasp and pant after those more excellent and durable joyes which are at thy right hand for ever . lord , lift thou up the light of thy countenance upon me , and in all the pains of my body , in all the agonies of my spirit , let thy comforts refresh my soul , and enable me patiently to waite , till my change come . and grant , o lord , that when my earthly house of this tabernacle is dissolved , i may have a building of god , an house not made with hands , eternal in the heavens . and that for his sake , who by his precious blood hath purchased it for me , even jesus christ. a thanksgiving for recovery . o gracious lord , the god of the spirits of all fl●sh , in whose hand my time is . i praise and magnifie thee , that thou hast in love to my soul , delivered it from the pit of corruption , and restored me to health again , it is thou alone , o lord , that hast preserved my life from destruction , thou hast chastned and corrected me , but thou hast not given me over unto death , o let this life which thou hast thus graciously spared be wholy consecrated to thee . behold , o lord , i am by thy mercy made w●ole , o make me strictly careful to sin no more , least a worse thing come unto me . lord , let not this reprieve thou hast now given me , make me secure , as thinking that my lord delayeth his coming , but grant me , i beseech thee , to make a right use of this long suffering of thine , and so to imploy every minute of that time , thou shalt allow me that when thou shalt appear , i may have confidence and not be ashamed before thee at thy coming . lord , i have found by this approach towards death , how dreadful a thing it is to be taken unprepared . o let it be a perpetual admonition to me , to watch for my masters coming ; and when the pleasures of sin shal present themselvs to entice me , o make me to remember how bitter they will be at the last . o lord , hear me , and as thou hast in much mercy afforded me time , so grant me also grace to work out my own salvation , to provide oyl in my lamp , that when the bridgroom cometh , i may go in with him to the marriage . grant this , i beseech thee , for thy dear sons sake . a prayer at the approach of death . o eternal and everliving god , who first breathedst into man the breath of life , and when thou takest away that breath , he dyes and is turned again to his dust , look with compassion on me thy poor creature , who am now drawing neer the gates of death , and which is infinitely more terrible , the bar of judgment . lord my own heart condemns me , and thou art infinitely greater then my heart , and knowest all things . the sins i know and remember , fill me with horrour ; but there are also multitudes of others , which i either observed not at the time , or have since carelesly forgot , which are all present to thee . thou settest my misdeeds before thee , and my secret sins in the light of thy countenance , and to what a mountainous heap must the minutely provocations of so many years arise ? how shall one so ungodly stand in thy judgment , or such a sinner in the congregation of the righteous ? and to add yet more to my terrour , my very repentance i fear will not abide the tryal , my frequent relapses heretofore have sufficiently witnessed the unsincerity of my past resolutions . and then , o lord , what can secure me that my present dislikes of my sins are not rather the effects of my amazing danger , then of any reall change ; and , o lord , i know thou art not mo●ked , nor wilt accept of any thing that is not perfectly sincere . o lord , when i consider this , fearfulness and trembling comes upon me , and an horrible dread overwhelmeth me , my flesh trembleth for fear of thee , and my heart is wounded within me . but , o lord , one deep calleth upon another , the depth of my misery upon the depth of thy mercy . lord , save now , or i perish eternally . o thou who willest not that any should perish , but that all should come to repentance , bring me , i beseech thee , though thus late , to a sincere repentance , such as thou wilt accept , who tryest the heart . create in me , o god , a clean heart , and renew a right spirit within me : lord one day is with thee as a thousand years , o let thy mighty spirit work in me now in this my last day , whatsoever thou seest wanting to fit me for thy mercy , and acceptation . give me a perfect and entire hatred of my sins , and enable me to present thee with that sacrifice of a broken and contrite heart , which thou hast promised not to despise ; that by this i may be made capable of that atonement , which thy dear son hath by the more excellent oblation of himself made for all repenting sinners . he is the propitiation for our sins , he was wounded for our transgressions , he was bruised for our iniquities , the chastisement of our peace was on him , o heal me by his stripes , and let the cry of his blood drown the clamour of my sins : i am indeed a child of wrath , but he is the son of thy love , for his sake spare me ▪ o lord , spare thy creature , whom he hath redeemed with his most precious blood , and be not angry with me for ever . in his wounds , o lord , i take sanctuary , o let not thy vengeance pursue me to this city of refuge : my soul hangeth upon him , o let me not perish with a jesus , with a saviour in my armes . but by his agony and bloody sweat , by his cross and passion , by all that he did and suffered for sinners , good lord deliver me , deliver me , i beseech thee ▪ from the wages of my sins , thy wrath and everlasting damnation , in th●s time of my tribulation , in the hour of death , and in the day of judgment . hea● me o lord , hear me ; and do not now repay my former neglects of thy calls , by refusing to answer me in this time of my gr●atest need . lord , there is but a step between me and death , o let not my sun go down upon thy wrath , but sea● my pardon , before i go hence and be no more seen . thy loving kindness is better then the life it self , o let me have that in exchange , and i shall most gladly lay down this mortal life ; lord thou knowest all my desire , and my groaning is not hid from thee , deal thou with me , o lord , according to thy name , for sweet is thy mercy take away the sting of death , the guilt of my sins , and then though i walk through the valley of the shadow of death , i will fear no evil , i will lay me down in peace , and lord when i awake up , let me be satisfied with thy presence in thy glory . grant this merciful god for his sake , who is both the redeemer , and mediator of sinners , even jesus christ. psalmes . pvt me not to rebuke o lord in thi●● anger , neither chasten me in thy heavy displeasure . there is no health in my flesh because of thy displeasure , neither is there any rest in my bones by reason of my sins . for my wickednesses are gone over my head , and are a sore burden too heavy for me to bear . my wounds stink and are corrupt through my foolishness . therefore is my spirit vexed within me , and my heart within me is desolate . my sins have taken such hold upon me , that i am not able to look up , yea , they are more in number , then the hairs of my head , and my heart hath failed me . but thou , o lord god , art full of compassion and mercy , long suffering , plenteous in goodness and truth . turn thee unto me , and have mercy upon me for i am desolate , and in misery . if thou lord shouldst be extreme to mark what is done amiss , o lord who may abide it . o remember not the sins and offences of my youth , but according to thy mercy think thou upon me , for thy goodness . look upon my adversity and misery , and forgive me all my sin . hide not thy face from thy servant , for i am in trouble , o haste thee and hear me . out of the deep do i call unto thee , lord hear my voice . turn thee o lord , and deliver my soul , o save me for thy mercies sake . o go not from me , for trouble is hard at hand , and there is none to help . i stretch forth my hands unto thee , my soul gaspeth unto thee , as a thirsty land . draw nigh unto my soul and save it , o deliver me , because of my enemies . for my soul is full of trouble , and my life draweth nigh unto hell . save me from the lyons mouth , hear me from among the horns of the vnicorns . o set me up upon the rock that is higher then i , for thou art my hope , and a strong tower for me against the enemy . why art thou so heavy , o my soul , and why art thou so disquieted within me ? put thy trust in god , for i will yet give him thanks , for the help of his countenance . the lord shall make good his loving kindness towards me , yea , thy mercy o lord endureth for ever , despise not then the work of of thine own hands . o god , thou art my god , early will i seek thee . my soul thirsteth for thee , my flesh also longeth after thee , in a barren and dry land where no water is . like as the hart desireth the water brooks , so longeth my soul after thee o god. my soul is a thirst for god , even for the living god , when shall i come to appear before the presence of god ? how amiable are thy dwellings , o lord of hosts ? my soul hath a desire and longing to enter into the courts of the lord , my flesh and my heart rejoice in the living god. o that i had wings like a dove , for then would i flye away and be at rest . o send out thy light and thy truth , that they may lead me , and bring me unto thy holy hill , and to thy dwelling . for one day in thy courts is better then a thousand . i had rather be a door keeper in the house of my god , then to dwell in the tents of wickedness . i should utterly have fainted , but that i believed verily to see the goodness of the lord in the land of the living . thou art my helper and my redeemer , o lord make no long tarrying . ejaculations . o lord of whom may i seek for succour , but of thee who for my sins art justly displeased , yet o lord god most holy , o lord most mighty , o holy and most merciful saviour , deliver me not into the bitter pains of eternal death . thou knowest lord the secrets of my heart , shut not up thy merciful eyes to my prayer , but hear me o lord most holy , o god most mighty , o holy and merciful saviour , thou most worthy judg eternal , suffer me not at my last hour for any pains of death to fall from thee . father i have sinned against heaven and before thee , and am no worthy to be called thy child , yet o lord do not thou cast off the bowels and compassions of a father , but even as a father pittieth his own children , so b● thou merciful unto me . lord , the prince of this world cometh , o● let ●im have nothing in me , but as he accuseth , do thou absolve , he layes many and grievous things to my charge , which he can too well prove , i have nothing to say for my self , do thou answer for me , o lord my god. o lord i am clothed with filthy garments , and satan stands at my right hand , to resist me , o be thou pleased to rebuke him , and pluck me as a brand out of the fire , cause mine iniquities to pass from me , and cloth me with the righteousness of thy son. behold , o god , the devil is coming towards me , having great wrath because he knoweth that he hath but a short time , o save and deliver me , lest he devour my soul like a lyon , and tear it in pieces while there is none to help . o my god , i know that no unclean thing can enter into thy kingdom , and i am nothing but pollution , my very righteousness are as filthy rags , o wash me and make me white in the blood of the lamb , that so i may be fit to stand before thy throne . lord the snares of death compass me round about . o let not the pains of hell also take hold upon me , but though i find trouble and heaviness , yet o lord i bese●ch thee deliver my soul. o dear jesus , who hast bought me with the precious price of thine own blood , challenge now thy purchase , and let not all the malice of hell pluck me out of thy hand . o blessed high priest , who art able to save them to the utmost , who come unto god by thee , saye me i beseech thee , who have no hope , but on thy merits and intercession . o god i confess i have defaced that image of thine , thou didst imprint upon my soul , yet o thou faithful creatour , have pity on thy creature . o jesu , i have by my many and grievous sins crucified thee afresh , yet thou who prayedst for thy persecutors , intercede for me also , and suffer not , o my redeemer , my soul ( the price of thy blood ) to perish . o spirit of grace , i have by my horrid impieties done despight to thee , yet , o blessed comforter though i have often grieved thee , be thou pleased to succour and relieve me , and say unto my soul , i am thy salvation . mine eyes look unto thee , o lord , in thee is my trust , o cast not out my soul. o lord in thee have i trusted , let me never be confounded . o blessed lord , who scourgest every son whom thou receivest let me not be weary of thy correction , but give me such a perfect subjection to thee the father of spirits , that this chastisement may be for my profit , that i may thereby be partaker of thy holiness . o thou captain of my salvation , who wert made perfect by sufferings , sanctifie to me all the paines of body , all the terrors of mind , which thou shalt permit to fall upon me . lord , my sins have deserved eternal torments make me cheerfully and thankfully to bear my present pains , chasten me as thou pleasest here , that i may not be condemned with the world . lord , the waters are come in even unto my soul , o let thy spirit move upon these waters , and make them like the pool of bethesda , that they may cure whatsoever spiritual disease thou discernest in me . o christ , who first sufferedst many and grievous things , and then enteredst into thy glory , make me so to suffer with thee , that i may also be glorified with thee . o dear jesus , who humblest thy self to the death of the cross for me , let that death of thine sweeten the bitterness of mine . when thou hadst overcome the sharpness of death , thou didst open the kingdome of heaven to all believers . i believe that thou shalt come to be my judg. i pray thee therefore help thy servant whom thou hast redeemed with thy most precious blood . make me to be numbred with thy saints in glory everlasting . thou art the resurrection and the life , he that believeth in thee , though he were dead , yet shall he live , lord , i believe , help thou my unbelief . my flesh and my heart faileth , but god is the strength of my heart , and my portion for ever . i desire to be dissolved , and to be with christ , which is far better : lord , i groan earnestly desiring to be cloathed upon with that house from heaven . i desire to put off this my tabernacle , o be pleased to receive me into everlasting habitations . bring my soul out of prison , that i may give thanks unto thy name . lord , i am here to wrestle not onely with flesh and blood , but with principalities and powers , and spiritual wickedness , o take me from these tents of kedar , into the heavenly jerusalem , where satan shall be utterly trodden under my feet . i cannot here attend one minute to thy service , without distraction , o take me up to stand before thy throne , where i shall serve thee day and night . i am here in heaviness through many tribulations , o receive me into that place of rest , where all tears shall be wiped from my eyes , where there shall be no more death , nor sorrow , nor crying , nor pain . i am here in a state of banishment , and absence from the lord , o take me where i shall for ever behold thy face , and follow the lamb whither soever he goeth . i have fought a good fight , i have finished my course , i have kept the faith , henceforth there is laid up for me a crown of righteousness . o blessed jesu , who hath loved me , and washed me from my sins in thine own blood , receive my soul. into thy hands i commend my spirit , for thou hast redeemed me , o lord thou god of truth . come lord jesu , come quickly . prayers for their use who mourn in secret for the publick calamities , &c. psalm . o god , wherefore art thou absent , &c. . o god , the heathen are come , &c ▪ . hear , o thou shepherd of israel , &c. a prayer to be used in these times of calamity . o lord god , to whom vengeance belongeth , i desire humbly to confesse before thee , both on my own behalf , and that of this nation , that these many years of calamity we have groaned under , are but the just ( yea mild ) returns of those many more years of our provocations against thee , and that thy present wrath is but the due punishment of thy abused mercy . o lord , thou hast formerly abounded to us in blessings above all people of the earth . thy candle shined upon our heads , and we delighted our selves in thy great goodness , peace was within our walls , and plenteousness within our palaces , there was no decay , no leading into captivity , and no complaining in our streets : but we turned this grace into wantonness , we abused our peace to security , our plenty to riot and luxury , and made those good things , which should have endeared our hearts to thee , the occasions of estranging them from thee ; nay , o lord , thou gavest us yet more precious mercies , thou wert pleased thy self to pitch thy tabernacle with us , to establish a pure and glorious church among us , and give us thy word to be a lamp unto our feet , and a light unto our paths ; but o lord we have made no other use of that light , then to conduct us to the chambers of death , we have dealt proudly , and not hearkned to thy commandments , and by rebelling against the light , have purchased to our selves so much the heavier portion in the outer darkness . and now , o lord , had the overflowings of thy vengeance been answerable to that of our sins , we had long since been swept away with a swift destruction , and there had been none of us alive at this day to implore thy mercy . but thou art a gracious god , slow to anger , and hast proceeded with us with much patience and long suffering , thou hast sent thy judgments to awake us to repentance , and hast also allowed us space for it : but alas ! we have perverted this mercy of thine beyond all the former , we return not to him that smiteth us , neither do we seek the lord , we are slidden back by a perpetual backsliding , no man repenteth him of his wickedness , or saith what have i done ? 't is true indeed we fear the rod ( we dread every suffering , so that we are ready to buy it off with the foulest sin ) but we fear not him that hath appointed it , but by a wretched obstinacy harden our necks against thee , and refuse to return . and now , o god , what balm is there in gilead that can cure us ; who , when thou wouldst heal us , will not be healed , we know thou hast pronounced that there is no peace to the wicked , and how shall we then pray for peace , that still retain our wickedness ? ' this this , o lord , is our forest disease , o give us medicines to heal this sickness , heal our souls , and then we know thou canst soon he●l our land . lord , thou hast long spoken by thy word to our ears , by thy judgments even to all our senses , but unless thou speak by thy spirit to our hearts , all other cals will still be uneffectual , o send out this voice , and that a mighty voice , such as may awake us out of this lethargy : thou that didst call lazarus out of the grave , o be pleased to call us , who are dead , yea putrified in trespasses and sins , and make us to awake to righteousness . and though , o lord , our frequent resistances even of these inward calls have justly provoked thee to give us up to the lusts of our own heart ; yet o thou boundless ocean of mercy , who art good not only beyond what we can deserve , but what we can wish , do not withdraw the influence of thy grace , and take not thy holy spirit from us . thou wert found of those that sought thee not , o let that act of mercy be repeated to us , who are so desperately , yet so insensibly sick , that we cannot so much as look after the physician , and by how much our case is the more dangerous , so much the more soveraign remedies do thou apply ; lord help us , and consider not so much our unworthiness of thy aid , as our irremediable ruine , if we want it ; save lord , or we perish eternally . to this end dispense to us in our temporal interest , what thou seest may best secure our spiritual ; if a greater degree of outward misery will tend to the cureing our inward , lord , spare not thy rod , but strike yet more sharply , cast out this devil , though with never so much foaming and tearing . but if thou seest that some return of mercy may be most likely to melt us , o be pleased so far to condescend to our wretchedness , as to afford us that , and whether by thy sharper , or thy gentler methods , bring us home to thy self . and then , o lord , we know thy hand is not shortned , that it cannot save , when thou hast delivered us from our sins , thou canst and wilt deliver us from our troubles , o shew us thy mercy , and grant us thy salvation , that being redeemed both in our bodies and spirits , we may glorifie thee in both , in a cheerful obedience , and praise the name of our god , that hath dealt wonderfully with us , through jesus christ our lord. a prayer for this church . o thou great god of recompences , who turnest a fruitful , land into barrenness for the wickednesse of the● that dwel therein ; thou hast most justly executed that fatal sentence on this church ; which having once been the perfection of beauty , the joy of the whole earth is now become a scorn and derision to all that are round about her . o lord , what could have been done to thy vineyard , that thou 〈◊〉 not done in it , and since it hath brought forth nothing but wild grapes , it is perfectly just with thee to take away the hedg thereof , and let it be eaten up . but o lord , though our iniquities testifie against us , yet do thou it for thy names sake ; for our backslidings are many , we have sinned against thee . o the hope of israel , the saviour thereof in time of trouble , why shouldst tho● be as a stranger in the land , as a wayfaring man that turneth aside to carry for a night ? why shouldst thou be as a man astonied , as a mighty man that cannot save ? yet thou , o lord art in the midst of us , and we are called by thy name , leave us not , deprive us of what outward enjoyments thou pleasest , take from us the oppor●unities of our luxury , and it may be a mercy , but , o take not from us the means of our reformation , for that is the most direful expression of thy wrath . and though we have hated the light , because our deeds were evil , yet . o lord , do not by withdrawing it condemn ●s to walk on still in darkness , but let it continue to shine , till it have guided our feet into the way of peace ; o lord , arise , stir up thy strength and come and help us , and deliver not the soul of thy turtle dove ( this disconsolate church ) unto the multitude of the enemy ; but help act , o god , and that right early . but if , o lord , our rebellions have so provoked thee , that the ark must wander in the wilderness , til all this murmuring generation be consumed , yet let not that perish with us , but bring it at last into a canaan , and let our more innocent posterity see that , which in thy just judgment thou denyest to us . in the mean time let us not cease to bewail that desolation , our sins have wrought to think upon the stones of sion , and pity to see her in the dust , nor ever be ashamed or afraid to own her , in her lowest and most persecuted condition , but esteem the reproach of christ , greater riches then the treasures of egypt , and so approve our constancy , to this our afflicted mother , that her blessed lord and head may own us with mercy , when he shall come in the glory of thee his father with the holy angels . grant this merciful lord for the same jesus christ ●is sake . a prayer for the peace of the church . lord jesus christ , which of thine almightiness madest all creatures both visible and invisible , which of thy godly wisdome governest and settest all things in most goodly order , which of thine unspeakable goodness keepest , defendest and furtherest all things , which of thy deep mercy restorest the decayed , renewest the fallen , raisest the dead : vouchsafe we pray thee at last , to cast down thy countenance upon thy well-beloved spouse the church ; but let it be that amiable and merciful countenance wherewith thou pacifiest all things in heaven , in earth , and whatsoever is above heaven and under the earth : vouchsafe to cast upon us those tender and pitiful eyes , with which thou didst once behold peter that great shepherd of thy church , and forthwith he remembered himself , & repented , with which eyes thou once didst view the scattered multitude , and wert moved with compassion , that for lack of a good shepherd , they wandered as sheep dispersed and strayed a sunder . thou seest ( o good shepherd ) what sundry sorts of wolvs have broken into thy sheep cotes , of whom every one cryeth : here is christ , here is christ. so that if it were possible the very perfect persons should be brought into error . thou seest with what winds , with what waves , with what storms thy silly ship is tossed , thy ship wherein thy little flock is in peril to be drowned . and what is now left , but that it utterly sink , and we all perish ? of this tempest and storm , we may thank our own wickedness and sinful living ; we espy it well and confesse it , we espy thy righteousness , and we bewail our unrighteousness : but we appeal to thy mercy which ( according to the psalm of thy prophet ) surmounteth all thy works ; we have now suffered much punishment , being sousted with so many wars , consumed with such losses of goods , scourged with so many sorts of diseases and pestilences , shaken with so many flouds , feared with so many strange sights from heaven , and yet appears there no where any haven or port unto us being thus-tired & for lorn among so strange evils , but still every day more grievous punishments , and more seem to hang over our heads . we complain not of thy sharpness , most tender saviour , but we espy here also thy mercy , forasmuch , as much grievouse● plagues we have deserved . but o most merciful jesu , we beseech thee , that thou wilt not consider not weigh what is due for our deservings , but rather what becometh thy mercy , without which neither the angels in heaven can stand sure before thee , much less we filly vessels of clay . have mercy on us , o redeemer , which art easie to be intreated , not that we be worthly of thy mercy , but give thou this glory unto thine own name . suffer not that the jews , turks , and the rest of the panims , which either have not known thee , or do envy thy glory , should continually triumph over us , and say , where is their god , where is their redeemer , where is their saviour , where is their bridegroom , that they thus boast on ? these opprobrious words and upbraidings redound unto thee . o lord , while by our evils , men weigh and esteem thy goodness : they think we be forsaken , whom they see not amended . once when thou sleptst in the ship , and a tempest suddenly arising threatned death to all in the ship , thou awokest at the outcry of a few disciples , and straightway at thine almighty word the waters couched , the winds fell , the storm was suddenly turned into a great calm ; the dumb waters know their makers voice . now in this far greater tempest , wherein not a few mens bodies be in danger , but innumerable souls : we beseech th●e at the cry of thy holy church , which is in danger of drowning , that thou wilt awake . so many thousands of men do cry , lord save us , we perish , the tempest is past mans power : yea we see that the endeavours of them that would help it , do turn clean a contrary way . it is thy word that must do the deed , lord jesu . only say thou with a word of thy mouth , cease o tempest , and forthwith shall ●he desired calm appear . thou wouldst have spa●ed so many thousands of most wicked men , if in the city of sodo● ●ad been found but ten good men . now here be so many thousands 〈◊〉 men , which love the glory of thy name , which sigh for the beauty 〈◊〉 thy house ; and wilt thou not at these mens prayers let go thine an●r , and remember thine accustomed and old mercies ? shalt thou ●ot with thy heavenly policy turn our folly into thy glory ? shalt thou ●ot turn the wicked mens evils into thy churches good ? for thy mer●y is wont then most of all to succour , when the thing is with us past ●medy , and neither the might nor wisdom of men can help it . thou ●one b●ingest things that be never so out of order , into order again : ●hich art the only author and maintainer of peace . thou framedst ●hat old confusion , which we call chaos , wherein without order , with●ut fashion confusedly lay the discordant seeds of things , and with a ●onderful order the things that of nature fought together , thou didst ●ly and knit in a perpetual band . but how much greater confusion is ●is , where is no charity , no fidelity , no bonds of love , no reverence either of lawes , nor yet of rulers , no agreement of opinions , but as 〈◊〉 were in a misordered quire , every man singeth a contrary note . a●ong the heavenly planets is no dissention , all four elements keep ●●eir place , every one do their office whereunto they be appointed . and wilt thou suffer thy spouse , for whose sake all things were made ●hus bycontinual discords to perish , and go to wrack ? shalt thou ●●ffer the wicked spirits , which be authors and workers of discord , 〈◊〉 bear such a swing in thy kingdome unchecked ? shalt thou suffer ●e strong captain of mischief , whom thou once overthrewest , again 〈◊〉 invade thy tents , and to spoil thy souldiers ? when thou wert here man conversant among men , at thy voice fl●d the devils . send forth 〈◊〉 beseech thee , o lord , thy spirit which may drive away out of the ●ests of al them that profess thy name , the wicked spirits masters of ri●● , of covetousness , of vain-glory , of carnal lust , of mischief , and of dis●ord . create in us , o our god and king , a clean heart , and renew thy holy ●pirit in our breasts pluck not from us thy holy ghost . render unto us ●e joy of thy saving health , and with thy principal spirit , strengthen ●y spouse and the herdmen thereof . by this spirit thou reconciledst ●●e earthly to the heavenly : by this thou didst frame and reduce , so ●any tongues , so many nations , so many sundry sorts of men into 〈◊〉 body of a church ; which body by the same spirit is knit to thee ●●eir head. this spirit if thou wilt vouchsafe to renew in all mens ●earts , then shall also these foreign miseries cease , or if they cease ●ot , at least they shall turn to the profit and avail of them which love ●ee . stay this confusion , set in order this horrible chaos ( o lord ●e us ; ) let thy spirit stretch out it self upon these waters of evil wa●ering opinions . and because thy spirit , which according to thy pro●ets saying containeth all things hath also the sience of speaking ▪ make that like as unto all them which be of thy house , is all one light , one baptisme , one god , one hope , one spirit ; so they may also have one voice , one note , and song , professing one catholick truth . when thou didst mount up to heaven triumphantly , thou threwest out from above thy precious things , thou gavest gifts amongst men , thou dealtest sundry rewards of thy spirit . renew again from above thy old bountifulness , give that thing to thy church , now faincing and growing downward , that thou gavest unto her shooting up , at her first beginning . give unto princes and rulers the grace so to stand in awe of thee , that they so may guide the common-weal , as they should shortly render accompt unto thee that art the king of kings . give wisdome to be alwayes assistant unto them , that whatsoever is best to be done , they may espy it in their mind , and pursue the same in their doings . give to the bishops the gift of prophecy , that they may declare and interpret holy scripture , not of their own brain , but of thine inspiring . give them the threefold charity which thou once demandest of peter , what time thou didst be●ake unto him the charge of thy sheep . give to the priests the love of soberness and of chastity . give to thy people a good will to follow thy commandments , and a readiness to obey such persons as thou hast appointed over them . so shall it come to passe , if through thy gift thy princes shall command that thou requirest , if thy pastors and her●men shall teach the same , and thy people obey them both : that the old dignity and tranquillity of the church shall return again with a goodly order unto the glory of thy name . thou sparedst the ninevites appointed to be destroyed , as soon as they converted to repentance ; and wilt thou despise thy house falling down at thy feet , which in stead of sackcloth hath sighes , and instead of ashe● tears ? thou promisedst forgiveness to such as turn unto thee , but this self thing is thy gift , a man to turn with his whole heart unto thee , to the intent all our goodnesse should redound unto thy glory . thou art the maker , repair the work that thou hast fashioned . thou art the redeemer ; save that thou hast bought . thou art the savi●ur , suff●r not them to perish which do hang on thee . thou art the lord and owner ; challenge thy possession . thou art the head , help thy memb●rs . thou art the king , give us a reverence of thy laws . thou art the prince of peace ; breathe upon us brotherly love . thou art the god , have p●ty on thy humble bes●ec●ers ; be thou according to pauls saying , all things in all men , to the intent , the whole quire of thy church with agre●ing minds and consonant voyces for mercy obtained at thy hands , may give thanks to the father , son & holy ghost which after the most perf●ct example of concord , b● distincted in property of persons , and one in nature , to whom be praise and glory eternally . amen . finis . errata . the reader is desired to correct these errata's with his pen , ●t the sense be not disturbed . in the preface . ●●ge . line . ●● . for job , read joab . ●● . for vice , r. voice . in the treatise ●● . . sure r. pure . 〈◊〉 . . so considerable , r. so inconsiderable . 〈◊〉 . to fit us , r. to find us . 〈◊〉 . discords r. disorders . 〈◊〉 . revilings , r. revellings 〈◊〉 . means , r. meaning . 〈◊〉 . dele not before only . 〈◊〉 . b●eaches r. branches . 〈◊〉 . howsoever , r. how soon soever . 〈◊〉 . false , r. safe . 〈◊〉 . protest , r. profess . 〈◊〉 . the favour , r. the favourer . 〈◊〉 . offered , r. afforded . 〈◊〉 . after , r. often . 〈◊〉 , . solemn , r. seldom . 〈◊〉 . trance , r. frame . 〈◊〉 . after is r. not . 〈◊〉 . r. occasional . 〈◊〉 . fifth , r. third . 〈◊〉 . our , r. other . 〈◊〉 . greatness , r. gentleness . 〈◊〉 . prayer , r. praise . 〈◊〉 . mercies , r. miseries . 〈◊〉 . such , r. sick . . . force , r. face . . after punishments , r. thy . . . after any add thing . . r. to resist , the graces of god to improve . . souls , r. houses . . . gift , r. guest . . . two rest , r. to w●est . . . act , r. art . . . dele not , r. and that it is only . . . happy , r. unhappy . . . action , r. affection● . . in , r. is . . . put a comma at for , . , supposed , r. opposed . . . justly , r. unjustly . . . surely , r. surly . . . put the comma at hereafter , . . put the comma at judging . . ▪ the open vile , r. open vice . . . after degree , read thus , a cruelty to defer enjoying of it . . . dele not . . . cure , r. care . in the devotions . . . little , r. bitter . notes, typically marginal, from the original text notes for div a -e the worth of the s●ul . the misery of losing the soul. the danger the soul is in . the first covenant . that our care will not be in vain . the s●cond covenant . notes for div a -e of the light of n●tu●e . the light of scriptures . the three great branches of man , duty . duty to god. acknowledging h●m to be god. faith. of his affirmations . commands threatnings promises . hope . presumption . d●sp●ir . love its motives . gods excellency . his kindness to us ▪ fruit of love. desire of pleasing . desire of enjoying . fear . the fol●y of fearing m●● more then god. trust. in all spiritual dangers . in all temporal . not seek to deliver our selves by any sin. in al wants spiritual . temporal wants . the benefits of trusting on god. notes for div a -e humility . submission to gods will in respect of obedience . the great distance between god and us . the unworthiness of our best work . submission in respect of patience . thankfulness for gods corrections . fruitfulness under them . in all sorts of sufferings . submission to gods wisdom . in his commands . in his disposals . honour . several wayes of honouring god. in his house his posessions . the great sin of sacriledg . the punishment . the times for his service . lords day the feasts of the church . the feasts . gods word the holy scripture . catechizing . preaching . the sacraments . of baptisme . the vow of baptisme . the strict obligation of this vow of baptism . notes for div a -e the lords supper . things to be done before receiving . examination . of our knowledg . sins . several sorts . degrees . humiliation . contrition . confession . resolutions of obedience . of the meanes . present renouncing of sin . imbracing vertue . quickning of graces . charity . devotion . necessity of these graces . the usefulness of a spiritual guide . not to be ashamed to discover our selves to one . as necessary to the confident as to the doubtful . at the time of receiving . meditation of thy unworthiness . the sufferings of christ. the atonement wrought by them . the thankfulness owing for them . the great love of christ in them . the benefits of the new covenant sealed in the sacrament . upon receiving give thanks . pray . after the sacrament . private prayer and thanksgiving . not presently to f●l 〈◊〉 worldly affaires to keep thy re●o●utions still in memory . the danger of breaking them . making god thy enemy . thy own conscience . gods former pardons no incouragement to sin . the obligation of this vow perpetual . yet often to berenewed . notes for div a -e honour due to gods name . sins against it . blasphemy . swearing . assertory oaths . promissory ▪ unlawful oaths . god greatly dishonoured by perjury . the punishments of it . vain oaths . the sin of them . they lead to perjury . no temptation to them . necessity of abstaining from them . means for it . sence of the guilt and danger truth in speaking . forsaking the occasions . reverence of god. watchfulness . prayer . what it is to honour gods name . notes for div a -e worship . prayer its parts . confession . petitions . for our souls . bodi●● depr●cation . of sin . of punishm●●t . intercession thank●●●ving spiritual mercies . temporal . publick prayer in the church . in the family . private prayer . frequency in prayer . the advantages of prayer . honour . benefit . pleasantness . carnallity one reason of its seeming otherwise . want of one another . to ask nothing unlawful . to ask in faith. in humility . with attention . helps against wandring . 〈…〉 〈◊〉 prayer for gods aid . watchfulnesse . with zeal . with purity . to right ends . bodily worship . repentance a turning from sin to god. times for this duty . daily . at set times . in the time of affliction at death . the danger of deferring it till then . the disadvantages of a death-bed repentance . the custom of sin . bodily pains . danger of unsincerity . fasting . fasting a a revenge upon our selves such revenges acceptable with god. yet no satisfaction for sins . times of fasting . second bran●h of our d●ty to god. inward idolatry . notes for div a -e duty to our selves . humility . the great sin of pride . the danger . drawing into other sins . frustrating of remedies . betraying to punishment . the folly . in respect of the goods of nature . the goods of fortune . the goods of grace . means of humility . vain glory . the sin . the danger the folly . ●elps a●●inst vain ●●●ry . meekness . advantages of it . means of obtaining it . consideration . of our state . the rule by which to trie our state . the danger of inconsideration . our actions . before we do them . after they are done . frequency of consideration . danger of omitting it . notes for div a -e contentedness . contrary to murmuring . to ambition . to covet●usness . covetousness contrary to our duty to god. to our selves . to our neighbour● ▪ contentedness contrary to envy . helps to contentedness . diligence . watchfulness against sin . industry in improving gifts . of nature . of grace . to improve good motions . the dang●● of the contrary . chastity . uncleanness forbidden in the very lowest degrees . the mischiefs of it . to the soul. to the body . the iudgments of god against it . it shuts out from heaven . helps to chastity . temperance . in eating . ends of eating . preserving of life . of health . ru'es of temperance in eating . means of it . notes for div a -e temperanc● in drink●ing . false ends of drinking . good fellowship . preserving of kindness cheering the spirits . putting away cares . passing away time . preventing reproach . pleasure of the drink . bargaining . degrees of this sin . the great guilt of the strong drinkers . the great mischiefs of this sin . exhortation to forsake it . the difficulties of doing so considered . seeming n●●●ssity of drink . want of imployment perswasions and reproaches of men . the means of resisting them which the advantages 〈◊〉 the hurt . reject the temptation● at the ve●● beginning ▪ the se●urity of doing so . the effica●y of these means if not hindred by love of the sin . that lov● makes m●● loth to be●lieve it dangerou● ▪ notes for div a -e sleep . the rule of temperance therein . the many sins that f●●l●w t●e transgressing of it . other mischiefs of sloth . temperance in recreation cautions t●he observe● in them . undue end of sports . temperance in apparel . apparel designed fo● covering of shame . fencing from cold . distinction of persons . too much sparing a fault as well as excess . notes for div a -e duty to our neighbour . iustice. negative . to the soul. in the natural sence . in the spiritual . drawing to sin the greatest injury . direct means of indirect . men sadly to consider whom they have thus injured . heartily to bewail it . endeavour to repair it . negative justice to the body . in respect of the life . several ways of being guilty of murder . the hainousness of the sin . the great punishments attending it . the strange discoveries of it . we must wa●ch diligently a●gainst all approaches of this sin . maiming ● great injury . that which every man dreads for himself . yet worse if the man be poor . necessity of making what satisfaction we can . wounds , and stripes , injuries also . this cruelty to others the effect of pride . notes for div a -e his possession . h●s wife . the enticing a mans wife , the greatest injustice . to the woman . to the man. the most irrepairable . his goods . malicious injustice . covetous injustice . oppression . gods vengeance against it . theft . not paying what we borrow . what we are b●und for . what we have promised . notes for div a -e stealing the goods of our neighbour . deceit . in trust. in traffick the sellers concealing the faults of his ware . his over-rating it . fraud in the buyer . many temptations to deceit in traffick . the commonness of injustiee a reproach to christianity . it is not the way to enrich a man. it ruines the soul eternally . the necessity of restitution . notes for div a -e his credit . false witness . publick slanders . whispering . several steps towards this sin . despising and scoffing . for infirmities . for calamities . forsi ● . destroying the credit ; a great injury . and irrepairable . yet every guilty person must do all he can to repaire the injury . iustice in the thoughts . positive iustice. speaking truth a due to all men . lying expresly forbiden in scripture . the great commonness and folly of this sin . courteous behaviour a due to all men . not payed by the proud man. meekness a due to all men . brauling very in●ufferable . it leads to that great sin of cursing . particular dues . a respect due to men of extraordinary gifts . we are not to envy them . nor detract from them . the folly of both those sins . a respect due to men in regard of their r●nks and qualities . dues to those that are in any sort ●f want to the poor god withdraws those abilities which are not thus imployed . dues in respect of relations . gratitude to benefactors . the contrary too common . notes for div a -e duty to parents . dues to the supreme magistrate honour . tribute . prayers for them . obedience . duties to our pastors love. esteem . maintenance . obedience . prayer for them . duties to our natural parents . reverence . love. obedience . especially in their marriage . ministring to their wants . duty to be paid even to the worst parents . duty of parents to children . to nourish them . bring them to baptism . educate them . meane towards the educating of children . the parent to watch over their souls even when they are grown up . to provide for their subsistence . to give them good example . to bless them . to give no unreasonable commands . notes for div a -e dues to brethren , natural ▪ the necessity of love among brethren . spiritual brotherhood our duty to hold communion with these brethren . to bear with their infirmities . to restore them after falls . to sympathy with them . the wife owes to the husband obedience . fidelity . love. the faults of the husband acquits not from these duties . 〈…〉 faithfulness . maintenance . instruction husbands and w●ves mutu●lly to pray for and assist each other in all good . the vertue of the person the chief consideration in marriage . unlawful marriages . friendship . it s duti●● , faithfulness . assistance . admonition . prayer . constancy . servant● owe to the masters ●●bedience . fidelity . submission to rebuke . diligence . masters owe to their servants iustice. admonition . good example . means of instruction . moderation in command● encouragement in well-doing . notes for div a -e charity . in the affections . to mens souls . to their bodies , goods and credit . effects of this charity . it casts out envy . pride . censoriousness . dissembling . self-seeking . revenge . t●is charity to be extended even to enemies . motives thereunto . command of christ. example of god. the disproportion between our offences against god and mens against us . pleasantness of this duty . compared with the painfulness of the contrary . if we forgive not . god will not forgive us . gratitude to god. the first ri●ing of rancour to be supprest . charity in the actions towards the mind of our neighbour . his soul. charity in respect of the body . notes for div a -e charity in respect of the goods . towards the rich . towards the poor . motives of alms-giving . manner of alms giving . cheerfully . the fear of impoverishing our selves by it vain and impious . give seasonably . of cru●l●y . prud●ntly . liberally . charity in respect of the credit . the acts of charity in some respects acts of iustice also . the great rul● of charity . peace making . he that undertakes it must be peaceable himself . of going to law. this chari●y of the actions must reach to enemies self love 〈◊〉 hinderance to this charity . prayer a means to procure is . christian duties both possible and pleasant . even when they expose us to outward sufferings . the danger of del●ying our turning to god. the art of contentment by the author of the whole duty of man, &c. allestree, richard, - . approx. 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(eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) the art of contentment by the author of the whole duty of man, &c. allestree, richard, - . [ ], , [ ] p. : ill. at the theater in oxford, [oxford] : . "no absolute certainty has yet been reached regarding the authorship of the whole duty of man, and other treatises by the same author. the preponderance of opinion, however, is heavily in favour of dr. allestree". cf. halkett & laing ( nd ed.) third impression. 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keyed and coded from proquest page images - olivia bottum sampled and proofread - olivia bottum text and markup reviewed and edited - pfs batch review (qc) and xml conversion the art of contentment . by the author of the whole duty of man , &c. it is but lost labor , that ye hasten to rise up early , and so late take rest , and eat the bread of carefulness : for so he giveth his beloved sleep . psal. . . at the theater in oxford . m. dc . lxxv . imprimatur , rad. bathvrst . vice-cancell . oxon. feb. . . the preface . the desire of happiness is so coessential with our nature , so interwoven and incorporate with it ; that nothing but the dissolution of the whole frame can extinguish it . this runs thro the whole race of mankind , and amidst the infinit variety of other inclinations , preserves its self entire . the most various contradictory tempers do yet conspire in this , and men of the most unequal fortunes , are yet equal in their wishes of being happy . but this concurrence as to the end is not more universal then the disagreement about the way . every man would have happiness , but wherein that consists , or how it is to be attain'd , has bin very diversly opin'd . indeed the ultimate supreme happiness as it is originally inherent in god , so it is wrapt up in those clouds and darkness , which , as the psalmist saies , are round about him psal. . . and we can see nothing of it , but in those gleams and raies he is pleas'd to dart out upon us ; so that all our estimates as to our final felicity , must be mesur'd by those revelations he has made of it . but one would think our temporal happiness were as much a mystery as our eternal , to see what variety of blind pursuits are made after it . one man thinks t is seated on the top pinnacle of honor , and climbs till perhaps he falls head-long . another thinks it a mineral , that must be dig'd out of the earth , and toils to lade himself with thick clay , hab. . . and at last finds a grave , where he sought his tresure . a third supposes it consists in the variety of pleasures , and wearies himself in that pursuit , which only cloies , and disappoints . yet every one of these can read you lectures of the gross mistake and folly of the other , whilst himself is equally deluded . thus do men chase an imaginary good , till they meet with real evils ; herein exposing themselves to the same cheat laban put upon jacob , they serve for rachel , and are rewarded with leah , court fancied beauty , and marry loath'd deformity . such delusive felicities as these are the largesses of the prince of the air , who once attemted to have enveigled even christ himself , mat. . but gods proposals are more sincere : he knows how sandy , how false a foundation all these external things must make , and therefore warns us not to build so much as our present satisfaction upon them , but shews us a more certain , a more compendious way to acquire what we gasp after , by telling us that as godliness in respect of the next , so contentment for this world is great gain tim. . . it is indeed the unum necessarium , the one point in which all the lines of wordly happiness are concentred , and to complete its excellence , t is to be had at home : nay indeed only there . we need not ramble in wild pursuits after it , we may form it within our own breasts : no man wants materials for it , that knows but how to put them together . and the directing to that skill is the only design of the ensuing tract , which coming upon so kind an errand , may at least hope for an unprejudic'd reception . contentment is a thing we all profess to aspire to , and therefore it cannot be thought an unfriendly office to endeavor to conduct men to it . how far the ensuing considerations may tend to that end , i must leave to the judgment , and experience of the reader , only desiring him that he will weigh them with that seriousness which befits a thing wherein both his happiness and duty are concern'd : for in this ( as in many other instances ) god has so twisted them together , that we cannot be innocently miserable . the present infelicities , have an appendant guilt , which will consign us to a more irreversible state of dissatisfaction hereafter . the art of contentment . sect . i. of the necessary connexion between happiness and contentment . . god who is essentially happy in himself , can receive no accession to his felicity by the poor contributions of men . he cannot therefore be suppos'd to have made them upon intuition of increasing , but communicating his happiness . and this his original design is very visible in all the parts of his economy towards them . when lapsed man had counterplotted against himself , defeated the purpose of the divine goodness , and plunged his whole nature into the opposite state of endless misery ; he yet reinforc'd his first design , and an expedient as full of wonder as mercy , the death of his son , recovers him to his former capacity of bliss . and that it might not only be a bare capacity , he has added all other methods proper to work upon a rational creature . he has shewed him his danger , set before him in perspective that eternal tophet , which he is advis'd to shun . on the other side he has no less lively describ'd the heavenly jerusalem , the celestial country to which he is to aspire : nay farther has levell'd his road to it , leads him not as he did the israelites thro the wilderness , thro intricate mazes to puzle his understanding ; thro a land of drought wherein were fiery serpents and scorpions , deut. . . to discourage and affright him : but has in the gospel chalkt out a plain , a safe , nay a plesant path ; as much superior both in the ease of the way , and in the end to which it leads , as heaven is to canaan . . by doing this he has not only secured our grand and ultimate happiness , but provided for our intermedial also . those christian duties which are to carry us to heaven , are our refreshments , our viaticum in our journy : his yoke is not to gall and fret us , but an engine by which we may with ease ( and almost insensibly ) draw all the clogs and incumbrances of humane life . for whether we take christianity in its whole complex , or in its several and distinct branches , t is certainly the most excellent , the most compendious art of happy living : its very tasks are rewards , and its precepts are nothing but a divine sort of alchymy , to sublime at once our nature and our plesures . . this may be evidenc'd in every particular of the evangelical law : but having formerly made some attemt towards it in another * tract , i shall not here reassume the whole subject . i shall only single out one particular precept , wherein happiness is not ( as in the others ) only implied , and must be catcht at the rebound by consequence and event ; but is literally exprest , and is the very matter of the duty ; i mean the precept of acquiescence and contentment . happiness and this true genuine contentment , being terms so convertible , that to bid us be content , is but another phrase for bidding us be happy . . temporal enjoiments , such as are plesure , wealth , honor , and the rest , tho they make specious pretences to be the mesure of human happiness , are all of them justly discarded by the philosopher in his ethics , upon this one consideration , that coming from abroad they may be with-held or taken from us : and our tenure being precarious , we even for that reason are unhappy in our most desirable possessions , because we still are liable to be so . and therefore he concludes , that felicity must be placed in the mind and soul , which stands without the reach of fortune ; and in the practice of vertue , which in its own nature , and not in its contingent use is truly good , and therefore certainly renders the possessors such . . but this practice being diffused thro the whole extent of moral duty , epictetus thought he had deserved well of human nature , when he drew it up in two short words , to sustain and abstain : that is to bear with constancy adverse events , and with moderation enjoy those that are prosperous . which complexure of philosophy is yet more fully , as well as more compendiously exprest in the single notion of contentment : which involves the patient bearing of all misadventures , and generous contemt of sensual illectives . this state of mind the greeks express by calling it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or self-sufficiency , which , we know properly speaking , is one of the incommunicable attributes of the divine nature : and the stoics expresly pretend , that by it mortal men are enabled to rival their gods ; in seneca's phrase , to make a controversy with jupiter himself . but abating the insolent blasphemy of an independent felicity , christianity acknowledges a material truth in the assertion : and st. paul declares of himself , that having learnt how to want and how to abound , and in whatever state he happens to be in , therewith to be content : he is able to do all things thro christ that strengthens him , phil. . . , . and having nothing , to possess all things . cor. . . . which great event comes about , not only because all good things are eminently in the divine nature , and he who by vertue and religion possesses him , thereby by , in a full equivalence has every thing ; but also upon human mesures , and the principles of philosophy : the compendious address to wealth , as plato rightly observ'd , being not to encrease possessions , but lessen desires . and if so , t will follow that the contented man must be abundantly provided for , being so entirely satisfied with what he has , as to have no desires at all . indeed t is truly said of covetous men , and is equally verified of all who have any desire to gratify , that they want no less what they have , then what they have not : but the reverse of that paradox is really made good by contentment , which bestowes on men the enjoiment of whatever they have , and also whatever they have not ; and by teaching to want nothing , abundantly secures not to want happiness . . on the other side this one grace being absent , it is not in the power of any success or affluence to make life a tolerable thing . let all the materials of earthly happiness be amast together and flung upon one man , they will without contentment be but like the fatal prize of tarpeia's treason , who was prest to death with the weight of her booty . he that has the elements of felicity , and yet cannot form them into a satisfaction , is more desperately miserable then he that wants them : for he who wants them has yet something to hope for , and thinks if he had them he might be happy ; but he who insignificantly possesses them , has no reserve , has not so much as the flattery of an expectation : for he has nothing left to desire , and yet can be as little said to enjoy . . he therefore that would have the extract , the quintessence of happiness , must seek it in content . all outward accessions are but the dross and earthy part : this alone is the spirit , which when t is once separated , depends not upon the fate of the other ; but preserves its vigor when that is destroi'd . st. paul whom i before mention'd , is a ready instance of it , who professes to be content in what ever state . contentment being not so inseparately link'd to external things , but that they may subsist apart . that those are often without it we are too sure , and that it may be without them is as certainly true ; tho by our own default we have not so many examples of it . a heart that rightly computes the difference between temporals and eternals , may resolve with the prophet , altho the figtree shall not blossom , neither shall fruit be in the vines , the labor of the olive shall fail , and the fields shall yield no meat ; the flocks shall be cut off from the fold , and there shall be no herds in the stall ; yet i will rejoice in the lord , i will joy in the god of my salvation . hab. . . . he that has god need not much deplore the want of any thing else : nor can he that considers the plenty and glory of his future state , be much dejected with the want or the abjectness of his present . . yet so indulgent is god to our infirmities , that knowing how unapt our impatient natures are to walk only by faith , and not at all by sight cor. . . he is pleas'd to give us fair antepasts of satisfaction here , dispenses his temporal blessings tho not equally , yet so universally , that he that has least , has enough to oblige not only his acquiescence , but his thankfulness . tho every man has not all he wishes , yet he has that which is more valuable then that he complains to want ; nay which he himself could worse spare were it put to his option . . and now from such a disposure of things who would not expect that mankind should be the cheerfullest part of the creation : that the sun should not more rejoice to run his course psal. . . then man should to finish his : that a journy which has so blessed an end , and such good accommodation by the way , should be past with all imaginable alacrity , and that we should live here practicers and learners , of that state of unmix'd interminable joies to which we aspire . but alas if we look upon the universality of men , we shall find it nothing so ; but while all other creatures gladsomly follow the order of their creation , take plesure in those things god has assign'd for them , we with a fullen perversness quarrel at what we should enjoy , and in every thing make it our business , not to fit it for our use , but to find out some conceled quality which may render it unfit . we look insidiously upon our blessings , like men that design'd only to pick a quarrel , and start a pretence for mutining . from hence it is that man who was design'd the lord of the world , to whose satisfaction all inferior beings were to contribute , is now the unhappiest of the creatures : nay as if the whole order of the universe were inverted , he becomes slave to his own vassals , courts all these little sublunary things with such passion , that if they prove coy and fly his embraces , he is mad and desperate : if they fling themselves into his arms , he is then glutted and satiated ; like amnon he hates more then he loved sam. . . and is sicker of his possession , then he was of his desire . . and thus will it ever be till we can keep our desires more at home , and not suffer them to ramble after things without our reach . that honest roman who from his extraordinary industry upon his little spot of ground received such an increase as brought him under suspicion of witchcraft , is a good example for us . god has placed none of us in so barren a soil , in so forlorn a state , but there is somthing in it which may afford us comfort ; let us husband that to the utmost , and t is scarce imaginable what improvements , even he that appears the most miserable may make of his condition . but if in a sullen humor we will not cultivate our own field , because we have perhaps more mind to our neighbors , we may thank our selves if we starve . the despising of what god has already given us , is sure but a cold invitation to farther bounty . men are indeed forced somtimes to reward the mutinous : but god is not to be so attaqued , nor is it that sort of violence which can ever force heaven . the heathen could say that jupiter sent his plagues among the poorer sort of men , because they were alwaies repining : and indeed there is so much of truth in the observation , that our impatience and discontent at our present condition , is the greatest provocation to god to make it worse . . it must therefore be resolv'd to be very contrary to our interest , and surely t is no less too our duty . it is so if we do but own our selves men , for in that is impli'd a subordination and submission to that power which made us so ; and to dispute his managery of the world , to make other distributions of it then he has don , is to renounce our subjection , and set up for dominion . but this is yet more intolerable as we are christians , it being a special part of the evangelical discipline , cherefully to conform to any condition : to know how to be abased , and how to abound , to be full and to be hungry , phil. . . to be careful for nothing ver . . nay so little do's christ give countenance to our peevish discontents , our wanton out-cries when we are not hurt , that he requires more then a contentment , an exultancy and transport of joy even under the heaviest pressures , under reproches and persecutions . rejoice ye in that day , and leap for joy lu. . . and sure nothing can be more contrary to this , then to be alwaies whining and complaining , crying in the prophets phrase , my leanness my leanness , wo is me . isa. . . when perhaps moses's simile do's better fit our state , iesurun waxed fat and kicked . deut. . . . and as this querulous humor is against our interest and duty , so is it visibly against our ease . t is a sickness of the mind , a perpetual gnawing and craving of the appetite without any possibility of satisfaction : and indeed is the same in the heart which the caninus appetitus is in the stomach , to which we may aptly enough apply that description we find in the prophet , he shall snatch on the right hand and be hungry , and he shall eat on the left and not be satisfied , esay . . . where this sharp , this fretting humor abounds , nothing converts into nurishment : every new accession do's but excite some new desire ; and as t is observ'd of a trencher-fed dog , that he tasts not one bit for the greedy expectation of the next ; so a discontented mind is so intent upon his pursuits , that he has no relish of his acquests . so that what the prophet speaks of the covetous , is equally appliable to all other sorts of male-contents : he enlarges his desire as hell , and is as death , and cannot be satisfied , hab. . . and sure if the desire accomplished be as solomon saies sweet to the soul , prov. . . it must be exceedingly bitter , to be thus condemned to endless unaccomplishable desires ; and yet this is the torture which every repining uncontented spirit provides for it self . . what a madness is it then for men to be so desperatly bent against their interest and duty , as to renounce even their ease too for company ? one would think this age were sensual enough to be at defiance with the least shadow of uneasiness . it is so i am sure where it ought not , every thing is laborious when t is in compliance with their duty , a few minutes spent in praier oh what a weariness is it ! mal. . if they chance but to miss a meal , they are ready to cry out , their knees are weak thro fasting . psa. . . yet they can without regret , or any self-compassion , macerate and cruciate themselves with anxious cares and vexations , and as the apostle speaks tim. . . pierce themselves thro with many sorrows . that proposal therefore which was very rashly made by st. peter to our saviour , master pity thy self , mat. . . which we render be it far from thee , would here be an advised motion to the generality of mankind , who are commonly made unhappy not by any thing without them , but by those restless impatiencies that are within them . . it may therefore be a seasonable office to endevor the appeasing those storms , by recalling them to those sober rational considerations , which may shew as well the folly , as uneasiness of this repining unsatisfiable humor . t is certain that in true reasoning , we can find nothing whereon to found it , but a great deal to enforce the contrary . indeed t is so much against the dictate of reasonable nature to affect damage , sin , and torment , that were there nothing else to be said but what i have already mention'd , it might competently discover the great unreasonableness of this sin . . but we need not confine our appeal to reason , as it is only a judg of utility and advantage ; but enlarge it to another notion , as it is judg of equity and right : in which respect also it gives as cleer and peremtory a sentence against all murmuring and impatience . to evince this i shall insist upon these particulars . . that god is debtor to no man , and therefore what ever he affords to any , it is upon bounty not of right , a benevolence not a due . ly . that this bounty is not streight or narrow , confin'd to some few particular persons , and wholly overskipping the rest , but more or less universally diffused to all . so that he who has the least , cannot justly say but he has bin liberally dealt with . ly that if we compare our blessings with our allaies , our good things with our evil , we shall find our good far surmounting . ly that we shall find them yet more so , if we compare them with the good we have don , as on the contrary we shall find our afflictions scarce discernible if balanced with our sins . ly that as god is rector of the universe , so it appertains to him to make such allotments , such distributions , as may best preserve the state of the whole . ly that god notwithstanding that universal care , has also a peculiar aspect on every particular person , and disposes to him what he discerns best for him in special . ly if we compare our adversities , with those of other men , we shall alwaies find somthing that equals if not exceeds our own . all these are certain irrefragable truths , and there is none of them single but may , if well prest upon the mind , charm it into a calmness and resignation ; but when there is such a conspiration of arguments , it must be a very obstinate perversness that can resist them : or should they fail to enforce a full conviction ; will yet introduce those subsidiary proofs which i have to alledg , so advantagiously , as will being put altogether , amount unto perfect and uncontroulable evidence . sect . ii. of gods absolute soveraignty . . the first proposition that god is debtor to no man , is too clear and apparent to require much of illustration : for as he is a free agent and may act as he pleases , so he is the sole proprietary and can wrongfully detain from none , because all original right is in himself . this has bin so much acknowledged by the blindest heathens , that none of them durst make insolent addresses to their gods , challenge any thing of them as of debt , but by sacrifices and praiers own'd their dependance and wants , and implor'd supplies . and sure christianity teaches us not to be more sawcy . if those deities who ow'd their very being to their votaries , were yet acknowledged to be the spring and source of all , we can with no pretence deny it to that supreme power in whom we live , move , and have our being . acts. . . for if it were merely an act of his choice to give us a being , all his subsequent bounties can have no other original then his own good plesure . we could put no obligation upon god before we were : and when we began to be , we were his creatures , and so by the most indisputable right owe our selves to him , but can have no antecedent title on which to clame any thing from him : so that the apostle might well make the challenge which he doth on gods behalf , who hath given any thing unto him , and it shall be recompenc'd to him again ? rom. . . . now ordinary discretion teaches us not to be too bold in our expectations from one to whom we can plead no right . it has as little of prudence as modesty , to press impudently upon the bounty of a patron , and do's but give him temtation ( at least pretence ) to deny . and if it be thus with men , who possibly may somtimes have an interest , sometimes a vanity to oblige us ; it must be much more so towards god , who cannot be in want of us , and therefore need not buy us : our good , as the psalmist speaks , extends not to him . psal. . . he has a fundamental right in that little we are , which will stand good tho it should never be corroborated by greater benefits . with what an humble bashfulness should we then sue for any thing , who have no argument to invite the least donation ? being already so preingag'd , that we cannot mortgage so much as our selves in consideration of any new favor : and surely extravagant hopes do very ill befit people in this condition . we see the modesty of good mephibosheth , who tho he was by a slanderous accusation outed of half the estate david had given him , yet upon a reflexion that he deriv'd it all from his good plesure , disputed not the sentence , but cherefully resign'd the whole to the same disposure , from which he received it , saying , yea , let him take all . sam. , . a rare example and fit for imitation , as being adapted to the present case , not only in that one circumstance of his having receiv'd all from the king , but also in that of the attainder of his blood , which he confesses in the former part of the verse , for all of my fathers house were but dead men before my lord. and alas may we not say the very same ? was not our whole race tainted in our first parent ? so that if god had not the primary title of vassalage , he would in our fall have acquir'd that of confiscation and escheat . and can we think our selves then in terms to capitulate and make our own conditions , and expect god should humor us in all our wild demands ? . this is indeed to keep up that old rebellion of our progenitor , for that consisted in a discontent with that portion god had assign'd him , and coveting what he had restrein'd him . nay indeed it comes up to the height of the devils proposal , the attemting to be as god. gen. . . for t is an endevor to wrest the managery out of his hands , to supersede his autority of dispensing to us , and to carve for our selves . this is so mad an insolence , that were it possible to state a case exactly parallel between man and man , it would raise the indignation of any that but pretended to ingenuity . yet this is , without hyperbole , the true meaning of every murmuring repining thought we entertain . . but as bad as it is , who is there of us , that can in this particular say we have made our heart clean ? prov. . . t is true we make some formal ackowledgment sometimes that we receive all from gods gift , custom teaches us from our infancy after every meal we eat to give him thanks ( tho even that is now thought too much respect , and begins to be discarded as unfashionable . ) yet sure he cannot be thought to do that in earnest , that has all the time of his eating bin grumbling that his table abounds not with such delicacies as his neighbors . and yet at this rate god knows are most of our thanksgivings . indeed we have not so much ordinary civility to god , as we have to men . the common proverb teaches us not too curiously to pry into the blemishes of what is given us : but on gods gifts we sit as censors , nicely examine every thing which is any way disagreable to our fancies , and as if we dealt with him under the notion of chapmen , disparage it , as solomon saies buiers use to do , it is naught , it is naught , saith the buier prov. . . nay we seem yet more absurdly to change the scene , and as if god were to make oblations to us , we as critically observe the defects of his benefactions , as the levitical priests were to do those of the sacrifice , and ( like angry deities ) scornfully reject , what ever do's not perfectly answer our wanton appetites . . and now should god take us at our words , withdraw all those blessings which we so fastidiously despise , what a condition were we in ? t is sure we have nothing to plead in reverse of that judgment . there is nothing in it against justice : for he takes but his own . this he intimates to israel hos. . . i will return and take away my corn in the time thereof , and my wine in the season thereof , and will recover my wool and my flax : in which he asserts his own propriety , my corn , my wine &c ▪ and recalls them to the remembrance that they were but usufructuaries : and t is as evident that our tenure is but the same . nay this proceeding would not be repugnant even to mercy , for even that is not obliged still to prostitute its self to our contemt . i am sure such a tolerance is beyond all the mesures of humane lenity . should any of us offer an alms to an indigent wretch , and he when he sees t is silver , should murmur and exclame that it is not gold , would we not draw back our hand , and reserve our charity for a more worthy object ? t is true indeed gods thoughts are not as our thoughts , nor our narrow bowels equal mesures for the divine compassions , and we experimentally find that his long-suffering infinitly exceeds ours , yet we know he do's in the parable of the lord and the servant mat. . declare that he will proportion his mercy by ours , in that instance ; and we have no promise that he will not do it in this : nay we have all reason to expect he should ; for since his wisdom promts him to do nothing in vain , and all his bounty to us is design'd to make us happy , when he sees that end utterly frustrated by our discontents , to what purpose should he continue that to us which we will be never the better for ? . besides tho he be exceedingly patient , yet he is not negligent or insensible , he takes particular notice , not only with what diligence we employ , but with what affections we resent every of his blessings . and as ingratitude is a vice odious to men , so it is extremely provoking to god : so that in this sense also , the words of our savior are most true , from him that hath not ( i.e. ) that hath not a grateful sense and value , shall be taken away even that he hath mat. . . but we may find a threatning of this kind yet more express to israel , because thou servedst not the lord thy god with gladness and with joifulness of heart for the abundance of all things , therefore shalt thou serve thine enemies , whom the lord god will send among thee , in hunger and in thirst and in nakedness and in want of all things deut . . . a sad and dismal inversion , yet founded wholly in the want of that cheerful recognition which god expected from them . and if israel the lot of his own inheritance , that people whom he had singled out from all the nations of the world , could thus forfeit his favor by unthankfulness , sure none of us can suppose we have any surer entail of it . in a word as god loves a cheerful giver , so he also loves a cheerful receiver . one that complies with his end in bestowing , by taking a just complacence in his gifts . but the querulous and unsatisfied , reproch his bounty : accuse him of illiberality and narrowness of mind . so that he seems even in his honor engag'd to bring them to a righter apprehension of him , and by a deprivation teach them the value of those good things , which they could not learn by the enjoiment . . if therefore ingenuity and gratitude cannot , yet at least let prudence and self-love engage us against this sin of murmuring , which we see do's abundantly justify the character the wise man gives when he tells us t is unprofitable wis. . . he might have said pernicious also , for so it evidenly is in its effects . let us then arm our selves against it , and to that purpose impress deeply upon our minds the present consideration , that god ows us nothing , and that what ever we receive is an alms , and not a tribute . diogenes being asked what wine drank the most plesant , answered , that which is drunk at anothers cost . and this circumstance we can never miss of to recommend our good things to us : for be they little or much , they come gratis . when therefore in a pettish mood we find our selves apt to charge god foolishly , and to think him strait-handed towards us , let us imagine we hear god expostulating with us , as the housholder in the parable , friend i do thee no wrong : is it not lawful for me to do what i will with mine own ? mat. . . if god have not the right of disposing , let us find out those that have , and see how much better we shall speed , but if he hath , let us take heed of disputing with him : we that subsist merely by his favor , had need court and cherish it by all the arts of humble observance . every man is ready to say how ill beggary and pride do agree . the first qualification we cannot put off ; o let us not provide it of the other so inconvenient so odious an adjunct . let us leave off prescribing to god ( which no ingenuous man would do to an earthly benefactor ) and let us betake our selves to a more holy and succesful policy , the acknowledgment of past mercies , and our own unworthiness . this was jacobs method , i am not worthy of the least of all the mercies , and of all the truth which thou hast shew'd unto thy servant : for with my staff i passed over this iordan , and now i am become two bands , and with this humble preface he introduces his petition for rescue in his present distress , deliver me i pray thee from the hand of my brother , &c. gen. . . . an excellent pattern of divine rhetoric , which the success demonstrates to have bin very prevalent . and we cannot transcribe a better copy , to render our desires as succesful . indeed we are so utterly destitute of all arguments from our selves , that we can make no reasonable form of address , if we found it not in somthing of god : and there is nothing even in him adapted to our purpose , but his mercy ; nor can that be so advantageously urged by any thing , as by the former instances , it has given of it self : for as god only is fit to be a precedent to himself , so he loves to be so . thus we find , not only moses , but god often recollecting his miraculous favors towards israel , as an argument to do more : let us therefore accost him in his own way , and by a frequent and grateful recounting of his former mercies , engage him to future . nor need we be at a loss for matter of such recollection , if we will but seriously consider what we have already received , which is the subject of the next section . sect . iii. of gods vnlimited bounty . . it is the known character of an unworthy nature , to write injuries in marble , and benefits in dust : and however some ( as seneca well observes ) may acquit themselves of this imputation as to man , yet scarce any do so in relation to god. t is true indeed the charge must be a little varied ; for god neither will nor can do us injury : yet we receive any thing that is adverse with such a resentment as if it were , and engrave that in our memories with indelible characters , whilst his great and reall benefits are either not at all observ'd , or with so transient an advertence , that the comparison of dust is beyond our pitch , and we may be more properly said to write them in water . nay so far are we from keeping records and registers of his favors , that even those standing and fixt ones which sense can promt us to ( without the aid of our memories ) cannot obtain our notice . . were it not thus , it were impossible for men to be so perpetually in the complaining key , as if their voices were capable of no other sound . one wants this , and another that , and a third somthing beyond them both , and so on ad infinitum ; when all this while every one of them enjoies a multitude of good things without any remark . that very breath wherewith they utter their complaints , is a blessing , and a fundamental one too : for if god should withdraw that , they were incapable of whatsoever else they either have , or desire . t is true that some mens impatiencies have risen so high , as to cast away life , because it was not clothed with all circumstances they wisht . yet these are rare instances , and do only shew such mens depraved judgment of things . a rich jewel is not the less valuable , because a mad man in his raving fit flings it into the fire : but as to the generality of men , the devil ( tho a liar ) gave a true account of their sense , when he said , skin for skin , and all that a man hath will he give for his life . job . . . and tho perhaps in an angry fit many men have with jonas chap. . . wisht to die , yet ten to one should death then come , they would be as willing to divert it , as was the man in the apologue , who wearied with his burden of sticks , flung it down and call'd for death , but when he came , own'd no other occasion for him , but to be helpt up again with his bundle . i dare in this appeal to the experience of those , who have seemed very weary of life , whether when any suddain danger has surprised them , it has not as suddenly altered their mind , and made them more desire life , then before they abhor'd it . t is the common saying , as long as there is life there is hope : there is so as to secular concerns , for what strange revolutions do we often see in the age of a man ? from what despicable beginnings have many arriv'd to the most splendid conditions ? of which we have divers modern as well as ancient instances . and indeed t is admirable to see what time and industry will ( with gods blessing ) effect . but there is no work , nor device , nor knowledg , nor wisdom in the grave . ecc. . . we can improve no more when we are once transplanted thither . . but this is yet much more considerable in respect of our spiritual state . our life is the day wherein we are to work . joh. . . ( yea to work out our salvation : ) but when the night comes ( when death overtakes ) no man can work . now alas when t is consider'd how much of this day the most of us have loiter'd away , how many of us have stood idle till the sixt or ninth hour , it will be our concern not to have our day close before the eleventh . nay alas t is yet worse with us : we have not only bin idle , but very often ill busied ; so that we have a great part of our time to unravel , and that is not to be don in a moment . for tho our works may fitly enough be represented by the prophets comparison of a spiders web , isay. . . yet they want the best property even of that ; they cannot be so soon undon . vices that are radicated by time and custom , lie too deep to be lightly swept away . t is no easy thing to perswade our selves to the will of parting with them . many violences we must offer to our selves , a long and strict course of mortification must be gon thro , ere we can find in our hearts to bid them be gon : and yet when we do so , they are not so tractable as the centurions servants . they will indeed come when-ever we bid them , but they will scarce go so : they must be expell'd by force and by slow degrees ; we must fight for every inch of ground we gain from them : and as god could not assist the israelites to subdue the canaanites , at once deut. . . so neither ordinarily do's he us to master perfectly our corruptions . now a process of this difficulty is not to be dispatcht on a sudden . and yet this is not all our task , for we have not only ill habits to extirpate , but we have also good ones to acquire : t is not a mere negative vertue will serve our turns , nor will emty lamps enter us into the marriage chamber , mat. . . we must add to our faith vertue , and to vertue knowledge , and to knowledge temperance , &c. pet. . . no link must be wanting of that sacred chain , but we must ( as the same apostle advises ) be holy in all manner of conversation . pet. . . . and now i would desire the reader seriously to consider , whether he can upon good grounds tell himself that this so difficult ( and yet so necessary ) a work is effectually wrought in him . if it be , he is a happy man , and can with no pretence complain of any external want : ( he that is fed with manna , must be strangely perverse if he murmur for a belly-full of leeks and onions . num. . . ) but on the contrary he owes infinite thanks to god , that has spared him time for this important business , and did not put a period to his natural life , before he had begun a spiritual . for i fear there are among the best of us few of so entire an innocence , but they may remember some , either habits or acts of sin , in which it would have bin dreadful for them to have bin snatcht away . and then how comprehensive , how prolifie a mercy has life bin to them , when it has carried eternity in its womb , and their continuance on earth has qualified them for heaven ? neither are such persons only to look on it as a blessing in the retrospect , as it relates to the past , but also in the present and future : which if they continue to employ well , do's not only confirm , but advance their reward . besides god may please by them to glorify himself , make them instrumental to his service ; which as it is the greatest honor , so it is also the greatest satisfaction to a good heart . he shews himself too mercenary that so longs for his reward , as to grow impatient of his attendances : he that loves god , thinks himself blest in the opportunity of doing work , as well as in receiving wages . thus we see how life is under all these aspects a mercy to a pious man , and such as not only obliges him to contentment , but gratitude . . but supposing a man cannot give this comfortable account of his life , but is conscious that he has spent it to a very different purpose , yet do's not that at all lessen his obligations to god , who meant he should have emploi'd it better , and that he has not don so is merely his own fault . nay indeed the worse his state is , the greater mercy it is , that god has not yet made it irreversible , that he has not cut him off at once from the earth and the possibility of heaven too , but affords him yet a longer day , if yet he will hear his voice psal. . . this long-suffering is one of the most transcendent acts of divine goodness , & therefore the apostle rightly stiles it the riches of his goodness and long-suffering and forbearance rom. . . and so at last we commonly acknowledg it , when we have worn it out , and can no longer receive advantage by it . what a value do's a gasping despairing soul put upon a small parcel of that time , which before he knew not how fast enough to squander ? oh that men would set the same estimate on it before , and then certainly , as it would make them better husbands of it , so it would also render them more thankful for it , accounting that the long-suffering of our lord is salvation . pet. . . . indeed did men but rightly compute the benefit of life upon this score , all secular encumbrances and uneasinesses of it would be overwhelmed , and stand only as cyphers in the account . what a shame is it then that we should spend our breath in sighs and out-cries ? which if we would employ to those nobler ends for which t was given , would supersede our complaints , and make us confess we were well dealt with , that our life ( tho bare and stript of all outward accessaries ) is given us for a prey . jer. . . and indeed he that has yet the great work of life to do , can very ill spare time or sorrow to bestow upon the regretting any temporal distress , since his whole stock is little enough to bewail and repair his neglects of his eternal concerns . were our lives therefore destitute of all outward comfort , nay were they nothing but a scene of perpetual disasters , yet this one advantage of life would infinitly outweigh them all , and render our murmurings very inexcusable . . but god has not put this to the utmost trial , has never plac'd any man in such a state of unmixt calamity , but that he still affords many and great allaies : he finds it fit somtimes to defalk some of our outward comforts , and perhaps imbitter others , but he never takes all away . this must be acknowledged , if we do but consider how many things there are in which the whole race of mankind do in common partake . the four elements , fire and water , air and earth , do not more make up every mans composition , then they supply his needs : the whole host of heaven , the sun , moon , and stars , moses will tell us , are by god divided to all nations under the whole heaven , deut. . . those resplendent bodies , equally afford their light and influence to all . the sun shines as bright on the poor cottage , as on the most magnificent palace ; and the stars have their benign aspects , as well for him , that is behind the mill , as for him that sitteth on the throne . ex. . . propriety ( the great incendiary below ) breeds no confusion in those celestial orbs , but they are every mans tresure , yet no mans peculiar ( as if they meant to teach us , that our love of appropriation descends not from above jam. . . is no heavenly quality . ) . and as they make no distinction of the ranks and degrees of men , so neither do they of their vertues . our savior , tells us god causes his sun to rise on the good and on the evil , and sendeth rain on the just and on the unjust , mat. . . if now we descend lower to the sublunary creatures , they equally pay their homage to man , do not disdain the dominion of the poor , and submit to that of the rich , but shew us that that their instinct extends to the whole nature . an horse draws the poor mans plough , as tamely as the princes chariot , and the beggars hungry cur follows him with as much obsequiousness and affection as the pamper'd lap-dogs of the nicest ladies . the sheep obey a poor mercenary shepherd as well as they did the daughters of the wealthy laban gen. . . or of iethro a prince exod. . . and as willingly yield their fleece to clothe lazarus , as to make purple for dives . and as animals , so vegetables are as communicative of their qualities to one man as another . the corn nurishes , the fruits refresh , the flowers delight , the simples cure the poor man as well as the rich . . but i foresee it will be objected , that these natural privileges are insignificant , because they are evacuated by those positive laws which bound propriety , and that therefore tho one man could use the creatures as well as another , yet every man has them not to use . i answer , that for some of the things i have mention'd , they are still in their native latitude , cannot be inclosed or monopoliz'd . the most ravenous oppressor could never yet lock up the sun in his chest : he that laies house to house and land to land , till there be no place esay . . . cannot inclose the common air : and the like may be said of divers of the rest , so that there are some ( and those no mean ) blessings , which continue still the indefeisible right of mankind in general . . as for those other things which are liable to the restrictive terms of meum and tuum , t is not to be deni'd but there is vast difference in the dispensing them ; as great as nathans parable describes , when he speaks of the numerous flocks of the rich man , and the single ewe lamb of the poor , sam. . . yet there is scarce any so deplorably indigent , but that by one means or other , he has or may have the necessary supports of life . perhaps they fall not into his lap by birth-right and inheritance , yet they are acquirable by labor and industry , which is perhaps the better tenure . they cannot it may be arrive to sodoms fulness of bread : yet if they have not her abundance of idleness , ez. . . they commonly need not want that , which was the height of agurs wish , food convenient , pro. . . t is true indeed , if they will fold their hands in their bosom , if with solomons sluggard , they will not plough by reason of the cold , they must take his fate in the summer , as they have his ease in the winter , they may beg in harvest , and have nothing , prov. . . but then t is visible they are the authors of their own necessities . and indeed to men of such lazy careless natures , t is hard to say , what degree of gods bounty can keep them from want , since we often see the fairest fortunes dissipated as well by the supine negligence , as the riotous prodigality of the owners . and therefore if men will be idle , they are not to accuse god , but themselves if they be indigent . . but then there is one case wherein men seem more inevitably expos'd , and that is when by age , sickness , or decrepitness , they are disabled from work ; or when their family is too numerous for their work to maintain . and this indeed seems the most forlorn state of poverty : yet god has provided for them also , by assigning such persons to the care of the rich ; nay he has put an extraordinary mark of favor on them , given them the honor of being his proxies and representatives , made them letters of attorny ( as it were ) to demand relief in his name , and upon his account . and tho t is too true , that even that autority will not prevail with many of the rich to open their purses , yet even in this age of frozen charity , there are still some who remember upon what terms they received their wealth , and employ it accordingly . and tho the number of them is not so great as were to be wisht , yet there are in all parts some scattered here and there like cities of refuge in the land , deut. . . to which these poor distressed creatures way flee for succour . and i think i may say , that between the legal provisions that are made in this case and voluntary contributions , there are not very many that want the things that are of absolute necessity : and we know st. paul comprizes those in a small compass , food and raiment , and proposes them as sufficient materials of content . tim. . . i say not this to contract any mans bowels , or lessen his compassions to such poor wretches . for how much soever they lend , i wish as ioab did in another case to david , the lord increase it a hundred-fold , sam. . . i only urge it as an evidence of the assertion i am to prove , that no man is so pretermitted by god or his disposal of temporals , but that even he that seems the most abandon'd has a share in his providence , and consequently cannot justly murmur , since even this state which is the highest instance of human indigence , is not without its receits from god. . but the number in this form are but few , compar'd to those in a higher , for between this and the highest affluence , how many intermedial degrees are there , in which men partake not only of the necessaries , but comforts of life ; that have not only food and raiment , but their distinction of holy-day and working-day fare and apparel ? he that is but one step advanced from beggery has so much , he that has got to a second has more then is necessary , and so every degree rises in plenty till it comes to vanity and excess , and even there too there are gradual risings , some having so much fewel for luxury , that they are at as great a losse for invention , as others can be for materials , and complain that there are no farther riots left for them to essay . how many are there who have so cloi'd and glutted their senses , that they want some other inlets for plesure , and with the rich man in the gospel , are in distress where to bestow their abundance ? . and sure such as these cannot deny that they have reciev'd good things , yet generally there are none less contented , which is a clear demonstration that our repinings proceed not from any defect of bounty in god , but from the malignant temper of our own hearts . and as it is an easier thing to satisfy the cravings of an hungry , then to cure the nauseous recoilings of a surfeited stomach ; so certainly the discontents of the poor , are much easier allai'd then those of the rich ; the indigence of the one has contracted his desires , and has taught him not to look farther then a little beyond bare necessaries , so that a moderate alms satisfies , and a liberal transports him : but he who by a perpetual repletion has his desires stretcht and extended , is capable of no such satisfaction : when his enjoiments forestall all particular pursuits , and he knows not upon what to fasten his next wish ; yet even then he has some confus'd unform'd appetites , and thinks himself miserable because he cannot tell what would make him more happy . and yet this is that envi'd state which men with so much greediness aspire to , every man looks on it as the top of felicity to have nothing more to wish in the world . and yet alas even that when attain'd , would be their torment . let men never think then that contentment is to be caught by long and forreign chaces ; he is likliest to find it who sits at home , and duly contemplates those blessings which god has brought within his reach , of which every man has a fair proportion , if he will advert to it . . for besides these external accessions ( of which the meanest have some , the middle sort a great deale , and the uppermost rather too much ) man is a principality within himself , and has in his composure so many excellent impresses of his makers power and goodness , that he need not ask leave of any exterior thing to be happy , if he know but aright how to value himself : the very meanest part of him , his body is a piece of admirable workman-ship , of a most incomprehensible contrivance , as the psalmist saies , he is fearfully and wonderfully made ; and t is astonishing to think of what a symmetry of parts this beautiful fabric is made up . nor are they only for shew , but use : every member , every limb is endowed with a particular faculty to render it serviceable to the whole ; and that admirable contexture of veins and arteries , sinues and muscles , nerves and tendons , none are superfluous , but some way or other contributes to vegetation , sense , or motion , nay the most noble and most useful parts are all of them double , not only as a reserve in case of misadventure of one part ; but also as an instance of the bounty of the donor . and indeed it is observable of galen in his writings , that after he had taken great care to exemt himself and all of his profession from taking notice of the deity , by saying that to discourse concerning the gods , was the task of speculative philosophers ; yet coming to write de usu partium , and considering the frame of humane bodies , and therein discovering the wonderful contrivance of every part in reference to its self , and also to the whole ; their strength , agility , and various movement , infinitly surpassing the powers of all mechanic engines ; he seems to have had the fate we read of saul in holy scripture , and against his genius and purpose , to become a prophet ; breaking frequently out into hymns and sacred raptures ; saying , these mysteries are more divine then the samothracian or elusinian ; and confessing they both strictly require , and infinitly excell the low returnes of human praise . but beyond the fabric of parts as organic , what an extract of wonder are our senses , those five operations of the lord as the son of syrach rightly ( and by way of eminence ) stiles them , ecclus. . ? by these we draw all outward objects to our selves ; what were the beauties of the universe to us , if we had not sight to behold them , or the most melodious sounds , if we had not hearing ? and so of the rest . and yet these are not only generally given , but also preserv'd to the greater part of men , and perhaps would be to more , did not our base undervaluing of common mercies , force god somtimes to instruct us in their worth , by making us feel what it is to want them . . multitude of refreshments also god has provided for our bodies , particularly that of sleep , of which he has bin so considerate , as in his distributions of time , to make a solemn allotment for it : yet who almost when he lies down considers the mercy , or when he rises refresht , rises thankful also ? but if our rest at any time be interrupted by the cares of our mind , or pains of our bodies , then , ( and not till then ) we consider , that t is god who gives his belov'd sleep psal. . . and think it a blessing worth our esteem . thus it is with health , strength , and every thing else , we despise it whilst we have it , and impatiently desire it whilest we have it not ; but in the interim sure we cannot complain , that gods hand is shortned towards us , when in the ordinary course of his providence we commonly enjoy these mercies many years , which we find so much miss of , if they be withdrawn but for a few houres . and indeed there is not a greater instance of human pravity then our senseless contemt of blessings , merely because they are customary ; which in true reason is an argument why we should prize them the more . when we deal with men , we discern it well enough , he that gives me once a . pounds , i account not so much my benefactor , as if he made it my annual revenue ; yet god must lose his thanks , by multiplying his favors ; and his benefits grow more invisible by their being alwaies before us . . but the body ( with its enjoiment ) is but the lowest instance of gods bounty , t is but a decent case for that inestimable jewel he has put in it : the soul , like the ark , is the thing for which this whole tabernacle was framed , and that is a spark of divinity in which alone it is that god accomplished his design of making man in his own image gen. . . t would be too long to attemt an exact survey of its particular excellencies , the mere intellectual powers wherewith it is indued , have exercised the curiosity and raised the admiration of the great contemplators of nature in all ages , yet after all , of so subtile composure is the soul , that it is inscrutable even to it self : and tho the simplest man knows he has the faculties of imagination , apprehension , memory , reflecting ; yet the learnedst cannot assign where they are seated , or by what means they operate . t is enough to us that we have them , and many excellent uses for them ; one whereof ( and a most necessary one ) is a thankful reflexion on the goodness of god who gave them . he might have made us in the very lowest form of creatures , insensible stocks or stones ; or if he had advanc'd us a step-higher , he might have fixt us among mere animals , made us perhaps of the noxious , at best of the tamer sort of beasts ; but he has plac'd us in the highest rank of visible creatures , and not only given dominion over the works of his hands psal. . . but has given us reason wherewith to manage that soveraignty , without which we had only bin the more masterful sort of brutes . . yet still the soul is to be consider'd in a higher notion , that of its immortality and capacity of endless bliss : and here indeed it owns its extraction , and is an image of the first being , whose felicity is coexistent with himself ; this as it is the most transcendent accomplishment of our nature , so it is most universal . whatever disparity there may be between man and man in other respects , yet in this all are equal , the poor begger at the gate has a soul as capacious of eternal happiness , as he whose crumbs he begs for ( nay somtimes better prepar'd for it , as that parable shews luke . . ) and tho the dignities of earth are the prize of the rich and noble , the subtle and designing ; yet heaven is as easily mounted from the dung-hill as the throne , and an honest simplicity will sooner bring us thither , then all the machiavelian policy . nay god has not only design'd us to so glorious an end , but has don all on his part to secure us of it , sent his son to lead us the way , his spirit to quicken us in it . we need not dispute how universal this is ; t is sure it concerns all to whom i am now speaking , those that are within the pale of the church : and if it should prove confin'd only to them , the more peculiar is their obligation , that are thus singled out from the rest of the world , and the greater ought to be their thankfulness . the heathen philosopher made it matter of his solemn acknowledgment to fortune , that he was born a grecian and not a barbarian : and sure the advantages of our christianity are of a much higher strein , and ought to be infinitly more celebrated . the apostle we find often applauding this glorious privilege , as that which makes fellow citizens with the saints , and of the houshold of god , ephes. . . nay which elevates us to a higher state , the adoption of sons , gal. . . nor only sons , but heirs also of god , and joint heirs with christ , rom. . . and what ambition is there so greedy which this will not satisfy ? yet this is our common state , the birth-right of our regeneration , if we do not degrade our selves , and with esau basely sell our title . . and now methinks every man may interrogate himself in the same form , wherein ionadab did amnon sam . . why art thou , being the kings son , thus lean from day to day ? why should a person who is adopted by the king of kings , thus languish and pine ? what is there below the sun worthy his notice , much less his desires , that hath a kingdom above it ? certainly did we but know how to estimate our selves upon this account , t were impossible for us with such sordid condescentions to court every petty wordly interest , and so impatiently vex our selves when we cannot attain it . alas how unworthily do we bear the name of christians , when that which carried the forefathers of our faith thro the most fiery trials , cannot support us under the disappointment of any extravagant desire ? they had such respect to the recompence of the reward , heb. . . as made them cheerfully expose their fame to ignominy , their goods to rapine , their bodies to the most exquisite tortures , and their lives to death . yet the same hopes cannot work us to any tolerable degree of patience , when we suffer but the smallest diminution in any of these . what shall we say ? is heaven grown less valuable , or earth more then it was then ? no surely , but we are more infatuated in our estimates : we have so long abetted the rivalry of the hand-maid , that the mistress , like sarah , appears despicable . like ionah we sit down sullen upon the withering of a gourd , never considering that god has provided us a better shelter , a building of god eternal in the heavens . cor. . . indeed there can be no temporal destitution so great , which such an expectation cannot make supportable . were we in iobs condition sitting upon a dunghil , and scraping our selves with a potsheard , yet as long as we can say with him our redeemer liveth . job . . . we have all reason to say with him also , blessed be the name of the lord. chap. . . what a madness is it then for us to expose our selves to be pierc'd and wounded by every temporal adversity , who have so impenetrable an armour ? nay what an ungrateful contumely is it to that goodness of god , to shew that we cannot make him a counterpoise to the most trivial secular satisfaction ? on which account sure he may again take up that exprobrating complaint we find in the prophet , a goodly price that i was valued at by them . zac. . . . but how mean soever he is in our eies , tho christ seem the same to us in his glory which he did in his abjection , to have no beauty that we should desire him ; yet he puts another rate upon himself , and tell us that he that loves father or mother , son or daughter more then me , is not worthy of me . mat. . . now our love and our joy are passions coincident , and therefore whatever we joy more in then we do in him , we may be presum'd to love better ; and if he cannot endure the competition of those more ingenuous objects of our love he there mentions , how will he suffer that of our vanities , our childish wanton appetites ? and yet those are the things after which we so impatiently rave . for i believe i may truly affirm , that if there were a scrutiny made into all the discontents of mankind , for one that were fastned upon any great considerable calamity , there are many that are founded only in the irregularity of our own desires . . by what has bin said we may justly conclude in the prophets phrase , god hath not bin to us a wilderness , a land of darkness , jer. . . but has graciously dispen'st to us in all our interests . yet the instances here given are only common , such as relate to all , or at least the far greater part of mankind : but what volums might be made , should every man set down his own particular experiences of mercy ? in that case t would be no extravagant hyperbole we find joh. . . that even the world it self could not contain the books which should be written . god knows our memories are very frail , and our observations slight in this point : yet abstracting from all the forgotten or neglected favors , what vast catalogues may every man make to himself , if he would but yet recollect , what effects he has had of gods bounty in giving , of his providence in protecting , of his grace in restraining , and exciting , of his patience in forbearing ? and certainly all these productions of the divine goodness were never design'd to die in the birth . the psalmist will tell us , the lord hath so don his marvellous works , that they ought to be had in remembrance . ps. iii. . let every man then make it his daily care to recount to himself the wonders god hath don , as for the children of men in general , so for himself in particular . when the israelites murmured under their bondage , pharaoh imputes it to their idleness , and prescribes them more work , as the readiest cure : a piece indeed of inhuman tyranny in him , but may with equity and success be practiced by us upon our selves . when we find our appetites mutinous , complaining of our present condition , let us set our selves to work , impose it as a task upon our selves to recollect the many instances of gods mercies . and surely if we do it sincerely , and with intention , we cannot have past thro half our stages , before our sullen murmurs will be beat out of countenance , and retire with shame , when they are confronted with such a cloud of witnesses , such signal testimonies of gods goodness to us : for when we have muster'd up all our little grievances , most critically examin'd all our wants , we shall find them very unproportionable to our comforts , and to our receits ; in which comparative notion , the next section is to consider them . sect . iv. of the surplusage of our enjoiments above our sufferings . . to regulate our estimate of those things which we either enjoy or suffer , there are three precedent queries to be made : the first of their number or plenty , the second of their weight , the third of their constancy and continuance ; for according as they partake more of these properties , every good is more good , and every evil is more evil . it will therefore be our best method of trial in the present case , to compare our blessings and our calamities in these three respects . . and first in that of plenty , the mercies of god are the source of all our good , are set out to us in holy scripture in the most superlative strein , they are multitudes , psal. . . plenteous redemtion , psal. . . as high as the heaven , psal. . . he fills all things living with plenteousness , psal. . . his mercies indeed are such as come not within the compass of number , but stretch themselves to infinity , and are best represented by such a calculation as god made to abraham , when he shew'd him the numerousness of his posterity by the innumerableness of the stars , gen. . . were there but a single mercy apportion'd to each minute of our lives , the sum would arise very high : but how is our arithmetic confounded , when every minute has more then we can distinctly number ? for besides the original stock mention'd in the last section , and the accession of new bounty , the giving us somewhat which we had not before ; what an accumulative mercy is it , the preserving what we have ? we are made up of so many pieces , have such varieties of interests , spiritual , temporal , public , and private ; for our selves , for our friends , and dependants ; that it is not a confused general regard that will keep all these in security one moment . we are like a vast building , which costs as much to maintain , as to erect . and indeed considering the corruptibleness of our materials , our preservation is no less a work of omnipotence , then our first forming : nay perhaps t is rather a greater . our original clay tho it had no aptness , yet it had no aversions to the receiving a human form ; but was in the hand of the potter to make it what he pleased : but we now have principles of decay within us , which vehemently tend to dissolution ; we want the supplies of several things without us , the failing whereof returns us again to our dust . nay we do not only need the aid , but we fear the hostility of outward things . that very air which somtimes refreshes us , may at another starve and freeze us : that which warms and comforts us , has also a power of consuming us . yea that very meat which nurishes , may choak and stifle us . in a word , there is no creature so despicable , so inconsiderable , which may not somtimes serve us , and which may not at any time ( if god permit ) ruine us . now whence is it that we so constantly , so frequently find the good , the benign efficacy of these things , and so seldom , so rarely the evil ? whence i say is it , but from the active unwearied providence , which draws forth the better properties of the creatures for our use , and restrains the worser for our security ? which with a particular advertence watches not only over every person , but over every several concern of that person . and how astonishing a contemplation is this ? if the mere ebbing and flowing of the sea , put the philosopher into such an extasy , that he flung himself into it , because he could not comprehend the inscrutable cause of it ; in what perpetuall raptures of admiration may we be , who have every minute within us , and about us , more and greater wonders , and those too in our favor , when we deserve rather the divine power should exert it self in our destruction ? . but alas our danger from the visible creatures , is little compar'd with those from the spirits of darkness . we wrestle not only with flesh and blood , but with principalities and powers , with spiritual wickedness , &c. eph. . . so inveterate is the enmity between the serpent and the seed of the woman in general , that he watches all advantages against us , not only in our souls , but even our bodies , our goods , and in every part of our concerns . thus we see he not only assaulted iobs soul by the wicked insinuations of his wife , but ( with more effect ) his body with boiles and sores , his possessions by teh chaldeans and sabeans , and the images of himself , his dearest children , by a wind from the wilderness . job . . and can we think his malice is now worn out ? no surely he still wishes as ill to mankind as ever , and we should soon see the woful effects of it , did not the same power which let him loose for iobs trial , restrain him for our safety . nay had he but power to affright , tho not to hurt us , even that would make our lives very uncomfortable . we cannot hear the relation of sprights or apparitions , but our blood chills upon it , and a horror runs thro our veins : what should we then do if he should make his night-walks thro our chambers , and with his illusory terrors disturb our rest ? yet all this and much more he would do , if god did not chain up this old dragon , rev. . nay if he were not at the expence of a guard about us , and those no less then angels . i shall not dispute whither every person hath not his peculiar guardian : for tho many have not improbably asserted it , we have ground enough of acquiescence in the general affirmation of the apostle , that they are all ministring spirits , sent forth to minister for them , who shall be heires of salvation , heb. . . and now if the reader please to sum up how many are his concerns , and how many are the dangers which await him in them all , he cannot sure render the account of those mercies which preserve the one , and divert the other , in any other phrase then that of the psalmist . they are more then i am able to express . psa. . . . we may now challenge the most miserable , or the most querulous man living , to produce causes of complaint , proportionable to those of thanks-giving . he that has the greatest stock of calamities , can never vye with the heaps of benefits ; the disproportion is greater then that of the armies of ahab and benhadad . kings . . . whereof the one was like two little flocks of kids , the other filled the country . god has told us that he afflicts not willingly , nor grieves the children of men . lam. . . whereas on the contrary , he delighteth in mercy . mich. . . we may judge by our selves which he is likeliest often to repete , those acts which he doth with regret and reluctancy , or those which he do's with plesure and delight . but we need no inferences where we have the attestation of experience . let every man therefore make this his judge in this case , let him every night recollect , how many things within and about him he is concern'd in , and consider how many of those have bin preserv'd intire to him , still accounting every thing so continued as a new donation . if he begin with his spiritual state , t is too possible he may somtimes find he has lost his innocence , committed some , perhaps many sins : but even in these he will find cause to justify god , if he do but recollect with what inward checks and admonitions , and outward restraints , god has endevored to bridle him . if he will break thro those fences , that do's not at all derogate from the mercy of god which so guarded him , but it rather illustrates his goodness , that after so many quenchings of his spirit , do's yet continue its influence . so that even he that has the most deplorably violated his integrity , is yet to confess that gods purpose was to have preserv'd it intire : and he might really so have kept it , had he compli'd with those aids which were afforded him . but in temporal concerns we are not so apt to undermine our selves , and therefore shall much more rarely find we have suffer'd detriment in them , then in our spiritual ; but are there ordinarily like to meet with a better account . let a man therefore consider what is lacking to him of all the secular good things he had in the morning , and tell me whither for the most part he may not give such an account , as the israelitish officers did of their men after the slaughter of the midianites , that he hath not lost one . num. . . or if somtimes he do suffer a diminution , yet at the worst he will find that many more good things have bin preserv'd to him , then have bin taken from him . a man may perhaps meet with some dammage in his estate , yet t is manifold odds that that dammage is but partial , and that he has still more left then is lost . or if it be more intire ; yet if he have his health , his limbs , his senses , his friends , and all things beside his estate left him , so that for one thing he has lost , he still retains a multitude , he may say of it as the disciples of the few loaves , what is this among so many ? mat. . . aristippus being bemoan'd for the losse of a farm , repli'd with some shaprness upon hsi condoler , you have but one field , and i have yet three left , why should i not rather grieve for you ? intimating that a man is not so much to estimate what he has lost , as what he has left . a piece of wisdom which if we would transcribe , we might quickly convince our selves , that even in our most adverse estate there are as elijah speaks , more with us then against us , king. . . that our enjoiments are more then our sufferings , and gods acts of grace , do far out-number those of his severity . . and as they do out-number , so also do they out-weigh them . the mercies we receive from god are ( as the last section has shew'd ) of the greatest importance ; the most substantial solid goods , and the greatest of all , i mean those which concern our eternal state , are so firmly fixt on us , that unless we will voluntarily quit our clame , t is not in the power of men or devils to defeat us . light bodies are easily blown away by every gust of wind , but this weight of glory , as the apostle calls it , cor. . . continues firm and stable , is proof against all storms , like the shadow of a great rock in a weary land. isai. . . those dark adumbrations we have of it , might have served to refresh and deceive the tediousness of our pilgrimage , and therefore the most formidable calamities of this life are below all mesures of comparison with this hope of our calling , this riches of the glory of our inheritance . eph. . . the heaviest and most pressing of our afflictions are to that , but like the small dust of the balance : esa. . . so that if we should here stop our inquisition , we have a sufficient resolution of the present question , and must conclude , that god has given us an abundant counterpoise of all , we either do or can suffer here . . if therefore there be any so forlorn as to temporals , that he can fetch thence no evidence of gods fatherly care of him , yet this one consideration may solve his doubts , and convince him that he is not abdicated by him . we read of no gifts abraham gave isaac , yet to the sons of the concubins t is said he did gen. . . it had bin a very fallacious inference , if isaac should have concluded himself neglected , because his far greater portion was but in reversions . and it will be the same in any of us , if we argue an unkindness from any temporal wants who have the entail of an eternal inheritance . but surely god do's not leave himself without witness , act. . . even in secular things ; there is no man breathing but has some blessings of his left hand , as well as his right , as i have already mention'd : and unless it be some few prodigies of calamity in whose punishment or patience god designs signally to glorify himself , there are none who enjoy not greater comforts of life then those they want , i mean such as are really greater , tho perhaps , to their prejudicate fancies they do not appear so . thus in point of health , if a man be disaffected in one part , yet all the rest of his body may be ( and often is ) well ; or if he have a complication , and have more then one disease , yet there is no man that has all , or half so many as are incident to human bodies , so that he is comparatively more healthy then sick . so again it is not very common for a man to loose a limb , or sense , the generality of men keep them to their last ; and they who do , have in that an overbalance to most outward adversities ; and even they who are so unhappy to loose one , yet commonly keep the rest ; at least the major part : or if at any time any man is left a mere breathing trunk , yet it is by such stupifying diseases as dead the sense , or such mortal ones as soon take them away ; and so the remedy overtakes the malady . besides it pleases god very often , to make compensation for the want of one member or faculty by improving the use of another . we have seen feet supply all the necessary uses of hands to those who have had none ; and it is a thing of daily observation that men that are blind , have the greater internal light : have their intellects more vigorous and active , by their abstractions from visible objects . . thus also it is in the matter of wealth , he that is forced to get his bread by the swet of his browes , t is true he cannot have those delicacies wherewith rich men abound ; yet his labor helps him to a more poignant , more savory sauce then a whole college of epicures can compound . his hunger gives a higher gust to his dry crust , then the surfeited stomach can find in the most costly , most elaborate mixtures : so verifying the observation of solomon , the full soul loatheth the hony comb , but to the hungry soul every bitter thing is sweet , prov. . . he cannot indeed stretch himself upon his bed of ivory , am. . . yet his sleeps are sounder then those that can . the wiseman tells us , and experience dos so too , that the sleep of a laboring man is sweet . eccles. . . he is not clothed gorgeously , has not the splendor of glittering apparel , so neither has he the care of contriving it , the fears of being forestal'd in a new invention , or any of those unmanly solicitudes which attend that vanity . he has the proper genuine use of clothing ; the preventing shame and cold , and is happily determin'd to that which the wiser men of the world have voluntarily chosen . to conclude , he has one advantage beyond all these ; his necessities rescue him from idleness , and all its consequent temtations ; which is so great a benefit , that if rich men be not their own taskmasters as his wants are his , if they do not provide themselves of business ; that one want of theirs is infinitly more deplorable then all his : and he is not only happy comparatively with himself , in having better things then he wants , but with them also . . if we come now to reputation and fame , the account will be much the same , he that is eminent in the world for some great atchievement , is set up as an object of every mans remark ; when as his excellencies on the one hand are visible , so his faults and blemishes are on the other . and as human frailty makes it too probable these later will be really more , so human envy makes it sure that they shall be more precisely , more curiously observed , and more loudly blazon'd . so that upon the whole , a good quiet security , tho it be not the road to glory , yet is the likliest fence against infamy . and indeed he that can keep up the repute of a sober integrity within his own private sphere , need not envy the triumphant sallies of others , which often meet with a fatall turn at the later end of the day . but t will be said that even that more moderate sort of reputation is not every mans portion , but that many lie under great ignominy and scandals . i shall here ask whither those be just or unjust : if they be just they belong not to our present subject , which relates only to those inflictions which are the effects of gods immediate providence , not of our own crimes ; for i never doubted but that by those we may divest our selves of any , nay of all the good things god has design'd us . but if the obloquy be unjust , t is probable that t is taken up only by ill men , and that the good pass a more equitable sentence ; and then surely the attestation of a few such , is able to outweigh a multitude of the others . and in this case a man may not only find patience but plesure in reproches . socrates lookt with trouble and jealousy on himself when ill men commended him , saying what ill have i don ? and sure a christian has a farther reason to be pleas'd with their revilings , they being his security againsts the woe pronounc'd to those whom all men speak well of , luke . . but somtimes it happens , that even good men are seduc'd , and either by the artifices of the wicked , or their own too hasty credulity , give credit to unjust reports . and this i confess is a sharp trial to the injur'd person , yet even this cannot often be universal , there can scarce be any innocence so forlorn but that there may be opportunities of cleering it to some or other , and by them propagating it to more , and if the cloud ever come to be dispers'd , their fame will appear with the brighter luster . but if none of this happen , they have yet a certain and more blessed retreat , even an appeal to the unerring judg , who never beholds us with more approbation , then when we are under the unjust condemnation of men . indeed we have then a double tie upon him , not only his justice but his pity is concern'd in our cause . god particularly owns himself as the refuge of the oppressed , and there is scarce a sharper and more sensible oppression then this of calumny : yet even this proves advantage , whil'st it procures gods immediate patronage , makes us the objects of his more peculiar care and compassion , who can make our righteousness as cleer as the light , psa. . . if he see it fit ; but if in his wisdom he chuse not that for us , t is comfort enough for us that we have approv'd it to him . t was elkanahs question to hannah in her disconsolation , am not i better to thee then ten sons ? i sam. . . and sure we may say the like of gods approbation , that t is better to us i say not then ten , but ten thousand eulogies of men . the very echo of it in the testimony of a good conscience is an unspeakable comfort , and this voice sounds more audibly , more sweetly , among the loudest , the harshest accusations of men . so that we see even this assault too is not without its guard , and these waters of marah . exod. . . may be render'd not only wholsome but pleasant . . i have now instanced in the three most general concerns of human life , the body , goods , and fame , to which heads may be reduced most of the afflictions incident to our out-ward state , as far as immediately concerns our selves . but there is no man stands so single in the world , but he has some relations or friends in which he thinks himself interessed , and many times those oblique strokes which wound us thro them , are as painful as the more direct : yet here also god is ordinarily pleas'd to provide some allaies , if we would but take notice of them . he who has had one friend die , has ordinarily divers others surviving ; or if he have not that , usually god raises him up others . t is true we cannot have a succession of fathers and mothers , yet we often have of other friends that are no less helpful to us : and indeed there are scarce in any thing more remarkable evidences of providence , then in this particular . he that is able out of stones to raise up children to abraham , mat. . do's many times by as unexpected a production supply friends to the desolate . but we do somtimes loose our friends while they are living , they withdraw their kindness which is the soul of friendship : and if this happen by our own demerit , we can accuse neither god nor them for it : nor can we rationally expect that god shall provide supplies , when we wilfully despoile our selves . but when they are unkind without provocation , then is the season for his interposition , who uses to take up those whom father and mother forsake , psa. . . and we frequently see signal proofs of his care in exciting the compassions of other friends and relatives , or perhaps of mere strangers . nay somtimes god makes the inhumanity of a mans relations , the occasion of his advantage . thus the barbarous malice of iosephs brethren was the first step to his dominion over egypt . and it is a common observation in families , that the most discountenanc'd child oft makes better proof , then the dearling . . we are yet liable to a third affliction by the calamity of our friends , which by the sympathy of kindness presses us no less ( perhaps more ) sensibly then our own : but then t is to be consider'd , that theirs are capable of the same allaying circumstances that ours are , and god has the same arts of alleviating their burdens ; so that we have the same arguments for acquiescence in their sufferings that we have in our own , and shall do a more friendly office in impressing those upon them , then in the most passionate adopting their sorrows . . the last and greatest discomfort from friends , is that of their sin : and if ever we may be allow'd that disconsolate strein of the prophet , esa. . . turn away from me , i will weep bitterly , labor not to comfort me ; this seems to be the time : yet even this vally of achor is not without a door of hope , hos. . . a vicious person may be recalled , multitudes have bin ; so that as long as god continues life , we ought no more to deposite our hope , then to quit our endevor . besides there are few that make this complaint that have not somthing to balance , or at least to lighten it . i shall instance in that relation which is the nearest and most tender , that of a parent . he that has one bad child may have divers good . if he have but one virtuous t is a very great mercy , and t is another that he may be the better taught to value it by the opposition of the contrary . but if any be so unhappy as to have many children , and all to consume his eies and grieve his heart , sam. . . it may be a seasonable reflexion for him to examin how far he has contributed to it either by elies fond indulgence , or by a remiss and careless education : or which is worst of all , by his most impious example . if any , or all of these be found the cause , he is not so much to seek for allaies to his grief , as for pardon of his sin : and when he has penitently retracted his own faults , he may then have better ground of hope that god may reform those of his children . in the mean time he may look on his own affliction in them as gods discipline on him , and gather at least this comfort from it , that his heavenly father has more care of him , then he had of his ; and do's not leave him uncorrected . . thus we see in all the concerns ( which are the most common and important of human life , and wherein the justest of our complaints are usually founded ) there is such a temperature and mixture , that the good do's more then equal the ill , and that not only in the grosser bulk , when our whole state is weighed together , but in every single branch of it . god having herein dealt with this little world man , as he has don with the greater , wherein he is observ'd to have furnished every country with specific remedies for their peculiar diseases . i have only given these short hints by way of essay and pattern for the readers contemplation , which when he shall have extended to all those more minute particulars wherein he is especially concern'd , more curiously compar'd his sufferings with his allaies and comforts ; i cannot doubt but he will own himself an instance of the truth of the present thesis , and confess , that he has much more cause of thankfulness then complaint . . this i say supposing his afflictions to be of those more solid and considerable sorts i have before mention'd . but how many are there who have few or none of such , who seem to be seated in the land of goshen , in a place exemt from all the plagues that infest their neighbors ? and those one would think should give a ready suffrage to this conclusion , as having no temtation to oppugn it ; yet i doubt t is far otherwise , and that such men are of all the most unsatisfied . for tho they have no crosses of gods imposing , they usually create a multitude to themselves . and here we may say with david , it is better to fall into the hand of god , then into the hand of man , sam. . tis easier to bear the afflictions god sends , then those we make to our selves . his are limited both for quantity and quality , but our own are as boundless as those extravagant desires from which they spring . . and this is the true cause why contentment is so much a stranger to those who have all the outward causes of it , they have no definite mesure of their desires ; t is not the supply of all their real wants will serve their turn , their appetites are precarious and depend upon contingencies . they hunger not because they are emty , but because others are full . many a man could have liked his own portion well enough , had he not seen another have somthing he liked better . nay even the most inconsiderable things acquire a value by being anothers , when we despise much greater of our own . ahab might well have satisfied himself with the kingdom of israel , had not naboths poor plot lain in his eie : but so raving were his desires after it , that he disrelishes all the pomps of a crown , yea the ordinary refreshments of nature , can eat no bread till he have that to furnish him with sallads . king. . . and how many are there now adaies whose cloths sit uneasy if they see another have had but the luck to be a little more ingenuously vain ; whose meat is unsavory if they have seen but a greater rarity , a newer cookery at anothers table : in a word who make other peoples excesses the standard of their own felicities . . nor are our appetites only excited thus by our outward objects , but precipitated and hurried on by our inward lusts . the proud man so longs for homage and adoration , that nothing can please him if that be wanting . haman can find no gust in all the sensualities of the persian court , because a poor despicable jew denies his abaisance , est. . . the lustful so impatiently pursues his impure designs , that any difficulty he meets in them , makes him pine and languish like amnon , who could no way recover his own health but by violating his sisters honor . sam. . . the revengeful labors under an hydropic thirst till he have the blood of his enemy : all the liquor of absaloms sheep-sheering could not quench his , without the slaughter of his brother , sam. ● . . and thus every one of our passions keeps us upon the rack till they have obtained their designs . nay when they have , the very emtiness of those acquisitions is a new torment , and puts us upon fresh pursuits . thus between the impetuousness of our desires , and the emtiness of our enjoiments , we still disquiet our selves in vain , psa. . . and whil'st we have such cruel task-masters , t is not strange to find us groaning under our burdens . if we will indulge to all our vicious or foolish appetites , think our lives bound up with them , and solicite the satisfaction of them with as impatient a vehemence , as rachel did for children , gen. . . give me them or i die : no wonder that we are alwaies complaining of disappointments , since in these the very success is a defeat , and is but the exchanging the pain of a craving ravenous stomach , for that of a cloi'd and nauseated . indeed men of this temper condemn themselves to a perpetual restlessness , they are like phantastic mutineers , who when their superiors send them blanks to write their own conditions , know not what will please them : and even omnipotence it self cannot satisfy these till it have new moulded them , and reduced their desires to a certainty . . but in the mean time how unjustly do they accuse god of illiberality , because every thing answers not their humor ? he has made them reasonable creatures , and has provided them satisfactions proportionable to their nature ; but if they will have wild irrational expectations , neither his wisdom , nor his goodness is concern'd to satisfy those . his supplies are real and solid , and therefore have no correspondence to imaginary wants . if we will create such to our selves , why do we not create an imaginary satisfaction to them ? t were the merrier frenzy of the two , to be like the mad athenian that thought all the ships that came into the harbor his own : and t were better ixion like to have our arms fil'd with a cloud , then to have them perpetually beating our own breasts , and be still tormenting our selves with unsatisfiable desires . yet this is the state to which men voluntarily subject themselves , and then quarrel at god because they will not let themselves be happy . but sure their very complaints justify god , and argue that he has dealt very kindly with them , and afforded them all the necessary accomodations of life : for did they want them , they would not be so sensible of the want of the other . he that is at perfect ease may feel with some vexation the biting of a flea or gnat , which would not be at all observable if he were upon the rack . and should god change the scene , and make these nice people feel the destitution of necessaries ; all these regrets about superfluities would be overwhelmed . in the mean time how deplorable a thing is it , that we are still the poorer for gods bounty , that those to whom he has opened his hand widest , should open their mouth so too , in outcries and murmurs ? for i think i may say that generally , those that are the farthest remov'd from want , are so from content too ; they take no notice of all the real substantial blessings they enjoy , leave these ( like the ninty nine sheep in the wilderness ) forgotten and neglected , to go in quest after some fugitive satisfaction , which like a shadow flies still faster in proportion to their pursuit . . and now would god they could be recalled from this unprofitable chace , and insteed of the horsleeches note , give give , prov. . . take up that of the psalmist , what shall i render to the lord for all the benefits he hath don unto me ? psa. . . let them count how many valuable or rather inestimable things , they have received from his mercy ▪ and then confront them with those corrections they have found from his justice ; and if they do this impartially , i doubt not they will find wherewithal to check their highest mutinies ; and will join with me in confessing , that their good things abundantly outweigh their ill . . if now we carry on the comparison to the last circumstance , and consider the constancy , we shall find as wide a difference . let us take the psalmists testimony , and there will appear a very distant date of his mercies and punishments . his mercies endure for ever psal. . whereas his wrath endures but the twinkling of an eie psal. . . and accordingly god owns his acts of severity as his strange work isa. . . that which he resorts to only upon special emergencies ; but his mercies are renewed every morning , lam. . . and doubtless we may all upon trial affirm the same . there are many of the most necessary comforts of life which do not only somtimes visit us as guests , but dwell with us as inmates and domestics . how many are there who have lived in a perpetual affluence from their cradles to their graves , have never known what it is to want ? and tho the goods of fortune are perhaps less constant to some , yet the refreshments of nature are usually so to us all . we eat and drink , we sleep , we recreate , we converse in a continued circle , and go our round almost as constantly as the sun do's his . or if god do's somtimes a little interrupt us in it , put some short restraint upon our refreshments , yet that comparatively to the time we enjoy them , is but proportionable to the stop he has somtimes made of the sun , jos. . . kings . . or of the sea , exod. . . which as they were no subversions of the course of nature , so neither are those short pauses he somtimes makes , a repeal of those fixt and customary benefits his providence usually allots us . but who is there can say that any one of his afflictions has bin of equal continuance , or has prest him with so few intermissions ? perhaps he may have mist some few nights sleep : but what is that to a twelve-months , or perhaps a whole lives enjoying it ? t is possible his stomach and his meat have not alwaies bin ready together ; but how much oftner have they met to his delight ? and generally those things that are most useful , are but rarely interrupted . nay to a great many even the delicacies of life are no less constant , and their luxuries are as quotidian as their bread : whereas unless their vices or their fancies create uneasinesses to them , those that come immediately from gods hand , make long intermissions and short staies . yet for all this they that should mesure by the uncessantness of mens complaints , would judge that the scene was quite reverst , and that our good things are as iob speaks , swifter then a wavers shuttle , job . . . whilest our ill , like gehazies leprosy , cleave inseparably to us . . king . . . the truth is we will not let our selves enjoy those intervals god allowes us , but when a calamity do's retire we will still keep it in fiction and imagination ; revolve it in our minds , and because t is possible it may return , look upon it as not gon . like aguish patients we count our selves sick on our well-day , because we expect a fit the next . a strange stupid folly thus to court vexation , and be miserable in chimera . do's any man or indeed any beast desire to keep a distastful relish still in his mouth , to chew the cud upon gall and wormwood ? yet certainly there are a multitude of people whose lives are imbitter'd to them merely by these fantastic imaginary sufferings . nor do we only fright our selves with images and ideas of past calamities , but we dress up new bugbears and mormoes , are poetic and aerial in our inventions , and lay romantic scenes of distresses . this is a thing very incident to jealous natures , who are alwaies raising alarms to themselves . a suspicious man looks on every body with dread . one man he fears has designs upon his fortune , another on his reputation , perhaps a third upon his life : whilst in the mean time , the only ill design against him is managed by himself ; his own causeless fears and jealousies which put him in a state of hostility with all the world ; and do often betray him to the very things he groundlesly suspected . for it is not seldom seen that men have incurr'd reall mischiefs by a fond sollicitude of avoiding imaginary ones . i do not question but this is a state calamitous enough , and shall acknowledg it very likely that such persons shall have little or no truce from their troubles , who have such an unexhausted spring within themselves ; yet we may say to them as the prophet did to the house of iacob , is the spirit of the lord straitned ? are these his doings ? mich. . . such men must not cry out that gods hand lies heavy upon them , but their own ; and so can be no impeachment to the truth of our observation , that gods blessings are of a longer duration , keep a more fixt steddy course then his punishments . the result of all is , that the generality of mankind have good things ( even as to temporals ) which do in the three respects fore-mention'd exceed the ill . i mean the true and real ills which god sends , tho not those fanciful ones they raise to themselves . . and now why should it not appear a reasonable proposition that men should entertain themselves with the plesanter parts of gods dispensations to them , and not alwaies pore upon the harsher : especially since the former are so much a fairer object , and perpetually in their eie , why should we look on the more sadening spectacles of human frailty or misfortune , thro all the magnifying optics our fancies can supply , and perversly turn away our eies from the cheerfuller ? yet this god knows is too much the case with most of us . how nicely and critically do we observe every little adverse accident of our lives ? what tragical stories of them do our memories present us with ? when alas a whole current of prosperity glides by without our notice . like little children our fingers are never off the sore place , till we have pickt every light scratch into an ulcer . nay like the leuder sort of beggers , we make artificial sores to give us a pretence of complaint . and can we then expect god should concern himself in the cure ? indeed in the course of his ordinary providence there is no cure for such people , unless it be by revulsion , the making them feel the smart of some very great and pressing affliction . they therefore put themselves under an unhappy dilemma , either to continue their own tormentors , or to endure the severest course of gods discipline . t is true the last is the more eligible , but i am sure the best way is to prevent both , by a just and grateful sense of gods mercies , which will be yet farther illustrated if we compare them with our own demerits . sect . v. of our demerit towards god. . it is the common fault of our nature , that we are very apt to be partial to our selves ; and to square our expectations more by what we wish , then by what we deserve . somthing of this is visible in our dealings with men . we oft look to reap where we have not sowed , mat. . . expect benefits where we do none : yet in civil transactions there are still remaining such footsteps of natural justice , that we are not universally to unreasonable : all traffic and commerce subsisting upon the principle of equal retribution , giving one good thing for another equivalent ; so that no man expects to buy corn with chaff , or gold with dross . but in our dealings with god , we put off even this common equity ; are vast in our expectations , but penurious and base in our returns ; and as if god were our steward not our lord , we require of him with a confidence proper only to those who ask their own : whilst in the interim , what we offer to him is with such a disdainful slightness , as if we meant it rather an alms then an homage . . god indeed is so munificent , that he prevents us with his blessings , psal. . . gives us many things before we ask : had he not don so , we could not have bin so much as in a capacity of asking . but tho the first & fundamental mercies are absolute and free , yet the subsequent are conditional : and accordingly we find in scripture , that god makes no promise either concerning this life or a better , but on condition of obedience . the jews who had much larger proposals of temporal happiness then christians have , yet never had them upon other terms . god expressly articled for the preformance of his commands , and made all their enjoiments forfeitable upon the failure , as we may see at large in the book of deuteronomy . and under the gospel st. paul appropriates the promises as well of this life as of that to come unto godliness , tim. . . it will therefore be a material inquiry for every man , whether he have kept his title entire , and have not by breach of the condition forfeited his clame , even to the most common ordinary blessings ; for if he have , common reason will tell him he can challenge none : and that the utmost he can hope for , must be only upon a new score of unmerited favor . . and here certainly every mouth must be stopped , and all the world become guilty before god , rom. . . for alas who is there that can say his obedience has bin in any degree proportionable to his obligation ? t is manifest we have all received abundantly from gods hand , but what has he had from ours ? i may challenge the best man , to cast up the account of his best day , and tell me whether his receits have not infinitly exceeded his disbursments : whether for any one good thing he has don , he has not received many . nor is the disparity only in number , but much more in value . gods works are perfect , all he do's for us like the first daies productions , are all very good , gen. . but alass our very righteousness is as filthy rags , esai . . . we offer him the blind and the lame , mal. . . a few yewning drowsy praiers perhaps , wherein he has the lest share : the fuller current of our thoughts running towards our secular or sinful concerns . we drop it may be a scanty alms , wherein t is odds our vain-glory scrambles for a share with him , if it do not wholly ingross it . we sit an hour at a sermon , but t is rather to hear the wit or eloquence of the preacher , then the word of god. like the duller sort of animals , we like well to have our itching ears scratcht , but grow sturdy and restive when we should do what we are there taught . in a word all our services at the best are miserably maim'd , and imperfect ; and too often corrupt and unsound . so that god may well upbraid us as he did israel , offer it now to thy governor , will he be pleas'd with it ? mal. . . these very iniquities of our holy things , are enough to defeat all our pretences to any good from gods hand ; yet god knows this is much the best side of us : t is not every one that can make so fair an appearance as this amounts to . with many , there is no place to complain of the blemishes of their sacrifices , for they offer none ; of whom we may say in the words of the psalmist , god is not in all their thoughts , psal. . . i fear there want not those who drive away the day , the week , nay the year , without remembring in whose hand their time is , psal. . . or paying him any solemn tribute of it ; who enjoy the services of all inferior creatures , without considering that theirs are more due to the supreme lord : in a word , who live as if they were absolutly independent ; had their existence purely from themselves , and had no creator to whom they owed their being , or any consequent duty . and sure men who thus discard themselves from gods family , have very little reason to expect the provisions of it : yet even such as these have the impudence to complain , if any thing be wanting to their needs ( shall i say ) or to their lusts ; can ravingly profane gods name in their impatiencies , which they know not how to use in their praiers : as if the deity were considerable in no other notion , then that of their caterer or steward . . if now we seriously reflect , what can be more admirable then that infinit patience of god ; who notwithstanding the miserable infirmities of the pious , and the leud contemt of the impious , still goes on resolutly in his bounty , and continues to all mankind some , and to some all his temporal blessings ? he has no obligation of justice to do so , for it is no part of his compact ; he has none of gratitude , for he is perpetually affronted and disobliged . surely we may well say with david , is this after the manner of men , o lord ? chro. . . can the highest human indulgence bear any proportion with this divine clemency ? no certainly , no finite patience but would be exhausted with the thousandth part of our provocations . . but is not our dealing too as little after the manner of men ? i mean of reasonable creatures : for us who have forfeited our right to all , and yet by mere favor are still kept in the possession of many great blessings : for us to grow mutinous , because there is perhaps somthing more trifling which is deni'd us , is such a stupid ingratitude , as one would think impossible to human nature . should a tenant with us have at once forfeited his lease and maliciously affronted his landlord , he would sure think himself very gently dealt with , if he were suffer'd to enjoy but a part of his first estate ; but we should think him not only insolent , but mad , who when the whole were left him , should quarrel and clamor if he might not have his cottage adorn'd with marble floors , and gilded roofs . yet at this wild rate we behave our selves to our great landlord , grow pettish and angry if we have not every thing we can fancy , tho we enjoy many more useful , merely by his indulgence . and can there be any thing imagin'd more unreasonable ? let us therefore if not for piety , yet at least to justify our clame to rationality , be more ingenuous ; let us not consult only with our fond appetites , and be thus perpetually solliciting their satisfaction ; but rather reflect on what tenure we hold what we already have , even that of superabundant mercy ; and fear , least like insolent beggers by the impudence of our demands we divert even that charity which was design'd us . in short let every man when he computes what he wants of his desires , reckon as exactly how much he is short of his duty ; and when he has duly ponder'd both , he will think it a very gentle composition to have the one unsupplied , so he may have the other remitted ; and will see cause contentedly to sit down and say with honest mephibosheth , what right have i to cry any more unto the king ? sam. . . but if it be thus with us upon the mere score of our imperfectionsor omissions , what an obnoxious state do our innumerable actual sins put us in ? if the spots of our sacrifices are provoking , what are our sacrileges and bold profanations ? if those who neglect or forget god are listed among his enemies , what are those who avowedly defy him ? indeed he that soberly considers the world , and sees how daringly the divine majesty is daily affronted , cannot but wonder that the perversions of our manners , those prodigies in morality , should not be answer'd with as great prodigies in calamity too ; that we should ever have other ruin then that of sodom , or the earth serve us for any other purpose then to be , as it was to korah , num. . our living sepulcher . . nor is this longanimity of god observable only towards the mass and collective body of mankind , but to every man in particular . who is there that if he ransack his conscience , shall not find guilts enow to justify god in the utmost severities towards him ? so that how much soever his punishments are short of that , so much he evidently owes to the lenity and compassion of god. and who is there that suffers in this world the utmost that god can inflict ? we have a great many suffering capacities , and if those were all fill'd up to the height , our condition would scarce differ from that of the damned in any thing but duration . but god is more merciful , and never inflicts at that rate on us here . every mans experience can tell him , that god discharges not his whole quiver at once upon him , but exemts him in many more particulars then he afflicts him ; and yet the same experience will probably tell most of us , that we are not so modest in our assaults upon god ; we attacque him in all his concerns ( as far as our feeble malice can reach ) in his sovereignty , in his honor , in his relatives , nay somtimes in his very essence and being . and as they are universal in respect of him , so also in regard of our selves : we engage all our powers in this war , do not only yield ( as the apostle speaks ) our members instruments of unrighteousness , rom. . . but we press them upon the service of sensual and vile lusts , even beyond our native propensions . nor are only the members of our body , but the faculties of our souls also thus emploied ; our understandings are busied first in contriving sins , and then excuses and disguises for them ; our wills are yet more sturdy rebels , and when the understanding is beat out of all its out-works , yet sullenly keep their hold in spight of all conviction ; and our affections madly rush on like the horse into the battel , jer. . . deterred by nothing of danger , so there be but sin enough in the attemt . . and now with what face can people that thus pursue an hostility , expect that it should not be return'd to them ? do's any man denounce war , and yet expect from his adversary all the caresses , the obligements of friendship ? self-defence will promt even the meekest nature to despoile his enemy at least of those things which he uses to his annoiance ; aud if god should give way even to that lowest degree of anger , where or what were we ? for since we imploy our whole selves against him , nothing but destruction can avert our injuries . but t is happy for us we have to do with one who cannot fear us , who knows the impotence of our wild attemts , and so allai's his resentment of our insolence , with his pity of our follies . were it not for this , we should not be left in a possiblity so oft to iterate our provocations ; every wicked imagination and black design , would be at once defeated and punisht by infatuation and frenzy : every blasphemous atheistical speech would wither the tongue , like that arm of ieroboam which he stretcht against the prophet , king. . . and every impious act would like the prohibited retrospect of lots wife , fix us perpetual monuments of divine vengeance . . and then how much do we owe to the mercy and commiseration of our god , that he suffers not his whole displesure to arise , psa. . . that he abates any thing of that just severity he might use toward us ? he that is condemned to the gallowes , would think it a mercy to scape with any inferior penalty : why have we then such mean thoughts of gods clemency , when he descends to such low compositions with us ? corrects us so lightly as if t were only matter of ceremony and punctilioe , the regard of his honor , rather then the execution of his wrath . for alas let him among us that is the most innocent , and undeservedly afflicted , muster up his sins and sufferings , and he will see a vast inequality : and ( had he not other grounds of assurance ) would be almost temted to think those were not the provoking cause , they are so unproportionably answered . he sins in innumerable instances , and is punisht in few ; he sins habitually and perpetually , and suffers rarely and seldom ; nay perhaps he has somtimes sin'd with greediness , and yet god has punisht with regret and reluctancy , how shall i give thee up o ephraim ? hos. . . and when all these disparities are consider'd , we must certainly join heartily in ezras confession , thou o god has punisht us less then our iniquities deserve , ezra . . . . nay besides all our antecedent , we have after guilts no less provoking , i mean our ungracious repinings at the light chastisements of our former sins , our out-cries upon every little uneasiness , which may justly cause god to turn our whips into scorpions ; and according as he threatned israel lev. . . to punish us yet seven times more . and yet even this do's not immediately exasperate him . the jews were an instance how long he could bear with a murmuring generation ; but certainly we of this nation are a greater , yet let us not be high-minded but fear , rom. . . for we see at last the doom fell heavy tho it was protracted , a succession of miraculous judgments pursued those murmurers , so that not one of them enter'd canaan . and t is very observable that whereas to other sins gods denunciations are in scripture conditional and reversible ; this was absolute and bound with an oath , he sware in his wrath that they should not enter into his rest , psa. . . and yet if we compare the hardships of the israelites in the wilderness , with most of our sufferings , we shall be forced to confess our mutinies have less temtation , and consequently less excuse ; from whence t is very reasonable to infer , as the greatness of our danger if we persist , so the greatness of gods long suffering towards us , who yet allows us space to reform : and sure new complaints sound very ill from us , who are liable to so severe an account for our old ones . i fear the most resign'd persons of us will upon recollection find , they have upon one occasion or other out-vied the number of the israelites murmurs , therefore unless we will emulate them in their plagues , let us fear to add one more , lest that make up the fatal sum , and render our destruction irrevocable . . upon all these considerations it appears how little reason any of us have to repine at our heaviest pressures ; but there is yet a farther circumstance to be adverted to , and is too applicable to many of us , that is , that our sins are not only the constant meritorious cause of our sufferings , but they are also very often the instrumental cause also ; and produce them not only by way of retaliation from god , but by a natural efficacy . solomon tells us he that loves plesure , shall be a poor man , and that a whorish woman will bring a man to a piece of bread prov. . . that he that sits long at the wine shall have redness of eies , chap. . . . that the slothful soul shall suffer hunger , . . and all these not by immediate supernatural infliction from god , but as the proper genuine effects of those respective vices . indeed god in his original establishment of things , has made so close a connexion between sin and punishment , that he is not often put to exert his power in any extraordinary way , but may trust us to be our own lictors , our own backslidings reprove us jer. . . and our iniquities are of themselves enough to become our ruine , exod. . . . it may therefore be a seasonable question for every man to put to himself , whether the troubles he labors under ; be not of this sort ; whether the poverty he complains of , be not the effect of his riot and profusion , his sloth and negligence ? whether when he cries out that his comeliness is turn'd into corruption , dan. . . he may not answer himself , that they are his visits to the harlots houses which have thus made rottenness enter into his bones , hab. . . whether when he is beset with contentions , and has wounds without cause , he have not tarried long at the wine ; when he has lost his friend , whether he have not by some trecherous wound eccle. . . forced him to depart : or when he lies under infamy , whether it be not only the echo of his own scandalous crimes . if he find it thus with him , certainly his mouth is stopt , and he cannot without the most disingenuous impudence complain of any but himself . he could not be ignorant that such effects did naturally attend such causes , and therefore if he would take the one , he must take the other also . no man sure can be so mad , as to think god should work miracles ( disunite those things which nature hath conjoin'd ) only that he may sin at ease , have all the bestial plesures he can project , and none of the consequent smart . we read in deed god divided the sea , but it was to make the way for the ransomed of the lord to pass over isa. . . those who were his own people , and went in at his command ; but when they were secured , we find the waters immediatly return'd to their chanel , and overwhelmed the egyptians , who ventured without the same warrant . and sure the case is alike here , when any man can produce gods mandate for him to run into all excess of riot , to desecrate the temple of the holy ghost , and make his body the member of an harlot , cor. . . in a word when god bids him do any of those things , which god and good men abhor , then and not before he may hope he may sever such acts from their native penal effects ; for till then ( how profuse soever some legendary stories represent him ) he will certainly never so bestow his miracles . . but i fear upon scrutiny there will appear a yet farther circumstance upon which to arraign our mutinies , for tho it be unreasonable enough to charge god with the ill effects of our own leudness , yet t is a higher step to murmur because we have not materials to be wicked enough . and this i fear is the case with too many of us , who tho they are not so dispoil'd by their sins , but that they can keep up their round of vicious plesures , yet are discontented because they think some others have them more exquisite , think their vices are not gentile enough , unless they be very expensive , and are covetous only that they may be more luxurious . these are such as st iames speaks of , who ask amiss , that they may consume it upon their lusts . jam. . . and sure to be mutinous on this account is one of the highest pieces of frenzy . would any man in his wits tell another he will cut his throat , and then expect he should furnish him with a knife for it ? and yet to this amount our murmurs against god , for his not giving us those things wherewith we only design to wage war with him . for surely if the discontents of mankind were closely inspected , i doubt a great many would be found of this kind . it concerns the reader therefore to make the inquisition in his own breast , both in this and all the former particulars , and i doubt not , if he do it with any ingenuity and uprightness , he will be abundantly convinced that for his few mites of obedience he paies to god , he receives talents of mercies ( even temporal ) from him : and that on the other side , that god as much underpaies his sins , as he overpaies his services : by which god do's sufficiently attest how little he delights in our affliction , how gladly he takes any light occasion of caressing and cherishing , and over-skips those of punishing us . which sure ought to make us convert all our displesures against our sins , which extort those acts of severity from him , to which his nature is most averse . and here indeed our resentments cannot be too sharp , but towards god our fittest address will be in the penitential form of the prophet daniel , o lord , to us belongeth confusion of face , but to the lord our god belong mercies and forgiveness , tho we have rebelled against him , dan. . . . and as his justice is to be revered in his inflictions , so is his wisdom also , in so disposing of events to particular persons , as may best consist with the universal oeconomy and managery of the world , the consideration whereof is the design of the next section . sect . vi. of gods general providence . . when god made the universe , he intended not only to glorify himself in one transient act of his power , and then leave this great and wonderful production of his , as the ostrich her eggs in the wilderness , lam. . . but having drawn it out of its first chaos , he secur'd it from returning thither again , by establishing as a due symmetry of parts , so also a regular order of motion : hence it is that the heavens have their constant revolutions , the earth its succession of determinate seasons , animals their alternate course of generation and corruption : and by this wise oeconomy , the world after so many thousand years , seems still in its spring and first beauty . but it had bin in vain to have thus secured the defection of the creatures , if man for whose sake they were made had bin excluded from this care . his faculty of reason would have made him but the more fatal instrument of confusion , and taught him the more compendious waies of disturbing the world . iob compares him to the wild asses colt . job . . which takes its range without adverting to any thing of the common good . god has therefore doubly hedged in this unruly creature , made a fence of laws about him ( both natural and positive ) and besides has taken him into the common circle of his providence , so that he , as well as the rest of the creation , has his particular station assign'd him ; and that not only in reference to other creatures , but himself ; has put a difference between one man and another , ordained several ranks and classes of men , and endowed them with special and appropriate qualifications for those stations wherein he has set them . . this , as it is a work of infinit wisdom in god , so it is of unspeakable advantage to men . without this regular disposure , the world would have bin in the same confusion which we read of in the host of the midianites , every mans sword against his fellow , jud. . . nothing but force could determine who should do , or enjoy any thing ; and even that decision also would have bin repelable by a greater force : so that we have all reason to confess the utility of that order god has set among men : and even he that bears the lowest and most despicable place in it , is certainly infinitly more happy by contributing to that general harmony , then he could be in any state of discord . . were this now well consider'd , methinks it should silence all our complaints , and men should not be so vehemently concern'd in what part of the structure it pleases the great architect to put them : for every man is to look on himself only as a small parcel of those materials which god is to put into form . every stone is not fit for the corner , nor every little rafter for the main beam : the wisdom of the master builder is alone to determin that . and sure there cannot be a more vile contemt of the divine wisdom then to dispute his choice . had god wisdom enough to contrive this vast and beautiful fabric , and may he not be trusted with one of us poor worms ? did he by his wisdom make the heavens , and by his understandimg stretch out the clouds , pro. . . and shall he not know where to place a little lump of figur'd earth ? this is certainly the most absurd distrust imaginable , and yet this is really the true meaning of our repining at the condition he has placed us in . . the truth is , we are so full of our selves , that we can see nothing beyond it : every man expects god should place him where he has a mind to be , tho by it he discompose the whole scheme of his providence . but tho we are so senselessly partial , yet god is not so : he that comprehends at once the whole concern of mankind , applies himself to the accomodating those , not the humoring any particular person . he has made the great and the small and careth for all alike , wisd. . . he is the common father of mankind , and disposes things for the public advantage of this great family , and t is not all the impatient cravings of a froward child that shall make him recede from his designed method . we are apt enough , i am sure , to tax it not only as a weakness , but injustice too in a prince , when he indulges any thing to a private favorite to the public disadvantage ; yet so unequal are we , that we murmur at god for not doing that , which we murmur at men for doing . . besides a man is to consider , that other men have the same appetites with himself . if he dislike an inferior state , why should he not think others do so too ? and then as the wise man speaks , whose voice shall the lord hear ? ecclus. . . t is sure great insolence in me to expect that god should be more concern'd to humor me , then those multitudes of others who have the same desires . and the more impatient my longings are , the less in reason should be my hopes ; for mutiny is no such endearing quality as to render any man a dearling to god. but if all men should have equal satisfactions , we should puzle even omnipotence it self . every man would be above and superior , yet those are comparative terms , and if no man were below , no man could be above . so in wealth , most men desire more , but every man do's at least desire to keep what he has ; how then shall one part of the world be supplied without the diminution of the other , unless there should be as miraculous a multiplication of tresure for mens avarice , as there was of loaves for their hunger , mat. . . it was a good answer which the ambassadors of an opprest province made to antony , if o emperor , thou wilt have double taxes from us , thou must help us to double springs and harvests . and sure god must be at the expence of a new creation , make us a double world , if he should oblige himself to satisfy all the unreasonable appetites of men : and if he satisfy not all , why should any particular person look that his alone should be indulged to ? . yet as unreasonable as it is , the most of us do betray such a perswasion . no man is discontented that there are lower , as well as higher degrees in the world , that there are poor as well as rich , but all sensible men assent to the fitness of it : yet if themselves happen to be set in the lower form , they exclame as if the whole order of the world were subverted ; which is a palpable indication that they think that providence which governs others , should serve them , and distribute to them not what it , but themselves think good . this immoderate self-love is the spring and root of most of our complaints , makes us such unequal judges in our own concerns , and promts us to put in caveats and exceptions on our own behalf , as david did on his sons , see that thou hurt not the young man absolom ? sam. . . as if god were to manage the government of the world with a particular regard to our liking , and were like the angels at sodom , gen. . . to do nothing till we had got into zoar , had all our demands secured to us . . it would indeed astonish a considering man to see , that altho the concerns of men are all disposed by an unerring wisdom , and acknowledged by themselves to be so , yet that scarce any man is pleased . the truth is , we have generally in us the worser part of the levelers principle , and tho we can very contentedly behold multitudes below us , yet are impatient to see any above us ; not only the foot ( to use the apostles simile ) complains that it is not the hand , but the eare because it is not the eie , cor. . . . not only the lowermost , but the higher ranks of men are uneasy , if there be any one step above them . nay so importunate is this aspiring humor , that we see men are forced to feed it tho but with aire and shadows . he that cannot make any real advance in his quality , will yet do it in effigie , in all little gaieties and pageantries of it . every degree in these respects not only emulates , but imitates its superior , till at last by that impatience of their proper distance they make it greater , and sink even below their first state by their ridiculous profusion . indeed the world seems to be so over-run with this vanity , that there is little visible distinction of degrees , and one had need go to the heralds office to know mens qualities , for neither their habit nor equipage do now adaies inform us with any certainty . . but by all these it appears that men look on themselves only as single persons , without reference to the community whereof they are members . for did they consider that , they would endevor rather to become the places wherein they were set , by doing the duties belonging to them , then be perpetually projecting for a change . a tree that is every year transplanted will never bear fruit , and a mind that is alwaies hurried from its proper station , will scarce ever do good in any . this is excellently exprest to us by solomon , as a bird that wandereth from his nest , so is a man that wandereth from his place . pro. . . t is easy to divine the fate of those young ones from whom the damn wanders , and t is as easy to guess how the duties of that place will be performed , whose owner is alwaies upon the wing and making towards another . i wish we had not too costly experiments both in church and state of the truth of this observation . alas we forget that we are all servants to the same master , and that he is to appoint in what office we shall serve him . how should we like it in any of our own families , to have an inferior officer leave his work undon , because he has more mind to be major-domo ? yet this insolence we every day repete towards god , sullenly dispute his orders , and unless we may chuse our own imploiments , will do nothing . . t is evident this perverse temper of mankind breeds a great deal of mischief and disturbance in the world , but would breed arrant confusion and subversion , if it were suffered to have its full range . if god permit but one ambitious spirit to break loose in an age as the instrument of his wrath , what destruction do's it often times make ? how do's it cause the whole earth to tremble , and shake kingdoms as is said of nebuchadnezzar , isa. . . and may be said of many others of those whole-sale robbers who have dignified the trade ? but if every aspiring humor should be as prosperous , where would it find fuel to maintain the flame ? no doubt every age produces men of as unbounded desires as alexander or cesar , but god gives them not the same opportunities to trouble the world . and accordingly in the more petty ambitions of private men he often orders it so , that those soaring minds can find no benign gale to help their mounting . he that sets bounds to the sea , saying , hitherto shalt thou come and no farther , and tho the waves thereof toss themselves yet can they not prevaile , tho they roar yet can they not pass over , jer. . . do's also depress the swelling pride of men , hangs clogs and weights upon them that they cannot rise to their affected height . for tho we are all willing to forget it , yet god remembers that he is the rector of the universe , and will assert his dominion . the subtilest contrivance cannot circumvent him , the most dareing pretender cannot wrest any thing out of his hand , the lord will still be king , be the people never so impatient , psa. . . t will therefore sure be as well our prudence as our duty to be still and know that he is god , psal. . . with an humble dereliction of our own wills acquiesce in his , and not by ineffective struglings provoke , whom we are sure never to subdue . we may like unmanaged horses fome and fret , but still god has the bridle in our jawes , and we cannot advance a step farther then he permits us . why should we then create torment to our selves by our repinings , which only sets us farther from our aims . t is gods declared method to exalt the lowly , and t is observable in the first two kings of israel who were of gods immediate election , that he surprized them with that dignity when they were about mean and humble imploiments , the one searching his fathers asses , the other keeping his fathers sheep : and would men honestly and diligently exercise themselves in the business of their proper calling , they might perhaps find it a more direct road to advancement , then all the sinister arts by which ambitious men endeavor to climb . solomon sets it down as an aphorism , seest thou a man diligent in his business he shall stand before kings , he shall not stand before mean men pro. . . but whether it happen to have that effect or no , it will have a better , for it will sweeten his present condition , divert his mind from mutinous reflections on other mens height , and his own lowness , for t is commonly men who mind not their work that are at so much leisure to gaze . he that carefully plies his own business will have his thoughts more concentred : and doubtless t is no small happiness to have them so , for t is their gadding too much abroad , looking on other mens conditions that sends them back ( like dianah deflowred ) to put all in uproar at home . the son of syrach speaks with transportation of the state even of him that labors and is content , and calls it a sweet life , ecclus. . . and certainly t is infinitly more so then that of the greatest prince whose mind swels beyond his territories . . upon all these considerations it cannot but appear very reasonable that we should leave god to govern the world , not be puting in like the sons of zebedee for the highest seats ; but contentedly rest our selves where he has placed us , till his providence ( not our own designs ) advance us . we can no where be so obscure as to be hid from his eies , who as he valued the widows mite above the great oblations of the rich ; so he will no less graciously accept the humble endevors of the mean , then the more eminent services of the mighty ; himself having declared , that he accepts according to what a man hath , and not according to what he hath not , cor. . . so that in what rank soever a man is set , he has still the opportunity of approving himself to god , and tho in the eie of the world he be a vessel of dishonor , yet in the day when god comes to make up his iewels mal. . . there will be another estimate made of him who regularly moves in his own sphere . and sure he that sits down in this acquiescence is a happier man , then he that enjoies the greatest worldly splendor : but infinitly more so then he who impatiently covets but cannot attain them ; for such a man puts himself upon a perpetual rack , keeps his appetites up at the utmost stretch , and yet has nothing wherewith to satisfy them . let therefore our ease if not our duty promt us to acquiescence , and a ready submission to gods disposals , to which we have yet a farther inducement from that distinct care he hath over every mans peculiar , by which he proportions to him , what is really best for him ; of which we are farther to consider in the next section . sect . vii . of gods particular providence . . it is the imperfection of our finite nature that we cannot at once attend to divers things , but the more vehement our intention is upon one , the greater is our neglect of the rest . but gods infinity cannot be so bounded ; his eies at once see , and his providence at once orders all the most distant and disparate things in the world . he is not such an epicurean deity , as to sequester himself wholy to the enjoiment of his own felicity , and to despise the concerns of poor mortals ; but tho he have his dwelling so high , yet he humbleth himself to behold the things in heaven and earth , psal. . . nor do's his providence confine it self to the more splendid and greater parts of managery , the conduct of empires and states , but it descends to the lowest parts of his creation , to the foules of the air , to the lilies of the field , and then sure our saviors inference as to mankind is irrefragable , are ye not much better then they ? mat. . . if a sparrow ( as he elsewhere tells his disciples ) cannot fall to the ground without gods particular notice , surely no human creature is less considerable to him ; nay if our very haires are numbred , we cannot think the excrescence is of more value then the stock , but must conclude that god with a particular advertence watches over the concerns of every man. . now god being infinitly good , cannot thus attend us upon any insidious design of doing us mischief , he watches over us as a guardian not as a spy ; and directs his observation to the more seasonable adapting his benefits : and as he is thus gracious in designing our advantage , so is he no less wise in contriving it . all things saies the wiseman are not profitable for all men ecclus. . . indeed nothing is absolutly good but god , all created things are good or ill in reference to that to which they are applied . meat is good , but to a surfeited stomach t is not only nauseous but dangerous . fire is good , but if put in our bosoms , not only burns our cloths but flesh . and as humane wisdom directs the right application of these and the like , so the supreme and divine orders events according to the disposition of the person concern'd ; he knows our frame psal. . . and discerns what operation such or such things will have upon us , while we who know neither our selves nor them can make but random guesses , and worse choices . and sure he that do's but thus in the general acknowledge gods providence , goodness and wisdom ( which he is , no christian who do's not ) has a sufficient amulet against all his solicitudes , much more his repinings . he cannot think he suffers unawares to him who sees all things . he cannot think his sufferings are design'd for ill to him because they are dispos'd by him who intends and projects his good . nor can he fear those intentions can miscarry , which are guided by an infinit and unerring wisdom , and backt by an uncontrolable power . and sure this is as the apostle speaks heb. . . strong consolation if we would but duely apply it . . yet because general notions do often make but light impressions on us , it may not be amiss to make a little more inspection , and to observe how applicable they are to the several kinds of our discontents . now those may be reduced to two , for either we are troubled at the want of somthing we desire , or at the suffering of somthing we would avert ; so that the two notions of privative and positive , divide between them all our affliction . . the first of these is usually the most comprehensive , for there are few who have not more torment from the apprehension of somwhat they want , then from the smart of any thing they feel . and indeed whilst our desires are so vagrant and exorbitant , they will be sure to furnish matter enough for our discontents . but certainly there is not in the world such a charm for them , as the consideration that god is more wise to discern , and more careful to provide what is really good for us then we our selves . we poor purblind creatures look only on the surface of things , and if we see a beautiful appearance , somwhat that invites our senses , we court it with the utmost earnestness ; but god penetrates deeper , he sees to the bottom both of us and those things we desire , and finds often that tho they may please our appetite , they will hurt our health : and will no more give them to us , then a careful father will to his child those gilded poisons he cries for . perhaps this man is taken with the enchanting music of fame , likes not his own obscure station , but would fain present himself upon a more public theater , come into the eie and croud of the world ; but how little do's he know how he shall act his part there : whither he shall come off with a plaudite or a hiss ? he may render himself but the more public spectacle of scorn ; or if he do not that , he may by a better success feed up his vaine glory to such a bulk as may render him too great a weight for that tottering pinacle whereon he stands : and so after he has made a towring circle , he may fall back with more ignominy to his first point . another it may be no less eagerly desires wealth , thinks ( as once cresus did ) that he that abounds in tresure cannot be emty of felicity ; but alas how knows he how he shall imploy it ? there are two contrary temtations that attend riches ; riots , and covetousness : and he is sure a little too confident , that dares promise himself that when there is such odds against him , he shall certainly chuse the one just mean , and if he do not , he do's only inflame his account at the great audit : besides the more wealth he has , the fairer booty he is to the avarice of others ; and it has bin often seen , that many a man had not died so poor , if he had lived less rich . another perhaps thinks not himself so much to want wealth as children to heir it , and complains with abraham , lord what wilt thou give me seeing i go childless ? gen. . . yet how knows he whether that child he so much desires shall be a wise man or a fool , eccle. . . a comfort or a vexation to himself if he live to see his proof ? and if he do not , he do's but project for an access to his dying cares in what hands to leave him . rachel sollicited this satisfaction with the greatest impatience , give me children or i die , gen. . . and t is observable that the grant of her wish proved the loss of her life . . thus in these and innumerable other instances we drive on blindfold , and very often impetuously pursue that which would ruin us : and were god as short-sighted as we , into what precipices should we minutely hurry our selves ? or were he so unkind as to consider our importunity more then our interest , we should quickly sink under the weight of our own wishes ; and as iuvenal in his tenth satyr excellently observes , perish by the sucess and grant of our praiers . i suppose there is no man that soberly recollects the events of his life , but can experimentally say , he has somtimes desired things which would have bin to his mischief if he had had them , and that himself has after lookt on the denial as a mercy : as on the other side when he has prosper'd in his aims , and had what his soul lusted after , it has bin but like the quailes to the israelites , a conviction and punishment , rather then a satisfaction . and now surely god may complaine of us as he did of israel , how loug will it be ere you believe me ? num. . . after all the attestations he has given of his care and providence over us , after all the experiments we have had of the folly of our own elections , we cannot yet be brought either to distrust our selves , or rely upon him . we will still be chusing and look on him as no farther concern'd , then as the executioner of our designs . . this is certainly a strange perverseness , and such as no sensible man would be guilty of in any other instance . in all our secular affaires we trust those whom we have cause to think understand them better then our selves , and rely upon men in their own faculty . we put our estates in the lawiers hand , our bodies into the physicians , and submit to their advice tho it be against our humor , merely because we account them more competent judges . yet this deference we cannot be perswaded to pay to god , but will still be prescribing to him , and are very angry if his dispensations do not exactly answer our fancies . and can we offer him a greater affront then thus to distrust him ? what is it but interpretatively to deny either his wisdom , or his goodness , or both ? and so derogate from him in two of his essential attributes . for there can be no rational account given by any who believe those , why they should not remit their whole concerns to him . so that the short account is , that in our distrusts we either deny him to be god , or our selves to be men , by resisting the most evident dictates of that reason which distinguishes us from brutes . for certainly there is not in human discourse a more irrefragable maxim , then that we ought for our own sakes , to resign our selves to him , who we are infallibly sure , can , and will , chuse better for us , then we for our selves . . this was so apparent by mere natural light , that socrates advised men to pray only for blessings in general , and leave the particular kinds of them to gods election , who best knows what is good for us . and sure this is such a piece of divinity , as extremely reproches us christians , who cannot match a heathen in his implicit faith in god. nay indeed t is the vilest defamation upon god himself , that we who pretend to know him more , should trust him less . so that we see our repinings do not terminate in their own proper guilt , but do in their consequences swell higher , and our discontents propagate themselves into blasphemy . for while we impatiently complain of our wants , we do tacitly tax god to want either that wisdom , power , or love , whereby he should supply us . and sure he must be very atheistical to whom this will not give a competent prejudice against this sin . . and this very consideration will equally prejudge the other branch of our discontents , i mean those which repine at the ills we suffer . and not only our privative , but our positive afflictions may by it have their bitterness taken off : for the same goodness and wisdom which denies those things we like , because they are hurtful for us , do's upon the very same reason give us those distastful things which he sees profitable . a wise physician do's not only diet , but if occasion be purge his patient also . and surely there is not such a purifier , such a cleanser of the soul as are afflictions , if we do not ( like disorderly patients ) frustrate their efficacy by the irregular managery of our selves under them . sect . viii . of the advantage of afflictions . . it were the work of a volume to give an exact and minute account of the benefit of afflictions . i shall only point at some of the more general and obvious . and first it is one of the most awakening calls to repentance ; and to this end it is that god most usually designs it . we see the whole scene of it , hos. . . i will go and return to my place , till they acknowledg their offence , and seek my face : in their affliction they will seek me early : and in the very next verse we find this voice of god echoed forth by a penitential note , come and let us return unto the lord , for he hath torn , and he will heal us , he hath smitten , and he will bind us up . thus we find the brethren of ioseph , tho there had a long interval passed betwixt their barbarous usage of him , and his feigned rigor to them , yet when they saw themselves distrest by the one , then they begin to recollect the other , saying , we are verily guilty concerning our brother , gen. . . prosperity is an intoxicating thing , and there are few brains strong enough to bear it ; it laies us a sleep , and amuses us with pleasant dreams , whil'st in the mean time satan rifles our tresures , and spoiles us , by the deceitful charms of sin , of our innocency and real happiness . and can there be a more friendly office don for a man in this condition , then to rouze him , and bring him to apprehend the designs that are laid against him ? and this is the errand on which afflictions are sent : so that we have reason to look on them as our friends and confederates that intend our rescue , and to take the alarm they give us , and diligently seek out those intestine enemies of which they warn us . and he that instead of this , quarrels at their interposing , thinks them his enemies because they tell him the truth , gal. . . do's miserably pervert the counsel of god against himself , luk. . . and may at last verify his own jealousies ; and by so provoking an ingratitude , convert those into the wounds of an enemy , which were originally meant as the corrections of a father . . and as afflictions do thus in general admonish us of sins , so it pleases god most frequently so to model and frame them , that they bear the very image and impress of those particular guilts they are to chastise , and are the dark shadows that attend our gay delights , or flagrant insolencies . the wise man observes that the turning the egyptian waters into blood , was a manifest reproof of that cruel commandment for the murdering of the hebrew infants , wisd. . . and surely we might in most if not all our sufferings , see some such corresponding circumstances ; as may lead us to the immediate provoking cause of it . god who do's all things in number , weight , and mesure , do's in punishments also observe a symmetry and proportion , and adapts them not only to the heinousness , but even the very specific kind of our crimes . the only fixt immutable rule he has given for his vice-gerents on earth to punish by , is that in the case of murder , which is we see grounded on this rule of proportion , he that sheddeth mans blood , by man shall his blood be shed , gen. . . and tho he have now rescinded the inferior retaliations of the eie for the eie , the tooth for the tooth , exod. . . ( probably for the hardness of our hearts , because he saw our revengeful natures would be too much pleased with it ) yet he has not precluded himself from acting by those mesures , but we see it do's very often signally make men feel the smart of those violencies or injustices they have used to others . of this the sacred story affords several examples ( as adonibezek , jud. . . and ahab , king. . . ) and profane many more , and daily experience and observation most of all . and tho this method of retaliation is not alwaies so evident and apparent to the world , because mens sins are not alwaies so , yet i believe if men would duly recollect , it would be for the most part discernable to their own consciences , and they would apparently see , that their calamities did but trace the footsteps of their sins . . now if we rightly weigh this , we cannot but think it a very advantageous circumstance . we are naturally blind when we look inward , and if we have not some adventitious light to clear the object , will be very apt to overlook it . therefore since the end of all our afflictions is our repentance , it is a wise and gracious disposal , that they do thus point to us those particular sins of which we are to repent . the body of sin will not be destroied in the whole entire bulk , but must be dismembred , pull'd to pieces limb by limb . he that attaques it otherwise , will be like sertorius's soldier , who ineffectively tugg'd at the horses tail to get it off at once , when he that pull'd it hair by hair , quickly did it . therefore as it is a great part of our spiritual wisdom to know in what especial parts the sampson-like strength of our corruptions lie , so is it a great instance of gods care of us , thus by his corrections to discipline and instruct us in it . . in all our afflictions therefore it is our concern , nicely and critically to observe them . i mean not to enhance our murmurs and complaints , but to learn by them what is gods peculiar controversy against us . this is indeed to hear the rod , and who hath appointed it , mic. . . let him therefore that suffers in any of his concerns , examin whether he have not some corresponding guilt which answers to it , as face answers face , prov. . . he that is impoverished in his estate , let him consider first how he acquired it , whether there were not somthing of fraud or injustice , which like a cancrous humor , mixt in its very elements and constitution , and eat out its bowels : or whether some sacrilegious prize , some coal from the altar have not fired his nest . or if nothing can be charged upon the acquest , let him consider how he has used it ; whether he have not made it the fuel of his lusts , in riot and excesses , or the object of his adoration in an inordinate value of it . in like manner he who is afflicted in his body , groans under the torment of some grievous disease , may very seasonably interrogate himself , whether it have not bin contracted by his vice , whether his bones be not ( in a more literal sense then iob meant it ) full of the sins of his youth , job . . . and his furfeting and drunkeness be not the cause , that his soul , as the psalmist speaks , abhors all manner of meat , and is even hard at deaths door , psal. . . or at least whether the not imploying his health and strength to those purposes for which t was given , is not the reason of its being withdrawn . he also that is invaded in his reputation , that lies under some great infamy , is to consider whether it be not deserved ; whether some part if not the whole guilt of which he is accused , stick not to him : or if he be clear in that particular instance , whether some conceled sin of his would not if it were known , incur as great scandal : for in that case he has in right forfeited his reputation , and god may make the feizure as well by an unjust , as a just accusation . or if his heart accuse him not here , yet let him farther reflect , whether his vain-glorious pursuits of praise and high conceits of himself , have not made this an apt and necessary humiliation for him . or lastly let him recollect how he has behaved himself towards others in this kind : whether he have had a just tenderness of his neighbors fame , or have not rather exposed and prostituted it . in these and many other instances such a particular scrutiny , would ( in all probability ) discover the affinity and cognation between our guilts and our punishments , and by marking out the spring and fountain head , direct us how to stop or divert the current . and he that would diligently imploy himself in this inquisition , would find little leisure and less cause to condole his afflictions , but would divert all his complaints upon himself , accept of the punishment of his iniquity , and thank the lord for thus giving him warning , psal. . . . a second benefit which god designs us in our afflictions is the weaning us from the world , to disentangle us from its fetters and charms , and draw us to himself . we read in the story of the deluge , that so long as the earth was covered with waters , the very raven was contented to take shelter in the ark , but when all was fair and dry , even the dove finally forsook it , gen. . . and t is much so with us , the worst of men will commonly in distresses have recourse to god ( the very heathen mariners in a storm could rebuke ionah for not calling upon his god , jon. . . ) when yet the very best of us , are apt to forget him amidst the blandishments and insinuations of prosperity . the kind aspects of the world are very enchanting , apt to inveigle and besot us , and therefore it is gods care over us , to let us sometimes see her more averting countenance in her frowns and storms ; that , as children frighted by some ugly appearance , we may run into the arms of our father . alas were all things exactly fitted to our humors here , when should we think of a remove ? and had not death some harbingers to prepare us or him , what a surprising guest would he be to us ? t is storied of antigonus , that seing a soldier in his camp of so dareing a courage that he alwaies courted the most hazardous attemts , and observing him also of a very infirm sickly habit , he took a particular care of him , and by medicines and good attendance recovered him ; which no sooner he had don , but the man grew more cautious , and would no longer expose himself as formerly ; and gave this reason for it , that now he was healthy his life was of some value to him , and not to be hazarded at the same rate , as when it was only a burden ; and should god cure all our complaints , render us perfectly at ease , i fear too many of us would be of the soldiers mind , think our lives too good to resign to him , much more to hazard for him , as our christianity in many cases obliges us . the son of syrach observes how dreadful death is to a man that is at rest in his possessions , that hath abundance of all things , and hath nothing to vex him , nay he descends much lower ; and puts in him who is yet able to receive meat , ecclus. . . the truth is we do so passionately dote upon the world , that like besotted lovers , we can bear a great deal of ill usage , before we quit our pursuit . any little slight favor atones us after multiplied affronts , and we must be disciplined by repeted disappointments , ere we can withdraw our confidence . but how fatally secure should we be , if god should permit this siren alwaies to entertain us with her music , and should not by some discordant grating notes , interrupt our raptures , and recal us to sober thoughts ? . indeed t is one of the highest instances of gods love , and of his clemency also , thus to project our reducement . we were all in our baptism affianced to him , with a particular abrenunciation of the world , so that we cannot without the greatest disloialty cast our selves into its embraces ; and yet when we have thus broken the covenant of our god , prov. . . he do's not pursue us with a jealous rage , with the severity which an abused rival'd kindness would suggest , doth not give us a bill of divorce and disclame his relation ; but contrives how he may reclame and bring us back to himself . the transcendency of this lenity god excellently describes by the prophet in the case of israel they say if a man put away his wife , and she become another mans shall he return unto her again ? but thou hast plaied the harlot with many lovers , yet return unto me saith the lord , jer. . . and this tho a great height of indulgence , is no more then he daily repetes to us . after we have basely adulterated with the world , converted our affections from god to it , he do's not give us over , abandon us to our leud course , and consequent ruin ; but still invites our return , and lest that may not serve , he do's with a great deal of holy artifice essay to break that accured league into which we are enter'd , pulls off the disguise in which the world courted us , and makes us see it as it is it self , a scene of vanity and vexation of spirit , eccles. . . . and as he do's this in general , so also with a particular application to those temporal satisfactions wherewith we were most transported ; the things to which we are more indifferent do not so much endanger us , t is those upon which we have more vehemently set our hearts which become our snares , and awake his jealousy ; and accordingly we frequently see that t is in those he chuses to cross us . how often do's it happen that those which are enamoured of themselves , dote upon their own features , do meet with some disease or accident which blasts their beauty , withers that faire flower , and makes their winter overtake their spring ? so in our friends and relations t is usually seen , we soonest loose those for whom we have the greatest , the most immoderate passion . if there be one fondling among our children , t is odds but that is taken away , or made as much the object of our grief and sorrow , as ever it was of our joy and love . when god sees our hearts so excessively cleave to any transitory thing , he knows t is necessary to sever them , for whilst we have such clogs upon us , our souls will cleave to the dust . psa. . . will not be able to soare up to the higher region for which they are design'd . . in a word god so loves us , that he removes what ever he sees will obstruct that intimate union which he desires with us , and sure this is so obliging , that tho he should bid us to our loss , tho he could not recompence us for what he takes from us , yet we must be very ill natur'd if we can be angry at so much kindness . but when to this is added that all this is principally , nay solely design'd for our advantage , that god takes from us all these emty delusory contentments merely that he may instate us in solid and durable joies ; we betray as much ignorance of our interest , as insensibleness of our obligation , if we repine that god makes us so much his care . t is true indeed , the things to which we have so inordinatly adhered , do stick so close , that they cannot be pull'd away without some pain : yet for our corporal security we can endure the sundring of parts that do not only cleave , but grow to us . he that has a gangrend member suffers it to be cut off to save his whole body , and do's not revile , but thank and reward the chirurgion . yet where our souls are concern'd , and where the things have no native union with us , but are only cemented by our passions , we are impatient of the method , and think god deals very hardly with us , not to let us perish with what we love . the sum of all is this , god tho he be abundantly condescending , yet he will never stoop so low as to share his interest in us with the world : if we will devote our selves to it , t is not all our emty forms of service will satisfy him , if he cannot divorce our hearts from it , he will divorce himself eternally from us . and the case being thus , we are sure very ill advised if we do not contentedly resign our selves to his methods , and cheerfully endure them how sharp soever . the only expedient we have for our own ease , is to shorten the cure by giving our assistance , and not by struglings to render it more difficult and painful , let us entirely surrender our wills to him , and when we have don that , we may without much pain let him take any thing else . but the more difficult we find it to be disentangled from the world , the greater should our caution be against all future engagements to it . if our escape hath bin as the apostle saies , so as by fire , jud. . with much smart and hazard , let us at least have so much wit , as the common proverb allows children , and not again expose our selves : let us never glue our hearts to any external thing , but let all the concerns of the world hang loose about us : by that means we shall be able to put them off insensibly when ever god calls for them , or perhaps we shall prevent his calling for them at all , it being for the most part , our too close adhesion to them which promts him to it . . a third advantage of afflictions is , that it is a mark and signature of our adoption , a witness of our legitimation . what son is he ( saith the apostle ) whom the father chastiseth not ? but if ye be without chastisement whereof all are partakers , then are ye bastards and not sons , heb , . . . iacob clad his dearling ioseph in a party-coloured coat , and gods favorites do here wear a livery inter-woven with a mixture of dark and gloomy colours ; their long white robes are laid up for them against they come to the marriage of the lamb , rev. . indeed we much mistake the design of christianity , if we think it calls us to a condition of ease and security . it might suit well enough with the votaries of the golden calf , to sit down to eat and drink and rise up to play , exod. . . but the disciples of the crucified savior are trained to another discipline , our profession enters us into a state of warfare , and accordingly our very baptismal engagement runs all in military terms , and we are not only servants of christs family , but soldiers of his camp . now we know in a war men must not expect to pass their time in ease and softness , but besides all the dangers and difficulties of the combat , have many other hardships to endure ; hunger and thirst , heat and cold , hard lodgings and weary marches : and he that is too nice for those , will not long stick to his colors . and it is the same in our spiritual warfare , many pressures and sufferings are annexed to it , and our passive valor is no less tried then our active . in respect of this it is that our savior admonishes his profelytes to compute first the difficulties incident to their profession , and that he may not ensnare us by proposing too easy terms , he bids us reckon upon the worst , and tells us , that he that forsakes not all that he hath , shall not be his disciple , luk. . . and that we must thro much tribulatiou enter into the kingdom of god , act. . . indeed t were very absurd for us to expect easier conditions , when these are the same to which our leader has submitted , the captain of our salvation was perfected by sufferings . heb. . . and if it behooved christ to suffer before he enter'd into his glory , luk . . it were insolent madness for us to look to be carried thither upon our beds of ivory , of from the noise of our harps and viols , be immmediatly rapt into the choire of angels . . this has bin so much consider'd by pious men , that they have lookt upon their secular prosperities with fear and jealousy , and many have solemnly petition'd for crosses , as thinking them the necessary attestation of their son-ship , and means of assimulation to their elder brother . why then should that which was so desirable to them , appear so formidable to us ? or why should we so vehemently deprecate , what they so earnestly invited ? if we indeed think it a privilege to be the sons of god and fellow-heirs with christ , why do we grudg at the condition ? the roman captain tells st. paul that he obtained the immunities of a roman with a great sum , act. . . and shall we expect so much a nobler and more advantageous adoption perfectly gratis ? look that god should change his whole oeconomy for our ease , give us an eternal inheritance discharged of those temporal incumbrances himself has annexed to it this were sure as unjust a hope as it would be a vain one . when david had that ensnaring proposal made him of being the kings son in law , sam. . . he set such a value upon the dignity , that he despised the difficulty of the condition : and sure we must have very low abject souls , if when so infinitly a higher advancement is sincerely offer'd us , we can suffer any apprehension of hardship to divert us . in a word let us remember that of the apostle , if we suffer , we shall also reign with him , tim. . . and tho our afflictions be in themselves not joious but grievous , yet when they are consider'd as the earnest of our future inheritance , they put on another face , and may rather enamour then fright us . . a fourth advantage of afflictions is , that they excite our compassions towards others : there is nothing qualifies us so rightly to estimate the suffering of others , as the having our selves felt them : without this our apprehensions of them are as dull and confused , as a blind mans of colors , or a deaf man of sounds . they that stretch themselves upon their couches , that eat the lambs out of the flock , and the calves out of the midst of the stall : that chaunt to the sound of the viol , drink wine in bowls , and anoint themselves with the chief ointments , will not much be grieved with the afflictions of ioseph . am. . . nay so necessary is our experience towards our commiseration , that we see t was thought a requisite accomplishment of our high priest ( that highest example of unboundnded compassion ) and therefore saith the apostle , it behooved him in all things to be made like his brethren , that he might be a merciful and faithful high priest in things pertaining to god , to make reconciliation for the sins of the people , for in that he himself hath suffer'd being temted , he is able also to succour them that are temted , heb. . , . but if he whose mere sense of our miseries brought him down to us , chose this expedient to advance his pity , how necessary is it to our petrified bowels ? and since god has assign'd our mercies to our brethren , as the standard by which he will proportion his to us , t is more ours then their advantage to have them inlarged : so that when by making us tast of their cup , acquainting us with the bitter relish of their sufferings , he prepares us to a christian sympathy with them , t is but a remoter way of obliging and qualifying us for a more ample portion of his mercy . nay besides the profit there is honor accrues to us by it ; compassion is one of the best properties of our nature , and we unman our selves when we put it off ; nay more t is an attribute of the divinity , and the more we advance in it , the closer approches we make to him . and therefore we have all reason to bless him for that discipline by which he promotes us in so excellent , so necessary a grace . . a fifth benefit of afflictions is that it is an improvement of devotion , sets us with more heartiness to our praiers . whilst prosperity flows in upon us we bath our selves in its streams , but are very apt to forget its source ; so that god is fain to stop the current , leave us dry and parched that our needs may make us do what our gratitude would not , trace our blessings up to the original spring , and both acknowledg and invoke him as the author of all our good . this effect of afflictions is observ'd by the prophet , lord in trouble have they visited thee , they poured out a praier when thy chastning was upon them , isa. . . and i believe i may appeal to every mans experience whether his praiers be not more frequent and more hearty too , when he is under some distress . then how importunate are we in our petitions ? how profuse in our vowes and promises ? saying with israel deliver us only we pray thee this day : and they put away the strange gods from among them , and served the lord. jud. . . i confess t is no good indication of our temper that we need thus to be put in the press ere we will yield any thing ? yet since we are so disingenuous , t is a mercy in god to adapt his methods to us ; to extort when we will not give , and if he can have no free will offerings , yet at least to exact his tribute . nor do's he design the effect of this should cease with the calamity that rais'd it , but expects our compel'd addresses should bring us into the way of voluntary ones , and happily ensnare us into piety . and indeed herein are we worse then brutish if it do not . we think it a barbarous rudeness to engage a man in our affaires , and as soon as we have served our own turns , never take farther notice of him . nay indeed the very beasts may lecture us in this piece of morality , many of them paying a signal gratitude where they have received benefits , and shall we not come up at least to their pitch ? shall not the endearment of our deliverance bring our deliverer into some repute and consideration with us , and make us desire to keep up an acquaintance and entercourse with him ? yet if ingenuity work not with us , let interest at least prevail , and the remembrance how soon we may need him again , admonish us not to make our selves strangers to him . god complains of israel wherefore say my people we are lords ? we will come no more at thee , jer. . . a very insolent folly to renounce that dependance by which alone they subsisted , and no less will it be in any of us if we stop our recourse to him because we have had advantage by it . we have no assurance that the same occasion shall not recur , but with what face can we then resume that entercourse which in the interval we despised ? so that if we have but any ordinary providence we shall still so celebrate past rescues as to continue in a capacity of begging more , and then we cannot but also confess the benefit of those first calamities which inspirited our devotion , and taught us to pray in earnest , and will be ashamed that our thanks should be utter'd in a fainter accent then our petitions ; or our daily spiritual concerns should be more coldly sollicited then our temporal accidental ones . . nor is it only our devotion that is thus improved by our distresses , but many other graces ; our faith , our hope , our patience , our christian sufferance & fortitude . it is no triumph of faith to trust god for those good things which he gives us in hand , this is rather to walk by sense then faith , but to rely on him in the greatest destitution , and against hope to believe in hope , this is the faith of a true child of abraham , and will be imputed to us ( as it was to him ) for righteousness rom. . . so also our patience owes all its opportunities of exercise to our afflictions , and consequently owes also a great part of its being to them , for we know desuetude will loose habits . what imaginable use is there of patience , where there is nothing to suffer ? in our prosperous state , we may indeed imploy our temperance , our humility , our caution ; but patience seems then a useless vertue : nay indeed for ought we know may be counterfeit , till adversity bring it to the test . and yet this is the most glorious accomplishment of a christian , that which most eminently conforms him to the image of his savior , whose whole life was a perpetual exercise of this grace ; and therefore we love our ease too well if we are unwilling to buy this pearl at any price . . lastly our thankfulness is ( at least ought to be ) increa'st by our distresses . t is very natural for us to reflect with value and esteem upon those blessings we have lost , and we too often do it to aggravate our discontent : but sure the more rational use of it is to raise our thankfulness for the time wherein we enjoied them . nay not only our former enjoiments , but even our present deprivations deserves our gratitude , if we consider the happy advantages we may reap from them . if we will perversly cast them away , that unworthy contemt paies no scores , for we still stand answerable in gods account for the good he design'd and we might have had by it , and we become liable to a new charge for our ingratitude in thus despising the chastisement of the lord , heb. . . . and now if all these benefits of afflictions ( which are yet but imperfectly recited ) may be thought worth considering , it cannot but reconcile us to the sharpest of gods methods ; unless we will own our selves such mere animals , as to have no other apprehensions then what our bodily senses convey to us ; for sure he that has reason enough to understand that he has an immortal soul , cannot but assent that its interests should be served , tho with the displacency of his flesh . yet even in regard of that , our murmurings are oft very unjust , for we do many times ignorantly prejudg gods designs towards us even in temporals , who frequently makes a little transient uneasiness the passage to secular felicities . moses when he fled out of egypt , probably little thought that he should return thither a god unto pharoah , exod. . . and as little did ioseph when he was brought thither a slave , that he was to be a ruler there : yet as distant as those states were , the divine providence had so connected them , that the one depends upon the other . and certainly we may often observe the like over-ruling hand in our own distresses , that those events which we have entertained with the greatest regret , have in the consequences bin very beneficial to us . . to conclude , we have certainly both from speculation & experience abundant matter to clam all our disquiets , to satisfy our distrusts , and to fix in us an entire resignation to gods disposals , who has designs which we cannot penetrate , but none which we need fear , unless we our selves pervert them . we have our saviors word for it , that he will not give us a stone when we ask bread , nor a scorpion when we ask a fish , mat. . . nay his love secures us yet farther from the errors of our own wild choice , and do's not give us those stones and scorpions which we importune for . let us then leave our concerns to him who best knows them , and make it our sole care to entertain his dispensations with as much submission and duty , as he dispences them with love and wisdom . and if we can but do so , we may dare all the power of earth and hell too , to make us miserable : for be our afflictions what they can , we are sure they are but what we in some respect or other need ; be they privative or positive , the want of what we wish , or the suffering of what we wish not , they are the disposals of him who cannot err , and we shall finally have cause to say with the psalmist , it is good for me that i have bin afflicted , psal. . . sect . ix . of our misfortunes compared with other mens . . we come now to impress an equally just and useful consideration , the comparing our misfortunes with those of other mens : & he that do's that , will certainly see so little cause to think himself singular , that he will not find himself superlative in calamity ; for there is no man living that can with reason affirm himself to be the very unhappiest man , there being innumerable distresses of others which he knows not of , and consequently cannot bring them in balance with his own . a multitude of men there are whose persons he knows not , and even of those he do's , he may be much a stranger to their distresses ; many sorrows may lie at the heart of him who carries a smiling face , and many a man has bin an object of envy to those who look but on the surface of his state , who yet to those who know his private griefs appears more worthy of compassion . and sure this confused uncertain estimate of other mens afflictions , may divert us from all loud out-cries of our own . solon seeing a friend much opprest with grief , carried him up to a town that over-lookt the city of athens , and shewing him all the buildings , said to him , consider how many sorrows have , do , and shall in future ages inhabit under all those roofs , and doe not vex thy self with those inconveniencies which are common to mortality , as if they were only yours . and sure t was good advice : for suffering is almost as inseparable an adjunct of our nature , as dying is : yet we do not see men very apt to imbitter their whole lives by the fore-sight that they must die , but seeing it a thing as universal as inevitable , they are more forward to take up the epicures resolution , let us eat and drink , for to morrow we die , cor. . . and why should we not look upon afflictions also as the common lot of humanity , and as we take the advantages , so be content to bear the incumbrances of that state ? . but besides that implicite allowance that is thus to be made for the unknown calamities of others , if we survey but those that lie open and visible to us , the most of us shall find enough to discountenance our complaints . who is there that when he has most studiously recollected his miseries , may not find some or other that apparently equals , if not exceeds him ? he that stomacs his own being contemn'd and slighted , may see another persecuted and opprest . he that groans under some sharp pain , may see another afflicted with sharper : and even he that has the most acute torments in his body , may see another more sadly cruciated by the agonies of his mind . so that if we would but look about us , we should see so many forreign occasions of our pity , that we should be asham'd to confine it wholly to our selves . . it will perhaps be said that this cannot be universally true , for that there must in comparative degrees be some lowest state of misery : i grant it , but still that state consists not in such an indivisible point , that any one person can have the inclosure ; or if it do , t will be so hard for any to discern who that one person is ; that i need desire no fairer a composition , then to have every man suspend his repinings , till he can evince his title . but alas there are but few that can make any approches to such a pretenec : for tho if we advert to mens complaints , we should think all degrees of comparison were confounded , and every man were equally the greatest sufferer ; yet certainly in the truth of things t is nothing so : for ( not to repete what was before mention'd , that probably no man is miserable in any proportion to the utmost degree of possibility ) the remarkably unhappy are very far the lesse number . and how passionatly soever men exaggerate their calamities , yet perhaps in their sober mood , they will scarce change states with those whom they profess to think more happy then themselves . it was the saying of socrates , that if there were a common bank made of all mens troubles , most men would rather chuse to take those they brought , then to venter upon a new dividend . and indeed he had reason for his supposition ; for considering how great a part of many mens afflictions are of their own making , fictitious and imaginary , they may justly fear least they should exchange feathers for lead , their own emty shadows for the real and pressing calamities of others , and cannot but think it best to sit down with their own , which serves their declamations as well , and their ease much better . we oft see men at a little mis-shaping of a garment , a scarce discernable error in their cook , or their shortest interruption in their sports , in such transports of trouble , as if they were the most unfortunate men in the world ; yet for all that you shall hardly perswade them to change with him whose course clothings supersedes all care of the fashion , whose appetite was never disappointed for want of sawce , and whose perpetual toil makes him insensible what the defeat of sport signifies . . nay even where the exchange seems more equal , where the afflictions are on both sides solid and substantial , yet a prudent man would scarce venture upon the barter . t is no small advantage to know what we have to contest with , to have experimented the worst of its attaques , by which we become better able to guard our selves : but a new evil comes with the force of a surprise , and finds us open and disarmed . it is indeed almost a miraculous power that custom has in reconciling us to things otherwise displeasing ; all our senses are taught to remit of their aversion by familiarity with ungrateful objects : that ugly form which at first makes us start , by use devests its terror , and we reconcile our selves to harsh-sounds & ill relishes by long custom . and sure it has the very same effect upon our minds , the most fierce calamities do by acquaintance grow more tractable ; so that he that exchanges an old one for a new , do's but bring a wild lion into his house instead of a tame : it may for ought he knows immediatly tear him in pieces , but at least must cost him a great deal of pains to render it gentle and familiar , and certainly no wise man would wish to make such a bargain . . by all this it appears that how extravagantly soever we aggravate our own calamities and extenuate other mens , we dare not upon recollection stand to our own estimate , and what can be said more in prejudice of our discontents ? t is a granted maxim that every man must have afflictions , man that is born of a woman , saies iob , is of few years , and full of trouble job . . . and we must reverse gods fundamental law , before we can hope for a total exemption . all that any man can aspire to , is to have but an equal share with others , and the generality of men have so , at least none can prove he has not so ; and till he can , his murmurs will sure be very unjustifiable , especially when they have this convincing circumstance against them , that he dares not upon sober thoughts change his afflictions with most of his neighbors . he is an ill member of a community , who in public assesments would shuffle off all paiments : and he is no better who in this common tax god has laid upon our nature , is not content to bear his share . . and truly would we but consider that in all our sufferings nothing befals us but what is common to our kind , nay which is extremely exceeded by many within the verge of our own observation , we must be senselessily partial to be impatient . the apostle thought it a competent consolation for the first christians that there had no temtation befallen them but what was common to men , cor. . . and we betray very extravagant opinions of our selves if it be not so to us . indeed t was scarce possible for us to be so unsatisfied , as the greatest part of us are , did we in the comparing our selves with others , proceed with any tolerable ingenuity . . but alas we are very fallacious and deceitful in the point , we do not compare the good of others with our good , not their evil with our evil ; but with an envious curiosity we amass together all the desireable circumstances of our neighbors condition , and with as prying discontent we ransack all our grievances , and confront to them . this is so insincere a way of proceeding , as the most ordinary understanding can detect . if i should wager that my arm were longer then another mans , and for tryall mesure my arm with his finger , he must be stupidly silly , that should award for me ; and yet this were not a grosser cheat , then that which we put upon our selves , in our comparisons with others . and t is a little strange to observe unto what various purposes we can apply this one thin piece of sophistry , for when we compare our neighbors and our selves in point of morality , we do but reverse the fallacy , and presently make his vices as much exceed ours , as our calamities did his in the other instance . they are indeed both great violences to reason and justice , yet the later is sure the pleasanter kind of deceit . a man has some joy in thinking himself less wicked then his neighbor , but what imaginable comfort can he take in thinking himself more miserable ? certainly he that would submit to a cousenage , had much better shift the scene , and think his sufferings less then they are , rather then more ; for since opinion is the thing that usually sets an edg upon our calamities , it might be a profitable deceit that could steal that from us . . but we need not blindfold our selves if we would but use our eies aright , and see things in their true shapes ; and if we did thus , what a strange turn would there be in the common estimates of the world ? how many of the gilded troubles of greatness , which men at a distance look on with so much admiration and desire , would then be as much contemned as now they are courted ? a competency would then get the better of abundance , and the now envied pomp of princes , when balanced with the cares and hazards annext , would be so far from a bait , that men like saul sam . . would hide themselves from the preferment ; and he that understood the weight , would rather choose to weild a flayle then a scepter : yet so childishly are we besotted with the glittering appearance of things , that we conclude felicity must needs dwell where there is a magnificent portico , and being possest with this fancy we over-look her in our own humbler cottages , where she would more constantly reside , if she could but find us at home : but we are commonly engag'd in a rambling pursuit of her where she is seldomest to be found , and in the interim misse of her at our own doors . . indeed there is scarce a greater folly or unhappiness incident to mans nature , then this fond admiration of other mens enjoiments , and contemt of our own . and whilst we have that humour , it will supplant not only our present , but all possibilities of our future content : for tho we could draw to our selves all those things for which we envy others , we should have no sooner made them our own , then they will grow despicable and nauseous to us . this is a speculation which has bin attested by innumerable experiments , there being nothing more frequent , then to see men with impatient eagerness , nay often with extreme hazards pursue those acquests , which when they have them , they are immediatly sick of . there is scarce any man that may not give himself instances of this in his own particular : and yet so fatally stupid are we , that no defeats will discipline us , or take us off from these false estimates of other mens happinesses . and truly while we state our comparisons so unequally , they are as mischievous as the common proverb speaks them odious : but if we would begin at the right end , and look with as much compassion on the adversities of our brethren , as we do with envy on their prosperities , every man would find cause to sit down contentedly with his own burden , and confess that he bears but the proportionable share of his common nature , unless perhaps it be where some extraordinary demerits of his own have added to the weight ; and in that case he has more reason to admire his afflictions are so few , then so many . and certainly every man knows so many more ills by himself , then it is possible for him to do by another , that he that really sees himself exceed others in his sufferings , will find cause enough to think he do's in sins also . . but if we stretch the comparison beyond our contemporaries , and look back to the generations of old , we shall have yet farther cause to acknowledge gods great indulgence to us . abraham tho the friend of god was not exemted from severe trials ; he was first made to wander from his country , and betake himself to a kind of vagrant life , was a long time suspended from the blessing of his desired off-spring , and when at last his beloved isaac was obtained , it caused a domestic jarre , which he was fain to compose by the expulsion of ishmael tho his son also . but what a contest may we think there was in his own bowels when that rigorous task was imposed on him of sacrificing his isaac ? and tho his faith gloriously triumpht over it , yet sure there could not be a greater pressure upon human nature . david the man after gods own heart is no less signal for his afflictions then for his piety , he was for a great while an exile from his countrey , and ( which he most bewailed ) from the sanctuary by the persecutions of saul : and after he was setled in that throne to which gods immediate assignation had intitled him , what a succession of calamities had he in his own family ? the incestuous rape of his daughter , the retaliation of that by the as unnatural murder of amnon , and that seconded by another no less barbarous conspiracy of absolom against himself , his expulsion from ierusalem , the base revilings of shimei , and finally the losse of that dearling son in the act of his sin . a cluster of afflictions in comparison whereof the most of ours are but like the gleanings ( as the prophet speaks ) after the vintage is don . it were indeed endless to instance in all the several fore-fathers of our faith before christs incarnation , the apostle gives us a brief , but very comprehensive compendium of their sufferings , they had trial of cruel mockings and scourgings ; yea moreover , of bonds and imprisonments : they were stoned , were sawn asunder , were temted , were slain with the sword : they wandred about in sheep-skins , and goat-skins , being destitute , afflicted , tormented : they wandred in deserts , and in mountains , and in dens , and caves of the earth , heb. . . . . and if we look on the primitive christians , we shall see them perfectly the counrerpart to them , their privileges consisted not in any immunities from calamities ; for their whole lives were scenes of sufferings . st. paul gives us an account of his own , in labors more abundant , in stripes above mesure , in prisons more frequent , in deaths oft : of the iews five times received i fourty stripes save one . thrice was i beaten with rods , once was i stoned , thrice i suffer'd shipwrack , a night and a day have i bin in the deep , in journying often , &c. cor. . . and if his single hardships rose thus high , what may we think the whole sum of all his fellow-laborers amounted to together , with that noble army of martyrs who sealed their faith with their blood ; of whose sufferings ecclesiastic history gives us such astonishing relations ? . and now being compassed about with so great a cloud of witnesses , the apostles inference is very irrefragable , let us run with patience the race which is set before us , heb. . , . but yet it is more so , if we proceed on to that consideration he adjoins , looking unto iesus the author and finisher of our faith , who for the joy that was set before him , endur'd the cross , despising the shame , verse . indeed if we contemplate him in the whole course of his life , we shall find him rightly stiled by the prophet a man of sorrows , isai. . and as if he had charged himself with all our griefs as well as our sins , there is scarce any human calamity which we may not find exemplified in him . do's any complain of the lowness and poverty of his condition ? alas his whole life was a state of indigence : he was forc'd to be an inmate with the beasts , be laid in a stable at his birth , and after himself professes that he had not where to lay his head , luk. . . is any opprest with infamy and reproch ? he may see his savior accus'd as a glutton and a wine-bibber , luke . . a blasphemer , joh. . . a sorcerer , mat. . . a perverter of the nation , luk. . . yea to such a sordid lowness had they sunk his repute , that a seditious thief and murderer was thought the more eligible person , not this man but barabbas , joh. . . and finally all this scene of indignities clos'd with the spightful pageantry of mockery acted by the soldiers , mat. . . and the yet more barbarous insultings of priests and scribes , verse . is any man despised or deserted by his friends ? he was contemned by his country-men , thought frantic by his friends , betraied by one of his disciples , abandon'd by all , unless that one who followed him longest , to renounce him the most shamefully by a threefold abjuration . nay what is infinitly more then all this , he seem'd deserted by god also , as is witnessed by that doleful exclamation , my god , my god , why hast thou forsaken me ? mar. . . is any dissatisfied with the hard-ships or laboriousness of his life ? let him remember his saviors was not a life of delicacy or ease , he was never enter'd in those academies of luxury , where men are gorgeously apparel'd and live delicately , luk. . . but he was brought under the mean roof of a carpenter , and consequently subjected to all the lowness of such an education . his initiation to his prophetic office was with the miraculous severity of a . daies fast , and in his discharge of it , we find him in perpetual labors , going about doing good , act. . . and that not in triumph ( like a prince bestowing his largesses ) but in weary peregrinations , never riding but once , and that only upon a borrow'd beast , and to fulfil a prophecy , mat. . do's any man groan under sharp and acute pains ? let him consider what his redeemer endur'd , how in his infancy at his circumcision he offer'd the first fruits , as an earnest of that bloody vintage when he trod the wine-press alone isai. . . let him attend him through all the stages of his direful passion , and behold his arms pinion'd with rough cords , his head smote with a reed , and torn with his crown of thorns , his back ploughed with those long furrows ( psal. . . ) the scourges had made , his macerated feeble body opprest with the weight of his cross , and at last rackt and extended on it ; his hands and feet , those nervous and consequently most sensible parts transfixt with nailes , his whole body fastned to that accursed tree , and exposed naked to the air in a cold season ; his throat parched with thirst and yet more afflicted with that vinegar and gall wherewith they pretended to relieve him ; and finally his life expiring amidst the full sense of these accurate torments . lastly do's any man labor under the bitterest of all sorrows , importunate temtations to , or a wounded spirit for sin ? even here also he may find that he has an high priest who hath bin touched with the sense of his infirmities , heb. . . he was violently assaulted with a succession of temtations , mat. . and we cannot doubt but satan would on him imploy the utmost of his skill . nor was he less opprest with the burden of sin , ( ours i mean tho not his own . ) what may we think were his apprehensions in the garden , when he so earnestly deprecated that which was his whole errand into the world ? what a dreadful pressure was that which wrung from him that bloody sweat ? and cast him into that inexplicable agony , the horror whereof was beyond the comprehensions of any , but his who felt it ? and finally how amazing was the sense of divine wrath , which extorted that stupendious complaint , that strong cry on the cross , heb. . . the sharp accent whereof , if it do aright sound in our hearts , must certainly quite overwhelm our loudest groans ? and now certainly i may say with pilate , ecce homo behold the man , or rather with a more divine author , behold if ever there were sorrows like unto his sorrows , lam. . . . and sure it were but a reasonable inference , that which we find made by christ himself , if these things be don in a green tree , what shall be don in the dry ? luk. . . if an imputative guilt could nurish so scorching a flame , pull down so severe a wrath , what can we expect who are merely made up of combustible matter ; whose proper personal sins cry for vengeance ? sure were we to judg by human mesures , we should reckon to have more then a double portion of our saviors sufferings entail'd upon us : yet such is the efficacy of his , that they have commuted for ours , and have left us only such a share , as may evidence our relation to our crucified lord : such as may serve only for badges and cognizances to whom we retain . for alas , let the most afflicted of us weigh our sorrows with his , how absurdly unequal will the comparison appear ? and therefore as the best expedient to baffle our mutinies , to shame us out of our repinings , let us often draw this uneven parallel , confront our petty uneasinesses with his unspeakable torments ; and sure t is impossible but our admiration and gratitude must supplant our impatiencies . . this is indeed the method to which the apostle directs us , consider him that endured such contradiction of sinners against himself , lest ye be weary and faint in your minds : ye have not yet resisted unto blood , heb. . . was he contradicted , and shall we expect to be humor'd and compli'd with ? did he resist to blood , and shall we think those pressures intolerable , which force only a few tears from us ? this is such an unmanly niceness , as utterly makes us unfit to follow the captain of our salvation . what a soldier is he like to make , that will take no share of the hazards and hardships of his general ? honest uriah would not take the lawful solaces of his own house upon the consideration that his lord ioab ( tho but his fellow subject ) lay incamped in the open fields , sam. . . yea tho he was sent by him from the camp. and shall we basely forsake ours in pursuit of our ease ? he is of a degenerous spirit , whom the example of his superior will not animate . plutarch tells us that cato marching thro the desarts , was so distrest for water , that a small quantity was brought to him in a helmet as a great prize , which he refusing because he could not help his soldiers to the like , they were so transported with that generosity , that it extinguisht the sense of their thirst , and they were ashamed to complain of what their leader voluntarily endured for their sakes . and surely we extremely discredit our institution , if we cannot equal their ingenuity , and follow ours with as great alacrity thro all the difficulties he has traced before us , and for us . . nor let us think to excuse our selves upon the impotency of our flesh , which wants the assistance which his divinity gave him : for that plea is superseded by the fore-mention'd examples of the saints , men of like passions with us , who not only patiently , but joifully endur'd all tribulations , by which it appears it is not impossible to our nature , with those aids of grace which are common to us with them : for certainly the difference between them and us , is not so much in the degrees of the aids , as in the diligence of imploying them . let us therefore , as the apostle advises , lift up the hands which hang down , and the feeble knees , heb. . . and with a noble emulation follow those heroic patterns they have set us : and since we see that even those favorites of heaven , have smarted so severely , let us never dream of an immunity , but whenever we find our selves inclining to any such flattering hope , let every one of us upbraid our selves in those terms the jews did our savior , art thou greater then abraham , and the prophets , whom makest thou thy self ? joh. . . nay we may descend lower and take in not only all the inferior saints of former times , but all those our contemporaries in sufferings , which are most within our view , and may ask the apostles question , what then are we better then they ? rom. . . if we think we are , t is certain we are so much worse by that insolence ; and if we confess we are not , upon what score can we pretend to be better treated ? to conclude , let us not pore only upon our peculiar evils , but attentively look about us , and consider what others endure : and since in frolics we can sport our selves with many uneasinesses for company sake , let us not be more pusillanimous in our soberer moods , but every man cheerfully take his turn in bearing the common burden of mortality , till we put off both it and its appendages together , when this mortal shall put on immortality , cor. . . sect . x. of particular aids for the gaining of contentment . . we have now past thro all those considerations we at first proposed , and may trust the considering reader to make his own collections : yet because impatience is the vice that has bin all this while arraign'd , i am to fore-see it possible , that those who have the greatest degree of that , may be the least willing to attend the whole process , and therefore i think it may not be amiss , for their ease to suit and reduce all into some short directions and rules for the acquiring contentment . . the first and most fundamental is , the mortifying our pride , which as it is the seminary of most sins , so especially this of repining . men that are highly opinion'd of themselves are commonly unsatisfiable : for how well soever they are treated , they still think it short of their merits . princes have often experimented this in those who have don them signal services ; but god finds it in those who have don him none , and we expect he shall dispence to us according to those false estimates we put upon our selves . therefore he that aspires to content , must first take truer mesures of himself , and consider that as he was nothing till god gave him a being , so all that he can produce from that being , is gods by original right , and therefore can pretend to nothing of reward ; so that whatever he receives , is still upon the account of new bounty ; and to complain that he has no more , is like the murmurs of an unthankful debtor , who would still increase those scores which he knows he can never pay . . in the second place , let every man consider how many blessings ( notwithstanding his no clame to any ) he daily injoies : and whether those he so impatiently raves after be not much inferior to them . nay let him ask his own heart , whether he would quit all those he has , for them he wants , and if he would not ( as i suppose no man in his wits would , those wits being part of the barter ) let him then judg how unreasonable his repinings are , when himself confesses he has the better part of worldly happiness , and never any man living had all . . in the third place therefore let him secure his duty of thankfulness for those good things he hath , and that will insensibly undermine his impatiencies for the rest , it being impossible to be at once thankful and murmuring . to this purpose it were very well , if he would keep a solemn catalogue of all the bounties , protections , and deliverances he has receiv'd from gods hand , and every night examin what accessions that day has brought to the sum : and he that did this , would undoubtedly find so many incitations to gratitude , that all those to discontent would be stifled in the croud . and since acknowledgment of gods mercies is all the tribute he exacts for them , we must certainly look on that as an indispensable duty : and therefore he that finds that god shortens his hand , stops the efflux of his bounty towards him , should reflect on himself , whether he be not behind in that homage by which he holds , and have not by his unthankfulness turn'd away good things from him , esa. . . and if he find it so ( as who alas is there that may not ) he cannot sure for shame complain , but must in prudence reinforce his gratitude for what is left , as the best means to recover what he has lost . . but his murmurs will yet be more amazingly silenc'd , if in the fourth place he compares the good things he enjoies with the ill he has don . certainly this is a most infallible cure for our impatiencies , the holiest man living being able to accuse himself of such sins , as would according to all human mesures of equity forfeit all blessings , and pull down a greater weight of judgment then the most miserable groan under . therefore as before i advised to keep a catalogue of benefits receive'd , so here it would be of use to draw up one of sins committed . and doubtless he that confronts the one with the other cannot but be astonished to find them both so numerous , equally wondring at gods mercy in continuing his blessings , in despight of all his provocations , and at his own baseness in continuing his provocations , in despight of all those blessings . indeed t is nothing but our affected ignorance of our own demerits , that makes it possible for us to repine under the severest of gods dispensations . would we but ransack our hearts , and see all the abominations that lie there , nay would the most of us but recollect those bare-fac'd crimes which even the world can witness against us , we should find more then enough to balance the heaviest of our pressures . when therefore by our impatient struglings we fret and gall our selves under our burdens , let us interrogate our souls in the words of the prophet , why doth a living man complain , a man for the punishment of his sin ? let us not spend our breath in murmurs and out-cries , which will only serve to provoke more stripes : but let us search and try our waies , and turn again to the lord , lam. . . diligently seek out that accursed thing which has caused our discomfeiture , jos , . . and by the removal of that , prepare the way for the access of mercy . but alas how preposterous a method do we take in our afflictions ? we accuse every thing but what we ought , furiously fly at all the second causes of our calamity , nay too often at the first by impious disputes of providence , and in the mean time , as iob speaks , the root of the matter is found in us , job . . . we shelter and protect in our bosoms the real author of our miseries . the true way then to allay the sense of our sufferings , is to sharpen that of our sins . the prodigal thought the meanest condition in his fathers family a preferment , make me one of thy hired servants , luk. . . and if we have his penitence , we shall have his submission also , and calmly attend gods disposals of us . ly . as every man in his affliction is to look inward on his own heart , so also upward , and consider by whose providence all events are order'd . is there any evil ( i. e. of punishment ) in the city , and the lord hath not don it ? am. . . and what are we worms that we should dispute with him ? shall a man contend with his maker ? let the potsherd strive with the potsherds of the earth , isa. . . and as his power is not to be control'd , so neither is his justice to be impeach'd . shall not the judg of all the earth do right ? gen. . . and where we can neither resist nor appeal , what have we to do but humbly to submit ? nor are we only compell'd to it by necessity , but induced and invited by interest , since his dispensations are directed not barely to assert his dominion , but to evidence his paternal care over us . he discerns our needs , and accordingly applies to us . the benignity of his nature permits him not to take delight in our distresses , he doth not afflict willingly , nor grieve the children of men , lam. . . and therefore when ever he administers to us a bitter cup , we may be sure the ingredients are medicinal , and such as our infirmities require . he dares not trust our intemperate appetites with unmixt prosperities , the lushiousness whereof tho it may please our palats , yet like st. johns book rev. . . that hony in the mouth may prove gall in the bowels , ingender the most fatal diseases . let us therefore in our calamities not consult with flesh and blood , gal. . . ( which the more it is bemoan'd , the more it complains ) but look to the hand that strikes ; and assure our selves , that the stripes are not more severe , then he sees necessary in order to our good : and since they are so , they ought in reason to be our choices as well as his ; and not only religion , but self love will promt us to say , with old ely , it is the lord , let him do what seemeth him good , sam. . . but alas we do not understand what is our interest , because we do not rightly understand what we are ourselves . we consider our selves merely in our animal being , our bodies and those sensitive faculties vested in them , and when we are invaded there , we think we are undon , tho that breach be made only , to relieve that diviner part within us , besieged and opprest with the flesh about it ( for so god knows it too often is ; ) or if we do not consider it in that notion of an enemy , yet at the utmost estimate , the body is to the soul but as the garment to the body , a decent case or cover : now what man ( not stark frantic ) would not rather have his clothes cut then his flesh ? and then by the rate of proportion , we may well question our own sobriety , when we repine that our souls are secur'd at the cost of our bodies , and that is certainly the worst , the unkindest design , that god has upon us ; and our impatient resistances serve only to frustrate the kind , the medicinal part of afflictions , but will not at all rescue us from the severe . our murmurings may ruine our souls , but will never avert any of our outward calamities . . a seventh help to contentment is to have a right estimate of the world , and the common state of humanity : to consider the world but as a stage and our selves but as actors , and to resolve that it is very little material what part we play so we do it well . a comedian may get as much applause by acting the slave as the conqueror , and he that acts the one to day , may to morrow reverse the part , and personate the other . so great are the vicissitudes of the world , that there is no building any firm hopes upon it . all the certainty we have of it , is , that in every condition it has its uneasinesses : so that when we court a change , we rather seek to vary then end our miseries . and certainly he that has well imprest upon his mind the vanity and vexation of the world , cannot be much surprised at any thing that befalls him in it . we expect no more of any thing but to do its kind , and we may as well be angry that we cannot bring the lions to our cribes , or fix the wind to a certain point , as that we cannot secure our selves from dangers and disappointments in this rough and mutable world . we are therefore to lay it as an infallible maxim , that in this vale of tears every man must meet with sorrows and disasters : and then sure we may take our peculiar with evenness of temper , as being but the natural consequent of our being men . and tho possibly we may every one think himself to have double portion , yet that is usually from the deceitful comparisons we make of our selves with others . we take the magnifying glasses of discontent and envy when we view our own miseries and others felicities , but look on our enjoiments and their sufferings thro the contracting optics of ingratitude and incompassion : and whilst we do thus , t is impossible but we must foment our own dissatisfactions . he that will compare to good purpose must do it honestly and sincerely , and view his neighbors calamities with the same attention he do's his own , and his own comforts with the same he do's his neighbors ; and then many of the great seeming inequalities would come pretty neer a level . . but even where they do not , it in the th place deserves however to be consider'd how ill natur'd a thing it is , for any man to think himself more miserable because another is happy : and yet this is the very thing , by which alone many men have made themselves wretched : for many have created wants , merely from the envious contemplation of other mens abundance . and indeed there is nothing more disingenuous , or ( to go higher ) more diabolical . lucifer was happy enough in his original state , yet could not think himself so because he was not like the most high isa. . . and when by that insolent ambition he had forfeited bliss , it has ever since bin an aggravation of his torment , that mankind is assumed to a capacity of it ; and accordingly he makes it the design of his envious industry to defeat him . now how perfectly are the two first parts of this copy transcrib'd , by those who first cannot be satisfied with any inferior degree of prosperity , and then whet their impatiencies with other mens enjoiments of what they cannot attain ? and t is much to be doubted , that they who go thus far may compleat the parallel , and endeavor when they have opportunity to undermine that happiness they envy . therefore since satan is so apt to impress his whole image , where he has drawn any of his lineaments , it concerns us warily to guard our selves , and by a christian sympathy with our brethren , rejoice with them that do rejoice , rom. . . make the comforts of others , an allay not an improvement of our own miseries . charity has a strange magnetic power , and attracts the concerns of our brethren to us , and he that has that in his breast can never want refreshment , whilst any about him are happy , for by adopting their interest , he shares in their joies . iethro tho an alien rejoiced for all the good god had don to israel , exod. . . and why should not we have as sensible a concurrence with our fellow christians ? and he that has so , will still find somthing to balance his own sufferings . . let him that aspires to contentment set bounds to his desire . t is our common fault in this affaire , we usually begin at the wrong end , we enlarge our desires as hell , and cannot be satisfied , hab. . . and then think god uses us ill , if he do not fill our insatiable appetites : whereas if we would confine our expectations to those things which we need , or he has promis'd , there are few of us who would not find them abundantly answer'd . alas how few things are there which our nature ( if not stimulated by fancy and luxury ) requires ? and how rare is it to find them who want those ? nay who have not many additionals for delight and pleasure ? and yet gods promise under the gospel extends only to those necessaries , for where christ assures his disciples that these things shall be added unto them mat. . . the context apparently restrains these things to meat and drink and clothing . therefore take no thought for the life what you shall eat , or what you shall drink , nor yet for the body what you shall put on , verse . now what pretence have we to clame more then our charter gives us ? god never articled with the ambitious to give him honors , with the covetous to fill his bags , or with the voluptuous to feed his luxuries . let us therefore , if we expect to be satisfied , modestly confine our desires within the limits he has set us : and then every accession which he superadds will appear ( what it is ) a largess and bounty . but whilst our appetites are boundless , and rather stretcht then filled with our acquest's , what possibility is there of their satisfaction ? and when we importune god for it , we do but assign him such a task the poets made a representation of their hell , the filling a sieve with water , or the rolling a stone up a precipice . ly . a great expedient for contentment , is to confine our thoughts to the present , and not to let them loose to future events . would we but do this , we might shake off a great part of our burden : for we often heap fantastic loads upon our selves by anxious presages of things which perhaps will never happen , and yet sink more under them , then under the real weight that is actually upon us . and this is certainly one of the greatest follies imaginable : for either the evil will come or it will not , if it will , t is sure no such desirable guest that we should go out to meet it , we shall feel it time enough when it falls on us , we need not project to anticipate our sense of it : but if it will not , what extreme madness is it for a man to torment himself with that which will never be , to create engines of tortures , and by such aerial afflictions , make himself as miserable as the most real ones could do ? and truly this is all that we usually get by our fore-sights . prevision is one of gods attributes , and he mocks at all our pretences to it , by a frequent defeating of all our fore-casts . he do's it often in our hopes : some little crosse circumstance many times demolishes those goodly machins we raise to our selves : and he do's it no less in our fears , those ills we solemnly expected often baulk us , and others from an unexpected coast suddenly invade us . and since we are so blind , so short-sighted , let us never take upon us to be scouts , to discover danger at a distance ( for t is manifold odds we shall only bring home false alarms ) but let us rest our selves upon that most admirable aphorism of our blessed lord , sufficient unto the day is the evil thereof , mat. . . apply our selves with christian courage to bear the present , and leave god either to augment or diminish , as he sees fit for the future . or if we will needs be looking forward , let it be in obedience not contradiction to our duty : let us entertain our selves with those futurities which we are sure are not chimera's , death and judgment , heaven and hell . the nearer we draw these things to our view , the more insensible will all intermedial objects be ; they will deceive our sense of present , and much more fore-stal the apprehension of future evils : for t is our neglect of things eternal , that leaves us thus at leisure for the transitory . in the last place let us in all our distresses supersede our anxieties and sollicitudes by that most effectual remedy the apostle prescribes , is any man afflicted let him pray , jam. . . and this sure is a most rational prescription : for alas what else can we do towards the redress of our griefs . we who are so impotent , that we have not power over the most despicable excrescence of our own body , cannot make one hair white or black , mat. . . what can we do towards the new moulding our condition , or modelling things without us ? our sollicitudes serve only to bind our burdens faster upon us , but this expedient of praier will certainly relieve us . call upon me , saies god , in the time of trouble , and i will hear thee , and thou shalt praise me , psal. . . whenever therefore we are sinking in the floods of affliction , let us thus support our selves by representing our wants unto our gracious lord , cry unto him as st. peter did , mat. . . and he will take us by the hand , and be the winds never so boisterous or contrary , preserve from sinking : the waves or billows of this troublesom world , will serve but to toss us closer into his arms , who can with a word appease the roughest tempest , or rescue from it . o let us not then be so unkind to our selves , as to neglect this infallible means of our deliverance ! but with the psalmist take our refuge under the shadow of the divine wings till the calamity be over-past psa. . . and as this is a sure expedient in all our real important afflictions , so is it a good test by which to try what are so . we are often peevish and disquieted at trifles , nay we take up the quarrels of our lusts and vices , and are discontented when they want their wisht supplies . now in either of these cases , no man that at all considers who he praies to , will dare to insert these in his praiers , it being a contemt of god to invoke him in things so slight as the one , or impious as the other . it will therefore be good for every man when he goes to address for relief , to consider what of his pressures they are , that are worthy of that solemn deprecation : and when he has singled those out , let him reflect , and he will find he has in that prejudg'd all his other discontents as frivolous or wicked . and then sure he cannot think fit to harbour them , but must for shame dismiss them , since they are such , as he dares not avow to him , from whom alone he can expect relief . god alwaies pities our real miseries , but our imaginary ones dare not demand it . let us not then create such diseases to our selves , as we cannot declare to our physitian : and when those are precluded , for all the rest st. pauls recipe is a catholicon , be careful for nothing , but in every thing by praiers and supplications , with thanksgiving , let your requests be made known to god. phil. . . sect . xi . of resignation . . and now amidst such variety of receits , t will be hard to instance any one sort of calamity which can escape their efficacy , if they be but duly appli'd . but indeed we have generally a compendious way of frustrating all remedies by never making use of them : like fantastic patients we are well enough content to have our disease discourst , and medicines prescrib'd , but when the physic comes , have still some pretence or other to protract the taking it . but i shall beseech the reader to consider , that counsels are not charms , to work without any cooperation of the concern'd person : they must be adverted to , they must be ponder'd and consider'd , and finally they must be practic'd , or else the utmost good they can do us , is to give us a few hours divertisment in the reading : but they do us a mischief that infinitly out-weighs it , for they improve our guilts by the ineffective tender they make of rescuing us from them , and leave us accountable not only for the original crimes , but for our obstinate adhesion to them in spight of admonition . . i say this because it is a little too notorious , that many take up books only as they do cards or dice , as an instrument of diversion . t is a good entertainment of their curiosity to see what can be said upon any subject , and be it well or ill handled , they can please themselves equally with the ingenuity or ridiculousness of the composure , and when they have don this , they have don all they design'd . this indeed may be tolerable in romances and play-books , but sure it ill befits divinity . and yet i fear it oftnest happens there : for in the former some do project for some trivial improvements , as the embellishing of their stile , the inspiriting of their fancies ; and some men would scarce be able to drive their pedling trade of wit , did they not thus sweep the stage : but alas how many books of piety are read , of which one cannot discern the least tincture in mens conversations , which sure do's in a great mesure proceed from the want of a determinate design in their reading , mens practice being not apt to be less rovers then their speculation . he that takes a practical subject in hand , must do it with a design to conform his practice to what he shall there be convinc'd to be his duty , and he that comes not with this probity of mind , is not like to be much benefited by his reading . . but one would think this should be an unnecessary caution at this time , for since the intent of this tract , is only to shew men the way to contentment , t is to be suppos'd the readers will be as much in earnest as the writer can be , it being every mans proper and most important interest , the instating him in the highest and most supreme felicity that this world can admit : yet for all this fair probability , i doubt many will in this instance have the same indifference they have in their other spiritual concerns . . t is true indeed that a querulous repining humor , is one of the most pernicious , the most ugly habits incident to mankind , but yet as deformed people are oft the most in love with themselves , so this crooked piece of our temper , is of all others the most indulgent to it self . melancholy is the most stubborn and untractable of all humors ; and discontent being the offspring of that , partakes of that inflexibility : and accordingly we see how impregnable it often is , against all assaults of reason and religion too . ionah in a sullen mood would justify his discontent even to god himself , and in spight of that calm reproof , dost thou well to be angry ? jon. . . aver he did well to be angry even to the death . and do we not frequently see men upon an impatience of some disappointment , grow angry even at their comforts ? their friends , their children , their meat , their drink , every thing grows nauseous to them , and in a frantic discontent , they often fling away those things which they most value . besides this peevish impatience is of so aerial a diet , that t is scarce possible to starve it . t will nurish itself with phantasms and chimeras , suborn a thousand surmises & imaginary distresses to abet its pretences : and tho every one of us can remonstrate to another , the unreasonableness of this discontent ; yet scarce any of us will draw the argument home , or suffer our selves to be convinc'd by what we urge as irrefragable to others . nay farther this humor is impatient of any diversion , loves to converse only with it self . in bodily pains , men that despair of cure are yet glad of allaies and mitigations , and strive by all arts , to divert and deceive the sense of their anguish ; but in this disease of the mind , men cherish and improve their torment , roll and chew the bitter pill in their mouths , that they may be sure to have its utmost flavor ; and by devoting all their thoughts to the subject of their grief , keep up an uninterrupted sense of it : as if they had the same tyranny for themselves which caligula had for others , and loved to feel themselves die . indeed there is not a more absurd contradiction in the world , then to hear men cry out of the weight , the intolerableness of their burden , and yet grasp it as fast as if their life were bound up in it ; will not deposite it , no not for the smalest breathing time . a strange fascination sure , and yet so frequent , that it ought to be the fundamental care of him that would cure men of their discontents , to bring them to a hearty willingness of being cured . . it may be this will look like paradox , and every man will be apt to say he wishes nothing more in earnest , then to be cured of his present discontent . he that is poor would be cured by wealth , he that is low and obscure by honor and greatness : but so an hydropic person may say he desires to have his thirst cur'd by a perpetual supply of drink : yet all sober people know , that that is the way only to increase it : but let the whole habit of the body be rectified , and then the thirst will cease of it self . and certainly t is the very same in the present case , no outward accessions will ever satisfy our cravings , our appetites must be tam'd and reduc'd , and then they will never be able to raise tumults , or put us into mutiny and discontent : and he ( and none but he ) that submits to this method , can truly be said to desire a cure . . but he that thus attests the reality of his desires , and seeks contentment in its proper sphere , may surely arrive to some considerable degrees of it . we find in all ages men , that only by the direction of natural light have calmed their disquiets , and reason'd themselves into contentment even under great and sensible pressures ; men who amidst the acutest torments , have still preserv'd a serenity of mind , and have frustrated contemts and reproches by disregarding them : and sure we give a very ill account of our christianity , if we cannot do as much with it as they did without it . . i do not here propose such a stoical insensibility as makes no distinction of events , which , tho it has bin vainly pretended to by many , yet sure was never attain'd by any upon the strength of discourse . some natural dulnesse or casual stupefaction must concur to that , and perhaps by doing so , has had the luck to be canoniz'd for vertue . i mean only such a superiority of mind as raises us above our sufferings , tho it exemt us not from the sense of them . we cannot propose to our selves a higher patern in any vertue then our blessed lord : yet we see he not only felt that load under which he lay , but had the most pungent and quick sense of it , such as promted those earnest deprecations , father if it be possible let this cup pass : yet all those displacencies of his flesh were surmounted by the resignation of his spirit , nevertheless not what i will , but what thou wilt , luk. . and certainly he that in imitation of this pattern , do's in spight of all the reluctancies of his sense , thus entirely submit his will , however he may be sad , yet he is not impatient ; nor is he like to be sad long , for to him that is thus resign'd , light will spring up , psal. . . some good angel will be sent like that to our savior to relieve his disconsolation . god will send either some outward allaies , or give such interior comforts and supports , as shall counterpoise those afflictions he takes not off . . indeed the grand design of god in correcting us is ( the same with that of a prudent parent towards his child ) to break our wills . that stubborn faculty will scarce bend with easy touches , and therefore do's require some force : and when by that rougher handling , he has brought it to a pliantness , the work is don . t is therefore our interest to cooperate with this design , to assist as much as we are able towards the subjugating this unruly part of our selves . this is that sheba sam. . the surrendring of whom is gods expectation in all the close sieges he laies to us . let us then be so wise , as by an early resigning it to divert his farther hostilities , and buy our peace with him . . and truly this is the way not only to gain peace with him , but our selves too : t is the usurpation of our will over our reason which breeds all the confusion and tumults within our own breasts , and there is no possibility of curbing its insolence , but by putting it into safe custody , committing it to him who ( as our church teaches us ) alone can order the unruly wills of sinful men . indeed nothing but experience can fully inform us of the serenity and calm of that soul , who has resign'd his will to god. all care of chusing for himself is happily superseded , he is temted to no anxious forecasts for future events , for he knows nothing can happen in contradiction of that supreme will , in which he hath sanctuary : which will certainly chuse for him with that tenderness and regard , that a faithful-guardian would for his pupil , an indulgent father for his child that casts its self into his arms . certainly there is not in the world such a holy sort of artifice , so divine a charm to tie our god to us , as this of resigning our selves to him . we find the gibeonites by yielding themselves vassals to the israelites , had their whole army at their beck to rescue them in their danger jos. . . and can we think god is less considerate of his homagers and dependents ? no certainly , his honor as well as his compassion is concern'd in the relief of those who have surrendred themselves to him . . farther yet , when by resignation we have united our wills to god , we have quite changed the scene , and we who when our wills stood single were liable to perpetual defeats , in this blessed combination can never be crost . when our will is twisted and involved with gods , the same omnipotenee which backs his will , do's also attend ours . gods will , we are sure , admits of no controle , can never be resisted , and we have the same security for ours , so long as it concurs with it . by this means all calamities are unsting'd , and even those things which are most repugnant to our sensitive natures , are yet very agreable to our spirits , when we consider they are implicitly our own choice , since they are certainly his , whom we have deputed to elect for us . indeed there can be no face of adversity so averting and formidable , which set in this light will not look amiable . we see daily how many uneasinessess and prejudices men will contentedly suffer in pursuit of their wills : and if we have really espoused gods , made his will ours , we shall with as great ( nay far greater ) alacrity embrace its distributions , how uneasy soever to our sense ; our souls will more acquiesce in the accomplishment of the divine will , then our flesh can reluct to any severe effects of it . . here then is that footing of firm ground , on which whosoever can stand , may indeed do that which archimedes boasted , move the whole world . he may as to himself subvert the whole course of sublunary things , unvenem all those calamities which are to others the gall of asps ; and in a farther sense verify that evangelical prophecy , of beating swords into plough-shares , and spears into pruning hooks , esay . . . the most hostile weapons , the most adverse events , shall be by him converted into instruments of fertility , shall only advance his spiritual growth . . and now who can chuse but confess this a much more eligible state , then to be alwaies harrassed with solicitudes and cares , perpetually either fearing future defeats , or bewailing the past . and then what can we call it less then madness or enchantment , for men to act so contrary to their own dictates , yea to their very sense and experience , too see and acknowledge the inexplicable felicity of a resigned will , and yet perversely to hold out theirs , tho they can get nothing by it , but the sullen pleasure of opposing god , and tormenting themselves ? let us therefore if not for our duty or ease , yet at least for our reputation , the asserting our selves men of sobriety and common sense , do that which upon all these interests we are obliged ; let us but give up our wills , and with them we shall certainly divest our selves of all our fruitless anxieties , and cast our burdens upon him who invites us to do so . he who bears all our sins , will bear all our sorrows , our griefs too : if we will but be content to deposite them , he will relieve us from all those oppressing weights , which make our souls cleave to the dust , psal. . . and will in exchange give us only his light , his pleasant burden , mat. . . in a word there will be no care left for us , but that of keeping our selves in a capacity of his : let us but secure our love to him , and we are ascertain'd that all things shall work together for our good , rom. . . to conclude , resignation and contentment are vertues not only of a near cognation and resemblance , but they are linked as the cause and the effect . let us but make sure of resignation , and content will flow into us without our farther industry : as on the contrary whilst our wills are at defiance with gods , we shall alwaies find things at as great defiance with ours . all our subtiletes or industries will never mould them to our satisfactions , till we have moulded our selves into that pliant temper that we can cordially say , it is the lord , let him do what seemeth him good . sam. . . the close . . this short institution of the art of contentment , cannot more naturally , or more desirably draw to a conclusion , then in the resort we have given it , in the bosome of divine providence . the roman conquerors as the last pitch of all their triumphs , went to the capitol , and laid their garlands in the lap of iupiter : but the christian has an easier way to triumph , to put his crown of thornes ( for that is the trophy of his victories ) within the arms of his gracious god ; there lodg his fears , his wants , his sorrows , and himself too , as in the best repository . . the gospel command of not caring for the morrow , mat. . , and being careful for nothing , phil. . . nakedly propos'd , might seem the abandoning of us to all the calamities of life : but when we are directed to cast all our care upon a gracious and all-powerful parent , and are assur'd that he cares for us , pet. . . that tho a woman may forget her sucking child , that she should not have compassion of the son of her womb , yet will he not forget his children , isa. . . this will abundantly supersede all cavil and objection . whilst worldly men trust in an arm of flesh , lay up tresure on earth , a prey for rust and moth , mat. . . and a torment to themselves , jam. . . the christian has omnipotence for his support , and a tresure in heaven , where no thief approches , nor moth corrupts , mat. . . whil'st bold inquirers call in question gods secret will , oblige him to their sub or supralapsarian schemes , their absolute or conditional decrees , their grace foreseen or predetermin'd ; the pious man with aweful acquiescence submits to that which is revel'd : resolves for ever to obey , but never to dispute ; as knowing that the belov'd disciple lean'd on his masters bosome ; but t is the thiefs and traitors part to go about to rifle it . . t is surely a modest demand in the behalf of god almighty , that we should allow him as much privilege in his world , as every pesant clames in his cottage ; to be master there , and dispose of his household as he thinks best : to say to this man , go , and he goeth : and to another , come , and he cometh : and to his servant , do this , and he doth it , mat. . . and if we would afford him this liberty , there would be an immediate end put to all clamor and complaint . . we make it our daily praier that the will of god may be don in earth as it is in heaven , with a ready , swift , and uninterrupted constancy . as t is giant-like rebellion to set up our will against his , so is it mad perverseness to set it up against our own ; be displeas'd that our requests are granted , and repine that his , and therewith our will is don . it were indeed not only good manners , but good policy , to observe the direction of the heathen , and follow god : not prejudg his determinations by ours ; but in a modest suspension of our thoughts , hearken what the lord god will say concerning us , for he will speak peace unto his people , and to his saints that they turn not again , psa. . . . or however upon surprise we may indulge to a passionate affection , and dote upon our illegitimate off-spring , our dearling guilts or follies , as david did upon that child , who was the price of murder and adultery : yet when the brat is taken from us , when the child is dead , it will become us to do as he did , rise from our sullen posture on the earth , and worship in the house of the lord , sam. . . it will behove us , as he saies in another place , to lay our hand upon our mouth , because it was his doing , psal. . . and with holy iob chap. . . when charg'd with his murmurings , behold i am vile , what shall i answer ? once have i spoken , but i will not answer : yea twice , but i will proceed no farther . . socrates rightly said of contentment , opposing it to the riches of fortune and opinion , that t is the wealth of nature ; for it gives every thing that we have learnt to want , and really need : but resignation is the riches of grace , bestowing all things that a christian not only needs , but can desire , even almighty god himself . he indeed , as the scholemen teach , is the objective happiness of the creature ; he who is the fountain of being , must be also of blessedness : and tho this be only communicable to us , when we have put off that flesh which cannot enter into the kingdom of god , and laid aside that corruption which cannot inherit incorruption , cor. . yet even in this life , we may make approches to that blessed state , by acts of resignation and denial of our selves . it was the generous saying of socrates being about to die unto his friend ; o crito , since it is the will of god , so let it be : anytus and melitus may kill me , but cannot hurt me . but such a resignation as t is infinitly a greater duty to a christian , so it is also a more firm security . in that case t is not the martyr , but iesus of nazareth who is thus persecuted , and he who attaques him will find it hard to kick against the pricks , act. . . . there could not be a greater instance of the profligate sensuality of the israelites , then that they murmured for want of leeks and onions , num. . . when they ate angels food , and had bread rain'd down from heaven . t is impossible for the soul that is sensible of god almighties favor , to repine at any earthly pressure . the lord is my shepherd , saith david , therefore can i lack nothing , psa. . . and , thou hast put gladness into my heart , more then when their corn , and wine , aud oil encreased , psa. . . and in passionate rapture he cries out , psa. . . whom have i in heaven but thee : and there is none upon earth that i desire in comparison of thee ? my flesh and my heart faileth : but god is the strength of my heart , and my portion for ever . and likewise psal. . . god is our hope and strength , a very present help in trouble . therefore will we not fear , tho the earth be moved : and tho the hills be carried into the midst of the sea . tho the waters thereof rage and swell , and tho the mountains shake at the tempest of the same . if god be in the midst of us , we shall not be removed , he will help us , and that right early . let us therefore possess our selves of this support , and as the prophet advises isa. . . neither fear , nor be afraid , in any exigence how great soever ; but be still and quiet , and sanctify the lord of hosts himself , and let him be our fear , and let him be our dread . finis . the contents . section . of the necessary connexion between happiness and contentment . p. . . of gods absolute soveraignty . p. . . of gods unlimited bounty . p. . . of the surplusage of our enjoiments above our sufferings . p. . . of our demerit towards god. p. . . of gods general providence . p. . . of gods particular providence . p. . . of the advantage of afflictions . p. . . of our misfortunes compar'd with other mens . p. . . of particular aids for the gaining contentment . p. . . of resignation . p. . the close . p. . notes, typically marginal, from the original text notes for div a -e * decay of christian piety . a sermon preached before the king at white hall on sunday nov. , by richard allestree ... allestree, richard, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing a estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and 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(eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) a sermon preached before the king at white hall on sunday nov. , by richard allestree ... allestree, richard, - . [ ], p. printed by j. flesher, for james allestree ..., london : . reproduction of original in huntington library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng church of england -- sermons. bible. -- n.t. -- james iv, -- sermons. temptation -- sermons. sermons, english -- th century. - tcp assigned for keying and markup - aptara keyed and coded from proquest page images - emma (leeson) huber sampled and proofread - emma (leeson) huber text and markup reviewed and edited - pfs batch review (qc) and xml conversion a sermon preached before the king at white hall on sunday nov. . . by richard allestree , d. d. chaplain then in attendance . published by his majestie 's command . london , printed by j. flesher , for james allestree at the rose and crown in duck-lane , anno dam. . s. james iv. . resist the devil , and he will flee from you . these words are easily resolv'd into two parts : the first , a duty ; and the second , to incourage the performance , an assurance of an happy issue in the doing it . the . the duty in these words , resist the devil ; the happy issue in those other , he will flee from you . for the more practical and usefull handling of these parts , i shall endeavour to doe these three things . . view the enemy we are to resist , the devil ; fee his strengths , and what are his chief engines , his main instruments of battery , whereby he shakes , and does endeavour to demolish the whole frame of vertue in mens lives , shatters and throws down all religious , holy resolutions , and subjects men to himself and sin. . see what we are to doe in opposition to all this ; and how and by what means we must resist . . prove to them that do resist , the happy issue which the text here promiseth . first of the first . though no man can be tempted , ( so as to be foil'd by the temptation ) but he that is drawn away by his own lust , and enticed , james i. . and all the blandishments of this world , all the wiles and artifices of the prince and god of it , the devil , are not able to betray one into sin , till his own a lust conceive that sin , and bring it forth ; man must be taken first in his own nets , and fall into that pit himself hath digg'd , before he can become the devil's prey : yet satan hath so great an hand in this affair , that the tempter is his name and office , matt. iv. . and the warre which is now before us is so purely his , that we are said to fight b , not against flesh and bloud , ( those nests and fortresses of our own lusts ) but against principalities and powers , against the rulers of the darkness of this world , against spiritual wickednesses in high places ; that is , against the enemy here in the text , the devil . now to bring about his ends upon us he hath several means . the first that i shall name is infidelity . with this he began in paradise , and succeeded by it ; for he had no sooner told the woman that she should c not surely die , and so made her doubt of , not believe , and consequently not fear , that which god had threatned , but she took of the forbidden fruit , and she did eat , and gave it to her husband too , and he did eat . now if a serpent siding with her inclination could so quickly stagger and quite overthrow her faith ; if she , because she sees and likes a pleasing object , can , in mere defiance of her own assured conviction , when the revelation look'd her in the face , and god himself was scarce gone out of sight , straight give credit to a snake , that comes and confidently gives the lie to god her maker , offers her no proof at all of what he says , but onely flatters her desires with promises and expectations of she knows not what , a ye shall not die , but ye shall be as gods ; if in spite of knowledge she turn infidel so soon and easily : 't is no great wonder if that serpent do , at this distance from revelation , prevail on men , whose conversation being most with sense , ( their satisfactions also consequently gratifying of their sense ) they do not willingly assent to any thing but that which brings immediate evidence and attestation of the senses , which the objects of our faith do not , ( especially if it give check to and restrain those satisfactions , as those do ; ) on such men , i say , that do not care , nor use , in things that are against their mind , to apply the understanding close and strongly to reflect on those considerations which should move assent , and work belief . considerations which i dare affirm , if with sincerity adverted to , ( if there be no improbity within to trash their efficacy , no fensual inclination cherish'd that must hinder their admittance , as not being able to endure to lodge in the same breast with those persuasions , ) would make disbelief appear not onely most imprudent , but a thing next to impossible . but in those that give themselves no leisure , have no will thus to advert , 't is not strange if , through satan's arts , in things of this remote kind they have onely languid opinions , which sink quickly into doubts , and by degrees into flat infidelity . s. paul does fetch the rise of unbelief of christianity from hence , ii cor. iv. , . if our gospel be hid , it is hid to them that are lost ; in whom the god of this world hath blinded their minds : that is , if the christian doctrine do not appear to be the truth of god to any , 't is to obstinate persons onely , whom the devil hath besotted so with the advantages and pleasures of this world , that their affections to these will not let the other be admitted . for , that carnal prejudice can cast a mist before the mind , or that a bright and glittering temptation of this world may dazle it so as that it cannot see that which is most illustriously visible , we have this demonstration . those works which christ and his apostles wrought , which made the whole world , that was heathen then , so many millions of such distant nations as could never meet together to conspire an universal change in their religions , made them yet agree to lay aside their dear gods and their dearer vices , and doe that to embrace a crucified deity , a god put to a vile ignominious death , as one worse then the worst of men , and a religion that was as much hated , counted as accursed as that god of it , he and his doctrine crucified a like , and a religion too that had as great severities in its commands as in its persecutions , that did it self enjoyn as hard and cruel things to flesh and bloud as they that hated it inflicted , the duties and the punishments equally seem executed on its followers , and a religion , whose performances had no retributions here but fatal ones , no otherwise rewarded but with fire and faggot , and whose after-promises were most incredible : those works that could produce all this had certainly omnipotent conviction in them ; sure we are there must be prodigie of miracle either in the causes , or in the effect . and yet the scribes and pharisees are not wrought on by them . their carnal prejudices would not be removed , not by the finger of god : the mean and despicable , and , as to all their worldly expectations and affections , the unsatisfying condition of our saviour , had so clouded all his works , and their own pride so blinded them , that they could see no argument in miracle . now 't is the devil , that god of the world , that hath the power of its glories , and the managery of its temptations , who , by raising these affections , dazles so and blinds the minds of men , that they should not believe . s. paul affirms it : and 't is plain that vnbelief is no one's interest but satan's . for it is not man's . not the vertuous man's certainly : he 's concern'd as much as happiness amounts to , to believe there is a god , whose cares and providence watch over him , whose ears and arms are open to him , whose bowells yearn for him , whose bloud did purchase him , whose everlasting blessednesses do await him . 't is his interest to trust that vertue , which the world so scorns or pitties , was yet worthy god should be incarnated to teach it , die to purifie us into it , and will raise us up again to cro●n it . neither is this unbelief man's real interest , abstracting from these prejudices of religion . for if it were man's real interest , then it were every man's wisest course to pursue that interest . but if every man did so , and should persuade himself into infidelity , and that religion and a deity were but dreams or artifices , and so arrive so farr as to have no fear of god , nor sense of honestie or vertue , the whole world must needs return into the first confusions of its chaos : villany and rapine would have right . when those mounds are thrown down , there is nothing that can hinder but that every man may lawfully break in upon and invade every thing . there is no fence to guard thy coffers nor thy bed , no nor thy very breast : rather indeed there can be nothing thine . this is , 't is true , leviathan's state of nature ; and 't is so indeed with the leviathans of sea and land , the wilde beasts of the deep and of the desert . but to prevent the necessary and essential mischiefs of this state amongst us men , he will have nature to have taught us to make pacts and oaths : but if there 's no such thing as vertue or religion , then there is no obligation to keep pacts or oaths . and why should he observe them that can safely break them ? here it is indeed that doctrine ends ; to this their infidelity does tend . and therefore 't is no interest of states or princes . this the atheist will confess ; gods and religions were invented for the mere necessities of governours , who could not be secure without those higher obligations , and these after-fears . and are they not kind . subjects then who , by promoting atheism , labour to break down that fence which themselves account necessary ? or are they not good rational discoursers too , who labour to throw out a thing as false and vain , because 't is necessary ? so necessary sure , that they who weaken these bonds of religion , quite dissolve those of allegiance , all whose sinews are made of those sacred ties , which if you untwist , the other cords are burst as easily as threads of cobweb . nay these doctrines lay principles that justifie rebellion and king-killing . for if there 's no such thing as vertue or religion , then those are no crimes . and it is no wonder treason hath been lov'd , when blasphemy hath been so . they that hear men droll on god almighty , raille their maker , and buffoon with him , will quickly learn to speak with little reverence of their superiours . there 's no kingdome but the devil 's that can have support from infidelity ; 't is the interest of that indeed . his work goes more securely on , when there are no religious apprehensions to check it : allow'd vice cannot be at ease if it but think those things are true . it is the infinite concern of wickedness , that the laws of vertue and religion should be onely spiders webs , snares for innocent and lesser flies , while venimous spiders can pass safely through them , and the wasps can burst them ; are entanglements onely for the weak , the phlegmatick and hypochondriack : and that there should be no god that can bring them to an after-reckoning . they that flatter and betray , that hugg , and then trip up , or that plot villanies and ruines under fair and godly vizards ; must needs be unwilling to believe that there is one who a tries the reins , and sea●●hes hearts , and that will render every one according to his works . the drunkard , who nor must nor can keep the remembrance of his cups , cannot endure to apprehend he must be call'd to an account of them . the man whose lust prevents the grave , that putrefies alive , and drops by piece-meal into rotten dust ere he return to earth , must needs be loth that there should be a resurrection , to collect the scatter'd , the foul atomes of his sin and his disease , and shew them at that dread tribunal , before god , his holy angels , and mankind . such as these are the onely men that are concern'd against religion . here we see whose interest such promote who promote infidelity . and truly 't is so much the devil's interest , that by those very measures that he weakens faith , he strengthens every sort of wickedness : by the steps and degrees of infidelity men ascend towards the heights of sin : and when they have surmounted all religious apprehensions , then they are upon the precipice of vice. when the floud-gates are removed , the torrent must break impetuously . for what is there that can hinder ? nothing certainly , if present interest be not able : but 't is plain that thieves , and murtherers , and rebells , in fine , every one whom we call sinners , do pursue that which they account their present interest : that therefore , if there were no other , would not be sufficient , since the devil does make use of that to work with under infidelity . this indeed he batters , makes his spreading ruines with : therefore s. paul calls him a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the spirit that works in filiis diffidentiae , saith the vulgar : in the unbelievers , so it bears : in filiis insuasibilitatis , in the men that will not be persuaded to believe . in these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they are his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , possest and agitated by him : 't is he spirits what they doe : their actions are his incitations and motions : in summe , as to wickedness , they are mere demoniacks . this therefore is his chief and the first engine . . the second instrument by which he does demolish whatsoever hopes of vertue we are built up to is want of imployment : and in order to this , he hath so far prevail'd on the opinions of the world , that they believe some states of men not onely have no obligation to be busied , but to have no calling is essential to their condition ; which is made more eminent upon this account that they have no business . wealth , how great soever , if with an imployment or profession , makes a man onely a more gentile mechanick : but riches and nothing to doe make a person of quality . as if god had made that state of men , far the most generous part of the whole kinde , and best appointed for the noblest uses of the world , to serve no other ends but what the grashoppers and locusts do , to sing and dance among the plants and branches , and devour the fruits ; and providence had furnish'd them with all advantages of plenty for no better purposes . such persons think not onely to reverse god's curse , and in the sweat of others faces eat their bread , but reverse nature too ; for job saith , a man is born to labour , as the sparks flie upwards ; in his making hath a principle to which activity is as essential as it is to fire to mount ; from which nothing else but force can hinder it : as if man did doe violence to his making when he did doe nothing ; and it were his hardest work and pressure , not to be imploy'd ; it were like making flame go downwards . i am sure , it is one of the busiest ways of doing satan's work . our saviour in a parable in the xii . ch. of s. matt. from the . v. saith , when the unclean spirit is gone out of a man , he goeth through dry places , seeking rest , and findeth none : then he saith , i will return into my house from whence i came out ; and when he is come , he findeth it empty , swept , and garnished . then goeth he , and taketh with himself seven other spirits more wicked then himself , and they enter in and dwell there . where , under the similitude of a man cast out of his habitation , who , while he wanders through none but desert places seeking for a dwelling , he is sure to meet with none ; but if he finde an house that 's empty , swept and garnish'd , he hath found out not a receptacle onely , but an invitation , an house drest on purpose to call in and to detain inhabitants : he signifies , that when a temptation of the devil is repell'd , and himself , upon some working occasion , by a resolute act of holy courage thrown out of the heart ; as he finds no rest in this condition , every place is desert to him , but the heart of man is indeed hell to him , for he calls it a torment to be cast out thence , yea he accounts himself bound up in his eternal chains of b darkness , when he is restrain'd from working and engaging man to sin ; so , while he goeth to and fro , seeking an opportunity to put in somewhere , if he finde that heart from which he was cast out , or any other heart , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( so the word is , ) idling , not imploy'd or busied , ( so it signifies , ) such an heart is empty , swept , and garnish'd for him , 't is a dwelling that 's drest properly to tempt the devil , fitted to receive him and his forces too , prepar'd for him to garrison , and make a strong hold of , whence he cannot be remov'd ; for he takes unto him seven other spirits more wicked then himself , and they enter in and dwell there . no doubt they are the patron-guardian spirits of the seven deadly sins , their tutelary devils . some of those good qualities that are the attendants of idleness you may finde decypher'd in the scripture . s. paul says , when people a learn to be idle , they grow tattlers , busie-bodies , speaking things which they ought not . 't is strange that idleness should make men and women busy-bodies , yet it does most certainly in other folks affairs . faction , then which nothing in the world can be more restless , is nurst by it . where are states so censur'd , so new-modell'd , as at certain of our refectories , places that are made merely for men to spend their time in which they know not what to doe with ? at those tables our superiours are dissected ; calumny and treason are the common , are indeed the more peculiar entertainments of the places . in fine , where persons have no other employment for their time but talking , and either have not so much vertue as to finde delight in talking good things , or not so much skill as to speak innocent recreation , there they talk of others , censure , and back-bite , and scoffe . this is indeed the onely picquant conversation ; gall is sawce to all their entertainments : and that you may know these things proceed from that old serpent , they doe nothing else but hiss and bite . 't is the a poison of asps that is under their lips which gives relish to their discourses ; 't is the sting that makes them grateful , veni ne that they are condited with . more of the brood of this want of imployment you may finde at sodome ; namely , pride and luxury : for saith ezekiel , b this was the iniquity of sodome ; pride , fulness of bread , and abundance of idleness , was in her and in her daughters . and indeed the idle person could not possibly know how to passe his hours , if he had not delicacies to sweeten some , wine to lay some asleep , and the solicitous deckings of pride to take up others : but the studious gorgings of the inside , and the elaborate trimmings of the outside , help him well away with them . good god! that for so many hours my morning eyes should be lift up to nothing but a looking-glass ! that that thin shadow of my self should be my idol , be my god indeed , to which i pay all the devotions i perform ! and when with so much care and time i have array'd and marshall'd my self , that i should spend as much more too in the complacencies of viewing this ! with eager eyes and appetite surveying every part , as if i had set out , expos'd them to my self alone , and onely drest a prospect for my own sight ! and since nature , to my grief , hath given me no eyes behinde ; that i should fetch reliefs from art , and get vicarious sight , and set my back parts too before my face , that so i may enjoy the whole scene of my self ! and why all this ? for nothing but to serve vain ostentation , or negotiate for lust , to dress a temptation , and start concupiscence . and that the half of each day should be spent thus ! the best part of a reasonable creature 's and a christian's life be laid out upon purposes so farr from christian or reasonable ! and truely luxury will easily eat the remainder up , that sure companion of idleness . for when the israelites were in the wilderness , where they could not eat but by miracle , and the rock must give them drink ; yet , having no imployment , they made feasls : a they sate down to eat and drink , and rose up to play . nor would eating to the uses of their nature serve them , but they must have entertainments for their wantonness . had they been imploy'd to get their bread , their labour would have made their morsells sweet : but since god , as the wise-man saies , sent them from heaven bread prepar'd without their labour , they must have varieties to sweeten it ; they require him to b prepare a table also in the wilderness , and furnish them with choice . and although they had the food of angels , c able to content every man's delight , and agreeing to every tast , and serving to the appetite of the eater , it temper'd it self to every man's liking , and what could they fansy more ? the latitude of creatures , the whole universe of luxury could doe nothing else ; in every single morsell they had sorts , variety , all choice ; as if that desert had been paradise , that wilderness the garden of the lord : yet so coy is idleness , so apt to nauseate , that they abhor the constancy of being pleas'd . and though they were not sated neither , a he that gather'd much had nothing over , onely to his eating , god as well providing for their health and vertue , as necessity , and dieting their temperance as he did their hunger : yet their very liking does grow loathsome to them . when their bodies were thus excellently well provided for , having no imployment , nothing to take up their minds and entertain their souls , they require b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meat for their souls , meat not to serve the uses of their bodies , but to feed their fancies , their extravagant minds . thus idleness requires to be dieted . and all this but to pamper and feed high mens inclinations , so to make temptations irresistible , and by consequence vice necessary . it were easie to recount more of those ways by which the devil does make use of mens want of imployment to debauch their lives , and ruine all the hopes of vertue in them . s. jude finds more of its effects at sodome : a they gave themselves over to fornication , and went after other flesh , and are set forth for a● example , suffering the vengeance of eternal fire . indeed these are most certain consequents of not being imploy'd : quaeritur aegysthus — is too known an instance : and b great , holy david is another . but it s dire influence is sufficiently visible in that which it rain'd down upon those cities . since it did fulfill the guilt of sodome , and made heaven furnish hell for it , and god himself turn executioner of fire and brimstone to revenge it ; this shall serve to prove it is one of the devil's master-pieces . . next succeed his c fiery darts , as s. paul calls them , namely , persecutions , or calamities of any kind : which he manageth either by inflicting pressures ; and he was so confident of the force of those , that he did tell god he would make d job curse him to his face with them : or if he find men in necessities and pressures , then by tempting them to get from under them by methods which he shall direct ; and he had such assurance of the strength of this temptation , that by it he try'd our saviour , to find out whether he were the e son of god or no , believing none but he that was so would be able to resist it . indeed the trials are severe which this temptation does present , to draw men from their duty , and to overcome their constancy : whether it solicite by inflicting punishment , ( as on the mother and her children , ii maccab. vii . ) or by offering to withdraw it , if they will submit to their unlawfull terms , ( and so they try'd her youngest son there , ver . . ) or at leastwise by some feigned act , some ambiguous words or practices , will pretend compliance , ( so they dealt with eleazar , chap. vi. . whom they would have had to bring flesh of his own provision , such as he might use without offence , and so onely seem to eat forbidden meat . ) each of which is as great a trial also , and to stand against them reckon'd up amongst as vigorous acts of faith , as those that held out in the greatest tortures persecuting malice could invent : heb. xi . . they were ston'd , sawn asunder , were tempted . now to fetch an instance of the sad success of these , i shall not need to go so farr as to those persecutions of antiochus : nor those of the primitive times of christianity ; when they had no other choices but these , to deliver up their bibles or their lives ; either to sacrifice to idols , or at least procure a ticket which should certifie that they had done it , or to be themselves an holocaust , and give those idols a burnt-offering with their martyr-flames . which made the traditores , lapsi , the thurificati and the libellatici to be so numerous . through god's blessed mercy there is no use of such instances , as there is no fear of such a trial ; 't is not death to be a christian now : for if the son of man or satan's self should come to try us at those rates , 't were a great doubt whether the one or other would a find faith upon the earth ; whether they would sacrifice a life to our religion , who are not content to sacrifice a little interest or pleasure to it ; whether they are likely to b resist unto bloud fighting against sin , who will not resist to tears nor sober resolutions . alas ! what religion should we be of , if god should raise a diocletian , come to tempt us with the fiery trial ? martyrs as we are to nothing but our passions and our lusts ! nor shall i produce more known and near experiences , when , by reason of such storms of persecution , men ma●e shipwreck , if not of their faith , yet of good conscience . when by order or permissions of providence they were brought to such a streight , that either they must let goe their possessions or their honesty , acting against principles , and conscience of duty ; i shall not remember , how , when god did shake his angry hand thus over them , they fled to the devil's kindness , and made hell their refuge , to save them from their father's rod : how they grew so atheistical , as to believe a perjury or other crime greater security , that would preserve their selves and their condition better then all god had promis'd ; were such infidels , that they did rather trust their being here to the commission of a sin , then to the providence and the engagements of the almighty . for indeed what need i instance in these greater cases , where the trial was so sharp , as not to offer any easier choice then this , either to part with conscience or with all they had ? god knows , we find less interests will doe : the devil by no more then this , driving the gadarens swine into the sea , was able to drive christ out of their coasts . you have the story viii . matt. from the ver . a legion of those evil spirits did possess two men ; and finding christ would cast them out , and by that miracle so farr shew forth his power , that in probability the whole countrey would believe on him , they fall upon this project to prevent it ; they besought him , if he would cast them out , to suffer them to goe into an herd of swine there feeding ; hoping by destroying them to incense the owners against christ : and , to try them , he permitted this . the possess'd swine ran violently down into the lake , and perish'd . now a man would think the virulency of these devils , which were so destructive when they were at liberty and not restrain'd , would have endear'd the mercy that had cast them out of the poor men , and came to dispossess the countrey of them ; and that their astonishment at so great a miracle would possess them all with reverence and belief of him ; and that they would therefore seise and possess him also , and not let the mercy goe : but , on the contrary , the whole city and countrey came out to meet jesus , and , in consideration of the loss of their swine , desire him to depart out of their coasts . lo here an equal enemy to christ and all his miracles , that was indeed too hard for them . the senate of hell had no project to keep out religion like to this , to make religion thwart an interest . rather no christianity then lose an earthly satisfaction by it : rather have the swine then christ himself . . but if he chance to fail in this assault , ( as by our saviour he was beaten off ) he hath yet a reserve , in which he places his last , strongest confidence ; with which he ventured to charge christ , when it is probable he knew he was the son of god. a he takes him up into an high mountain , and shews him all the kingdomes of the earth in the twinkling of an eye , and the glory of them , and says , all these things will i give thee . he thought it was impossible for such a prospect not to make impression on the appetite , raise some desire , or stir one covetous or ambitious thought : which if it could but doe , he made no scruple then to clog the gift with such conditions as that there , all these things will i give thee , if thou wilt fall down and worship me . 't is said indeed , the a covetous man is an idolater : and here we see the god he does doe homage to , and worship . the devil does require , that those whom he gives wealth to , ( now 't is he that gives it to the covetous , to all indeed that get it with injustice or with greediness ; ) he requires , i say , that these should pay all their religion to himself : and the ambitious , in however high a place he sets them , must fall down to him . and truly these two dispositions can give worship to no other god but such an one as is b abaddon , the destroyer of mankind . for all the great commotions of the world , all those convulsions that tear provinces and empires , all seditions and rebellions , with those armies of iniquities that attend them , and that wage their designs , which are upheld by legions of villanies as well as men , all the disturbances of states and church , are but attempts of covetous and ambitious spirits , men that are unsatisfied with their condition , and desire a change , and care not how they compass it : they can charge through seas of bloud and sin , over the face of men and conscience , to get out of that condition , which they therefore are not well content with , because something they like better beckens their ambitious and their covetous desires . would you see what one of these will venture at ? when christ our saviour was to be betray'd , when a person of the godhead was to be deliver'd up and crucified , the devil had no passion to imploy on that design so fit as the desire of getting money ; and when that desire was once entertain'd , we see he enters a really in person , and possesses such a soul ; and when he is there , he designs no farther but to warm and stir that passion : 't is sufficient fruit of his possession , he hath done enough in such an heart wherein he dwells , if he but keep alive that desire of money : for he knows that will make the man adventure upon any guilt ; for it made judas undertake to betray christ. and as for the other passion which the devil did design the glories of his prospect to give fire to , though he could not stir it in our saviour , yet he knew it vanquisht him himself when he was angel. what height is there which ambition will not flie at , since it made this spirit aim at an equality with the b most high ? heaven it self was not sufficient to content him , while there was a god above him in it . and since this affection peopled hell with devils , 't is no wonder if it people earth with miseries and vices . . the remaining trial with which satan did assault our saviour , when he tempted him with a scripture and god's promises , and sought to ruine him with his own priviledges : with that also . his being a lying spirit in the mouth of all the prophets ; by which long ago he did destroy an ahab , in the i kings xxii . . but since by sad experience we know , he ruin'd the best king , purest church , and most flourishing state , by the same stratageme . but these , with those other which s. paul does call his b wiles , i must omit ; sufficient hath been said already to inforce the necessity of resisting , which is the duty , and the next considerable . resist the devil : that is , do not you consent to his temptations : for there is no more requir'd of us , but this onely , not to be willing to be c taken , and led captive by him . for let him suggest , incite , assault and storm us , no impression can be made upon us till we yield , and till we give consent no hurt is done . it is not here as in our other warrs : in those no resolution can secure the victory , but notwithstanding all resistence possible , we may be vanquisht ; yea , sometime men are overprest and die with conquering , and the victor onely gains a monument , is but buried in the heaps of his slain trophies . but in these warrs with the devil , whosoever is unwilling to be vanquisht , never can be : for he must first give consent to it , and will the ruine : for men do not sin against their wills . onely here we must distinguish betwixt will , and then velleity and woulding . for let no man think when he commits deliberate iniquity with averseness and reluctancy of mind , allows not what he does , but does the evil that he would not , what he hates that he does ; that this is not to be imputed to the will , that in this case he is not willing , but here the spirit is willing , but the flesh is weak , and yields through mere infirmity : for , on the contrary , the devil finds the flesh so strong in this case , that with it alone he does assault the mind , and breaks through its reluctancies and aversations , bears down all its resolutions , triumphs over all that does pretend to god or vertue in him . where 't is thus , let no man flatter or persuade himself he does what he would not , when it is plain he does impetuously will the doing it . let him not think that he allows not , but hates that which he does ; when it is certain , in that moment that he does commit , not to allow that which he does resolve and pitch upon and chuse , to hate what with complacency he acts , or to doe that unwillingly which he is wrought on by his own concupiscence to doe , and by his inward incitations , by the mutiny of his own affections , which the devil raises , and when it is the mere height and prevalencie of his appetite that does make him doe it , ( as it must be where there is reluctancy before he doe it , his desires and affections there are evidently too strong for him , ) or at last , to hate the doing that which 't is his too much love to that makes him doe ; are all impossibilities , the s●me things as to will against the will , desire against appetite . but do but keep thy self sincerely and in truth from being willing , and thou must be safe : for god expects no more but that we should not voluntarily yield to our undoing . he hath furnisht us with his own compleat armour for no farther uses of a warre , but to encourage us to stand . a take unto you the whole armour of god , that ye may be able to stand against the wiles of the devil : and again , put ye on the whole armour of god , that ye may be able to withstand in the evil day , and having done all , to stand . there is no need to doe more then this , not to be willing and consent to fall ; for no man can be beaten down but he that will fall . it were very easie for me to prescribe you how to fortifie against those engines of the devil's battery which i produc'd to you . but that i may not stay upon particulars , directing those whom he prevails upon through want of imployment to find out honest occasions not to be idle ; ( and here it is the most unhappy thing in the whole world , for any man to be necessitated to be vicio as by his having nothing else to doe , and because , while the world accounts it a pedantick thing to be brought up by rules and under discipline , he cannot learn how to imploy himself to his advantage ) to pass by these , i say , the universal strength against this enemie is faith. a your adversary the devil , like a roaring lion , goeth up and down seeking whom he may devour ; whom resist steadfast in the faith. and that not onely as it frustrates all that he attempts by means of infidelity , but it also b quenches all his fiery darts ; whatsoever bright temptation he presents to draw us from our duty , or whatever fiery triall he makes use of to affright and martyr with . for the man whose faith does give him c evidence and eye-sight of those blessed promises eye hath not seen , and gives d substance , present solid being to his after hopes , and , whose heart hath swallow'd down those happy expectations which have never entred in the heart of man to comprehend ; what is there that can tempt or fright him from his station ? to make all that which satan gave the prospect of prevail on such a soul , the kingdoms of the earth must out-vie god's kingdome , and their gauds out-shine his glory , and the twinkling of an eye seem longer then eternity : for nothing less then these will serve his turn , all these are in his expectations . or what can fright the man whose heart is set above the sphere of terrours ? who knows calamity , how great soever , can inflict but a more sudden and more glorious blessedness upon him ; and the most despiteful cruel usage can but persecute him into heaven . 't is easie to demonstrate that a faith and expectation of the things on earth , built upon weaker grounds then any man may have for his belief of things above , hath charg'd much greater hazards , overcome more difficulties then the devil does assault us with . for sure none is so scepticall , but he will grant that we have firmer grounds to think there is another world in heaven , then columbus ( if he were the first discoverer ) had to think there was another earth ; and that there are far richer hopes laid up there in that other world , for those that do deny themselves the sinful profits and the jollities of this , and force them from their inclinations , then those sea-men could expect who first adventur'd with him thither . for they could not think to gain much for themselves , but onely to take seisin of the land ( if any such there were ) for others covetous cruelty ; cold get little else but onely richer graves , and to lie buried in their yellow earth . nor are we assaulted in our voyage with such hazards , as they knew they must encounter with ; the path of vertue and the way to heaven is not so beset with difficulties as theirs was ; when they must cut it out themselves through an unknown new world of ocean , where they could see nothing else but swelling gaping death , from an abysse of which they were but weakly guarded , and remov'd few inches onely : and as if the dangerousest shipwrecks were on shore , they found a land more savage and more monstrous then that sea. yet all this they vanquisht for such slender hopes , and upon so uncertain a belief . a weak faith therefore can doe mighty works ; greater then any that we stand in need of to encounter with our enemy : it can remove these mountains too ; the golden ones that covetousness and ambition do cast up ; yea more , it can remove the devil also , for if you resist him stedfast in the faith , he flies , which is the happy issue , and my last part . resist the devil , and he will flie from you . and yet it cannot be deny'd but that sometimes when the messenger of satan comes to buffet , though s. paul resist him with the strength of prayer , ( which when moses manag'd he was able to prevail on god himself , and the lord articled with him , that he might be a let alone , ) yet he could not beat off this assailant , ii cor. xii . , , . when god , either for prevention , as 't was there , v. . or for exercising or illustrating of graces , or some other of his blessed ends , gives a man up to the assaults of satan , he is often pleased to continue the temptation long ; but in that case he does never fail to send assistences and aids enough against it . my grace is sufficient for thee , saith he to s. paul there . and when he will have us tempted for his uses , ( if we be not failing to our selves ) he does prevent our being overcome ; so that there is no danger on those trials from their stay . but yet it must not be deny'd but that the devil does prevail sometimes by importunacy , and by continuance of temptation ; so that resistence is not always a repulse , at least not such an one as to make him draw off and flie . it is not strange to find him siding with a natural inclination , with the bent of constitution , still presenting objects , laying opportunities , throwing in examples , and all sorts of invitation , always pressing so , that when a man hath struggled long he does grow weary of the service , not enduring to be thus upon his guard perpetually , watching a weak heart which strong inclinations , busie devils do lay siege to ; and so growing slack and careless , he is presently surpris'd : or else , despairing that he shall be always able to hold out , lays hold upon a tempting opportunity , and yields ; by the most unreasonable and basest cowardice that can be , yields , for fear of yielding ; lest he should not hold out , he will not , but gives up ; and puts himself into that very mischief which he would avoid , merely for fear of coming into it . for which fear there is no reason neither : for 't is not here as in our other sieges , where , if it be close , continuance must reduce men to necessity of yielding , strengths and ammunitions will decay , provisions fail , and , if the enemy cannot , their own hunger will break through their walls , make avenues for conquest , time alone will take them ; but in these spiritual sieges , one repulse inables for another , and the more we have resisted , the temptation is not onely so much slatter , and more weak and baffled , but the inward man is stronger ; victory does give new forces , and is sure to get in fresh and still sufficient supplies . for a god giveth more grace , saith s. ja●es : and , b they shall have abundance , saith our saviour . so that where the devil after several repulses still comes on with fresh assaults , we may be sure he does discern there is some treacherous inclination that sides with him : and although the man refuse himself the satisfaction of the sin , he sees he hath a minde to it , his refusalls are but saint , not hearty ; though he seem afraid to come within the quarters of the vice , he keeps , it may be , correspondence with the incentives to it , entertains the opportunities , plaies with the objects , or at best he does not fortifie against him . now this gives the tempter hopes , and invites his assaults , and does expose the person to be taken by him . but where he sees he is resisted heartily , his offers are received with an abhorrency , discerns men are in earnest , watch to avoid all opportunities and occasions , and prepare , and fortifie , and arm against him , there he will not stay to be the triumph of their vertue . we may know this by his agents , those that work under the devil , whom he hath instructed in the mysteries of waging his temptations . where they are not like to speed ; ( and as to this they have discerning spirits , ) they avoid , and hate , and come not near , but study spite and mischief onely there . the intemperate men are most uneasie with a person whom they are not able to engage in the debauch ; the rudeness and brutality of their excesses are not so offensive to the sober man , as his stayd vertue is to them ; they do not more avoid the crude egestions , shamefull spewings of their overtaken fellows riot , then they do the shame and the reproch that such a man's strict conversation casts on them , which does in earnest make them look more foul and nasty to themselves . in fine , every sinner shuns the company of those whom he believes religious in earnest ; 't is an awe and check to them ; they are afraid , and out at it , as their great master also is , who when he is resisted must be overcome : and as they that are beaten have their own fears also for their enemies , which are sure to charge close , put to flight , chase and pursue them ; so it seems he also is afraid of a sincere and hearty christian , for he flies him : so he did from christ , iv. matt. ver . . and so the text assures , if you resist him , he will fly from you . and now , although we all did once renounce the devil and his works , were listed souldiers against him , took a sacrament upon it , and our souls , the immortality of life or miserie , depend upon our being true and faithfull to our selves and oaths , or otherwise ; nor is there more requir'd of us but resolution and fidelity , onely not to be consenting to our enemies conquest of us , not to will captivity and servitude . yet as if , in mere defiance of our vows and interests , we not onely will'd the ruine , but would fight for it , we may find , in stead of this resisting of the devil , most men do a resist the holy ghost ; quench not the b fiery darts of satan , but the c spirit and his flames , by which he would enkindle love of god and vertue in them . if he take advantage of some warm occasion to inflame their courage against former fol●ies , heat them into resolutions of a change ; as soon as that occasion goes off , they put out those flames , and choak these heats until they die . if he come in his soft whispers , speak close to the heart , suggest , and call them to those joys of which himself is earnest ; to all these they shut their ears , can hear no whispers , are not sensible of any sounds of things at such a distance , sounds to which they give no more regard , then to things of the same extravagance with the musick of the spheres . nay , if he come with his more active methods , as the angels came to lot , send mercy to allure and d take them by the hand , as they did , to invite and lead them out of sodome ; if that will not , judgements then to thrust them out , as they did also , come with fire and brimstone to affright them ; they not onely , like the men of sodome , do attempt a b violence and rape upon those very angels , but they really debauch the mercies , and profane the judgements , having blinded their own eyes , that they might see no hand of god in either : using thus unkindly all his blessed methods of reclaiming them , till they have c grieved him so that he forsake and leave them utterly . as if they had not heard that when the holy spirit is thus forc'd away , the evil spirit takes his place , i sam. xvi . . as if they knew not that to those who close their eyes and stop their ears against the holy spirit 's motions , till they are grown dull of hearing and blind to them , god does send a spirit of slumber , that they should not see nor hear ; and that for this dire reason , that they may not be converted , nor be sav'd . a five times he affirms it in the scripture . yea , once more , in words of a sad emphasis , ii thes. ii. , . he sends them strong delusions that they may believe a ly , that they all may be damn'd who believe not the truth , but have pleasure in unrighteousness : and that , because they received not the love of the truth , that they might be sav'd . blessed god! is it so easie for such sinners to believe and be converted , that thy self shouldst interpose to hinder it , and hide the possibilities of mercy from their eyes , that they may never see them , nor recover ! what can then become of those for whom god does contrive that they shall not escape ? when instead of those bowels that did make him b swear he would not have the sinner die , but would have him return and live , he puts on so much indignation at such sinners , as to take an order they shall not repent , and take an order that they shall be damn'd . and yet all this is onely to those men , who , being dull of hearing the suggestions of the spirit , and not willing to give entertainment to his holy motions , grieve him so , that they repell and drive him quite away ; and so by consequence onely make way for the devil : whereas there are others that directly call him , force him to them , ravish and invade occasions to serve him . some there are that study how to disbelieve , and with great labour and contrivance work out arguments and motives to persuade themselves to atheism : others practise , discipline , and exercise themselves to be engag'd in vice. some dress so as to lay baits , snares , to entrap temptation , that they may be sure it may not pass them : others feed high , to invite , and entertain the tempter , doe all that is possible to make him come , and to assure him that he must prevail , when they have made it most impossible for themselves to stand and to resist . some there are indeed whom he does not overcome so easily , but is put to compound with them , takes them upon articles : for when he would ingage them to a sin to which he sees they have great inclinations , with some fears , he is fain to persuade them to repent when they have done ; to lay hold upon the present opportunity , and not let the satisfaction escape them , but be forry after , and amend . for where these resolutions of repentance usher in transgression , there we may be sure it is the devil that suggests those resolutions . but if he can get admittance once thus , by prevailing with a person to receive him upon purposes of after-penitence ; he is sure to prosper still in his attempts upon the same condition : for repentance will wash out another sin , if he commit it ; and so on . and it is evident that by this very train he does draw most men on through the whole course of sin and life : for never doe they , till they see themselves at the last stage , begin repenting . when they are to grapple with death's forces , then they are to set upon resisting of the devil : and when they are grown so weak that their whole soul must be employ'd to muster all its spirits , all their strength , but to beat off one little spot of phlegm , that does besiege the avenues of breath , the parts of life , and sally at it , and assault it , once , again , and a third , many times , and yet with all the fury of its might cannot break through , nor beat off that little clot of spittle ; when it is thus , yet then are they to a wrestle with , and conquer principalities and powers , all the rulers of the utter darkness b , pull down the strong holds of sin within , cast down imaginations , and every high thing that did exalt it self against the knowledge of god , and bring into captivity every thought to the obedience of christ ; and with those feeble hands that they are scarcely able to lift up in a short wish , or prayer , they must doe all this , resist the devil , and take heaven by force . now sure to put it off to such a fatal season is a purpose of a desperate concern . in god's name let us set upon the doing it while there is something left of principle and vigour in us , ere we have so griev'd god's spirit , that he do resolve to leave us utterly , and before the devil have so broke us to his yoke , that we become content and pleas'd to doe his drudgery . we deceive our selves if we think to doe it with more ease when constitution is grown weaker ; as if then temptations would not be so strong : for the habits will be then confirm'd , vice grown heroicall , and we wholly in the a power of satan , dead and senseless under it , not so much as stirring to get out . but if we strive before he have us in his clutches , we have an enemie that can vanquish none but those who consent to , and comply and confederate with him , those that will be overcome : so that if we resist , he must be conquer'd ; and temptation must be conquer'd too , for he will flie , and then by consequence must cease to trouble and molest us . this is the sure way to be rid of temptations , to put to flight the great artificer and prince of them , subdue and overcome him and our selves : to b him that over cometh thus christ will grant to sit with him on his throne , as he also overcame , and sat down with his father on his throne . to which , &c. finis . notes, typically marginal, from the original text notes for div a -e a ●er . . b ephes. ● . . c gen. iii. . a gen. iii. , . a jet . xvii . a ephes. ii. . ●oh . iii. . a job v. . ver. . . a matt. viii . . b luk. viii . . a i ti● ▪ v. . a rom. ●i . . b ezek. xvi . . a exod. xxxii . ● ▪ b psal. lxxviii . . . c wised . xvi . , . a exod. xvi . . b psal. lxxvii . v. . a ver. . b ii sam. xi . , . c ephes. vi. . d job i. . e iv. matt ▪ . a luke xviii . . b heb. xii . . a iv. mar● , . a eph. v. . b revel . x. . a john xiii . , . b isa. xiv . . a iv. matt. . b eph. vi. . c ii tim. ii. . a eph. vi. . . a i pet. ● . b eph. vi. . c heb. xi . . d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heb. xi . a deut. ix . . a jam. iv. . b matt. xxv . . a acts vii . . b ephe● . vi. . c i thess. v. . d gen. ●ix . . b ver. , . c ephes. ● . . a isa. vi. . matt. xiii . , . joh. xii . . act. xxvii . . rom. xi . ▪ b ezek. xxxiii . . a eph. vi. . b ii cor. x. , . a act. xxvi . . b rev. iii. . a sermon preached in st. peter's westminster on sunday, jan. , at the consecration of the right reverend fathers in god, gilbert, lord bishop of bristoll, edward, lord bishop of norwich, nicholas, lord bishop of hereford, william, lord bishop of glocester by richard allestry ... allestree, richard, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; 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(eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) a sermon preached in st. peter's westminster on sunday, jan. , at the consecration of the right reverend fathers in god, gilbert, lord bishop of bristoll, edward, lord bishop of norwich, nicholas, lord bishop of hereford, william, lord bishop of glocester by richard allestry ... allestree, richard, - . [ ], p. printed for jo. martin, ja. allestry, and tho. dicas ..., london : . reproduction of original in union theological seminary library, new york. marginal notes. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng church of england -- sermons. sermons, english -- th century. consecration of bishops -- church of england. - tcp assigned for keying and markup - apex covantage keyed and coded from proquest page images - rachel losh sampled and proofread - rachel losh text and markup reviewed and edited - pfs batch review (qc) and xml conversion a sermon preached in st. peter's westminster on sunday jan. . . at the consecration of the right reverend fathers in god , gilbert lord bishop of bristoll , edward lord bishop of norwich , nicholas lord bishop of hereford , william lord bishop of glocester . by richard allestry d. d. canon of christ church in oxford , and one of his majesties chaplains . london , printed for jo. mar 〈…〉 allestry , and tho. dicas , at the bell in saint 〈◊〉 church-yard . to the right reverend father in god , gilbert lord bishop of london , and deane of his majesties chappell royall . my lord , when i consider with what reluctancies i appear thus in publick ; i have all reason to suspect and fear , least this offering , which like an unwilling sacrifice was dragg'd to the altar , and which hath great defects too , will be farre from propitiating either for its self or for the votary . but i must crave leave to adde , that how averse soever i was to the publishing this rude discourse , i make the dedication with all possible zeal , and ready cheerfulness . for i exspect your lordship to be a patron not onely to my sermon , but to my subject . such a separate eminence of virtue and of sweetness mixt together may hope to ingratiate your function to a generation of men that will not yet know their own good , but resist mercy , and are not content to be happy . and for my self , your lordships great goodness and obligingness hath encourag'd me , not onely to hope that you will pardon all the miscarriages of what i now present , but also to presume to shelter it and my self under your lordships name and command , and to honour my self before the world by this address , and by assuming the relation of . my lord , your lordships most humbly devoted and most faithfull servant , rich. allestry . imprimatur . geo. stradling , reverendi in christo patris gilberti episcopi londinensis sacellanus domesticus . ex aedibus sabaudianis , feb. . anno salutis . acts . . — the holy ghost said , separate me barnabas and saul for the work whereunto i have called them . and as they ministred to the lord and fasted , the holy ghost said , — although that ministring to god by prayer and fasting , be the indicted and appropriate acts to preface such solemnities as this ; and that not sermons , but litanies , and intercessions , are the peculiar adherents of embers , and of consecrations ; and those vigorous strivings with almighty god by prayer are the birth-pangs in which fathers are born unto the church : yet since that now this sacred office is it self oppos'd , and even the mission of preachers preach'd against , and the authority that sends despis'd as antichristian , whilst separation and pretence unto the holy ghost set up themselves against the strict injunction of the holy ghost to separate ; the pulpit , that otherwhiles hath fought against it , must now atone its errours , by attending on the altar , and the bold ungrounded claimes of inspiration that false teachers have usurp'd , be superseded by the voice of the holy ghost himself , who in this case becomes the preacher , and says , separate me barnabas and saul for the work whereunto i have called them . my text is a commission parole from heaven ; in it you have first , the person that sends it out ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the holy ghost said . secondly , the persons to whom it is directed ; imply'd in the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 separate , more particularly exprest in the foregoing words . thirdly , the thing to which they were impower'd by the commission , or which was requir'd of them ; set down in the remaining words of the text , wherein you have . the act injoyn'd ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , separate . . the object ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , separate me barnabas and saul . . the end for what ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for a work . . the determination of that work ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for the work whereunto i have called them . of these in their order : and first , the holy ghost said . of those a five things , for want of which the second jewish temple sunk below the first , and its glory seem'd faint in the comparison , the chiefest was the holy ghost ; who became silent , his oracles ceast then , and he spake no more by the prophets . a thing not onely confest by the thalmudists , ( who say our rabbins have deliver'd to us , that from the time of haggai , zechary and malachy , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the holy ghost was taken away from israel ) but so notorious in experience , that when s. paul meets disciples at ephesus , acts . . and asks them if they have received the holy ghost , whether at their baptisme the spirit came down upon them as he did then on others ; they answer ver . . we have not so much as heard whether there be any holy ghost , any extraordinary effusions of the spirit , whether he do come down in gifts and afflations , such as we know were usual in the first jewish temple , but have not been for a long time , and we have not yet heard they are restored , ( for of this pouring out of the holy ghost they must needs mean it , not of himself , of whom they could not doubt , nothing was more known in the jewish church . ) but as our saviour did supply the other four with all advantage , and so fulfilled the prophecy , and made the a glory of that temple greater : so for the fifth , the spirit , he was restor'd in kinde with infinite improvement ; that of b joel fulfill'd , i will pour out my spirit upon all flesh , for they were all baptized with the holy ghost ; baptized in rivers of living waters , which did flow out of the belly of themselves , for this he spake of the spirit , which all that believed on him should receive , joh. . . so that joel did scarce feel or foresee enough to prophesy of this abundance , but the inundations were almost like christ's receivings , without measure . nor were his inspirations as of old , dark and mysterious oracles , direction in rapture , where ●●e message it self was to have another revelation , and it must 〈◊〉 prophecy to understand as well as utter : but in the gospel his effusions run clear , and transparent as the water that expresseth them , revealing even all the unknown languages that were the conduits and conveighances ; all plain express direction , such as that of the text. now amongst all the several uses of the holy ghost for which he was pour'd out in this abundance , amongst all the designes he did engage himself in , and advance , he does not seem to have a greater agency , nor to interess himself more in any , then in qualifying for , and separating to church-offices . this seemes to be his great work : and indeed how can he chuse but be particularly concern'd in those offices which are his own 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , timothy's is expressly call'd so , in each of his epistles , tim. . . tim. . . and when our saviour , ephes. . . is said to give the gifts of the holy ghost to men , it is added how , ver . . he gave some apostles , some evangelists , some pastors and teachers , for the perfecting of the saints , for the work of the ministry , namely because those gifts enabled for those offices ; and all the reason in the world that he should have a speciall hand in giving , where himself is to be receiv'd . receive the holy ghost , that was from the beginning , and is yet the installation to them : and if we take them from their divine original , from that great pastor and bishop of our sonls , who was the maker of them too , thus he was consecrated ; the spirit of the lord is upon me , therefore he hath anointed me to preach the gospel , luk. . . and when he comes to ordain succession , he sayes , as my father sent me , so send i you : and he breathed upon them , and said , receive the holy ghost , joh. . . and after bids them tarry at jerusalem till they should be endued with power from above , luk. . . that is , endued with the holy spirit , act. . the present barnabas and saul were sent by his commission in the text ; and v. . saint paul tels the elders of the churches of asia , the holy ghost made them overseers , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , act. . . timothy had his office 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by immediate designation of the holy ghost , tim. . . a clemens romanus saith , the apostles out of those they had converted , did ordain bishops and deacons , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , having first try'd them by the holy ghost , and so taught by his revetation who should be the men . b and clemens alexandrinus says , john after his return to asia , ordain'd throughout all the regions about , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , such as were signified and design'd by the holy ghost . so that oecumenius pronounces in the general , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the bishops that were made , they made not inconsiderately on their own heads , but such whom the spirit did command . chrysostome said as much before , and c theophylact. nor can we doubt that he maintains his interest in this affair even at this day : but that our veni creator spiritus , come holy ghost eternal god , does call him to preside in these so concerning solemnities ; for christ , when he commission'd his apostles , assuring them , behold i am with you even to the end of the world ; which promise he performs onely vicariâ spiritûs praesentiâ , by the presence of the holy ghost , who is his vicar , as tertullian expresses ; nor can the spirit be with them till then , but by making them be till then ; which being done by ordination , that ecclesiastical procreation , ( for so they derive themselves to the worlds end ; ) upon the strength of that promise , we may assure our selves he does assist as truely , though not so visibly , as when he said here , separate . the ghost's concernment being thus secured , i have this one thing onely to suggest ; that they who set themselves against all separation to these offices and orders , in and for which the holy ghost hath so appear'd , ( what they be i dispute not now ) they fight against the holy ghost , and thrust him out of that in which he hath most signally interess'd himself . and they that do intitle the spirit to this opposition , do not onely make gods kingdome divided against it self , or raise a faction in the trinity , and stir up division betwixt those three one persons ; but they set the same person against himself , and make the holy spirit resist the holy ghost . you know the inference prest upon them that did this but interpretatively in the devils kingdome , and did make satan cast out satan : and is 't not here of force ? and they who make the spirit cast out the holy ghost , contrive as much as in them lyes gods kingdome shall not stand . i will not parallel the guilts . those pharisees blasphemed the holy spirit in his miracles , ascribing that to beelzebub which was the immediate work of the holy ghost : ( and such indeed do sin unpardonably , because they sin irrecoverably ; for miracles being the utmost and most manifest express wherein the holy ghost exerts himself , they who can harden their understandings against them have left themselves no means of conviction , and cannot be forgiven , because they cannot be rectified or reclaimed : ) these others do blaspheme the spirit in his immediate inspirations and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ascribing to the spirit of antichrist all those offices and orders , which these gifts of the holy ghost were powr'd from heaven immediately to qualifie for , and separate to ; things in which he hath as signally appeared as in his miracles : and as he made these meanes to convince the world , so he made those the officers of doing it , and set them to out-last the other . now in the same nearness that these two guilts come up one towards the other , just to the same degree these sin the sin against the holy ghost . for the holy ghost said , separate . so i pass to the second , to those whom this injunction is directed to . and thence i do observe in general , that notwithstanding all the interest and office that the holy ghost assumes in these same separations , yet there is something left besides for man to doe . although he superintend , they have a work in it : he is the uncti●● , but it must be apply'd by laying on of hands . i have call'd them , saith he in the text ; and yet to them that ministred , the holy ghost said , do ye separate . i do not now examine what degree and order of men they were whom the holy ghost here commissions for this office. the judgment of the antient church in this affair is enough known , by the condemnation of a aerius , and by the fate of b ischyras and colluthus : and for the present instance , in which they are call'd doctors that are bid to doe it , there hath enough been said to prove 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a title of a bishop : to which i shall onely adde , that it was a variation of name that stuck by them untill bede's age , in which , what bishop signified does come under no question ; for he does say , c that austin call'd together to the conference , episcopos sive doctores , the bishops or the doctor , of the province . besides that there was then in antioch a bishop , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , d in the time of claudius emperour of rome , and of euodius , whom the apostle peter had ordained at antioch , those that before were call'd nazarenes and galil●ans , were call'd christians : a thing which happen'd a little before this separation in the text , as you finde ch . . . but who they were that us'd to separate for every execution of these holy offices , will appear from the instances that i shall make to prove the present observation , that , besides that of the holy ghost , there was an outward call : and whomsoever the spirit sent , he commanded that they should have commission from men. and all my former testimonies for the holy ghost , bear witness for this too . the text is positive ; here was a congè d'eslire for barnabas & saul . timothy had his office 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by designation of the spirit , tim. . . yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with laying on of hands , ibid. yea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by the laying on of my hands , tim. . . and timothy was plac'd at ephesus , as titus also left at creet , to ordain others in the same manner ; st. paul providing for the succession of the rite and ceremony as well as of the office. and in st. clement's testimony , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; the spirit try'd , but the apostles constituted . and down as low as trajan's time , when st. john's date was almost out , his life and his commission expiring , and the churches of asia to be provided with succession , the men were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , signified by the holy ghost : but the chron. alex. saith , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that he went clean throughout asia and the adjacent regions , constituting not only bishops , but others of inferiour clergie : and even in the lowest thus it was ; when the first deacons were to be made , men full of the holy ghost and wisedome were to be look'd out , act. . . but yet that did not autorize them , the holy ghost and wisdome did not make a deacon : for besides that , the apostles will appoint them over their business , ibid. and they are brought to them , and they do lay their hands upon them , verse . thus it was in those times of full effusion of the holy ghost : men alwaies had to do in giving that commission : so that whoever pleads an order of the spirit for his office , ( although such a commission of the spirit , if he had it , would evidence it self , and if it were , it would appear , for 't was the manifestation of the spirit that was given to every man to profit withall ; yet ) if we yield him his pretensions , and let his own incitations pass for inspirements , and his strong fancie for the holy ghost , if the holy ghost did call him , who did separate him ? whom the holy ghost calls , he sends to his officers to empower ; they both work ; he says , do ye separate . and here a consideration offers it self unto those holy fathers , whom the spirit makes his associates in separating men to sacred offices ; that when they set apart even to the lowest stalls of the church , they labour to perform it so that the holy ghost may be engag'd , and act along with them in the performance : separate such as they may presume the spirit hath call'd , and will own . he does not call the ignorant , or appoint blind eyes for the body of christ , or make men seers to lead into the pit . the holy spirit cals not the unclean , or the intemperate ; we know it was another sort of spirit that went into the swine : nor does he ever say , separate me those who separate themselves , the schismaticks : the spirit cals not such as break the unity of the spirit ; nor sets into the rank of higher members in christs body those who tear that body , and themselves from it : the factious , those that will not be bound neither in bonds of peace nor of obedience , but break all holy tyes , that make commotions , and rave and fome , sure 't is the legion that sends them , and not the holy ghost . he whom the spirit will call , must not be under the reputation of a vice , but should be of a good report , lest he fall into reproach , and so into the snare of the devil , tim. . . i. e. lest he fall into reproach , and then his teaching doe so too , and men learn to slight or not heed the doctrines of such a one as is under scandal for his life , and so the devil get advantage over them , and do ensnare them . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . for to be to any an occasion of falling , is to be the devils snare . now christ's b fishers of men , those whom the holy ghost appoints to spred nets for the catching souls to god , their lives must not lay snares for the devil , and entangle souls in the toyls of perdition . those also that come to you out of ambition or of greediness of gain , the spirit calls not neither : he calls we see 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to a work ; so that they who seek more then they can well attend the labour of , or are qualified for the work of , they are not of his sending . but of all men the holy ghost will least deal with the simoniacal , that come not to a work , but to a market , that contract with patrons for the spirits call , or , worse then their master simon , would hire the holy spirit himself to say , separate me them : the successors of the apostles have a canonical return to these , your money perish with you . they whom the holy ghost does call must have his gifts and temper ; saint paul hath set all down to timothy and titus ; and those who minister in this employment , if they will be what he hath made them , joynt commissioners with him , and his co-workers , they must order it so that he may work and act , which he does not but where he calls , nor does he call but those whom he hath qualified : and 't is of those onely whom he hath call'd , that he sayes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , separate , the third particular , the thing enjoyn'd ; and the holy ghost said , separate . the separateness of the functions of the clergy , the incommunicableness of their offices to persons not separated for them , is so express a doctrine both of the letter of the text , and of the holy ghost , that sure i need not to say more , though several heads of probation offer themselves : as first the condition of the callings , which does divide from the community , and sets them up above it ; and here i might tell you of a bearing rule , of b thrones , of c stars and c angels , and other words of as high sense , and yet not go out of the scripture bounds , although the dignitie did not die with the scripture age , or expire with the apostles : the age as low as photius words it thus , d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . that apostolical and divine dignity , which the chief priests are acknowledged to be possest of by right of succession . styles which i could derive yet lower , and they are of a prouder sound then those the modest humble ears of this our age are so offended with . but these heights it may be would give ombrages ; although 't is strange that men should envy them to those , who are onely exalted to them , that they may with the more advantage take them by the hands to lift them up to heaven . those neernesses to things above do but more qualifie them to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in theoph. and to draw neer to god on your behalf , that those your a angels also may see the face of your father which is in heaven , and those stars are therefore set in b christs right hand , that they may shed a blessing influence on you from thence . . the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the work and labour of the work , ( the one is the text's , and the other saint c paul's word ) require a whole man , and therefore a man separate : and if saint paul , one of our separated persons here , who had the fulness of the spirit , and the fulness of learning too , that was brought up in the schools , and brought up in paradise , taught by the doctors , and taught by the mouth of the lord in the third heaven , snatcht from the feet of gamaliel to the presence of god , to have a beatifical vision of the gospel , if after all this he cry out , who is sufficient for these things ? sure they are not sufficient , who in those little intervals which their trades and necessities afford them , fall into fits and frensies of religion , have a sharp paroxysme of irregular convuls'd divinity , as if they were its 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , possest with their theology till their weariness , and not knowing what to say doe exorcise them . but not to speak onely to the wild fancies of this age , the scripture says of the men of these callings , they are taken from among men , and ordain'd for men in things pertaining to god. and such discriminations are evinc'd by all the expressions of a church in scripture . 't is call'd the body of christ : now the parts of a body , as where they are so separate that they divide from one another , they do not make a body , but are an execution ; so where they are not separate in a diversitie of organs , for several faculties and operations , it may be a dead element , as similar bodies are , but cannot be that body which saint paul describes cor. . which is not one member , but many , vers . . and if they were all one member , where were the body ? vers . . and indeed all that chapter is inspired for this argument . in christ's church 't is as impossible that every one can be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an overseer , as that every part in the body can be an eye : and the whole frame of man may be nothing else but a tongue , as well as every christian may be a preacher : and if it might , where indeed were the hearing ? as saint paul does ask . the church is also call'd a a building , and b gods house : now it is true that every christian is by saint peter call'd a lively stone , and all of them built up a spiritual house , an holy priesthood , pet. . . and they all are a royal priesthood , an holy nation , a peculiar , separate people , ver . . yet all this is no more of priviledge then is affirmed in the very same words of the jewish nation , exod. . . where yet god had his separated levites , priests and high-priests too . but sure 't is manifest enough that in this building , as in others , stones have their separate places and distinct ; every one cannot bear up the corner , or be a pillar and foundation-stone ; much less can every one place it self in the ephod , assume to be of the urim and the thummim stones , and there break out in oracles , and give responses ; and every rubbish stone set it self in the mitre , and shine in the head ornaments , as if it were of the precious stones of sion . in fine , ( to speak now out of metaphor , ) not onely the transactions of the text , which is a precedent for men to commission such and such , but also all scripture rules direct a choice ; and where there is election , there is also dereliction , and both evince a separation . and if all the nations in the world have had their distinct officers for religion , and , as it were , to signalize the separateness of their function , in many nations they did live apart from men : the priests had their adyta as well as the deities ; dark solitary groves were made choice of , not so much for the god , as for his officer's retirement ; so that every appearance of him also was a vision , and the priest was reveal'd as well as the oracle ; and all this at the first to make a kind of sacred pomp for the solemnity of awfulnes , ( though afterwards it often prov'd but opportunity for foul performances . ) and if to this uniform practice of the world gods attestation be set , who order'd it in his own government ; nor that as a levitical or jewish administration , but it was practis'd amongst his own from the beginning , and when dominions were but greater families , there were still distinct persons for the imployments of religion ; that was the office and the priviledge of the a first-born : esau was call'd profane for selling that b birthright of his : ( and the word in the text here , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 separate , is the same which god does word the sanctifying the first-born for him with , exod. . . ) 't were easie to deduce all this out of all ancient jewish records . and when the practice ever sinee hath been the same in christs religion : after all this , sure nothing else but absolute defection of the notions of mankinde , and blotting out all the impressions of universal nature and universal religion , or else an absolute command from heaven , could alter this establishment ; from which command we are so far , that 't is the holy ghost himself that said expressly , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 separate . now this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , this separateness in function , does infer upon us a separateness in life and conversation , and they who are thus set apart from the world , must keep themselves unspotted from the world. to separate and consecrate are but two words for the same thing : separate three cities is the command in deut. . . & they sanctified three , josh. . . our offices assume them both , and all are holy orders . now separate and pure are both so primitive , and so essential notions of holy , that truly i cannot determine which of them is original , and which secondary : our consecration does challenge both ; and as we will be separate in our calling , so we must be separate in our lives , not a conforming our selves to the world , for i b have chosen you out of the world , saith christ. a torrent licence of an age must not carry us along ; an universal custome of the world must be no precedent , and can be no excuse for us to doe what is irregular . we are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 separate ; and that the world does such things is no more a plea for us to doe so , then that because the world is common ground , therefore the church is so too , fit to be put to all the uses of the field , or of worse places . were it a reasonable argument ; because i see that the whole countrey 's till'd , why should not i break up the holy places , and plow the temple ? why , so we are enclos'd for god , and separated for the uses of religion , and to preserve our selves pure for them . our saviour says that the community of christians is a city upon an hill ; and then sure the consecrated persons are the temples of that city , the separate places of it ; and then as they are most in sight ( the church is ordinarily the most visible building ) so truly he that sees one of them , it should be as if he saw an open church , where there is nothing else but holy duty , as if his life were liturgy , publick service and worship of god. hath your zeal never rose , at least your indignation , at the profane fury of this age , which never made a stop in violation of things sacred ; when to its heap of other sacriledges , it added most contemptuous defilements of god's houses ; making the place that a angels met us in to worship , and god b dwelt in to c bless us there , the place appointed for the divinest mysteries of our redemption , for the celebration of christs agonies , for the commemoration of the blessed sacrifice , the place for nothing but christ's blood , then to become the place of a most odious and insolent uncleanness ? if i had worded this more aggravatingly , it had been onely to inferre that then to see a consecrated person to pollute himself with those black foulnesses that made hell and made fiends , is sure a sadder and a more unhappy spectacle . if an apostle become wicked , he is in our saviours character a devil ; have i not chosen twelve , and one of you is a devil ? yea if the good saint peter do become a scandal , tempt to that which is not good ; get thee behind me , satan . christ calls his neerest officers stars ; emblems of a great separateness those , that teach them how far their conversation should be remov'd from earth : for they are of another orbe , heaven is the region of stars . but they are emblems of a greater purity ; there 's nothing in the world so clean as light , 't is not possible so much as to sully shine ; it may irradiate dung-hils , but they do not defile it ; you may eclipse a star but cannot spot it ; you may put out the light , you cannot stain it . 't is a word for god's purity : onely his light is glory ; and as his holiness is so separate that it is incommunicable , so his light is inaccessible ; yet sure they that are starres in christs right hand , they do come neer , and mix their light with his ; and they of all men must be pure and holy , whom the spirit calls to that place , as he does all whom he calls to that separation that he did barnabas and saul , the persons and the next part ; separate me barnabas and saul . i intend not to make particular reflections upon these persons , although the character of barnabas be registred the . chap. ver . . he was a good man , full of faith and of the holy ghost ; and the good influence that that had upon the people follows ; and much people was added to the church . and as for saul ; though he began the christian persecution , and was baptiz'd in the first martyr-blood , and breath'd out threatnings , so that nothing but thunder could out-voice him , and at last was born as an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as an untimely birth , aborting through those wounds which his own hands had made in the church , and making himself a birth with ripping up her bowels ; yet this abortive prov'd the strongest birth , and 't was a miscarriage into the chiefest apostle . as he began the after-sufferings of christ in stephen ; so he fulfill'd the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and made up all that was behind , in himself , being in deaths more then those he inflicted . the sound of his preaching was louder then that at his conversion , out-voic'd the thunder ; for this went out into all lands , as if himself alone meant to execute the whole commission , preach the gospel to every creature : which he did almost , not onely preaching to those places where christ was not named , without the other apostles line ; but even where the rest imploy'd themselves , he wrought as much as they , in asia as saint john , at antioch as peter ; yea and at rome too , having as much to doe in their foundation : if i had said more , i could have brought the popes own seal for evidence ; where not onely both are , but saint paul hath the right hand : and truly if they had had the luck to think at first of founding all their pretensions on saint paul , his care of all the churches would have born them out , as well as feed my lambs does now . but these considerations i pass ; though they would give a man that hath done mischief in the church a pattern for the measures of his future service to the church . the thing i shall concern my self in , is the solemne separation here of those who were before separated to the work of the gospel ; barnabas sent by the church of jerusalem to antioch , act. . . and paul not onely separated from his mothers womb , gal. . . but chosen by express revelation , and by the laying on of ananias hands , to go preach the gospel to the gentiles and to kings , and qualified for it by receiving of the holy ghost , act. . from . in which work both of them had for some years exercised themselves . yet here is a new consecration , and they are taken up to a condition more separate , and distinct from what they were before . and all those vast advantages in which these persons did excell ; the one of faith and fulness of the holy ghost , the other , besides those , of express and immediate mission from heaven ; and the most strange success their labours had been blest with , all these , i say , did not qualifie them to assume these powers which the holy ghost commands another separation to enstall them in : and 't was this call that call'd paul to be an a apostle , rom. . . ( as from this time he is alwayes call'd paul , not sooner ) . nor do we find any least footsteps of their being apostles before ; though barnabas were sent to antioch , yet he does not undertake what peter and john did at samaria in the very same case ; for they confirm and give the holy ghost , act. . , . but barnabas does nothing but exhort , act. . . and he and paul together preacht the word abroad , but we find nothing else they enterpriz'd : but from this time they exercise jurisdiction , settle churches , and ordain them elders in the churches , ch. . , . and ( as it does appear ) singly deriv'd these powers to others , to be exercised by them singly . to titus most expressly , tit. . . the like also to timothy , with all the other acts of jurisdiction , ( of which their epistles are the records ) particularly that of censures , which paul himself had inflicted on offenders in the churches he had planted . powers these , which by such steps and by degrees of separation an apostle himself receives , and does not execute till he ascend the highest , that which they have a new solemnity ordain'd from heaven to enstate them in , by a new laying on of hands , and the holy ghost himself commanding , separate . the separateness of this highest order in the church is a doctrine handed down to us both by the writings of all ages and the practices ; ( two things , which as they scarcely do concurre in such a visible degree in any other things in our religion , so also when they do concurre , they make and secure tradition beyond all contradiction , give it sufficient infallibility : and truely he that does refuse the evidence which such tradition gives to all the motives of believing christianity , if he be not a socinian , he must be an enthusiast , and can receive his religion onely from revelation . ) now the matter of fact of this tradition is a subject for volumes , not for a discourse , and it hath filled so many , that there is nothing left unsaid , or to be said against , as to the main : and they that pick some little sayings seeming against this order out of those ancients which were themselves of it , and wrote much expressly for it , and think by those means to confute it , do the same thing , with that romanist , who tore some little shreds , that look as if they favoured some opinions of the romanists , out of the books of protestants , most of which were directly writ against the church of rome , and putting those together went about by them to convince the world there never were any such things as protestants , but they that did profess to be so were all papists . but i will say no more then my text hath done , which evidences it not a separation onely of degree , but order , by a new ceremony , and commissionating to new powers . if i would stay on words , 't is expressed here by one that speaks very great distances , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , separate , which does in scripture word the distances that the censures of the church do make ; luk. . . and still in the greek liturgies , when absolution is given , 't is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to free them from all curse and separation ; as if to pass into the bounds of this uncall'd , were such a thing as to leap over the censures of the church , over the line of excommunication ; and to break through this wall of separation , were to break through anathema's and curses : yea , 't is used to express the distance betwixt the lord's two hands , his right hand and his left , at the day of doom , mat. . . betwixt which hands there is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a most insuperable gulfe . but these i shall not urge . indeed the fathers of the church have been in these last dayes counted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 separate in the severest sense , cast out as the dung of the earth ; and the calling it self was under reprobation , as if it separated onely to the left hand of god : but so it was with their predecessours in the text. saint paul sayes of himself and the rest of his order , that they were counted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as the filth of the world , and the off-scouring of all things , cor. . . and as if they were called onely to ruine , and consecrated for a sacrifice , he says , the lord hath set us forth as men appointed to death , vers . . indeed god hath pleased to own you as his churches angels , we are not troubled if some have counted you as the off-scouring of the earth , while we know angels do relate to heaven : and let them consider how they will reprobate those to the left hand of god , whom christ calls stars in his right hand , and he is at the right hand of his father ; and while you were accounted so you did but follow them that went before in sufferings as well as office ; and to doe so was part of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the work that they were separated to ; which is the next part for the work . i shall but run this over , and reflect upon it as i pass , according as it is of present concernment ; and first , saint paul's work was to preach the gospel , and we finde him doing it from this time forward to his end. the high priest of the jews was called the angel of the lord of hoasts ; of which name an heathen does give this account , that he was call'd so , because he was , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the angel or the messenger of gods commands : so diodorus siculus . and malachy gives the same reason , mal. . . he was the substitute to him upon mount sinai , and gave the law also , only without the thunder . our governours succeed into the name , they are the churches angels ; and when we hear the word from them , we have it as it were from heaven again , and we receive our law too 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by the disposition of angels . indeed the case now is not like saint paul's , the gospel then was to be first revealed to all the world , and by continual inculcating secur'd against the depravations which all the malice of the devil and the world sought to infuse , and the unskilfulness of infant christians did make them apt to entertain ; but now we are all confirm'd christians : yet truely the time is now such as did give occasion for saint paul's charge to timothy , tim. . , , . a time wherein they will not indure sound doctrine , but after their own lusts shall they heap to themselves teachers . he therefore that is in timothie's place , must heap up reproofs and exhortations ; or he must heap good sound dispensers of them : such as will feed the lambs with sincere milk , not chaf'd and heated with commotion and busie restless faction ; not embitter'd with the overflowings of a too-ful gall ; not sour'd with eager sharpnesses of a malicious or a dissatisfied mind ; not impoisoned with the soul tinctures of a scandalous life , nor the corrosive infusions of schismatical and turbulent opinions . he that caters thus for his flock , and provides such as by doctrine and by practice do instruct them to live quiet and peaceable lives in all godliness and honesty ; he , like the angel on mount sinai , gives the law to a nation together , preaches to his whole diocess at once , continually . the second work was praying for , and blessing them : this does begin , and close every epistle ; that he asserts of himself constantly , and 't is well known the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gifts of those times inspir'd for this work. now thus our angels also are angels of incense , the high priests office in especial : those that did daily minister perform'd a service of incense too , that did accompany the prayers of the people , and sent them up in perfume ; but the high priests incense was part of the a expiation , and was the cloud that cover'd the transgressions of the people when he came with them all about him before the mercy-seat . and they who shall consider that the prayer of moses ( now moses & aaron were among the b priests , psal. . . and he was the chief c priest ) did withhold the arm of god when it was stretcht forth in fury to destroy , and did commit a violence upon the lord , such as he could not grapple with , but seems to deprecate , and would fain avoid , and sayes , let me alone , that i may destroy them , exod. . . if thou wilt permit me , my fury shall prevail upon them , faith the arabick , but if thou pray it cannot ; therefore let goe thy prayer , saith the chald. and let me alone . and they who shall confider also that his prayer did maintain a breach against the lord , when he had made one , and was coming to enter in a storm of indignation , then this made head against him , and repuls't him , psal. . . d they that consider these effects , will certainly desire the prayers and benedictions of those gods chiefest officers of blessing , those that are consecrated to bless in the name of the lord ; and will have them in love for this works sake . their third work is government , which may be some do look upon as priviledge and not as work ; the expectation and delight of their ambitions , and not the fear and burthen of their shoulders . but ambition may as rationally fly at miracles as government , and as hopefully gape after diversity of tongues , as at presiding in the church ; the powers of each did come alike from heaven , and were the mere gifts of the holy ghost , a cor. . . it was so in the law ; when god went to divide part of moses burthen of government amongst the lxx , he came down and took of the spirit that was upon him , and gave it to the lxx , num. . . a work this that may have reason to supersede much of that which i first mentioned : for notwithstanding all saint paul's assistances of spirit , he does reckon that care that came upon him daily from the churches amongst his persecutions , and it summes up his catalogue of sufferings : cor. . such various necessities there are by which government is distracted , and knows not how to temper it self to them . for sometimes it must condescend : paul notwithstanding apostolical decrees made in full council that abrogated circumcision , ( as the holy ghost had declared it void before , ) yet is fain to comport so far with the violent humors of a party as to circumcise timothy , at the very same time when he delivered those decrees to the churches to keep , act. . , : yet asterwards when circumcision was lookt on as engagement to the whole a law , and to grant them that one thing , was but to teach them to ask more , and to be able to deny them nothing ; then he suffers not titus to be circumcised , nor gave place to them by submission , no not for an hour , gal. . , . thus the spirit of government is sometimes a spirit of meekness , does its work by soft yieldings , and breaks the adamant with cushions which anvils would not do : the ocean with daily billows and tides , helpt on with storms of violence , and hurried by tempests of roaring fury , assaults a rock for many ages ; and yet makes not the least impression on it , but is beat back , and made retire in empty fome , in insignificant passion : when a few single drops that distill gently down upon a rock though of marble , or a small trickle of water that onely wets and glides over the stone , insinuate themselves into it , and soften it so as to steal themselves a passage through it . and yet government hath a rod too , which like moses's can break the rock , and fetch a stream out of the heart of quarre ; and which must be used also : the holy spirit himself breathed tempest when he came , blew in a mighty boisterous wind : nor does he alwayes whisper soft things , he came down first in a sound from heaven , and spoke thunder ; nor did it want lightning , the tongue was double flame . of some we know we must have a compassion , but others must be saved with terror , jude , . which drives me on to the last piece of their work , the censures of the church , the burthen of the keyes ; which ( passing by the private use of them in voluntary penitences , and discipline upon the sick ) as they signifie publick exclusion out of the church for scandalous enormities , and re-admission into it upon repentance , have been sufficiently evinc'd to belong to the governours of the church . the exercise of these is so much their work that saint paul calls them the weapons of their spiritual warfare , by which they do cast down imaginations and every high thing that exalteth it self against the knowledg of god , and bring into captivity every thought to the obedience of christ , cor. . , : a blessed victory even for the conquered ; and these the onely weapons to atchieve it with . if those who sin scandalously , and will not hear the admonitions of the church , were cast out of the church ; if not religion , reputation would restrain them somewhat : not to be thought fit company for christians would surely make them proud against their vices . shame , the design'd effect of these censures , hath great pungencies , the fear of it does goad men into actions of the greatest hazard , and the most unacceptable ; such as have nothing lovely in them , but are wholy distastful . there is a sin whose face is bloody dismal ; and yet because t is countenanc'd by the roysting ruffian part of the world , men will defie reason and conscience , man's and god's law , venture the ruine of all that is belov'd and dear to them in this world , and assault death , and charge and take hell by violence ; rather then be asham'd before those valiant sinners , satans hectors : and , they must never come into such company if they do not go boldly on upon the sin , is of more force with them then all the indearments of this world , then all their fear of god , and death , and that which follows . now if religion could but get such countenance by the censures of the church ; and every open sinner had this certain fear , i shall be turn'd out of all christian company , shall be avoided as unfit for conversation ; would it not have in some degree the like effect ? and if the motive be as much exactly , would not men be chast or sober or obedient for that very reason for which they will now be kil'd and be damn'd ? without all question saint peter's censure on the intemperate , cor. . must needs be reformation to him : t is such a sentence to the drunkard , not to company with him , whose vice is nothing but the sauce of company ; and who does sin against his body and against his faculties and against his conscience , is sick , and is a sott , and goes to hell meerly for societies sake . now the infliction of these censures is so much the work to which church-governours are call'd by the holy ghost , that they are equally call'd by him to it and to himself ; both are alike bestow'd upon them : receive the holy ghost , whose sins ye retain they are retained , john . . and in the first derivations of this office , it was performed with severities , such as this age i doubt will not believe ; and when they had no temporall sword to be auxiliary to these spiritual weapons . and now to make reflections on this is not for me to undertake , in such a state of the church as ours is ; wherein the very faults of some do give them an indemnity , who having drawn themselves out of the church , from under its authority , are also got out of the power of its censures : so children that doe run away from their fathers house , they doe escape the rod ; but they do not consider that withall they run away from the inheritance : and many times in those that do not doe so , but stay within the family ; long intermission of the rod , and indulg'd licence makes them too big and heady to be brought under discipline . and is 't not so with us ? among many of those that stay within the church , ( i know not whether i do well to say so , when of these i mean there is little other evidence of their doing so but this , that they will swear and drink of the churches side ; blessed sons of a demolished church , who think to raise their mother a temple by throwing stones at her : ) by reason of the late overthrow of government and discipline , and the consequent licences , vice hath been so nurst up ; not onely by an universal , barefac'd , uncorrected practise ; but by principles of liberty , that can dispute down all ecclesiastical restraints , and have set up the religion of licence : that now sin is grown so outragious , as to be too strong for discipline ; nay rather then it should be set up , t is to be feared they would endeavour to renverse all in the church , and enterprise as much in their vices quarrel , as others have done for mistaken religion . and indeed to what purpose were the censures , whose first and medicinal effect is shame , amongst men , where t is in very many instances the onely shameful thing not to be vitious ; where men stand candidates for the reputation of glorious sinners , take to themselves sins they have not committed , that are not theirs , and usurp vice ; sins and damnations hypocrites ? what work is here for discipline ? but this state wants not precedents ; the censures of the church were not only lay'd aside in the vastations of the arrian heresy and persecution ; when the weapons of the churches warfare were too weak to make defence against all their cruelties and impieties : and before that in diocletian's daies against the lapsi : but we find also that saint paul is forc'd to break out onely in a passionate wish , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i would they were even cut off that trouble you ( by excommunication he means ) gal. . . when he saw the ill humors were too spreading , and too tough also ; sedition and schisme wide and obstinate ; so that neither his authority could reach , nor his methods cure , but were more likely to exasperate them : then he does excommunicate them onely in desire . and again , cor. . . and having in a readiness to revenge all disobedience when your obedience is fulfil'd . it becomes therefore every one that hath good will for sion , to labour to fulfill his own obedience , that so the church may be empower'd to use christ's methods for reforming of the rest . and they that will not do so must know they shall not onely answer for their sins , but for refusing to be sav'd from them , that they resist all medicine , as men resolv'd that nothing shall be done towards their cure , as men that rather choose to perish , and prefer destruction . and for the seasons and degrees of putting this work into execution , wisedome must be implor'd from that spirit of wisedome that calls unto this work : the last part ; whereunto i have called them . the nature of the calling of the holy ghost is a subject that would bear a full discourse . but waving those pretensions which necessitie , and inward incitation doe make to be the calls of the holy ghost ; i shall positively set down that the call of god and of the holy ghost to any work or office , ( for i enquire not of his calling to a priviledge or state of favour , ) is his giving abilities and gifts qualifying for that work or office : the call immediate when the gifts were so ; but mediate and ordinary , when the abilities are given in his blessing on our ordinary labours . 't is so in every sort of things , exod. . . see i have call'd bezaleel , and i have fill'd him with the spirit of god in wisdome , and in understanding , and in knowledge , and in all manner of workmanship , to devise cunning works , and to work in all manner of workmanship ; and behold i have given him aholiab , and in the hearts of all that are wise hearted i have put wisedome , that they may make all that i have commanded thee : and he repeates the same again , chap. . . adding that he hath put in his heart that he may teach , both he and aholiab ; so that giving this skill to work and teach is nam'd gods calling . so in another case , the lord does say of cyrus , i have call'd him , esay . . which he explaines in the . i have holden him by my right hand to subdue nations before him , to loose the loins of kings , i have girded him . so when isaiah saith , the lord hath call'd me from the womb , or rather saies that of our saviour , isa. . . he tells you how , ver . . he form'd me and prepared me from the womb to be his servant , to bring jacob to him . and throughout the new testament , as his call to a priviledge is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , his grace , in allowing such a state of favour ; so his calls to a work are his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , his gifts enabling for it . the gifts of these apostles by which they were enabled for their office , and which made up their call , are set down : those of barnabas in the fore-cited act. he was a good man , full of faith , and of the holy ghost ; and paul's call was a little extraordinary . if we look into times , we shall finde reason to believe those revelations in cor. . were given to paul a little before this consecration of him in the text. that epistle was writ , saith baronius , in the second year of nero , and this separation was in the second of claudius , as may be gathered also in some measure from the famine mention'd in the . verse of the . chap : betwixt these two were fourteen yeares : now saith saint paul when he wrote that , he had his revelation somewhat above a . years before ; a little therefore before this solemnity . here was a call indeed , call'd up to the third heaven to receive instructions for his office , and for ought he did know , call'd out of his own body too , that he might be the fitter for it ; whether in the body or out of the body , i cannot tell , god knows , verse . and that again , verse . they whom gods spirit qualifies for consecration to separate to these diviner offices may be stil'd angels well , when they are call'd from all regards or notices of any body that belongs to them ; their gifts and graces set them above the consideration of flesh : in the entertainment of these qualifications the soul is swallowed up so , that it cannot take cognizance whether it have a body of its own , and is not sensible of that deer partner of it self , it is so onely sensible of this employment . 't is not for an apostle ( or for his successor ) to think of things below with much complacency : when these have all their uses , all their glories on , they but make pomp to dress the body ; which an apostle does not designe for , nor knowes whether he be concern'd at all in . he becomes something without a body , and above the earth , who for a preparative must be taken up to paradise , and call'd from all commerce and all intelligence with his own body . saint paul was call'd from heaven to preach the gospel ; but he was call'd to heaven to qualifie him for this higher separation , to an apostle and church-governour . and now you see your calling , holy fathers : and to pass by such obvious unconcerning observations as at first sight follow , that those who are not qualified are not call'd ; i shall onely take notice hence of the counter-part of this call , the charge god takes upon him , when he cals to this charge ; and that is , he owns and will protect whom himself cals . 't was that he promised to the founder and god of your order ; i the lord have call'd thee , and i will hold thine hand , and i will keep thee , isai. . . and when he said of cyrus , i have call'd him , he said also , he shall make his way prosperous , isai. . . and so he shall be the way what it will ; for thus he said to jacob , i have call'd thee ; when thou goest through the water i am with thee , and through the rivers they shall not overflow thee , isai. . , . there was experience of all this in one of the chief princes of your order ; when the apostles were scarce safe within their ship , they were so toss'd with waves and fears , yet if our lord will call him , peter is confident he shall be safe even in the sea ; lord , if it be thou , bid me come unto thee on the water , saith he ; and the lord did but call him , and he went down and walked on the water safely : as if the swelling billows did onely lift themselves to meet his steps , and raise him up from sinking . and when his own doubts , which alone could , were neer drowning him , and he but call'd the lord ; immediately he stretch'd out his hand and caught him : he answers his call , if we answer ours ; if we obey when he sayes come , then will he come and save when we call to him . and so peter receiv'd no hurt , but a rebuke ; o thou of little faith , why didst thou doubt ? couldst thou imagine i would not sustein stein thee in the doing what i bid thee do ? in answering my call . but why seek we experience of so old a date ? there is a more encouraging miracle in these late calls themselves . had god sustein'd the order in its offices and dignities amidst those waves that wrack'd the church of late , it had been prodigy of undeserved compassion to our nation : but whenas all was sunk , to bid the sea give up what it had swallowed and consumed ; this is more then to catch a sinking peter , or to save a falling church . the work of resurrection is emphatically call'd the working of god's mighty power , and does out-sound that of his ordinary conservation . and truely 't was almost as easie to imagination how the scattered atomes of mens dust should order themselves , and reunite , and close into one flesh ; as that the parcels of our discipline and service that were lost in such a wild confusion , and the offices buried in the rubbish of the demolisht churches , should rise again in so much order and beauty . stantia non poterant tecta probare deum . this calling of the spirit is like that when the spirit moved upon the face of the abyss , and call'd all things out of their no seeds there ; or like the call of the last trump . thus by the miraculous mercies of these calls god hath provided for our hopes , and warranted our faith of his protections : yet he hath also sent us more security , hath given us a constantine , if his own be not a greater name , and more deserving of the church ; for which ( it is well known to some ) he did contrive and order , when he could neither plot nor hope for his own kingdome ; & did with passion labour a succession in your order , when he did not know how to lay designes for the succession of himself or any of his fathers house to his own crown and dignity . nor is the secular arme all your security : god himself hath set yet more guards about his consecrated ones , he hath severe things for the violaters of them : moses , the meekest man upon the earth , that in his life was never angry , but once at the rebellious ; seemes very passionate in calling vengeance on those that stir against these holy offices . smite through the loines of all that rise against them , and of them that hate them , that they rise not again : the loines 〈◊〉 we know ) are the nest of posterity ; so that , 〈◊〉 through the loines , is , stab the succession , 〈◊〉 at once all the posterity of them that we ●●●ut off this tribe , and hinder its successior . nor was this legal spirit ; gospel is as severe . those in 〈◊〉 jude that despise these governours , tha● 〈◊〉 〈◊〉 corah and his complices did , ( who g●●●ered themselves against moses and aaron , and said , you take too much upon you , ye sons of levi , since all the congregation is holy , every one of them , and the lord is among them , wherefore then lift you up your selves above the congregation of the lord ? words these that we are well acquainted with , and which it seems st. jude looks on as sins under the gospel : ) these perish in the gainsaying of core ; whom god would not prepare for punishment by death , but he and his accomplices went quick into it ; he would not let them stay to dy , but the lord made a new thing , to shew his detestation of this sin , and the earth swallow'd it in the commission , and all that were alli'd and appertain'd to them that had an hand in it . and truely they may well expect strange recompences , who do attempt so strange a sacriledge , as to pull stars out of christ's own right hand : from whence , we have his word , that no man shall be able to pluck any ; but if they shine thence , on their orbs below , and convert many to righteousness , their light shall blaze out into glory , and they shall ever dwell at his right hand , to which right hand he that brought again from the dead the lord jesus , that great shepheard and bishop of the sheep , and set him there : he also bring you our pastors , and us your flock with you ; and set us with his sheep on his right hand . to whom , with the same jesus and the holy ghost , be ascribed all blessing , honour , glory , and power , from henceforth for ever , amen . finis . notes, typically marginal, from the original text notes for div a -e verse , . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the arke of the covenant , with the propitiatory & cherubias ; the urim & thummim ; the fire that c●m● down from heaven to consume the burnt-offerings ; the glory of god that appear'd between the cherubins ; and the holy ghost that spake by the prophets . see gemar . c. . in joma . see also galat l. . citing the same out of r. elias , r. solomor , r. david . a hag. . . b joel . john . . pet. . . a ep. ad corint . p. . b apud euseb. l. . c. . c on ● tim. . . matth. . . matth. . . . joh. . . a epip . haer . . b vide athanas. apol. . how this judgment did derive it self down into the reformation , may be seen from the account of the fratres bohemi , who sought over the world for episcopal ordination , & were never quiet 〈◊〉 〈◊〉 consciences till they had obtained it . vide johan . am. comenii ratio disciplinae ordinis ; ecclesiastici in unit. eratrum ●●●morum . c bed. eccl. hist. l. . cap. . d suid , in voce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . tit. . . cor. . . mar. . . luk. . a theophyl , in locum . b matth. . . act. . . a tim. . . heb. . . b matt. . . c rev. . . c rev. . . d phot. ep . . a matth. . . b apoc. . . c tim. . . cor. . , , , . cor. . . heb. . . col. . . a ephes. . . b tim. . . a vid. tharg . hicrosolym . gen. . . & jonath . ibid. & solom . jarch . glossam ad exod. . . & ad cap. . . b videisido . pelusio . l. . epist. . jac. . . a rom. . . b joh. . . matt. . . a cor. . . b exod. . . c exod. . . john . . mat. . . apoc. . . tim. . . apoc. . . act. . . cor. . . col. . mar. . . rom. . . cor. . . matth. paris . cor. . . john . . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . separate for the work , that is , for the apostleship . occumenius upon this text . brerely . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apo● . . . acts . . . a lev. . , . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , greg. naz. orat. . ad greg. nyssen . c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aben ezr. ad psal. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , greg. naz. ubi supra . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , philo de vita mosis l. , & . d had not moses his chosen stood before him in the breach , to turn away his wrath lest he should destroy them . . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , miracles . gifts of healing , governments , diversities of tongues . a [ that sense he puts upon it in the epistle to the galatians , ch . . ver . . ] . a ab annis quatuordecim , saith the arab. matth. . . . . ibid. eph. . , . num. . . . . deut. . . . . jud. . num. . . ver . , . john . . heb. . . matth. . . the privileges of the university of oxford in point of visitation cleerly evidenced by letter to an honourable personage : together with the university's answer to the summons of the visitors. fell, john, - . this text is an enriched version of the tcp digital transcription a of text r in the english short title catalog (wing f a). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo a wing f a estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) the privileges of the university of oxford in point of visitation cleerly evidenced by letter to an honourable personage : together with the university's answer to the summons of the visitors. fell, john, - . waring, robert, - . allestree, richard, - . langbaine, gerard, - . p. s.n.], [london : mdcxlvii [ ] authorship of this work has been claimed by robert waring and variously attributed to john fell, richard allestree and gerard langbaine -- cf. madan, falconer. oxford books, v. , p. . reproduction of the original in the harvard university library. eng university of oxford. a r (wing f a). civilwar no the privileges of the university of oxford, in point of visitation: cleerly evidenced by letter to an honourable personage. together with th fell, john f the rate of defects per , words puts this text in the f category of texts with or more defects per , words. - tcp assigned for keying and markup - spi global keyed and coded from proquest page images - tcp staff (oxford) sampled and proofread - tcp staff (oxford) text and markup reviewed and edited - pfs batch review (qc) and xml conversion the privileges of the university of oxford , in point of visitation : cleerly evidenced by letter to an honourable personage . together with the vniversities answer to the summons of the visitors . anno mdcxlvii . the privileges of the university of oxford , in point of visitation , &c. honoured sir , how violently active the resentments of liberty and freedome are in the minds of men there needs no other evidence then this late war , wherein the most earthy soules , with earnest zeale , have sacrificed their blood unto the name and empty shadow of it . and if the bare shape , and apparition could actuate those icie spirits ; i cannot but wonder you should thinke , that the more free and aeriall ones , whose industry , endeavours , to restore the soul to its native priviledge and birthright , should be senselesse of their just interest , especially where religion adds his title unto right ; and private liberty , built upon publick priviledge , in its fall engages his foundation , and renders the neglect of a single safety , a desertion to the generall , and treason to succession . but since you take no knowledge of these so high engagements ; and seeme pre-possest with the specious designe of reforming of errours , and the authoritative name of a visitation : i shall endeavour to demonstrate the proposition i glanced upon in my last letter , and you so much startle at , that the right of visiting the university of oxford is onely in the kings majesty : and that it is exempt from all other jurisdiction , both by reason of its foundation , in regard that all societies whereof the king or his predecessors were founders , are onely visitable by the king , by the common law of this realme . a) and secondly , by reason of severall grants of exemption : b) first , that the university of oxford wholly refers to the king as its original and founder , is cleere , in that almost . yeers since king alured founded not only publique schooles of arts and lectures , but their privileges and immunities , having got them confirmed by the then pope , * and although the bounty of inferiour benefactors added to the bulk and magnifience of the foundation , yet the king stil assumed the title , as being the totall founder of the designe ; and his immunities deriving and communicating themselves to the whole ; and those more particular founders were also in a lower ranck acknowleged by the university , who ever both submitted and sheltred themselves under the title of the kings foundation , c) and as yet doe ; ( the power of the chancellour being immediately , and only derived from the (d) king ) and are obliged to doe so ; unlesse that logick whick makes protection and subjection relatives , dispute us out of submission to the kings onely jurisdiction , because he is disabled from the maintenance of our privileges ; and will not let him be our visitor , because he cannot be our defender . and here you may please to consider , that the foundation of the university , being the kings and his predecessors personal act , his interest lies not within the reach of that beaten evasion of a publique or politique capacity . and as this right and title of visiting is the kings prerogative as founder , so the privilege of being by him onely visited , is our lawfull inheritance , which we claim by prescription , (e) allowed and confirm'd by charters from several kings , both by themselves and in (e) parliaments ; and whatsoever free royall grant was before the reformation , confirm'd unto us by the pope , ( that being then thought necessary ) was ( after that the royal authority had asserted to its prerogative the ecclesiastical iurisdiction ) by the succeeding princes in the (e) same words establish't : nor did the practise of visitations dissent , for all those that happen'd in the remainder of hen. time , (f) ed : . q. mary , q. eliz. were held by the respective princes authority , and the persons visiting were onely their representatives , and whosoever sate , the king visited . i have thus farre as much as may be expected from one , not us'd to such encounters , nor advantag'd by any of the vniversity writings and muniments , ( they having been of late (g) withheld from us ) discover'd our privileges in point of visitation ; being put to this unequal combate , to engage with persons arm'd with power and our own weapons too , onely shielded by naked truth . but should i wave the former debate of interest , and onely look upon the tye of honour , i cannot but with wonder and just scorn resent the mean opinion we are now faln into , who for almost years the care and strife of (h) princes , are made now the prize and spoil of our fellow-subjects ; and what speakes more dishonour submitted to the strict tribunal of our own members , who having * sworn the observation of our statutes , liberties , and customes , cannot appear as iudges over us , without a violation of their oaths so often and solemnly taken ; nor yet without a manifest opposition of nature , where parts judge the whole ; and the lawes of justice too ; especially if we consider the interests and ingagements , nay often professions of the most active instruments of this work . but to go a step farther , and rest satisfied both in the visitation and visitors , it is evident that neither the one or the other can concern us , till by some legal way their power is manifested . it is true , about three months since , a citation was publiquely set up to summon our appearance , but the force of that being lapst , we are to expect a new one , not onely by the common rules of iustice , but their own also , who conceiv'd a citation at first necessary , and know the former to have been voyded by their own default . now let the world be iudge , what obligation can lie on any man to leave his occasions and affairs , to appear , and that under the penalty of imprisonment , before those men he knows not , or at least is not legally suppos'd to know , to have any authority over him ? but should we be willing to sacrifice our honour to a more christian virtue of humility , and our freedome unto patient sufferance ( as in most cases we may lawfully recede from our strict rights : ) yet would there a greater stop to our desires then any yet mentioned interpose it selfe , the severe law of conscience ; from whose commands neither hope may lead , nor danger force us . we are all engag'd by solemn prostestation before almighty god to defend and maintain our lawful rights and privileges , ( in the number of which i am confident i have shew'd our exemption from this visitation to be : ) and hereby our adversaries are themselves bound to protect and defend us in whatsoever we shal do , in pursuance of them : but if this be not of force to us , as it is not conceived to be by them , we have yet a more strict and particular obligation , being sworn by our respective statutes , to allow or submit to no visitation , but from those who are nominated by our founders , and enabled by the kings grant and patent , confirmed by act of parliament , and so enlivened to the strength of lawes . thus farre briefly of privilege and exemption , i am now to clear a part yet untoucht , but of no lesse concernment ; that is , the necessity and want of visitation . it being given out by the out-cries and clamours of our adversaries , that we are wholly corrupt and lost , and not to be redeemed to any thing that 's good and virtuous , but by extirpation & ruine . to the malice of which imputations , how uncharitable soever , i can observe no return but prayers and silence , finding in the general , breasts neither conscious of the crimes they are accused of , nor revengeful ones towards the persons of their accusers , but cheerfully receiving their many injuries ( having for whole years together , been publiquely slandered to their faces : ) and burying in silence those dark arts , and strangely false suggestions which have been used to procure this visitation , commit themselves to the protection of providence : assured either by clearing all accusations , or by a christian suffering of whatsoever shall be unjustly inflicted , to evidence to the world , they are not those monsters that their enemies character would speak them : nor yet men altogether unworthy their education , or their founders munificence . for my particular , next to the testimony of conscience , ambition cannot name unto me a higher note of innocence , then to be acknowledged as sir , your most humble servant . post-script . sir , as i was sealing , there came to my hands , the answer of the vniversity , to the visitors summons , which i here present to your view ; and doubt not but the candour and reason , backt by the authority of so great a name , will adde something of weight and moment to what hath been already said . to the right vvorshipfull , sir nathaniel brent , and the rest of the commissioners , sitting at merton-colledge . whereas by severall citations , subscribed , guiliel . new-house reg. com. the vice-chancellour and proctors ( being the magistrates and publick officers of this university ) have been required respectively to appear before the said commissioners , sitting in merton college . they having imparted the same to us , the delegates of the university , upon due consideration and deliberate examination of the premises ; we the said delegates , together with the vice-chancellour and proctors , do in the name of the university , with all humble reverence to the two honorable houses of parliament ; and all due respects to the persons , and places of those that are imployed by them , humbly conceive , we cannot acknowlege any visitor but the king , or such as are immediately sent by his majesty ; it being one of his majesties undoubted rights ( all which we are bound to defend , as by many legall obligations , so by our late protestation ) and one of the chiefe privileges of the university , ( all which we are obliged by divers statutes , and oathes , to maintaine also ) that his majestie , and without him , none other is to visit this university . and therefore we cannot ( as we conceive ) without the manifest danger of incurring multiplyed perjuries , submit to this visitation , or acknowledge , those now sent by the honourable houses of parliament to visit us , to be our visitors . and as we are perswaded , that if the weighty affaires of the kingdome , would have permitted the two honourable houses to have taken this obligation of ours into consideration , they would not have thought fit to reduce us to this extremity , either of displeasing them , or doing violence to our owne consciences ; so we beleeve , and hope , that if it shall please those that are imployed by them , candidly and charitably to represent to them , this our answer , with the reasons thereof , ( which we most earnestly desire them to doe ) the honourable houses will be pleased to admit of this our answer , and suffer us in the meane while to enjoy what by the law of the land ( which is the birth-right of the subject ) as well as by the privileges of the university is due unto us ; untill we shall be proved to have made a legall forfeiture of it , before such as are our proper and competent judges : before whom we shall be alwaies ready to appeare , and to answer whatsoever crimes or misdemeanours shall be laid to our charge . finis . notes, typically marginal, from the original text notes for div a e- a) hen. . fo. . hen. . b) malmesbur . de antiq. glaston . auth. annal. de monast. de hide , ●o : rossus de regibus . literae hen. . ●d papam johannem : ex fund . regis . * martin . . c) instrum . univer. ox●n . ad ric. ●cundum : vestrae fundationis & patronatus . hare memor . univer. oxon. ●ol . . vetus epistolarum lib. pag. . & . ad regem hen. . pag. . & ● . antiqu. oxon. lib. . à pag. . ad pag. . (d) edvar . potestatē r●●giam per no● & progenitores nostros i● concess●m . hare , memo● univ. oxo●● in edvar . . fo. . the v●●olation of h●● privileges , i● particular that of not obeying his citation , is called , laesio coronae , &c. ex ro● claus●de an. . reg. edv. ● . in dors . memb. . tur. lond. rot. patent . de an. ● parte . memb. . in dors . in tur. lond. rot. patent . de an. . parte . memb● . tur. lond. (e) indult . dom. papae bonif. . confirm . privile● regal . ipsamque vniversitatē eximens ab omni iurisd. archiep. episcop . &c. & à vi●●●tatione : adding , that they had had these privileges à tempore cujus contrarii mem●●riâ non existit : hare , li . de priv. vniv. ox. lib. vet. statut. ox. p. . lib. vet. se●nior . procur . p. . the same ratified and confirm'd by sixtus . lib. epist. vniv. ox● in hen. . act of parl. h. . c. . fo. . all power of visitation is given onel● to such as shal have immediate authority by the kings commission under the great seale of england , in places formerly exempted , as colleges , &c. a● letters patents heretofore made by the kings progenitours , in behalf of the universities , are confirmed by act of parliament , . elizab. and in . el●●zab . part . in dors . rot. the privileges of the university are confirm'd in the v●●ry words of bonif. . acknowledged they had them by prescription : the imm●●diate subjection of the university to the authority & jurisdiction of the princ● and all their other exemptions ratified ; and these acknowleged to be swo●● to , in the oath taken by every graduate , ad observ. statut. privil. . co●●suet , &c. (e) indult . dom. papae bonif. . confirm . privile● regal . ipsamque vniversitatē eximens ab omni iurisd. archiep. episcop . &c. & à vi●●●tatione : adding , that they had had these privileges à tempore cujus contrarii mem●●riâ non existit : hare , li . de priv. vniv. ox. lib. vet. statut. ox. p. . lib. vet. se●nior . procur . p. . the same ratified and confirm'd by sixtus . lib. epist. vniv. ox● in hen. . act of parl. h. . c. . fo. . all power of visitation is given onel● to such as shal have immediate authority by the kings commission under the great seale of england , in places formerly exempted , as colleges , &c. a● letters patents heretofore made by the kings progenitours , in behalf of the universities , are confirmed by act of parliament , . elizab. and in . el●●zab . part . in dors . rot. the privileges of the university are confirm'd in the v●●ry words of bonif. . acknowledged they had them by prescription : the imm●●diate subjection of the university to the authority & jurisdiction of the princ● and all their other exemptions ratified ; and these acknowleged to be swo●● to , in the oath taken by every graduate , ad observ. statut. privil. . co●●suet , &c. (e) indult . dom. papae bonif. . confirm . privile● regal . ipsamque vniversitatē eximens ab omni iurisd. archiep. episcop . &c. & à vi●●●tatione : adding , that they had had these privileges à tempore cujus contrarii mem●●riâ non existit : hare , li . de priv. vniv. ox. lib. vet. statut. ox. p. . lib. vet. se●nior . procur . p. . the same ratified and confirm'd by sixtus . lib. epist. vniv. ox● in hen. . act of parl. h. . c. . fo. . all power of visitation is given onel● to such as shal have immediate authority by the kings commission under the great seale of england , in places formerly exempted , as colleges , &c. a● letters patents heretofore made by the kings progenitours , in behalf of the universities , are confirmed by act of parliament , . elizab. and in . el●●zab . part . in dors . rot. the privileges of the university are confirm'd in the v●●ry words of bonif. . acknowledged they had them by prescription : the imm●●diate subjection of the university to the authority & jurisdiction of the princ● and all their other exemptions ratified ; and these acknowleged to be swo●● to , in the oath taken by every graduate , ad observ. statut. privil. . co●●suet , &c. (f) foure visitations since the reformation , all by the kings commission , except in q. maries time , when the ecclesiasticall jurisdiction was again returned to the pope , then cardinall pool visited , as legatus à latere , which is equivalent . citat . cardin . poli. ad vnivers. (g) at the beginning of this parl. the university writings were required , and ever since are detained . (h) alured●imself visits ●n . . ex asser. me●eu . epis. reg. alured . scrib . ex edit. cambd. edvar . . & rich. . themselves decided controversies , that a●ose in the university . the late visitations performed by commissioners , the ●hief nobility of the kingdome : and his majesty that now is , visited christ-church personally with . lords of the counsell . * iur. in admis . ad gradus . protest . m● . . eighteen sermons whereof fifteen preached the king, the rest upon publick occasions / by richard allestry ... allestree, richard, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing a estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) eighteen sermons whereof fifteen preached the king, the rest upon publick occasions / by richard allestry ... allestree, richard, - . [ ], [i.e. ], [ ] p. printed by tho. roycroft, for james allestry ..., london : mdclxix [ ] errata bound at end. numerous errors in paging. reproduction of original in the harvard university library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng sermons, english -- th century. - tcp assigned for keying and markup - apex covantage keyed and coded from proquest page images - john latta sampled and proofread - john latta text and markup reviewed and edited - pfs batch review (qc) and xml conversion eighteen sermons , whereof fifteen preached before the king . the rest upon publick occasions . by richard allestry d. d. and chaplaine to his majesty . london , printed by tho. roycroft , for james allestry at the rose and crown in s. pauls church-yard . m dc l x i x. a table of the sermons . a sermon on . s. pet. . . he that suffered in the flesh hath ceased from sin . page a sermon on psalm lxxiii . . truely god is good to israel , even to such as are of a clean heart . p. a sermon on leviticus xvi . . ye shall afflict your souls by a statute for ever . p. a sermon on s. john xv. . ye are my friends , if ye do whatsoever i command you . p. a sermon on ezechiel xxxiii . . why will ye dye ? p. a sermon on psalm lxxiii . . whom have i in heaven but thee ? and there is none upon earth that i desire besides thee . p. a sermon on s. mark i. . prepare ye the way of the lord. page a sermon on s. john v. . this is the victory which overcometh the world , even our faith. p. a sermon on galatians ii. . i am crucified with christ. p. a sermon on s. luke ix . . ye know not what manner of spirit ye are of . p. a sermon on s. luke xvi . , . nay father abraham , but if one went unto them from the dead they will repent . and he said unto him , if they hear not moses and the prophets , neither will they be perswaded though one rose from the dead . p. a sermon on s. luke xi . part of the . verse . behold this child is set for the fall and rising again of many in israel , and for a signe which shall be spoken against . p. a sermon on s. james iv. . resist the devil and he will flee from you . p. a sermon on philippians iii. . for many walk of whom i have told you often , and now tell you even weeping , that they are the enemies of the crosse of christ. p. a sermon on s. mark x. . verily i say unto you , whosoever shall not receive the kingdom of god as a little child he shall not enter therein . p. a sermon on acts xiii . . the holy ghost said , separate me barnabas and saul for the work whereunto i have called them . p. a sermon on hosea iii. . afterward shall the children of israel return , and seek the lord their god , and david their king , and shall fear the lord and his goodnesse . p. a sermon on s. matthew v. . but i say unto you , love your enemies , bless them that curse you , do good to them that hate you , and pray for them that despightfully use you and persecute you . p. sermon i. vvhite-hall . january . . pet. iv. . he that hath suffered in the flesh , hath ceased from sin. so great a flatterer is man of himself , that from all kind of events , how various soever , ever , he will adventure to conclude himself in the right way to blessedness ; and rather than want argument , contradictions shall conspire to make him happy : if he prosper , then god allows his doings ; and the success of actions is his mark and seal , that they are acceptable and dear to him : and if this argument be good , the tribe of benjamin while it conquer'd ( as they did conquer those that fought a gods battles ; and that by his immediate commission : ) yet all that while , those sodomites and foul adulterers , the men of gibeah were saints ; but when calamity does take away this argument , then on the other side the gibbet ; though the punishment of villany , is only execution of that decree , whereby god hath predestined them , to be conform'd to the image of his son. as if they died most like christ , who died with the most guilt about them , and they will needs be martyrs when they suffer for their vices ; and , if this argument be good , aegypt was blest with all her plagues , and the consuming fire that ran upon the ground , was the light of gods countenance upon them . yet both these arguments have been made use of lately , by each several party of us , in the variety of gods dispensations to us : now this each could not do of right . some parties of us made false and unjust pleas to them both . now to decide which did so , not à priori , from the cause ; though that alone does guild prosperity , and that alone too makes the martyr , not the sufferings . but men will never be agreed of that , while whatsoever happens ( whether their cause prosper or be opprest ) still proves them in the right . but i shall do it from a plain notorious effect : nor do i know what else can be more seasonable than while some men seem to stand candidates for sufferings , and choose sedition and schism , rather than lose the reputation of not being afflicted with their party ; and while others plead the merits of affliction , and trumpet out their having suffered , as a pretence for the ambition and the covetousness , the luxuries and intemperance , and all the other vices of prosperity , which their late sufferings have before hand expiated ; while it is thus on each side , to give both a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereby to judge the case , which my text here presents ; for , he that hath suffered in the flesh , hath ceased from sin. the words make a single proposition , and therefore cannot well be taken asunder , nor indeed need they ; the terms being very well understood . the subject every one is willing to assume to himself ; no one i believe that hears me , but will say he hath suffer'd in the flesh. therefore we have no more to do , but to see whether the other term agree as universally , which certainly it must , if our proposition here hold good , if he that hath suffered in the flesh , hath ceased from sin. therefore in order to this , i shall offer at three things . first ; discourse of the truth of the proposition in general , and see if we can discern how necessary , and how effectual this instrument of reformation is , whether it be such as may build a confidence of asserting ; that he who hath suffered , hath ceased from sin. secondly ; because discoursing in general , is not so practical and usefull , i shall endeavour to discover in particular , by what artifice of method the flesh engageth men into courses of sin , and how it works them up to the height of it , and then see how sufferings blast that method , and make the arts of the flesh either unpracticable , or too weak . thirdly , i will attempt to veiw our own concerns in all this ; propose to consideration , whether this method hath had this effect on us ; or , whether indeed it be as easy to confute god's word as to break his commandements , and contrive that his truth shall no more stand than his will does ; but notwithstanding scriptures bold affirmation here , yet they that have suffered have not ceast from sin. : and if so , then to propose the danger and inferr christ's application that at least we begin to cease , and sin no more least a worse thing come unto us . i. he that hath suffered in the flesh hath ceast from sin : none but he , and he certainly : when it appear'd that eden had too much of garden for innocence to dwell in , and although man were made upright , yet amidst such delights he could not be so a whole day , but of the many inventions he found out the first was to destroy himself immediately , and under the shadow of the tree of life he wrought out death , and made the walks of paradise lead him towards hell : god saw himself concern'd to take another course : he sets a guard of fire about eden , about the place of pleasure , as well as in the place of torments ; and there was as much need of flame to keep man out of paradise , as flame to fright him from hell. he makes the earth not spring with garden any more , but bring forth thorns and bryars , that might scratch and tear man in the pursuit of things below , which , if the soul should cleave and cling unto the earth , might gore and stab it in the embrace ; nothing but sufferings will do us good : the earth was most accurst to man when it was all paradise , nothing but the malediction could make it safe and bless it to us ; our happiness must be inflicted executed on us , and we must be goaded into blessedness : and therefore god hath put afflictions into every dispensation since the first . * among the jews sin did receive immediate punishment by the tenour of the covenant , and though the retributions of our covenant be set at distance , as far remote as hell , yet christ has drest his very promises in sackcloth and in ashes , tears and trouble : when he would recompense heroick vertue , he says it shall receive an hundred fold with persecution , mar. . . and he does grant us sufferings ; to you it is given in the behalf of christ to suffer : phil. . . so that the sting of the serpent is now the tempter ; his biteings and his venom moving us to obedience , as much as his lying tongue did our first parents to rebellion , and when he does fulfill gods threat and wound the heel , he onely drives us faster away from him , and makes us haste to him that flies to meet us with healing under his wings . this method god hath alwaies us'd , and the experience confirm'd by the blood of all ages , even from the blood of righteous abel to the blood of this season : of all the prophets that went before us , and the apostles that came after them , as if those were men inspir'd for ruine , and what ever judgment they denounc't it was their own burden ; and as if these were men chosen out for , and delegated to persecution , men a appointed unto death as st. paul expounds their office , none escap't : and the next succeeding times of primitive christianity were but centuries of martyrdom , so many years of fire and faggot , and worse tortures . this method hath not past by any grandeur , but of those great ones that have been eminently good , their afflictions have vy'd with their majesty , the calendar hath had as much share of them as the chronicle , the martyrology as the annals , and their bloud , not their purple put them in the rubrick . gods furnace made crowns splendid , gave them a majesty of shine and an imperial glory , and so all our crowns indeed must be prepar'd in the furnace ; he that told us we must be baptiz'd with fire saw there was something in us that the christians water will not cleanse ; baptism may wash sullays but not dross away , that must be washt in flame , and nothing else but fire will take away our base alloy ; and it cannot be otherwise , never was there any other way to glory : for when god was to bring many sons to glory , he sanctified the very captain of our salvation through sufferings . heb. . . who though he were a son , and that the son of god , yet learned he obedience by the things that he suffered , heb. . . this therefore is the only and most effectual way of teaching it , when god speaks in judgment : and indeed he counts all other of his voices but as silence in comparison of this ; and though he gave his law in thunder , and sent his prophets daily to denounce wrath to transgression , yet he reckons of all this as if he had said nothing till he speak plagues and commands afflictions ; psal. . . after a catalogue of sins he tells the man , these things hast thou done and i kept silence ; though my law did warn thee , and my messengers call'd to thee , yet i hardly expect that thou shouldst hear those whispers , with all those voyces i did scarce break silence , but now i will reprove thee , and thou shalt b hear the rod or hear thy own groans under it : for that we may be sure to hear this voyce , god does by it open the ear , job . , , . god speaks once , yea twice , yet man perceiveth it not , in a dream and in a vision , then he opens the ears of men by chastisements , as it follows in four verses full of them , , , . and sealeth his instruction that he may withdraw man from his purpose , i. e. that he may make him cease from sin . it seems the place of dragons is gods chiefest school of repentance ; and we may have a clearer sight of him in the dimness of anguish , than vision it self does give . when men did not perceive that , saith job , yet this open'd the ear , and so god sealeth the instruction : and truly when the soul dissolves in tears , and when , as david words it , a the heart in the midst of the body is even like melting wax , then onely 't is susceptible of impression , then is the time for sealing the instruction . nor does chastisement open the ear only , but the understanding also ; i will give her trouble b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i will take her into the wilderness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he , and speak unto her heart ; there is convincing experience of all this . pharaoh that was an atheist in prosperity , does beg for prayers in adversity ; before he suffers , pharaoh saies , who is the lord that i should obey his voyce ? i know not the lord , neither will i let israel go . exod. . . but yet thunder preaches obedience into him , and pharaoh sent and called for moses and aaron and said , i have sinned , the lord is righteous , and i and my people are wicked , intreat the lord that there be no more mighty thundrings ( no more voices of god , the hebrew words it ) and i will let you go . exod , . . and in the book of judges you will find that whole age was nothing but a vicissitude of sinning and suffering , divided betwixt idolatry and calamity . when gods hand was not on them they ran after other gods , as if to be freed from oppression had been to be set free from gods worship and service ; but when he did return to slay them , then they sought him , and they returned to enquire early after god , and they remembred that god was their rock , and the high god was their redeemer . psal. . , . so that from such induction the prophet might pronounce , that when gods judgments are in the earth , the inhabitants of the world will learn righteousness , esay . . and s. peter in the text , they that have suffered in the flesh , have ceased from sin . which calls me to my second task ; . to shew first , by what arts the flesh engages men into courses of sin , and by what methods it does work them up to the heights of it . that i may secondly declare how sufferings blast those methods , and make all the arts of flesh either unpracticable or too weak . . that the carnal appetite should reach after , and give up it self to sensual delights is so far from strange , that it is its nature ; 't is the law of the members , the very signature of flesh , an inclination imprinted into it , of which it can no more devest it self , than the heated deer can restrain it self from thirsting and panting after water brooks : but when reason and religion have set bounds to this appetite for it to scorn these mounds ; for that law in the members to fight with and prevail against the law in the mind , those original dictates born in it , and christian principles infused into it , this is the fleshes aim and sin . now this it does by exciting to ill actions , as being sauc'd with pleasures and contents , and by indisposing to good actions , as being troublesome or not at all delightfull to the sense , and as for all other delights it hath no apprehension of , but indisposeth for them perfectly . so that this it does , it engages too much in pleasures here , and it takes off all cares or thoughts of any joyes hereafter ; both these i will shew you , and thus it works ; . it prevails with us to indulge our selves the fall use of lawful pleasures , and for this the flesh will urge , it is the end of their creation , to do otherwise were to evacuate gods purpose in the making ; did he give us good things not to enjoy them ? thus every sort of sin insinuates it self at first : youth will not deny it self converses with temptations , although he have reason to fear they will commit a rape upon his warmer passions , which are chaf't by such encounters . but god has not forbid him conversation ; and why should he be an anchoret and recluse in the throngs of cities and of courts . another that would not by any means be luxurious or intemperate , yet goes as near them as he can , and contrives to enjoy all those delights that do indeed but sauce intemperance , and make excesse palatable : and truly why should he restrain himself from meats and drinks , and be a jew again ? all these believe they live righteously , soberly , and godly enough . this resolution works in every recreation , pleasure , honour , and advantage of this world , men are content to make as near approaches to the sin as they can ; and indeed believe they have no reason to be morose unto themselves ; i will deny my self nothing that god hath not denyed me , but enjoy as far as possibly and lawfully i may : but then , by doing thus it secondly , does oft take in somewhat of the immoderate and unlawful , which cannot be avoided , both because it is hard to set the exact bounds and limits of what is lawful : the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the line that meers out vertue from its neighbour vice is not so plain in every place as to chalk out exactly to this point thou mayst come , and no farther ; hence the man sometimes mistakes himself into a fault ; however the extremity of lawful is , we know the confines and very edge of vice : and then to him that playes upon the brink of sin , it is a very easie step into it , and indeed unavoydable , when a man is rusht and hurried on , not onely by his inward stings and incitations , but by the practise of the world , which makes use of that holy name of friendship , to bring vice into our acquaintance , and to befriend us into everlasting death ( of such friends i can have legions in hell ; and the god of this world will serve me , upon this account , to procure for my sin and my destruction : ) but howsoever when the appetite is heated , they are not to be denyed . thirdly , this happening therefore sometimes proves a snare and bait still to go on , both as it takes away the horrour and the a versation of the sins which at the first seem uncouth , till a man be experienced in them ; and also as it smooths the way , for such beginnings do nurse up an habit and prepare a custome , and make vice very easie , which at first it is not , while the appetite is modest and not able to digest full doses , till use enlarge and stretch it . and now the mind , which by these means tasts diverse pleasures , and the degrees of them , and finds a gust in them , yet not being satisfied in any one ( as 't is impossible it should be ) stirs up the appetite to vary and proceed ; that that contentment which single pleasures could not afford , diversified might make up ; wretched nature using that as an attractive , which should repell ; for who would hugg a cloud ? embrace that which does not , cannot satisfie ? but onely flesh which for that very reason , hunts on and follows the scent : and by doing so a while , it brings upon it self , fourthly , something like a necessity of doing so : thus continence would be some mens disease , and the intemperate cannot live without his vice , but gapes as much as thirst and feavour do , and if he have not satisfaction , suffers as many qualms and pangs as his riot used to cause in the apprentisage of his sin ; so that there is a kind of necessity of the practise , and he wisely seeming to make a vertue of necessity , begins to think them the onely happiness , at least of this life , freely without reluctancy embracing them . and now the flesh is callous , and if you doubt how it could so harden it self , as not to be pervious to any stings of conscience , but proof against all pricks , though experiment may perswade you ; yet i will shew you the method . as all appetite you know is blind , so the guides also of carnall appetite ; the senses are very short sighted , they cannot look forward to the next life , to the hopes of heaven , or the pains of hell , to bring them into the ballance with the present pleasure , and see which does over weigh : the flesh onely lives extempore , looks but upon that which is before it , scarce on that : we have sufficient experience of this , for when one vice will not look forwards a year or two to the penury and rottenness some courses do pull down : and when another vice , as if it had learnt to fulfill our saviours command , and take no care for the morrow , will not think of the next mornings pains and headach ; nay , when the ambitious usurper will not look just before him , to see where he does place his steps , on precipices and sword points , to note how the pyramids he does climb are made slippery with blood ; pyramids , did i say ? pointed reeds rather , things that have not strength to bear , but onely sharpnesse to stab ; and where the man 's own weight makes his upholders fail and wound him both together , at once sink under him and pierce him thorough . nay , we see many whose sins inflict themselves , who may be truely said to bear their iniquities , yet choose those sins that bring their plagues along with them ; for we see men with most excessive difficulty practise a vice onely that they may have the vice , swallow sickness , drink convulsions and dead paralyses , foaming epilepfies , onely that all this may be easie to them : and this is but one instance of the many that might be made ; just as the king of pontus , that ate poyson that so he might be used to it : strange ! that a man should torture himself with all those deadly symptomes that poyson racks the body with , onely that he might eat poyson ; yet just such is the sinners design , and all the ease and pleasure he acquires at last in sinning , is but familiarity of poyson , custome of danger , and acquaintance of ruine . good god! that men should train and exercise themselves so for perdition ! that they should go through a discipline of torments to get an habit of destroying themselves ! that they should work out their own condemnation with hardships and agonies ! that as if 't were too easie to goe down the hill to hell , the descent shall be made craggy , and they force breaches into it , and great headlong precipices to make the way more painful , and more dangerous , to make the fall more wounding and more irrecoverable ! and what shall give a check where difficulty does provoke , and torments do ingratiate ? well : but though flesh be so short sighted and inconsiderate , the mind might trash it by suggesting other sorts of punishments that do await transgression . why truely if rude unmannerly conscience do sometimes thrust in the thoughts of hell , the flesh , which i told you , is not terrified with any thing but what it feels ( now conscience presents hell as a thing of hereafter , not till death be past ) it satisfies conscience with a repentance of hereafter , before death come i will be sorry for my sins , and god is merciful . conscience being thus quieted , and both raines and spur given to the flesh , it takes its full carier , and leaves behind all thoughts of repentance , and indeed , of god , or heaven ; the hope and joyes of which , are the onely possible method that is left to take off the man from his eager pursuit , or to divert him in his course . but as to that also , that i may shew you the next heat . the mind that is immerst in body , and hath been long accustomed to tast no pleasure but the carnal ones , its fancy fill'd with those ideas , it does imbibe such a tincture of sensuality , receives such an infusion of flesh , and is so impregnated with the fumes of carnality , which clog the spirit , that its complexion and temper is quite altered , it is diluted and deprest , and so grown stupid and unactive to all higher things : heaven and all after things , it may be , are the prejudice of such persons , not their perswasions ; some thin conceptions of such things have been thrown into them , but never were improved ; for their mind hath otherwise been employed , and they can have no appetite to them , because they have never had any tast or relish of any thing but sensual : and indeed that both longings after , and thoughts of a better life should be altogether dead in the carnal man , is but a natural and necessary effect of the verge of his delights . for what motive is there in heaven to stir up his appetite , to whom heaven it self would not be a place of joy ? for i am verily perswaded , were the carnal man in those eternal mansions compast with streams of glory , it were impossible for him to take delight in them , and he would grope for paradise in the midst of heaven : as much impossible as for the most unlearned ideot to satisfie himself with the pleasures of a mathematical demonstration : let him have the hecatombe , and let pythagor as be an epicure on the dimensions of a triangle , the other hath no palate for these pleasures ; and indeed how could the unclean lascivious person please himself in the enjoyment of those felicities that have no sex , a where they neither marry , nor are given in marriage ? or how the riotous , that eats to eat , eats to hunger and provoke , not satisfie ; how will he content himself there where their happiness is , they shall neither hunger nor thirst , or the incendiaries that love to set all on b fire , what should they do there where there are no flames but such as kindle seraphins ; so that flesh and blood , not only shall not , but cannot enjoy the kingdome of god : and why then should they long after , or think of it ? nay , i would this unhappy age , and an unlucky axiome of aristotles did not convince that they do think there are no such things ; sensual pleasures , are corruptive of principles , saith he ; and indeed where damnation is the conclusion , 't is a much quieter and more easie thing for men of wit and understanding to deny the principles , than granting them , to lye under the torture of being lyable to such an inference ; they therefore that resolve to love this life and all the sinful pleasures of it , at the next step resolve there is no other life . and now this pamper'd and puft flesh is got into the psalmists chair , the chair of scorners ; and 't is one of the c luxuries of their life to scoff at them who are so foolish as to be religious , and to deny their flesh its present appetites and pleasures on such thin after-hopes ; here their wit also is an epicure , and feasts and triumphs , distates , and professes in that chair ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the chair of pestilences , as the lxx translate , and very truly , for such men shed a sphere of contagion about them , and their discourses are effluvia of the plague , and the breath of pestilence : but how to get flesh down out of this chair , that 's the difficulty ; yet that my text will tell us , for all this progress of the flesh is trasht and checkt by sufferings , for , he that hath suffered hath ceast from sin. which how , i will briefly shew you . the fleshes first art was by immersing it self in the full lawfull use of pleasures , and by consequence , in the immoderate ; to prevail with the soul to find a gust in them , and from a continued enjoyment to conclude them necessary ; and so from the importunities of a perpetual tem●…d an accustomed satisfaction to think of nothing 〈◊〉 this life . now it is plain affliction made this art unpracticable , for that it did do so , was every ones complaint ; it rob'd them of the immoderate , and even of the lawful use of pleasures , it took off those customary delights by which the mind was habituated and glued to them , by not allowing them ; and made them so far from being necessary , that they were not acquirable ; thus by denying us even the lawful use of them , it stabs the flesh in its first onset : indeed it does that for us which every man in every state of life in his most plentiful prosperity must sometimes do for himself ; that is , deny himself what he desires , and might enjoy without offence : which he that does not do , but constantly gives his appetite every sort and degree of lawful thing it asks , does teach it to crave on , and be importunate , and insolent , and not endure to be resisted , when it did alwayes find him to be so obsequious to it . if david never checkt adonijah , did not at any time displease him , saying , why hast thou done so ? he easily takes confidence to say i will be king , and step into the throne . kings . . . but he that mortifies sometimes , that does acquaint even his most innocent desires with a denyal , how can unlawful ones assault him ? for can my appetite hope to betray me into superfluities , who have taught my self not to wish for necessaries ? will he be tempted with excesses , or hearken to the invitations of luxury , that will not hear his bowells when they croak for bread ? or he gape for intemperate satisfactions , who will not let thirst call , but shuts his mouth against it ? why should he covet more that hath learnt to give away , and want that which he hath ? now sufferings inflict this temper on us , and acquaints us with the necessity of all this , and in a while with the liking of it , teach us content without lawful delights ; yea , by degrees make that content appear better than an assured enjoyment ; for were i offered the choice either of an uninterrupted health , or of a certain cure in all diseases , sure i had rather never need a potion than drink antidote and health it self . and even so the lawful good things of this life are at the best but remedies and reliefs , never good but upon supposition : therefore while affliction taught us to want , it hath destroyed this art of the flesh. as for the second , then the lulling asleep all sense or thoughts of any life hereafter , neither minding the fear of one , or hopes of the other ; affliction surely met with this too : for sufferings bring both the hereafters to remembrance , the sad one while every punishment was an essay and tast of that which is prepared for those that live after the flesh , and the more insupportable our firey tryal was , the more it caution'd us to beware of that fire which is never quenched . and for the other life , surely when our condition was such , that if we lookt unto the earth , behold nothing but darkness and dimness of anguish , and darknesse as of the shadow of death , we could not choose but turn away our eyes and lift them up to heaven . when the soul is thrown down by oppression , it mounts by a resiliency , and with the force of pressure is crush'd upwards ; or if the load be heavy , so as to make it grovel and lie prostrate , it is but prest into the posture of devotion : when she 's disseised of all , turn'd out of every possession , then she begins to think of an abiding city , and eternal mansions . for the soul that is restless , when it sees nothing here below to stay upon , but all is hurried from her , roams about for some hold to rest on , and being able in that case to find nothing but god , there she does grasp and cling ; and when the storms splits all enjoyments , and devours friends which make enjoyments comfortable , all perish in one wrack , then she sees she must catch at him that sits above the water-floods . i told you out of job , affliction did discover better than revelation , and in the dimnesse of anguish we might see more than by vision ; and truely of two visions which our saviour gave to his most intimate apostles peter , james , and john , the one of glory on mount tabor , the other of sufferings in gethsemane ; shewing in the one heaven and himself transfigured , a glimpse of beatificall vision ; and in the other hell transfigured , and a sad scene of all its agonies , he thought this a more concerning sight , for when they fell asleep at both , at his transfiguration , luke . . peter , and they that were with him , were heavy with sleep ; yet he does not rouse them up to behold his glory , when they did awake , indeed they saw a glimpse of it , but straight a cloud did overshadow it . verse . but at his passion he bids them watch with him , mat. . . and when he findeth them asleep , he sayes , what , could ye not watch with me one hour ? v. . and bids them watch again , v. . and comes again a third time and upbraids their drowsiness , v. . so much more necessary vvas it to behold his agonies , than to see his felicities : glory does not discover or invite to heaven , so much as sufferings drive to it ; and we are more concerned to take a view of that garden in gethsemane , than that of paradise , and the going down from the mount of olives does more advantage us in climbing the eternal hills , than all mount tabors height . nor do afflictions onely drive us toward heaven , but they beget an hope of it . knowing that tribulation worketh patience , patience experience , and experience hope . rom. . . . and i will give them the valley of achor for a door of hope , hos. . . as if dispaire opprest them into hope , and that low troublous valley opened into the highest firmament . now he that rides at anchor of this hope though his anchor lye buryed under waves , yet those rouling hills of sea , swell'd by storms of affliction , and raised too by his tears , do without hyperbole mount him to heaven : he that hath entertained these expectations in earnest , how will he slight temptations here below ? what will he not sacrifice to christs command ? see , abraham that did but hope for canaan , and that far off too , to be possest by the posterity of his son isaack , yet when god commands him to flay isaack before he had any posterity , and so to dash all his own promises , and quite cut off the very motive to abrahams obedience , yet he hopes and obeys even to a contradiction , * does both against hope : and had we but the shadow of his hope , as he had but the shadow of our promises , how would we sacrifice a sin at his command , and think a fleshly lust a good exchange for the hope of heaven , which tribulation worketh ? and he that had suffered in the flesh would certainly cease from sin . and now my last work is to view our own concern in this , and surely that must be all exultation and triumph , and this not so much that our sufferings are ceast , as that our sins are so ; not that our enemies are sunk , but that our flesh is vanquisht , that sub hoc signo ninces is thus also come to passe , with the standard of the crosse , that cross on which our selves were crucified , we have overcome ; and with this christian banner we have put to flight the armies of our heathen vices . for thus it must be , if my text be true ; and sure it is not possible it should be otherwise : for look upon the muster-roll of these our foes which s. paul does produce , gal. . . , . and see which of them could escape ; it runs thus , adultery , fornication , uncleanness , lasciviousness , idolatry , witchcraft , hatred , variance , emulations , wrath , strife , seditions , heresies , envyings , murder , drunkenness , revellings . to begin with the great commanders , those that lead the van and bring up the reare , uncleannesse , and revellings ; they that consider how they not onely suffered for , but by these vices , which did misplace mens watches and attendances ; sins that were not onely like achans in our army , and ruin'd it by bringing the accursed thing into it , but were like hannibal's numidians in the roman army , that did at once betray to , and inflict ruine ; sins that did merit and effect destruction , and made as well as provok'd , overthrows ; and sins that by gods goodnesse did cut off themselves , whilethey did bring men into a condition that would not bear such vices : these are the guilts of wealth and splendor , that do attend felicity and pomp ; it is not onely hopeful that men did resolve to be reveng'd on these great workers of their mischief , and will no more resett such traitors in their bosoms ; but sure these sins are ceast that did put out themselves . then for seditions ; they who consider when they broke the scepter , they left us nothing but the rod of god instead of it ; a rod that turned straight into a serpent , that changed our seas into blood , or rather made new seas of our own blood ; that brought locusts over the earth , and frogs into the temple also , to croak there ; that struck lights here worse than egyptian darkness , and destroyed all the first born of the nation , all the nobles of the land , these will easily believe that we have felt this rod too much to seize upon it hastily again ; the scepter is restored , and this rod like to that in israel , laid up , i hope , within the ark together with the tables of the law , never to be disjoyn'd from gods commands , nor taken thence against them . next for heresies ; truely we have left us none to revive , or to make new ; the mischief both of them and their cause , the want of government in the church , is now discerned and remedied : and for divisions and schismes , they who reflect on the sad issues of them , how well meaning soever all their causes were , will certainly avoid them : to see how while we quarelled for the fringes of religion , we tore the seameless coat of christ to pieces ; yea , and the body too : how when we first dislikt a liturgy , the daily sacrifice of prayer was made to cease , and then the house of prayer was demolisht ; next , christs , our lords prayer was rejected , that liturgy of his own framing , thrown away in the rubbish of his temple , and then it was a sin to pray at all . his table we must have remov'd , and then his supper was so too ; and that great mystery of our religion , the sacrament of our redemption , was buryed in the ruines of his altar . to see how thus out of heats of religion we destroyed all religion , because that some adjacent circumstances did not please us , and fetcht a coal from the altar to set fire to and burn down the temple , because the building of some out-court was , we thought , irregular ; is document enough not to attempt this any more for religions sake : for now it would be in despite of christ , who hath almost verified the jewish accusation of him , destroy this temple also , and in three dayes he will build it up again ; and hath built it up we hope , as he did that of his own body , never to fall again by us : surely we will not kill this body of his out of love to him , and make his temple his burnt offering . when god hath set our sins in order thus before our eyes , shewed them us in their sad effects , there is no fear that we should fall in love with them . but where it is not thus , where gods last and most working method hath been able to produce no good , i must , to keep my word , apply the danger : in that case what remains but the curse of the ground , heb. . . which , if after all the husband-mans methods of care and art , it bring forth only thorns and briars , it is rejected by him , he will bestow no more labour on it , but can hardly forbear cursing such an ill piece of ground , and its end is to be burnt : so we after gods husbandry of afflictions , when the a plowers plowed upon our backs and made long furrows , and the iron teeth of oppressors as it were harrowed us ; if we bring forth onely the fruits of the flesh , we are rejected , reprobated , god will bestow no more arts on us , we are not far from his curse , and there remains onely a fearfull looking for of judgment and ficry indignation . if any did continue refractory to the rod , sinn'd under and against judgment , and did commit with an high hand even while the lords hand was stretcht out against them , what shall reform , what can express their guilt ? to have beheld that tragical iniquity we read of lyons , where when the city was so visited with the pestilence that scarce any were free , that the dead without a figure buried their dead , falling down one upon another , each being at once a carcass and a grave ; the souldiers of the cittadel would daily issue forth and deflour virgins now giving up the ghost , defile matrons even already dead , committing with the dust , warming the grave with sinful heats , and coupling with the plague and death ; would not this have seemed the landskip of hell to us , when they suffer and sin together ? yet when a church and state were on their death-beds , gods tokens on them , visited with the treasures of his plagues , and our selves sinking in that our ruine , if any went a whoreing after their own flesh , still fulfilling the lusts thereof , and in the midst of deaths searching for sins ; what was this but to do the same things whose story does affright us , while the actions please ? and in this case what method will be useful ? do we think our selves of that generous kind that will do nothing by compulsion , but will for kindness , and though we would not be chained , yet we will be drawn to vertue by the cords of love ; and now god hath shewn mercy on us , we will return him service out of gratitude . truely i make no question but most of us have promised some such things to god , how if he would but save us from our enemies that we might serve him without fear , that we would do it in holinesse and righteousness before him : and if he would restore his opportunities of worship , how we would use them . thus we did labour to tempt god , and draw him in to have compassion ; and this was ephraims imagination just , i heard ephraim bemoaning himself , saith the * prophet as a bullock unaccustomed to the yoke , turn thou me and i shall be turned ; turn my captivity , and i will turn my life : but this was as a bullock unaccustomed to the yoke , that did not like the straitness and pressure of it , and would promise any thing to get it off , thought it more easie to reform than bear affliction : but is this hopeful think you ? the souldiers of lyons that would ravish death , and break into the grave for lust , it may be would have been modest , and retired from the fair palaces that are prepared to tempt and entertain that vice : cold and insensible of all those heats that health and beauty kindle ; but remember it was the taking off gods hand that hardned pharaohs heart , and a release from punishment was his reprobation . and as for those that were humbled under the rod , and when god had retrencht from their enjoyments , did put restraints upon themselves , gave over sinning ; i have a word of caution for them , that they examine well and take a care it be a ceasing from fin like that in the text , a dying to it , that they no longer live the rest of their time in the flesh to the lusts of men : for if this old man be onely cold and stiff , not mortified by the calm and sunshine of peace , likely to be warm'd into a recovery , if thou owe all thy innocence to thy pressure , wert onely plunder'd of thy sins , and thy vertue and poverty hand in hand as they were born , so they will dye together , thy vices and revenues come in at once : what is this but to invite new desolations , which god in kindness must send to take away the opportunities and foments of our ruining sins ? 't is true , when god has wrought such most astonishing miracles of mercy for us , when he did make calamity contribute to our happinesse ; when we were shipwrackt to the haven and the shore ; when rains did advance us and we fell upwards ; it is an hopeful argument god would not do such mighty works on purpose to undo them , we have good ground of confidence that he will preserve his own mercies , and will not throw away the issues of his goodness in which his bounty hath so great an interest and share . but yet if we debauch salvation , and make it serve our undoing , if we order these opportunities of mercy so , that they onely help us to fill up the measure of our sins , if we teach gods long suffering onely to work out our eternal sufferings , these mercies will prove very cruel to us , and far from giving any colour for our hopes : when the a prodigal was received into his fathers house and arms , had a ring put on him , and the fatted calf killed for him , if he should strait have invited the companions of his former riot to that fatted calf , and joyn'd his harlot to him with that ring , he had deserved then to be disinheritated both from his fathers house and pitty , who would have had no farther entertainment , nor no bowells for him . to prevent such a fate , let us make no relapses , but quite cease from sin ; which if we do not do , a little logick will draw an unhappy inference from this text ; if he that hath suffered hath ceast from sin , then he that hath not ceast from sinning hath not suffered , and then what is all this that we have felt and so layn under ? what is it if it be not suffering ? if this be but preparative , then what is the full potion , the cup of indignation , when all his violls shall be poured into it ? if such have been the beginnings of sufferings , what shall the issues be ? if the morning dew of the day of punishment have been so full of blood , what shall the storm and tempest be ? the deluge and inundation of fury ? take heed of making god relapse , 't is in your power to prevent it , your reformation will be his preservative and antidote : that is the way to keep all whole ; to settle government and religion both ; at once to establish the kings throne and christs : for notwithstanding mens pretensions , these thrones are not at all inconsistent : for that there must be no king but christ , that there cannot be a kingdome here of this world , because there is a kingdome that is not of this world is such another argument , as that there cannot be an earth because there is an heaven . indeed if we fulfill my text , then we shall reconcile these kingdoms , and bring down heaven into us ; for that 's a state where there is neither sin , nor suffering , where there shall be no tears because no guilt to merit them , and no calamity to make them : now reformation does work this here in some degree , and afterwards our comforts that are checker'd with some sufferings , and our piety which is soiled with spots , shall change into immortal and unsullied glories ; to the throne of which glories , he prepare us all who washt us from our sins in his own blood , and by his sufferings hath made us kings and priests to god and his father , to whom be glory and dominion for ever and ever , amen . sermon ii. vvhite-hall . october . . psalm lxxiii . . truely god is good to israel , even to such as are of a clean heart . ' t was a false confidence the jews did nourish , that they should dwell securely in their land , notwithstanding their provocations , because the worship and the house of god was in it : they did but a trust on lying words , the prophet sayes , when they did trust upon the temple of the lord , the temple of the lord ; as if the temple were a sanctuary for those that did profane it , and the horns of the altar would secure them , when 't was the blood upon the altar call'd for vengeance . nor was that after-plea of theirs more valid , we are the chosen israel of god , b we have abraham to our father ; as if when by their works they had adopted to themselves another parent , were c of their father the devil , they could claim any but their present fathers interest , or have the blessings of forsaken abraham . now if it be no otherwise with us , but because in a our judah god is known , his name great in our israel , with us in salem , that is , in peace , he hath his tabernacle now , and his dwelling in sion : and so much knowledge , such pretences to the name of god , and to his worship , are not with other nations , nor have they such advantages to know his law : if as each party of us does assume these priviledges to it self , so each do also rest in them , although their lives answer not these advantages . if while they judge themselves christs chosen flock , boast covenants and alliances with god , although they violate all those relations , they yet trust those will secure them : for why ? the being of such a party and perswasion is the signature and amulet that will preserve them in gods favour , the charm through which b he will not see iniquity in jacob , nor perverseness in israel . lastly , if we that wear the distinctive character of israel , that of a ransom'd , purchas'd people ( for sure our rescues rise unto the number and the rate of those which brought the sons of jacob from the house of bondage ) if we , as they , presume and surfeit upon goodnesse , and think these gifts of god too are without repentance , believe our being his redeemed , his church ; conceit our orthodox profession ( as once we thought our righteous cause should do ) will shield us from the danger of our enemies , and of our vices too , and neither let our soes nor our selves ruine us , with such my text and my intentions prepare to meet , least we should fill the parallel ; and as we equal israel in our deliverances , and imitate their practises , we do transcribe the fatal pattern too in the most full resemblance , and repletion of an entire excision ; for although god be truely loving to his church , yet the ungodly does his soul abhorr ; however in a signal manner he be good to israel , yet this his kindness does confine it self to such as are of a clean heart . the words need not much explication ; by israel is meant the church of god , and by his goodnesse to it , all his externall mercies also and protections , as the psalme evinces ; and by such as are of a clean heart , those that to the profession of religion and holiness of outward conversation , do add internal purity and sincerity ; for some translate it , such as are of a clean heart , some , such as are true-hearted and sincere : and it signifies both . the words thus explicated give me these subjects of discourse . first , a generall proposition , truely god is good to israel , to his church . secondly , an assignation of conditions under which that general proposition holds , a all are not israel that are of israel , it holds onely in such as are of a clean heart . and in this we have , first , a quality appropriate to the church , cleanness . secondly , with its subject , the heart ; and there i shall enquire why that alone is mention'd ; whether the cleanness of the heart suffice , and having answered that , shall proceed , thirdly , to consider them together , in both the given senses as they mean , a sincere heart , and a pure undefiled heart : in each of which considerations , because the latter part of my text is a limitation of the former , shewing where that generall proposition is of force , where it is not ; i shall as i proceed , view all the several guilts opposed to either notion of cleanness , and see how far each of them does remove from any interest in the lords goodness to his church , which is the natural application of each part , and shall be mine . . truly god is good to israel , his church . and sure this proposition is evident to us by its own light , to whom god proved his goodnesse to astonishment , by exercising it to miracle ; while he at once wrought prodigies of kindness and conviction ; to which we have onely this proof to add , that god hath been so plentiful in bounties , that we are weary of the very mention of them , and have so surfeited on goodness that we do nauseate the acknowledgment . so that his kindness in sustaining his compassions does vie with that which did effect them , who as he will not be provokt not to be good by such prodigious unthankfulness , so neither will he by the most exasperating use of his favours : god did complain of israel , b thou hast taken thy fair jewels of my gold and my silver which i had given thee , and madest to thy self images : my meat also which i gave thee , my fine floure , mine oyle , and hony wherewith i fed thee , and hast even set it before them for a sweet savour . and if men now do offer things , in which god hath the same propriety , to baser idols , to their vices ; if they do sauce his meat , which he hath given them , to sacrifice to luxury , take his silver and gold to serve in the idolatry of covetousnesse , and use his jewels to dress images also for sowlest adorations . if atheism grow against miracle and goodness too , and men do most deny god now when he hath given greatest evidences of his kind providence ; i know not by what argument encouraged , unless his in the poet , — factum quod se dum negal hoc videt beatum , because they see they fare best now , though they deny him most ; teaching his goodness to confute his being . if they do look upon the wondrous restitution of gods service as but a shifting of the scene of worship , only another and more gaudy draught and landskip of religion shot on the stage ; and do accordingly esteem it as a variety and entertainment for their senses onely ; for nothing higher is engag'd , i doubt me , in those offices : if they assist in them not out of principle , but meer indifference to all , and therefore these at present ; it is not halting betwixt god and baal this , it is the bowing of the knee to both , which they can do to each alike , when either is the uppermost , and truely count them deities alike , i fear . nay , when the onely ordinance , the sermon , is but a prize within the temple , the preacher but rhetor dicturus ad aram , that comes to do his exercise before the altar , in which men are concern'd no farther than to hear and judge , not to be sentenc't by : if god endure all this , and do continue still his church , his worship , and his other mercies , then i may well conclude that truely god is good to israel . but i will not be this fastidious remembrancer : these arguments may prove his goodness , but sure these qualities will not preserve it to us , the limitation , my next part , must suggest them ; which tells us who they are god is good to : even to such as are of a clean heart . . clean. clean , pure , and holy , are so essential attributes of the israel or church of god , that though i must not say the church does take in none but such : for there are a tares unwholesome poppy too , and darnel with the wheat , yet i must say that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the church is but a congregation of such as are called to be saints , cor. . . in the first israel almost the whole discipline of their religion was purity in type , and all the ceremonies of their worship were but figures , rather doctrines of cleanness , when they came first to enter covenant with god at horeb , and to receive their law , they were to b sanctifie themselves and wash their cloaths . what purity do those commandements require , which they must not hear with any thing that was unclean about them ? which they must wash all to receive ? and indeed nothing with them was enterprized without it ; they were to cleanse themselves from the impurities of meer contingency ; yea , they were bound to wash their dreams and purifie their very sleeps , and all this is expounded by the prophet isaiah , . . . wash ye , make ye clean , put away the evil of your doings , cease to do evil , learn to do well . and in our israel by our covenant there is as much of this required , for we were all initiated into our profession by washing , b regenerated in a lavet , and c born again of water , becoming so tertullians sanctitatis designati , set aside for holiness , consecrated to cleanness , and made the votaries of purity : how clean a thing then must a christian be who must be washt into the name ? nor is he thus washt only in the font , there was a more inestimable fountain opened for sin and for uncleanness . apoc. . . jesus christ hath washt us in his own blood ; and heb. . . the blood of christ did purge our consciences from dead works to serve the living god : how great is our necessity of being clean , when to provide a means to make us so , god opens his sons side , and our laver is drawn out of the heart of christ : yet we have more effusions to contribute to it . cor. . . but ye are washt , but ye are sanctified by the spirit of our god , and we must * be baptized with the holy ghost and with fire . a laver of flame also , to wash away our scurfe as well as sullages , and beyond all these , some of us have been purg'd too with the fiery trial , and molten in the furnace of affliction , to separate our drosse and purifie us from alloy , that we may be clean and refined too ; may become christians of the highest carrect . such , among others , are the obligations , such the instruments of cleanness in a christian : let us inquire next into the importance of the quality , and the degree that is exacted . and here i need not say that it stands in direct opposition to the licentīous practices of vice ; this scripture calls corruption and pollution . pet. . , . and the sinner is there stiled the servant of corruption ; sure a worthy relation this , a servant is we know , meaner than whom he serves , at least he is in that consideration as he serves ; and then i pray you , in what rank of things is re or she who is below and baser then corruption ? david does also call such open sepulchres ; things all whose horrour does not lie in this that they enclose rottenness and putrefaction , but open sepulchres are gaping frightfull noysomness ; and they do also shed a killing stench ; a man that is ingaged in conversations with impure sinners , is in a like condition with him who hath no air to draw into him , but that of funeral vaults , and does suck in onely the breath of pestilence . but it is a small thing to say the cleanness of a christian does abhor such licentious impurities , for it is such that though it may consist with those little stains that come by slips and failings of infirmity ( these are the spots of children ) and also with some single fouler acts , into which the man may be surprized , provided they be suddenly washt off in tears : yet can it not consist with continuance in a known sin , though it be but a breach of a single commandment : and though the man be strict in other things , yet if he do allow himself one vice , he is of the number of the unclean ; for partial obedience does imply also partial disobedience , and to the worst and foulest mixture ; therefore no purity . herod feared john the baptist , knowing that he was a just man and an holy , and observed him , and when he heard him he did many things , and heard him gladly , mar. . . could you but pardon him one crime , he were a most religious person , but that indulg'd makes him the wicked herod : the matter of vriah threw dirt , perpetual sticking dirt , into the character of david , that man after gods heart . there are few persons but some sin or other finds a particular engagement on , and does insinuate especially above all others into them ; the vice of constitution , the crime of my bosome , 't is my own flesh and blood , i cannot tear that from me : or else another sin does get into my coffers , the profits of it bribe me to make much on●t , and it brings such a reward with it i cannot be unkind to it ; or else the custome of a vice hath made it my acquaintance and my friend , and then it is so joynted into me that there is no divulsion of it ; now when a vice hath got any of these relations to me , rather then use a violence upon my self , i must find out some salve how to quiet conscience , and yet keep the vice . and truly if it be but one thing that a man transgresses in , he is apt to be gentle to himself , and finds plump grounds to be so . the best man hath his fault , and this is his , onely in this the good lord pardon him , in other things he will be strict , but this is his particular infirmity , to which his very making did dispose him , having been poysoned by its principles without his fault or conspiration . 't is true , indeed , men have some one or other sinful inclination , which is a weight and violence upon them , and which they did derive from adam , whose sin like an infection taken in by divers men , breaks out in several diseases , according to variety of constitutions : but truely adam gave them no ill customes , and they have no originall habits , themselves did educate their inclinations into vices ; and for those inclinations that are derived into them , the water of their baptisme was therefore poured upon them to coole those inbred heats , and quench those flashings out of nature , wash away those soul innate tendencies in that laver of regeneration ; which therefore they who spare and are tender to , because they are original and naturall , they spare them for that very reason , for which they there engaged to ruine them , and do ●enounce their baptisme , as to the aims and uses of it . there thou didst list thy self a souldier to fight against the devil , world , and flesh ; now whichsoere of these gets most into thee , wilt thou think fit to spare thy enemy because he is thy bosome one ? the risque is greatest when thy foe is rebel and traitor too , is got in thy own quarters , shuffled with thy own forces , entred thy holds and thy defences , and mixes in thy counsells , does counterfeit thy guard , so that thou but command'st , and leadst on thy own ruine . sure here is need of strictest cares to rid thy self of so much treacherous danger ; so far is it from a defence to say , this is the single force and bent of nature in me , that if i do not therefore most resist it , i am perjuriously confederate with my destruction ; and howsoever pure i keep my self from other vices , i am not clean . david will tell me when i am , psal. . . i was uncorrupt before him , and es●hewed my own wickedness . god hath not given us authority to pick and choose our duties ; observe him where we like , and leave the rest ; and when in the severe contritions of repentance we come to judge our lives , we have no leave to spare a vice because custome hath made it our companion and iutimate , or 't is as ●ear to us as the close inclinations of our hearts . he that does so , although he live a careful life in other things , yet all his innocence is onely this , he hath a mind to but one sin ; and those he does not care for he forbears , but that which pleaseth him , that he commits . and sure god is beholding to him that there is but one way of provoking which does take him , and therefore must allow him what he hath an inclination to , and pardon him because he does abstain from those he does not like . i shall now onely add that in this case s. james's aphorisme holds , that * whosoever shall keep the whole law , and yet offend in one point onely , he is guilty of all ; he that allows himself to break one precept , does keep none , but shall be reckoned guilty of those things which he does not commit . for whosoever keepeth the whole law , and yet thus offendeth in one point , is guilty of all . and then i need not prove such have no title to the goodness of the text , but may conclude if god be good to israel , it is to such as are of a clean heart ; and so i fall upon the subject , heart . and here i must first caution not to think the heart is set as if it were the entire and onely principle by which a judgment might be past upon our doings ; as if our actions so wholy deriv'd denomination from it , that they were pure which came from a clean upright heart : in opposition to which , i shall not doubt to put , that the external actions may have guilts peculiar to themselves , such as are truely their own , not shed into them by an evil mind ; and a man may be wicked in the uprightness of his heart , when he does not intend any such thing , but rather the clean contrary . our saviour tells his apostles , the time will come that whosoever killeth you will think he doth god service . joh. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that he does offer an oblation or worship , shall think his murder sacrifice ; that that would propitiate for other faults ; his crime should seem religion and attonement to him . ( we have seen guilts put on such colours too : ) and yet by these same actions which their hearts pursued with holy aims , out of a zeal to god , as s. paul sayes , rom. . . they sacrificed themselves and their nation to gods vengeance . once more s. paul does find reason to call himself the chief of sinners . tim. . . for the commissions of that time of which he sayes that he served god with a pure conscience . v. . did what he was perswaded in his heart he ought to do , pursued sincere intentions ; and after sayes , he had lived in all good conscience before god untill that day , acts . . so that here was enough of the clean heart , a good and a pure conscience , and could his fiery persecutions by vertue of that flame within be christian'd holy zeal ? could his pure conscience make his bloody hands undefil'd ? oh no! 't was blasphemy , and persecution , and injury , for all 't was conscience ; for all his heart was clean from such intentions : i was before a blasphemer , and a persecuter , and injurious . v. . we may not think to shroud foul actions under handsome meanings and an innocent mind ; a conscientious man may yet be chief of sinners ; s. paul was so , he sayes , and a clean heart will not suffice alone : therefore heart is put here accumulatively as that whose cleannesse must be added to the purity of conversation to compleat it ; and it implies what elsewhere he does set down more expresly * clean hands , and a pure heart , all which a clean heart may be set to signifie , because under gods holy spirit it is the principal and onely safe agent in the effecting of the rest , as that which onely can make the other reall , valuable , and lasting . when a disease hath once insinuated it self into the vitals , spread through the marrow , and seized the gatrisons of life , the souls strong holds , and after sallyes out into the outer parts in little pustles and unhandsome ulcers ; they who make application onely to those outward ulcers , may perchance smooth and cure the skin , make the unhandsomness remove and shift its seat , but all that while the man decays , the forts of life are undermin'd and sink , the vitals putrefie , and the whole skin becomes but the fair monument of its own rotten inwards : just so we have a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an inward deep infusion , a bed or seedplot of malignity , which sometimes shews it self in outward grosse commissions ; but if we onely use the lance or corrosive to these , we may perchance make a man shift a sin ( thus it is possible that the profane may alter into factious , or contrary , the profuse proud man turn covetous ) but till the ground of these be purg'd away the man 's not cur'd , but onely the disease is chang'd , and he is as unsound as ever : gods severe judgments that did lye so long so close upon us , like strong repercussives , may have stricken back the breakings out of former sins or inclinations : but then no care being taken of the heart , the first heat sent them out again , and mercy made a restauration of vices too . but if the heart once entertain a reall and sincere sense of religion , if it consent to thorough resolutions of piety , as far as the man discerns , so far the cure is perfected , and such are fitted for gods goodness ; for truely god is good to israel , even to those that are of such a clean heart ; and so i fall upon them both together , first in the former sense propos'd . that clean heart signifies sincere true-hearted men , i have not onely the assurance of translations , and among them the syriack , but the text it self does evince it , because such onely are indeed of israel ; for so our saviour sayes , behold an israelite indeed in whom is no guile . joh. . . one like the father of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . gen. . . a man unfeigned , that did seem nothing he was not , all heart . and such each israelite , each man that does expect an interest in that goodnesse which the lord hath for israel , must be , sincere and without guile . . in his conversation with men : i am not here to say , sincerity is much , most generous , when it looks like a disingenuous fear to be afraid of my own mind , when my heart dares not look into my face , or speak in my tongue , but must lurk under a disguise of words , or countenance , that are assum'd and not its own . nor is it secondly , my businesse to say it is the greatest prudence , or as we call it policy , and that not onely because it hath most reason to attend and to expect gods blessing , which other false acts cannot ; but because though bold open truth breeds anger frequently , yet insincerity breeds hatred and contempt , there being no so ignominious thing as reputation of falsness , which yet is unavoydable , for events must discover insincerity , and then how piteous a thing he is when he must turn and wind still in more mazes , till he be quite lost in his own shifts , and having no clue for his own labyrinths , betrays himself more by his not knowing where he is ; and men must needs be much more angry at pretences when they find them , than they were at unpleasing truth at first ; when they discern their wants and expectations too deceived , themselves refus'd and mockt , find nothing but a vizard for a friend ; nay , find an enemy indeed , for so is the dissembler to mankind . grent casuists do tell us , that the moral obligations to speak truth depend upon a right that each man hath who is a member of humane society ; man being a sociable creature meerly by vertue of his speech : but speech could not contribute to cement society if there were not an obligation to speak truth ; hence they conclude , that children , fools , and madmen who are not truely members of humane society , and also open enemies with whom we are in a state of war , and have broke that society as to all things but laws and articles of war ; all these and these alone we may deceive , and then surely the false insincere man either esteems all others fools and madmen , or holds himself in a state of war with all mankind , out of all laws and obligations of humane society , and is an enemy to the world ; a creature by himself , but that there are so many of them . but to pass by such arguments , gods precepts of not a lying to one another , oblige us and all those that require faithfulness and his command that b love should be without dissimulation ; that while we speak gently , we should not be hard hearted , give melting language soft as the aires of flattery , but yet have crusted inwards , that cannot yearn nor stretch into compassion , jacobs voyce but esau's rough red hands : besides gods reasons do inforce this , c putting away lying , speak every one truth to his neighbour , for we are members one of another : so that dissimulation is as great a treachery as for the eyes to seek traps to ensnare the feet , the hands to sauce stones for a meale , which may perchance delight the palate with a tran sient gust of that they are condited with , but cannot be digested into nourishment : go prepare for your hungry stomacks onely festival smells , which may encourage fainting appetite , but do but mock its emptiness ; go warm a cold part with a painted light , cover a naked member with a shadow ; when your own parts would take it well from one another to be thus insincerely dealt with , then , not till then , will it be tollerable to dissemble . for we are members one of another ; all fellow-members of christs body the church ; this israel to which the text sayes god is truely good , not in presence or colour onely , he hath not the hypocrisies of kindnesse : now such a true good god he will not be to them who are but counterfeit and mock-parts of this israel , for what is there in such a man that he can be good to ? to the good kind well-spoken part ? alas that is but shape and varnish , 't is not the man that speaks , 't is all a motion and artifice , he puts it on , and then it vanisheth and dies , is not a subject for gods kindness , or to the heart , but that is hard and is not qualified for his goodnesse , our true good god being onely such to those as are of a clean , true , and sincere heart towards their brethren . . and much more , secondly , is he such only to them that are sincere in their religion to him . christ hath nothing but woes for hypocrites ; the chap. of s. mat. is made up of them ; when he would word gods vengeance to finners , he sayes , he shall give them their portion with a hypocrites and b unbelievers . things strangely coupled sure , that they whose life does seem all faith , all godliness , should be onely fit company in tophet for the unbelievers , rank't and condemned with them ; that all their strong belief cannot remove them from an infidel , sure they are far enough from the goodnesse of the lord , when the portion of hypocrites is rhetorick for hell , is its torments exprest with art . they whose heart is not clean to god in their pieties , but let their strictnesses take in some temporall aim besides , as reputation with their party , or getting praise , or wealth ; they serve mammon or fame with gods religion , and make the very worship of the lord be the idolatry of covetousness or of honour . if jehu in his executions on ahab and his family intend the cutting off the regal liue as well as baals worship , and with their blood to purple his own royalty , though god did bid him shed that blood , yet does it stain his soul with crimson guilt ; and god will punish him for his obedience , i will visit the blood of jezreel upon the house of jehu , hos. . . but he that lets a vicious aim mix with his vertue , and does good to an ill end , addresses god's religion to the devil , and makes christ minister to belial ; he does sin multipliedly , both in his vicious intention , and in debauching vertue to serve vice , and he might much more innocently not have been pious : neither is that vertue or heart sincere whose intentions are not purely and meerly vertuous , but intend to compass some religious end by means that are not lawful : for such intentions are not clean but mixt with vice ; and 't is sure i cannot please god with such kind of holy meanings ; if a saul will sacrifice with sheep and oxen he was bid destroy , his very worship loseth him the throne of israel : nor can i serve god with such pieties , god never does require an action which he sees i cannot compasse without sin , for he requires no man to sin , for that were to command me to break his commands , and i were bound to disobey him in obedience to him , b shall i speak wickedly for god , saith job ? and then shall i do so ? such religious intentions , the justice of those ends , will never qualifie me for gods goodnesse , when it but makes damnation just to me , for so s. paul affirms , rom. . , , , . in fine if there be any wickednesse in the heart , it gives so foul a tincture to whatever pious actions we perform , that they become sin to us . 't is true , c prayer is as the incense , david sayes , and the lifting up of our hands is like the evening sacrifice ; but if the heart of him that prayes have any heats of malice in it , truely that man does light his incense with d strange fire , kindles his sacrifice with the flames of hell , for so s. james does call those heats . he that gives god any of his performances , and hath a naughty heart , like nadab and abihu , he presents his offering in an unhallowed censer , and all his holy worship will get nothing else from heaven for him but a consuming fire as theirs did . he that will offer any thing to god , must take a care it be not tainted with such mixtures , which spoil all the religion , making it not sincere , and also spoil the heart by making it not clean , and undefiled . the last remaining sense , a clean and undefiled heart . of those things which our saviour sayes defile the man , some are meerly sins of the heart , such as may be consummated within the soul ; and for the perpetration of which a spirit is sufficient to it self ; such are pride , especially spiritual pride , the sin of those that think none holy as themselves , and cast the black doom of reprobation upon all that do not comply with their opinions and interests : such also are uncontentednesse with our estates , inward repinings at the dispositions of providence concerning us , black malice , bitter envyings . now in these as the mind does need no outward members to consummate them , requires no accessary organs to work them out ; so neither does it require any outward accessary guilt to make them liable to condemnation : we know 't was one sin of the spirit onely that made angels devils . if a foul body be abominable to the lord , shall a foul spirit be less odious ? he that defiles his soul offends god in a much neerer concern of his , because that speaks neerer relation to him then the body : this was only his workmanship , made out of earth , the spirit was created out of himself ; a foul body is but filthy clay , but he that does pollute his soul does putrefie the breath of god , and stains a beam of the divinity . the other sort of things that are said to come from the heart , and to defile , are those which s. paul calls works of the flesh , such as if they be committed must be committed outwardly , murders , drunkennesse , revellings , revenge , wrath and contentions , seditions , factions , schismes , all uncleannesses , &c. in these indeed the heart can be but partiall actor , the utmost it can do , is to desire and to intend them , and to contrive and manage the designs of compassing them , which yet providence or the innocence of others may put out of the reach of mans power , or his own temporal fears may make him not dare to set upon them , though he do cherish the desires . now if they beobstructed from committing , most men use to conclude gently of their guilts while they do keep within the heart ; the execution of them is the onely thing that does look mortal ; and till the sin be perfected there is no death in it . and truly i confesse that , as it happens many times , on a sudden surprize of soul , when a bright gilded temptation strikes the heart , and dazles the mind , we see that the will rushes on it instantly , consents and wishes heartily ; yet within a while the spirit does recover out of the surprize , puts by the thrusts of fancy , and the stabs of the temptation , and that will languishes and dies like a velleity , as if it had been nothing but a woulding ; and now the man would not by any means consent to the commission : in this case though there be a guilt to be repented of , and cleansed with many tears , yet this is innocence in the comparison ; but if the will purpose , contrive , and do its utmost , it is the same to the man as if he had committed . t were easie to demonstrate this , that whatsoever evill thing a man intends and does fixedly resolve , he is guilty of , though he do nothing , or though the thing he chance to do be never so much lawful . those sayings of s. paul , i know , and am perswaded by the lord jesus , that there is no meat unclean of it self , but to him that esteemeth any thing unclean , to him it is unclean , rom. . . and he that doubteth is damned if he eat . v. . these could have no truth in them , unlesse the heart by choosing and pursuing to the utmost any thing that it does judge unlawful , incurr'd the guilt of that unlawfulness , even to damnation ; and all that meerly by it self without the action , which in that case had nothing sinful in it a weight that is upheld by a mans hand , and otherwise would rush down to the earth , does surely gravitate as much , it is as heavy though it do not fall quite down , as if it did , and , were it let alone , it would : a settled tendency , a resolv'd inclination to sin , that presseth with its utmost agitation is that weight , which though it may perchance be stopt in its career , yet it tends to the abysse , its center , and will not rest but in that pit that hath nor rest nor bottome ; the heart in this case is as liable as it can be , because here it hath done its worst , and such a will shall be imputed to it self . and now i need not tell those who are still designing sin , or mischief in the heart , although it never dares come out of those recesses , how far they are removed from the goodnesse of god to israel . * a father finds a way to prove such souls have larger doses of gods vengeance , who when he had asserted that the soul does not dye with the body , and then was askt what it did in that long interval , for sure it is not reasonable that it should be affected with any anticipations of the future judgment , because the business of the day of judgment should be reserved to its own day , without all prelibation of the sentence ; and the restitution of the flesh is to be waited for , that so both soul and body may go hand in hand in their recompences as they did in their demerits , joynt partners in the wages as they were in the works : to this he answers ; the soul does not divide all its operations with the body , some things it acts alone , and if there were no other cause it were most just the soul should there receive without the body the dues of that which here it did commit without the body : that 's for the former sort of sins , those meerly of the heart : and for the latter sort , the soul is first engaged in the commission , that does conceive the sin , layes the design of compassing , and does contrive and carry on the machination ; and then why should not that be first in punishment , which is the first in the offence ? go now and reckon that thy outward grosse transgressions are the only dangerous and guilty ones and slight thy sins of heart ; but know that while thy flesh is sleeping in the quiet grave at rest and ease , thy spirit then 's in torments for thy fleshes sins , and feels a far severer worm than that which gnaws thy body : poor soul ! eternity of hell from resurrection to for-ever , is not enough to punish it , all that while it must suffer with the body , but it must have an age of vengeance besides particularly for it self , to plague it for those things it could not execute , and punish it for what it did not really enjoy ; onely because it did allow it self to desire and contrive them ; and it must be tormented for those unsatisfied desires : and though indeed desires where they are violent , if they be not allayed by satisfaction , are but so much agony , yet do they merit and pull on them more ; these torments shall be plagued , and the soul suffer for its very passion , even from death to the last judgment ; and 't is but just that being it usurp't upon the pleasures and the sins of flesh , it should also seize on and take possession of the vengeance appointed for those sins , it should invade and should usurp their condemnation . but why do i stand pressing aggravations against uncleanness of heart in an age , when god knows vice hath not so much modesty or fear to keep within those close and dark restraints ? instead of that same cleannesse which the text requires , we may find purity indeed of several sorts , but 't is either pure fraud , or pure impiety ; the one of these does make a strange expression very proper , pure corruption , for so it is , sincere and without mixture , nothing but it self , no spots of clean to chequer it , but all stain : the other is pure white indeed , but it is that of whited sepulchres ; a life as clean as light , a bright pure conversation , but it shines with that light onely which satan does put on a when he transformes himself into an angell of light , and it is but a glory about a fiend . but yet this shines however , whereas others do stand candidates of vice , and would be glorious in wickednesse ; and that is such a splendor as if satan should dresse himself with the shine of his own flaming brimstone , and make himself a glory with the streamings of his lake of fire . and yet thus is the world , we do not onely see men serve some one peculiar vicious inclination , and cherish their own wickednesse , but they make every vice their own , as if the root of bitterness branch't out in each sort of impiety in them , such fertile soyls of sin they are , here insincerity were to be wisht ; and where there is not cleanness that there were a mask , that there were the religion of hypocrisie . we may remember god was good to israel of old by obligation and performance ; the one a● great as he could enter , the other great to miracle and astonishment ; when after seventy years captivity and desolation , he did rebuild a temple where there was no monument of its ruines , and raised a nation and government of which there was no reliques . and yet at last when the religion of some turned into faction , of others into prophanenesse ; when the strictest sect of them , the pharises , became most holy out wardly , to have the better means a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to mischief those that were not of their party , and got a great opinion of sanctity , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , so as to be believed in whatsoever they did speak against the king or chief priests ; and that so far as to be able openly to practice against both , and raise commotions . b they are josephus words of them ; and when another sect , the zelots , the most pernicious of all , saith bertram , did commit murders , sacriledge , prophanations , and all kind of villanies , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , c with good intentions , saith the same josephus ; and when those who did not separate into sects , but were the church of israel , became lukewarme , supine , and negligent in their profession , yea , and licentious and prophane , fit onely to be joyned with publicans , in christs expressions ; when sin grewgenerally impudent ; when they did live as if they would be scandalous as well as vicious , as if they lov'd the guilt as much as the delights of sin , and cared not to be wicked to themselves , but must debauch , as if they did enjoy the ruine of other persons , sinning just as the devil does , who does not taste the sin , but feasts upon the sinners condemnation : then did god execute a vengeance whose prediction was fit to be mistaken for that of the day of judgment , and whose event almost fulfil'd the terrors of that day . i need not draw resemblances , shew how gods goodness to our israel does equall that to them ; applying to our selves their raptures ; how d when the lord turned the captivity of our sion , we also were like them that dream , surprized with mercy . indeed as in a dream ; ideas are not alwayes well connected , there is no chain or thread of fancies , and the thoughts are not joynted regular and even ; but there are breaches and disorder in them still , the images of sleep being like nebuchadnezzar's , made of such things as do not well unite . so there is something i confess , like this in our condition , for with our gold and silver , our precious things that are restored , there is iron and clay , not onely meaner mixtures , but such things as will not close , or be soder'd , but do incline to part asunder , and would moulder and tend towards dissolution ; and just as in a dream , the composure of things is not so undisturb'd , but that there is some confusedness ; neither our affections nor practises do perfectly cement ; but yet i hope it is no dream of mercy , 't is not a phantasme or an apparition of gods kindness , but the lord will be truly good to us . yet if we do proceed as israel , and equal it in provocations : — but i will make no parallels , publique clamors do that too loud ; these do display the factions of iniquity among us , and muster up the several parties of our vices too ; and each man is as perfect in the guilts of all sides that he is not of , as if their memories were the books that shall be opened at the day of judgment ; some men can point you out our pharisees and zelots ; others can shew you our prophane licentious professors , lay and clergy both ; and indeed we need not go far to seek any or all of these , nor do we want our sadduces . now if all this be true , then as those were the signs of the son of man's coming to them in judgment , so we may fear they are his harbingers to us . if they be , i am sure the onely way to make his coming good to us , is to prepare for it by cleansing from all filthiness and insincerity ; then though he come clothed with a glory of flaming vengeance , yet will those streams of fire find nothing to consume or wash away in us ; but through that flame the pure in heart shall see god , so as that that sight shall be the beatick vision : yea , they shall see the goodnesse of the lord in the land of the living , they shall see jerusalem in prosperity all their life long , and peace here upon israel , and in his light they shall see light hereafter in the jerusalem that is above . to the state of which glorious light he bring us all , who is the brightness of his fathers glory : to whom be glory , and dominion for ever and ever . amen . sermon iii. vvhite-hall . second wednesday in lent. levit . . . ye shall afflict your souls by a statute for ever . the words are one single precept concerning one part of the celebration of a day : i shall not take the precept asunder into parts , for it hath none ; but shall frame my discourse to answer three enquiries that naturally offer themselves to be consider'd from these words : and they are , . what the importance of the thing commanded is ? what is required in this injunction te shall afflict your souls ? . what usefulnesse and efficacy this duty had upon that time in which it was prescribed ? what the afflicting of the soul contributed to the work of that day ? that it should be made so indispensable an ingredient of its performances , tyed to it by a statute for ever ? . whether that for ever do reach us ? which is the application , and brings all home to us . first , what the import of the thing commanded , the afflicting of the soul is ? the arab. and targum of jerusalem translate it a fasting ; yea , and a learned rabbine sayes , that wheresoever these two words are put together , that is meant . and indeed they are often joyned in scripture to express it , psal. . . i afflicted my soul with fasting . and the prophet isaiah speaking of this day in my text , sayes , is it such a fast that i have chosen ? a day for a man to afflict his soul ? isa. . . somewhat a strange expression it is ; for fasting does afflict the body properly , and yet we find the like too in the other extream : we read of pampering the soul , psa● . . . they required 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meat for their souls ; not to supply the hunger of their body , that they had before ; but to indulge the lusts of their mind ; they did not want food , but variety ; festival diet , and a table furnisht they would have ; and this luxuriancy and wantonness of meat the scripture calls meat for the soul : such as god sayes in other places the soul lusteth after . indeed forc't meats , and things that please meerly by being rare and dear , or by being extravagant , these do not feed the appetite but opinion , and the mind ; it is the soul onely that hungers after these : thus when i look after wine in the glasse , and make my eye a critique of its accidents , and by the mode and fashion of it teach it to please or displease my judgment , i do not here thirst after the cool moysture of it , but the sparkling flame , and do not drink the wine , but the flavour and colour , and this is all but notion . now certainly these are not proper objects for our appetites , meat for the body , sayes the scripture , and it is the stomack and not the imagination that is hungry ; nor is it fancy or the soul that thirsts , but 't is the palate , so that these are unnatural and monstrous satisfactions and appetites . and yet to bring mens selves to this , is one of the great masteries of wit and art , to force themselves to find a relish in these things , and then contrive them is a piece of skill which the advantages of parts and fortune are desireable mostly , as they are useful to : and a well studied epicure , one expert in the mysteries of eating , is a singularly qualified and most grateful person . it were in vain to ask what else such men can be good for ? that being their profession , they are out at most other things : indeed the soul that dwells in dishes , and is stew'd in its own luxuries , grows loose and does dissolve , its sinews melt , all its firmness of mind forsakes it , the man is strong for nothing but for lusts , his faculties are choak'd and stifled , they stagnate and are mir'd within him , and there corrupt and putrefie . and then what cranes will force out thence , and wind up such a soul into the practises and expectations of plety ? will make it mind and entertain the hopes and duties of religion ? what macerations , what chymistry will defecate a spirit so incarnated , and rectifie it into such a fineness as befits that state where all their blessednesse have no sensual relish , but are sublimed into divine and purely spirituall . lord god! that thou shouldst shed a rational angelick soul into us , a thing next to the being of thy selfe , and we make it employ it selfe to animate onely the organs of intemperance , and gluttony , and their appendant lusts : only inspire us how to be but more sagacious , indeed but more luxurious bruits , when thou hast set us here to train and discipline our selves for a condition of such glorious joyes as are fit to entertain souls of reason with , and to make them blessed ; which to enter upon , our bodies must drop from us , our souls must be clarified from flesh , and flesh it self re fined into a spirit ; that we should make our selves antipodes to this , walk contrary to all , and so debase our spirits as that they are qualified for no other satisfaction , but those of dull sense and carnality . adam fell his great fall by eating , but ever since men fall further by riotous intemperate eating . he fell from paradise , and they from reason ; the man sinks into beast , and the soul falls into very flesh , and hath no other faculties or appetites but fleshly ones . such people of all others are not to be raised up by religion ; their fulness gives no place to that , but does exclude it . god did complain of this of old , . deut. . je surun waxed fat and kicked ; that we may see they want no bruitish quality , who do allow themselves the appetite of bruits ; they that pamper themselves like to fed horses , will also neigh like them and kick even him that fed them ; thou art waxen fat , thou art covered with fatness ; then he forsook god that made him , and lightly esteemed the rock of his salvation . when they came once where they did a suck hony out of the rock , and oyl out of the flinty rock , they could not mind the rock of their salvation . indeed this sensuality as it consumes estates , eats time , and all the faculties of the mind , so it devours all religion too , it hath not onely a particular opposition to some one duty as the other vices have , but by a direct influence it destroyes the whole foundation of virtue and obedience to god ; i mean subordination of the lower appetite to reason and religion , which it renverses quite , and breeds an universal cachexy of the soul as well as body . for ever since adam did eat of the forbidden fruit , the carnal mind we know is neither subject to the law of god , neither indeed can be , as s. paul sayes , rom. . . because gods commands are restraints upon those things which flesh desires eagerly . now therefore while that mind is unsubdued , it must needs lust against the spirit for those things that are forbidden , nor endure to be limited ; which he that feeds it , is so far from working towards , that he does give it still more provocation and more power , and makes the flesh more absolute ; for it is clear that plenty does encrease all its desires and their unruliness ; it ministers both vigor to it by which it is enabled to fulfil its lusts , and it ministers aptness and incitation also , both by custome of satisfaction , and by adding heat which makes it more prone to rebell , and more impossible to be kept under . the progresse of this is apparent in the scripture , exod. . . the people sate down to eat and drink and rose up to play : a lusum non denotasset nisi impudicum ; he means , to play the wantons . but jeremy is plainer , ch . . . . how shall i pardon thee for this ? thy children have forsaken me , when i had fed them to the full , they then committed adultery , and assembled themselves by troops in harlots houses : nor stayes it there , but does encrease as well as feed to an excesse ; we may discerne that by the wisemans prayer . of ecclesiast . . o lord , father and god of my life , let not the greediness of the belly , nor the lust of the flesh , take hold of me , and give not over me thy servant to an impudent mind . gyant-like he had called it in the verse before ; and sure the wiseman in the proverbs apprehended it as such , and dreaded it accordingly , as if bellies full gorg'd were those mountains which the gyants cast up to storm heaven on : he lookt upon this vice as that which would bid defiance to god , and out him , and therefore thinks it necessary to beseech the lord not to afford him so much as would furnish plenty , prov. . . give me not riches , feed me with food convenient for me ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with an allowance , with no more than is sufficient for me , least i be full and deny thee , and say who is the lord. it seems such persons know no other god besides their belly ; nor is it any wonder if a soul made flesh cannot well apprehend a deity that is a spirit , or beleeve it , but thinks all notions of such beings to be contradiction , when once by the suffusions of carnality all the impressions of a spirit are wrought out of it self : and truly this is the most natural and certain way to become atheists . whether this time that hath been almost alwayes set aside for strict severities , and to work out repentance ( and if it be not so intended now , i know not what pretence did call us hither ) ( for though there be some relaxation of the severer dyet of this time , sure there is no indulgence of that penitence which the strictness of this time design'd ) and let some men talk what they please of the intention of their statutes , yet these assemblies certainly were not intended for the increase of cattle , and advance of fishing ; these were for higher aims of piety : now whether we employ it so much towards this as to afflict our souls , i. e. our appetites , and to revenge our superfluities upon our selves , and to teach our desires to be denyed : or whether we do teach the dyet of this season to be but a variety of luxury , and if the law did not command it , and so make it pressure by giving it the inconvenience and the uneasiness of being duty and obedience ; our selves could make it be one of the changes of our vice , onely another course , a diverse service of the same riot , and so defeat the law by our obedience to it : or whether we do break the law outright , and to our superfluities add disobedience to authority , whether we do the one or other is not for me to say . but if the nation and we our selves have any sins to be repented of , and we design this season for that use ( as sure some season must be so employed , and why not this as well , rather indeed than any other ; ) if we be not of those that would be glad to see all thrown again into confusion ; glad to see a return of the same vengeance , as indeed a return of the same sins , and the abuse of mercies seem to call for it , while men do live as if they thought god had wrought all these miracles meerly to give them opportunity to serve their vices or their other ends , to put them in a way to get places , estates , and dignities ; and by uncharitable gains , hard hearted griping , yea by false unworthy treacherous arts , to heap up wealth , to raise their families , or feed their lusts : these , these cry out to god to renew his commission to the sword , to passe through all the land again , and embowel it self in church and state ; these call for it as loud as the harangueing prayers of seditious men ; and the lord knows there are too many hands that would unsheath it , if god do not interpose to hinder , and well we have deserv'd he should . but if we would endeavour to engage him by repentance , that will require the afflicting of the soul by some severities . do not mistake your selves ; repentance , as it cannot be wrought out amidst our courses , that were contradiction to return , and yet go on ; so also it will not be wrought out amidst the comforts , as we call the jollities , of life . tertullian is very pleasant with those who did dislike that in their penitencies , they were by the church prescrib'd to put off mirth and put on sackcloth , and take ashes for bread ; come , sayes he , reach that bodkin there to braid my hair , and help me now to practise all those arts that are in mode to attire it ; give me the washes of that glasse , the blushes of that paper , the foyles which that box hath to beautifie and dress my cheeks ; come and set out and dress my table too , let me have fowl with costly forc't and not a natural fat ; or let me have cramb'd fish , and cramme my dishes also ; get me chearful wines too : and if any one ask why i do thus indulge my self ? why i will tell him , i have sinn'd against my god , and am in danger of perdition , and therefore i am in great trouble ; i macerate ( do you not see the signs of it ? ) and excruciate my self , i take these fearful careful wayes that i may reconcile god to me whom i have offended . alas to humble ones self thus in fulnesse , and to afflict the soul in chearful plenties , is such a thing as none but he that sinks under the surfeit of those plenties understands . i 'm sure the lord , when he required his people to repent , required them then to discipline , and use severities upon themselves ; they were to fast or dye : god took the execution , for whatsoever soul it be that shall not be afflicted that same day shall be cut off from among his people , . levit. . even cut off by god himself . and i do verily perswade my self , that one great cause , why men that have sometimes thoughts to reform their lives , and do resolve against their courses , yet repent of their repentance , their resolutions untwist , and become frail as threads of cobweb , the first assault of a temptation does break through them , is , they do not use mortifications to work their aversations high and strong against their sins , and fix their resolutions . the universal sense of the whole primitive church does give me confidence in this perswasion , who for that very reason in their penitential excommunications did inflict such severities , as 't is almost incredible that christians would submit to ; yet they beg'd to be censur'd into ; and those had s. paul for their precedent . but now repentances are but dislikes , little short unkindnesses at our sins , and wouldings to do better : on some moving occasion if gods hand or his spirit lash , it may be tears will gush out of the wound , and we in angry sadness do intend against our vices ; but when that fit is over , and the flesh by indulgences prepared to make or answer a temptation , we fall again , and then it may be shake the head and curse the sin ; but yet again commit it , if the invitation be fair : and then are very sorry , account our selves unhappy , who lye under such a violent infirmity , but act it still . now if we consider how it comes to passe that we go round like men inchanted , in a circle of repenting and of sinning , we shall find it is for want of discipline upon our selves ; for had we strove to make our humiliations more low and full of pungent sorrow , the soul would start and fly at the first glance of that which cost it so much anguish ; but who would fear to act that sin which puts him to so little trouble to repent of ? as a sad thought , a sigh , a wish , and a loose purpose , thin intention , and that 's all . do not complain of the infirmity of the flesh for this , and say thou wouldst live spiritually , but the frailty of thy sensual part betrayes thee ; its stings and incitations make thee start from duty , and goad and force thee into actions which otherwise thou neither shouldst or wouldst commit . 't is thou thy self that arm'st thy flesh with all its stings ; thou givest it strengths , whereby it does subdue the spirit ; thou waterest thy desires with wines ; thou feedest them with strong meat and teachest them to crave ; thou cocker'st them with thy indulgence , and thou dost treat temptations to sin , dost invite wickednesse , and nourish the occasions of ruin ; and then it is no wonder if thy resolutions be not strong enough , there is no way but by austerities to mortifie all inclinations that stir against the spirit , and by denying satisfactions to thy appetite , to calm and moderate thy affections to every thing below , and then temptations will have neither aid nor avenue . but secondly , you shall afflict your souls , cannot be meant onely that ye shall afflict your bodies ; the spirit also must be troubled , and we must rent the heart as well as garments ; that is indeed a sacrifice fit for a propitiation day , for it is such a one as god will not despise , psal. . . and without which all others are but vain oblations . god may call safting the afflicting of the soul , because it is the most appropriate and natural means to work it ; but when he calls it so he does intend it should produce it . austerities are humilificandi hominis disciplina , as tertull ▪ sayes , humiliation discipline ; but yet they have not alwayes that effect . the pharisee that fasted twice a week did not mortifie at all , but his humiliation made him lofty , his emptinesse filled him with wind , and puft him up , and the publican was more justified than he . and late experiences have taught us , that fasting does not alwayes humble , when it did gape for soveraignty , and did afflict them into power onely , when there attended it a sacra fames , an hunger after holy things , and such as all the relicts of old sacriledge could not allay , but it devoured church and state , and yet crav'd still : and the throat of these fasting men was an open sepulchre indeed ; open to bury , and that could no more be satisfied than the grave . but 't is not onely these demure impieties , and those that are devont in wickednesse , and act it in religion and the fear of god , i have to speak against : but in the generall , if fasting do not humble , and those severities that wear the flesh break not the heart too and make it contrite , then they are lost upon us , and do not profit us . all these strictnesses of bodily and outward exercise , as s. paul calls it , are acts of discipline prescribed to make the sorrowes of repentance more severe and operative , and so to be the correctives of the distempers of the soul , to quell the risings of the appetite and passions , and bring the sensual part of us under obedience to reason and religion ; to make all calm and even in us , and put us in the frame of men and christians , of rational and pious creatures . and if they do not work this in us , if the soul do not meet in the performances , they are not acceptable in themselves at all : these are onely the mint anise and cummin of our pieties ; and as origen sayes , the condimenta actuum the sauces of religion , not the main standing parts of it , which he therefore that offers solitary gives god a sacrifice of sallads , and thinks that will be a sin-offering . they do mistake themselves who cherish any hope from having spent a day , or lent of abstinence ; if the excesses of their vices be not made over , and evacuated by it ; if they continue still full gorg'd with their iniquity ; or who think all is well , they have atton'd by having bowed down the head like a bulrush ; if the soul were not also humbled in them ; for as s. paul does say , i may give all my goods to feed the poor , yet have no charity , and i may give my body to be burnt , yet in those martyr-fires there may be no heats of love to god , and then all these profit me nothing , cor. . . so i may chasten my self too , and yet not receive correction or be disciplin'd , and then gods punishments are still due to me . that church indeed which hath found out the easie expiation of indulgences , that hath the treasure of christ's merits and all the supererogations of the saints at her dispose , and by commission can issue them at pleasure out , and apply those merits to mens uses not by sacraments , but by a bull or brief , and not require gospel conditions of faith and repentance in the persons that receive them , but visiting a church in rome , ascending the steps in such a chappel in the lateran on such a day , shall give a plenary remission from sin and punishment ; the saying of such a prayer over daily shall do it for fourscore thousand years ( could they but make a lease for men to live and sin out the indulgence too , that would get them good store of chapmen ) that church i say : may give encouragement to hope that god may be compounded with at easie rates ; that for a surfet i may give a meal and god will pardon it , and let me have wine too into the bargain ( for they allow afflicting of our souls in wine ) that some weeks change of dyet may go for a change of life , for indeed these come up somewhat nearer the just value than some of their prices . but though there be all the reason in the world they should let men out of purgatory on what condition they please , when themselves onely put them in , and make the breath of a few pater noster's quite blow out those flames which burn no where but in their doctrines : yet when without any commission from christ they make attrition able to secure men from hell , and an indu●gence able to release them out of purgatory ; when they make new conditions of pardon , that is new gospel , new wayes of application of christs merits , and though our saviour god when he found in his heart to dye for us , yet in the agonies of his compassion could not find in his heart to give us easier terms of life than such as do require contrition , humiliation , and amendment , which they commute so cheaply with his vicar : we justly stand astonisht at such usurpation on christ's blood and merits , that does assign them at these rates . i make no question but these easie expiations get them many converts . rome from its first foundation grew from being an asylum to the dissolute , but they that go away upon such hopes , 't is to be feared that easinesle betrayes them into sins from which those expiations cannot rescue them , and at once makes them proselytes to rome and hell. nor are our trusts much more secure , if we relye upon our op●s operatum too , our little outward strictnesses , unless the soul be engag'd , & except there be inward life of religion , all those will not avail : if i deny my self my meals , & give my self my sins , that is so far from expiation that it aggravates , i am an argument against my self that my crimes are incorrigible , when i will have them though i cut off the instruments & foments of them , and though i meddle not with the temptations , yet i seize the sins . what a s. austin does say of alms , in meliùs vita mutanda , & per eleemosynas de peccatis praeteritis propitiandus est deus ; non ad hoc emendus quodammodò ut semper liceat impune peccare : this is applicable to these performances also , our lives must be reformed , and so on that repentance and these strictnesses god will be reconciled , and our offences done away ; but he will not be brib'd by these to let us alone in them ; he is not gratified by such performances so as to wink at vices for their sakes , and suffer us in our rebellions upon such compositions as these ; take a reward to spare the guilt : nor is he such a soft and easie god as to take them for payment of that infinite debt we owe ; that which he bought off with the blood of god shall not be ours at such unworthy prices . the prophet micah seeking for a present to appease him with , rejects all the jewish rites though god prescrib'd them , as insufficient ; & in them all things of the like external kind . mic. . , . wherewith shall i come before the lord , and bow my self before the most high god ? shall i come before him with burnt-offerings , with calves of a year old ? will the lord be pleased with thousands of rams , or with ten thousand rivers of oyle ? shall i give my first-born for my transgression , the fruit of my body for the sin of my soul ? if i do offer up whole hecatombs to god , will that atone for having offered up too plentifully to my genius ? or if i do remove my riots from my table to the altar , and change my few extravagant dishes into whole herds of thousand sacrifices , shall i by doing so remove the guilt too of my luxuries ? if i give god ten thousand rivers for my overflowing cups , will the intemperance be washt away in those ? or shall i think to expiate an adultery with a child ? and for that momentary and unclean delight give up the lovely and first issue of my lawful bed ? ( and who will be content to be his own priest in such manner ? to pay such sacrifices for his sins ? but yet that will not do , as it cost more to redeem souls , which not rivers of oyl can cleanse , but streams must flow out of the heart of christ to do it ; nor the fruit of mans body make a satisfaction for , but the eternally begotten son of the divinity , and none but the first born of god alone , for thus expiation of sins was wrought : even so to make that expiation mine , besides relyance on it , i must transcribe the copy of the sufferings of that son , transplant the garden of gethsemane into my breast . if his soul be sorrowfull even unto death , my soul must be afflicted too ; humiliations must prostrate me upon my face to deprecate that fire and brimstone , burning tempest that is the portion of the sinners cup saith david : o my father let this cup pass from me ! the lustful feavers of my blood must excern themselves in cold sweat of fear and grief , in agonies of penitence ; and my excessive draughts not onely make me to cry out i thirst , but give me vinegar and gall to drink ; sorrow as bitter as my riotous egestions have been ; my oaths that have struck through the name of god , must pierce my soul with grief as pungent as his thorns and nayles . in a word , i must so afflict my soul as to crucifie the body of sin , and nail it to his crosse. and this is that which in its own proportion was required of the jewes this day here in the text , to the work of which day how the afflicting of the soul in both the given senses does contribute , was my second and the next enquiry . secondly , what this day was the verse before the text informs us , it was their day of expiation or atonement . now that the jewes esteem fasting and humiliation expiatory sacrifices , appears from a form of prayer which even yet they use on such a day where he that fasted sayes , o lord the governour of all the world , i have now finished my fast before thee , thou knowest that when we had a temple standing , the man that sinned was bound to expiate it by a sacrifice , the blood of which was poured out , and the altar consumed the fat to make amends for his offence ; but now by reason of our many wickednesses , we have neither a temple , altar , or priest to make atonement for us ; i beseech thee therefore o lord my god the god of my fathers , to accept of that little portion of my own flesh and blood which this dayes fasting hath torn from me , in lieu of a sin-offering , and be thou reconciled unto me for thy mercies sake . thus when he cannot give a lamb for his transgression , he gives some of himself , he offers hunger for shewbread , and thirst for a drink offering , he consecrates a meal instead of a beast , and sheds a sower fasting sigh for incense ; and this he hopes god will accept as sacrifice . and truely the text sayes no day of expiation could be kept without it . no● does the scripture want great instances of its effect towards atonements of gods wrath : how when judgment was given on a nation or person , and execution going out against them , yet this rever'st the sentence ; ahab is a great proof of this , king. . . and it came to passe when ahab heard those words , that he rent his clothes , and put sackcloth upon his flesh , and fasted , and lay in sackcloth and went softly : and the word of the lord came unto elijah the tishbite saying , seest thou how ahab humbleth himself before me ? because he humbleth himself before me i will not bring the evil in his dayes . one fasting-day secured a life ; the weaknesses it brought upon the body , upheld it against all gods threats ; vengeance pronounc't and coming out against him falls to ground if ahab humble and afflict his soul. gods stretcht out arm will not strike sackcloth , nor wound through fasting garments : one fit of it removes his judgments a whole age ; and had it been sincere and persevering , how had it wip't them out to everlastingnesse ? nineve is another instance of the practice and successe of this even among the heathens . nor should it seem to have lesse efficacy among christians : the primitive fathers call these severities a satisfaction for sin , and b compensations , the c price with which they are bought off , the things that d cover them , and e blot them out , and which f propitiate and appease god for them ; not in their sense who force up these expressions to a strange height of meaning ; and yet have quite beat down the practise as to the publique wholesome use of them out of the church . but though these sayings assign not the power and just efficacy of that discipline in it self , yet they do the acceptance and effect of it by virtue of christs satisfaction : a fainting body cannot bear indeed the weight of our iniquities , nor will lowest prostrations in the dust bury them in the dust , or tears alone blot out our guilt ; but christ having done that which is effectual to all this , and requiring no more of thee to make that thine ( as he does every where most solemnly avow ) but faithfull humbling of thy self in an afflictive sorrow for what 's past , and so to mortifie as to work out repentance ; the doing this is doing what he does require , and consequently will accept : these satisfie the command , and therefore god , though not by a condignity of performance , yet as conditions which his covenant of grace hath set us , which when they are fulfilled then god is satisfied , thy sins are expiated , and thou art pardoned : and so in this lower sense these are thy satisfactions with which god is well pleased . and thus these self afflictions of the sinner supply gods indignation and divert it ; they leave no place nor businesse for it , and by these short severities upon himself he does make void , he does expunge the sentence of eternal torments , saith tertullian : as thou becomest severe against thy self , so will the lord abate of his severities , and he will spare , and he will pitty thee in that he sees thou wilt not spare thy self . how can he choose but be appeased towards thee when he shall see thee executing his sentence even upon thy own self ? and punishing his enemies although they be thy members ? so that by this means thou dost censure thy self into gods absolutions , afflict thy self into his pardons , and dost condemn thy self into eternal life . our church sayes the same thing ; that in the primitive church there was a godly discipline ; that at the beginning of lent such persons as were notorious sinners , were put to open pennance , and punished in this world , that their souls might be saved in the day of the lord ; and she does wish ( if her wishes be of any force and value when her orders and constitutions are not : ) that discipline could be restored . but this i shall not presse ; if all those whom the primitive church condemned , or s. paul sentenced were so used , if every schismatick that lyes tearing himself and others off from the lords body were rejected , and if the fornicator that joyns himself to his unclean accomplice were disjoyned from christ , and not suffered to make his members be the members of an harlot ; if every scandalous debauching offender that lyes corrupting christs body , spreading contagion , thrusting the gangreen forward , were cut off , and these and all the rest delivered up to satan , alas what part would christ have left of his own body ? sed illos defendit numerus junctaeque umbone phalanges , and that i fear too in more senses than the poet means . therefore i shall not urge the churches wish , but only see whether the statute in the text sayes any thing to this , and whether the for ever do reach us : which is my third and last enquiry . thirdly , divers of the jews rites are said to be , and be prescribed for ever although those very rites and the whole oeconomy of their covenant were to be chang'd and cease ; among other reasons , as the fathers say , because they foresignifie and point at things in the new covenant , which were to last till covenants and rites shall be no more , and so their meaning and signification was to be for ever . now truely that their expiation performances , those which i am upon , did so , the whole epistle to the hebrews is employ'd to prove ; the margent of your bibles in this chapter so refer you to the places , that i shall not need to make it out . christ did fulfill the temple and the altar part , yea and the refuse outcast part of the atonement , satisfied the religion and the contempt of that dayes offices , he was the whole true expiation . now does this expiation as theirs did , require afflicting of the soul in its attendance , or was that but a ceremony of their rite ? and though a jew must mourn and fast to see his sin killing a beast , and when he does behold his wickednesse eating up a goat for a sin offering , he must deny himself his daily bread , and suffer thirst if his iniquities drink but the blood of bullocks ; yet when we behold ours embrew themselves in the blood of the son of god , not onely lay hands and confessions on his head , but drive thorns into it , make him cry out , almost despair and dye ; we need not be concern'd so much as to do ought of that either in order to the better celebration of that expiation , or on the very day of it . indeed if we consider most mens practises , it would appear most probable that if we were to expiate our sins as the jews did by sacrificing of our flocks not of our jesus , those satisfactions would more afflict our souls , and more restrain our vices than that which was made for us by the death of christ , and how can this be rectified , unlesse by some severities upon our selves , we give our selves a piercing sense of what our sin deserves , and grateful apprehensions of what our surety suffer'd for us ? when in sad private earnest i have thought fit to afflict my soul with some austere mortifications , and when my fainting spirits are scarce able to sustain my body that sinks under the load of it self , then i may have some tender apprehensions of that weight that sunk the son of god , and 't was my weight that he fell under . but he that cannot think fit to revenge a year of follies and of vices with a few weeks severer life , sure thinks his saviour suffered much in vain ; quorsum perditio haec ? why must the blood of god be paid for sin , when i cannot afford a little self-denyal for it ? why such great agonies of the holy jesus , when i cannot find in my heart to bear a little strictnesse for it ? but i could easily deduce ( were i not to suppose it done before ) that sure as if the church had thought a statute had annext these two for ever , they have been joyn'd from the beginings of our christianity ; it was the fast that did attend our saviours sufferings that in part caused the contest about easter , which polycarpe s. john's disciple manag'd ; and then there was a fast so soon : and he that tells us this , irenaeus , schollar to that polycarpe , sayes some observ'd it many dayes , some forty dayes also , if we can take the antient ruffinus's authority but for a comma . and if the antient fathers do expound aright , christ himself thought that men were interested so much in his death , that they would fast by reason of it ; when the bridegroom is taken from them , then shall they fast in those dayes : upon which words they say the season was determin'd to this duty by the gospel . but they may say so , who knew how to perswade men to take up restraints of strictest discipline and of severest piety . but we cannot engage them into order or from scandal ; they made them fast , we cannot make them temperate . blessed saviour ! what kind of christians didst thou hope for thy disciples , of whom thou wer't so confident they would so concern themselves in thy passion as to fast because of it ? when in our times christians will not be kept from their excesses by it ? not in those dayes of fasting which thy primitive followers did celebrate with abstinences , that did almost mortifie indeed and slay the body of flesh as well as sin , and we in imitation of them , in answer of thy confidences , will not abate a meal , nor an intemperance , will eat and riot too , and make a lent of bacchanals : thus we prepare load for thy day of passion , sin on to add weight to thy crosse , and yet we our selves will not be humbled under them . it is in vain to tell men thou expectest they should mortifie , that it will spirit their repentance , for they will have no kind of penitence for sin , but such as will let them return to sin again , suffer no discipline with which their vices too cannot consist , for they can scarce live if they make not themselves chearful with them , even in this time of sadnesse , and in sight of the memorial of thy sufferings for them . indeed when i consider how this season is hedg'd in from vice by all gods indignation , threatned at first , suffered at last ▪ pronounc't in commination , executed in passion : ash-wednesday gave us all gods curses against sinners , all which good friday shews inflicted on our saviour . thus we began , cursed are the unmerciful , the fornicators , and adulterers , the covetous persons , worshippers of images , slanderers , drunkards and extortioners ; and we shall see the son of god made this curse for them ; yea we our selves said amen to all , as testifying that that curse is due to all . when i consider this i say , i cannot choose but be astonish't to behold how men can break through all gods curses and their own to get at vice , first seale gods maledictions , then provoke and incur them instantly , as if they lov'd and would commit a rape upon perdition ; as if because men have so long in oaths beg'd god to damn them , and he hath not done it yet , they would now do it in their prayers too ; make their devotions as well as imprecations consign them to the wrath of god. he that does love cursing thus in the passive sense , surely as david sayes , it shall come unto him , it shall be unto him as the garment that covereth him , it shall enter into his bowels like water , and like oyl into his bones , psal. . , , . and truly amongst those things which we did curse , there are that will fulfill all that most literally ; the ryots of thy gaudy bravery that make thee gripe , extort , spend thy own wealth and other mens , undo thy self and creditors , be sordid and in debt , meerly to furnish trappings to dresse thy self for others eyes and , may be , sins these bring a curse to cover thee as does thy garment , yea and they gird it to thee . the draughts of thy intemperance carry the malediction down into the bowells like water , yea like wine into the very spirits : there is another of them too that will conveigh the curse like oyl into the bones , till it eat out the marrow , and leave nothing but it self to dwell within them , yea till it putrefie the bones , till it prevent the grave and judgment too , while the living sinner invades the rottennesse of the one , and torments of the other ; and then the lents and abstinencies that the sin prescribes shall be observed exactly , onely to qualifie them for more sin and condemnation , may be , at the best but to recover them from what it hath inflicted ; when yet alas ! they are too soft and tender , the lord knows , to endure any severities to work out their repentance and atonement : and yet sure these the sinner does go through have nothing to commend them which these other do not much more abound with . if those are not grievous to thee because they are so wholesome , and though it be a miserable thing to go through all their painful squalid methods , yet , how disgustful so-ere , by the benefit of their cure they excuse their offensivenesse , and ingratiate the present injury they do the flesh , by the succeeding health they help thee to , and by the death they do secure thee from : why sure ( to omit , that the other have all these advantages , none have so calm and so establisht health as the abstemious and continent , and their mind is still serene , their temper never clouded , but besides this ) the christians bitter po●ions do purge away that sickness that would end in death eternal , his fastings starve that worm that otherwise would gnaw the soul immortally ; his weepings quench the everlasting burnings , yea there is cheerful pleasure in the midst of these severities , when god breaks in in comforts into them : the glory of the lord appears in that cloud too that is upon the penitent sad heart ; when he is drencht in tears the holy ghost the comforter does move upon those waters , and breaths life and salvation into them ; and he who is the unction pours oyle into those wounds of the spirit ; and we are never neerer heaven than when we are thus prostrate in the lowest dust , and when our belly cleaveth unto the ground in humble penitence , then we are at the very throne of grace : and this our light afflicting of the soul which is but for a moment , does work for us a far more exceeding and eternal weight of glory . to which , &c. sermon iv. vvhite-hall . october . . john xv. . ye are my friends , if ye do whatsoever i command you . the words are a conditional assertion of christ's concerning his apostles , and in them all christians : and they do easily divide themselves into two parts . the first is a positive part , wherein there is a state of great and blessed advantage , which they are declared to be in present possession of : in these words , ye are my friends . in which there are two things that make up that advantage , . a relation , . the person related to . friends , and my friends . the second is a conditional part , wherein there are the terms , upon which that possession is made over , and which preserve the right and title to them : in these words , if ye do whatsoever i command you : in which there are two things required as conditions . i. obedience , if ye do what i command you . ii. that obedience universal ; if ye do whatsoever i command you . the first thing that offers it self to our consideration , is the relation , friends . it is a known common-place truth , that a friend is the most useful thing that is in whatsoever state we are : it is the soul of life , and of content . if i be in prosperity : we know abundance not injoy'd , is but like jewells in the cabinet , uselesse while they are there : it is indeed nothing but the opinion of prosperity . but 't is not possible to enjoy abundance otherwise than by communicating it : a man possesseth plenty onely in his friends , and hath fruition of it meerly by bestowing it . if i be in adversity ; to have a person whom i may intrust a trouble to , whose bosome is as open and as faithful to me , as 't is to his own thoughts , to which i may commit a swelling secret ; this is in a good measure to unlade , and to pour out my sorrow from me ; thus i divide my grievances which would be insupportable , if i did not disburthen my self of some part of them : now there is no bosome so safe as that where friendship lodges ; take god's opinion in the case , deut. . . if thy brother the son of thy mother , or thy son , or thy daughter , or the wife of thy bosome , or thy friend that is as thine own soul. this is the highest step in the gradation . and there is all the reason in the world ; for though parent and child , are as neer one to other as any thing can be to part of it self ; husband and wife are but two different names of the same one , yet these may become bitter and unkind : a parent may grow cross , or a child refractory , a mother may be like the ostrich in the wildernesse , throw off her bowels with her burthen ; and an ungracious son is constant pangs and travail to his mother , his whole life gives her after-throws which are most deadly : dislikes also may rest within the marriage-bed , and lay their heads upon two wedded pillows ; but none of these unkindnesses can untie the relation ; that ends not where the bitternesse begins , he is a parent still though froward , and a child though stubborn ; but a true friend can be nothing but kind ; it does include a deerness in its essence , which is so inseparable from it , that they begin and end together : a man may be an husband without loving , but cannot be a lover , that is a friend , without loving . and sure to have no one friend in this life , no one that is concerned in any of my interests or me my self , none that hath any cares or so much as good wishes for me , is a state of a most uncomfortable prospect . the plague that keeps friends at a distance from me while i live , out of the sphere of my infection , and after gives me death , hath yet lesse of malignity than this ; that leaves me the compassions , the prayers , all the solitary comforts , all indeed but the outward entertainments of my friends ; that , though it shut the door against all company , yet , puts a lord have mercy on the door : but this i now described hath none of that , hath no good wishes , nothing else but hate , is worse than a perpetual pestilence . yet neither is this state so comfortlesse , in respect of this life , as not to have a friend in the concernments of the life to come ; none that hath so much kindnesse for my soul as every man hath for his enemies beast , which if he see fallen in a ditch he will at least give notice that it may be helpt out thence : no one , that when a sin , like to that falling sickness in the gospel ( and it is such indeed without a parable ) is casting me into the water , quenching my parts , my reason , and the immortal spark within me ; or throwing me into the fire , raising lascivious heats within , which after will break out into hell fires ; none yet that will stretch out his hand to catch me , or to pull me out : none that does care to see me perish-to eternity , or that values my soul , which yet did cost the blood of god , at a word speaking : this is to be like dives in the flames , to whom they would not lend the help of the a tip of a finger , or give the kindness of a drop of water : i am as it were on the other side the gulfe already . here is the use of friendship , the only noble one , that 's worthy of that blessed quality : when i have one that will be an assistant conscience to me , who , when that within me sleeps , or is benummed , will watch over my actions ; will testifie them to my face , will be as faithful to me as the conscience should be , hold a glasse to my soul , shew me the stains and the proud tumours , the foul ulcers that are there , and then will fret , and rub , or prick , lance , and corrode , to cure those tumours , and do off those spots , such an one is a familiar angel guardian , is truely of that blessed heavenly rank , and onely lesse than the friend in the text , the person related to , and my next part . my friends . there are three things from which men use to take the measures of a friend . first , from the good things he bestows on them : he that thinks to keep friendship alive onely with air , that gives good words , but parts with nothing , that entertains onely with garbs and civilities , is but the pageant of a friend : they that own having but one soul , and seem to clasp as if they would have but one body too , cannot keep such distinct and separate proprieties in other little things , as not to have communication one from the other . and , secondly , the friendship of these benefits is rated by the measures of our need of them . when midas was ready to dye for hunger , his god was kinder to him in a little bread , than in making all that he touch't turn into gold : great things engage but little where there is but little use of them : and all these , thirdly , are endeered by the affection they are given with . good turns done with design , what need soever i have of them , are hire , and not friendship ; it is the kindness onely that obligeth , the gift without the love does but upbraid and scorn my want . now to measure the friend here in the text , by these , were an impossible undertaking , whose friendship did exceed all bounds and measures . i shall do no more towards it but read the words before my text , which were the occasion of it , greater love hath no man than this , that a man lay down his life for his friends , and then it follows , ye are my friends . the token therefore of his friendship , the gift he gave them was his life , rather that was the least he gave : he gave his glory first , that so he might be qualified to give his life , for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 phil. . . he lessened himself from the condition of being lord of all , into that of a servant , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , heb. . . being diminished , made lower , meaner than his creatures for the suffering of death . now with the price of such divine essential glory to buy onely a life , rather onely a possibility of death , that after he might give that life for us , and with his death purchase us an immortal life , is such a gift as no romance of friendship ever fancied or did aim at : we may have heard of two companions that would dye for one another , that never quarrelled in their lives , but for this , who should suffer first to save the other , and strave onely for execution : but for a person of the trinity to leave his heaven to come down to us ; to dwell with agonies that he might be at one with us ; and be tyed to the cross , that he might be united to us ; this is a friendship fit for ecstasies of apprehension . of all the things that court thy kindness here below , that spread snares , and lay baits for thy friendship , if any bid so fair , so temptingly , if any will give such a price , in gods name let it have thy love , i shall not blame him that engageth his affection there : but sure heaven cannot give a greater gift than this ; for what can god give greater than himself ? yea i may say god could not give so much , for he must be man too , to give his life , and this , saith he , he gave for his friends , even in our stead , who must have perisht else eternally , which intimates the second thing , the need we had of this . a need great as the gift , necessity invincible , that could break into heaven , rifle the trinity to serve it self , throw death into those regions of immortality , and which would not be satisfied but with the blood of god. and now is not the kindness and the condescension of friendship in his expressions too , when he saith , greater love than this hath no man ? which was the third endearment . there never were such wounds of love as those that tore this heart ; never such meltings of affection as dissolv'd this lover into sweats of blood. there was no motive to all this , but his meer love : for all this he designed to us before we were , and therefore sure before we were deserving : and o our god! thou that from all eternity didst lay contrivances to give thy life for us , so to redeem , and then to glorifie us ; what were we then that thou shouldst do this for us ? what were we then when we were not ? and yet that thou from the abysse of everlastingness , shouldst think thoughts of such kindness to us , and such blessedness for us , who then were not , and deserved nothing ; and who since we were , have deserved nothing but damnation . and as there was no other motive to all this design but love , so neither was there any thing but love in the fulfilling . look on your saviour in the garden , and upon mount calvary , and you shall find him there in as great agonies of affection as torment , and hanging down his head upon the cross with languishments of kindness more than weakness . his arms stretched out and rack't , as if on purpose to the posture of receiving you to his embraces , and his side opened not only to shed blood for you , but to make you a passage to his very heart . look on him offering up his tears , his prayers , and his soul for sin , and in the midst of all , projecting happiness to you , as it were praying , o my father , here i charge my self with all the guilt of those my friends , i thy onely son god , one with thee , am content to suffer torments that they all may be acquitted ; here i lay down my life that they may have eternal life , let me be crucified , so they be glorified . which was the purchase and the gift of this his passion to all his friends , even to those that do what he commands ; which is the first condition that entitles to his friendship , and my next part . ye are my friends if ye do what i command you . i shall not urge , that great-men upon earth will not take any to their friendship but upon these terms ; nor will i plead the reasonablenesse of this in christ , there being no cause why he should be a friend to any that will daily disoblige him and dishonour him : nor will i press the whole oeconomy of scripture , which sayes , all the advantages christ ever gave or meant us , and all the acts of friendship that he ever did for us were with this design . he gave his grace that brings salvation to save us into an estate of sober virtue . tit. . v. , . he gave himself also to ransom us from our own evil doings , and to redeem us into his obedience , tit. . v. . without which no dependance on him will avail . mat. . . he will own no acquaintance with , nor services from them who have friendship with sin ; though they have cast out devils in his name , if they retain their vices ; though they do miracles , if they do wickedly , he will bid them depart , professe he never knew them , v. . . he will not let such have a bare relation to his name , nor have the friendship of a title , tim. . . all his rewards also that he will give are promised to none other , but them that do what he commands , apoc. . . that is , do evangellically , heartily and faithfully endeavour it , and do this with all diligence exprest by words , that import all strife imaginable , as running , wrestling , fighting , warring . and persevere also by patient continuance in well doing , rom. . . and he hath nothing else but vengeance for all others . thes. . . and we have neither christ , nor gospel , nor religion , but with these terms . but i shall wave all this , and bound my self within the present words , greater love hath no man than this , that a man lay down his life for his friends . ye are my friends if ye do what i command you . when christ is boasting of his love , making comparisons , and vying friendships with mankind , nay more , contriving heights and depths of mercy , such as man hath no comprehension , nor fathom for ; when he was preparing to do an act of compassion almost equal to his divinity , when he had resolutions of so much kindness as to give his life that he might shew kindness . yet could he not then find in his heart to offer or declare one jot of kindness to the men that will not do what he commands , but in the midst of such agonies of compassion , he thought of nothing but infinite indignation and eternal vengeance to the disobedient . i have but now given my body and my blood even to the traitor a judas to one who is a b devil : i am going to give my life even for my c enemies , for the d world : but i will give no love to any , have no friendship with any but the virtuous : no , though they be my own disciples , ye are my friends , ye my companions and apostles are my friends , onely on this condition , if ye do what i command you . and then is it not matter of astonishment , to see men fancy they have a right in all christ's actions and sufferings , presume upon his favour and their own happy condition , though they do nothing , or but very little towards this , and the main of their life be disobedience , as if all christ's commands , appointed them to do no commands , and christianity were but a liberty from virtue . to pass by those that do nothing but evil , that which the devil does suggest , or their flesh dictate , and to consider the demurer sort of christians , that pretend a respect to christ , and to religion , and see what they will do . why sometimes you may find them troubled at their vices and themselves ; and those troubles breath out in sighs , and in warm wishes that they could do that which christ prescribes ; to will is sometimes strongly present with them , but to perform they know not how . alas christ does not tell you that you are his friends if you wish well to him , and his commands , but he requires that you shall do them . these are but vapours of a troubled soul , which howsoever they may chance rise warm , catch a strong suddain heat , breath up in flashing thoughts . they are but meteors , little shooting flames that onely do catch fire and fall and dye ; shew fair , but they warm nothing : and so these thoughts do never heat the heart into devotions and holy resolutions , the fire is not strong nor does it live enough , to melt and work away the filthinesses of the soul : no , though they grow to aversations ; for you may find such men , when wearied with the pursuite of their sins , hating their customes , and the engagements to the practise of them ; complaining thus , i know 't is ill , and 't is against my heart , that i obey the motions of my passions or lusts : the incitations of my appetite , the usance of the world , the obligations of civility or mistaken honour do indeed prevail upon me , but 't is with great reluctancy of mind that i yeild to them , but i cannot avoid it . there are not few that satisfie themselves with this condition . now sure christ does not say ye cannot be my friends except you sin against me and against your knowledge , and your conscience too . 't is strange that men should think the heathen instance of a witch that cryed . — video meliora , proboque , deteriora sequor — i know , and do approve of better things , but cannot choose but follow these that are the worser ; strange , that this fury that had the devil for familiar , should make christ a friend ; that this should be the state of gospel saints , and of gods favourites . 't is possible some therefore go yet further to good purposes towards obedience , and have holy intentions , but this is not sufficient neither , if to do his commands be necessary : for to purpose and intend to do them , is not certainly to do them . yet where are any that do aim at doing any more ? and there is none of these but does presume upon his interest in christ , and satisfies himself and is secure . yet is it hard to find a ground of this their confidence , unlesse it rise from the unhappy use they make of gods preserving mercies , and his kindness to them in the concernments of this life . they see without their cares , and upon very weak intreaties indeed against all provocations both of god and danger ; yet his protections secure them , although they neither mind the asking them , nor mind the walking worthy of them . the man whose sins , not prayers , prepare him for his bed , he sleeps well ; perhaps more soundly than he who at his bedside throws himself on his face into gods arms , and there bequeaths himself to the securities of the almighty : and he , whose sleeps onely refresh him for returns to sin , does often live as long , as safely , and as merrily , as he that daily most religiously does beg protections from above . and others that afford the lord some little homages , themselves some prayers when their pleasures or occasions permit , god hath a care of them , and their desires flow into them , all does succeed well with them . now they take confidence hence to conclude , these are the tokens of gods friendship , and all his mercies will come in at the like easie rates ; that such a short ▪ petition as committed them to the refreshments of the night , and after which they wak't into renewed strengths and pleasures , such another shall lay them down in safety , to the sleeps of that long night , that afterwards will break in happy resurrection : for why ? god will not sure fail his own mercies , but be as friendly to their souls as he is to their bodies . and thus god's preservations here , in meer defiance of our provocations , which are the arts of his long suffering , his strivings of compassion , meerly to give us opportunities of being reconciled to him , and to invite us to be so , while we make them occasions of carelesness and security , they are so far from being pledges of his friendship , that they have all the aggravations of affronted goodnesse , become temptations and degrees of ruin. 't were fine indeed if christ's eternal preparations for his friends , would come in to us , without care or doing any thing , as an accession to our pleasures ; if when we had lived many years as in a garden , our dayes all flower'd with delight ; we might expire into paradise , and in soft airs of musick breath into hallelujah's . but alas ! the smooth easie way leads down the hill , and the must strive and pant that will get up into the mansions and the bosome of his saviour , and whosoever will be his friend , must do what he commands . but is there nothing lesse indeed will qualify ? the scripture saith , that abraham believed god , and it was imputed to him for righteousness , and he was called the friend of god , james . . and then , is christ more inaccessible , and harder to be made a friend ? why , truely god and christ both are so much friends to all true believers , that the life of christ was given for them , for , god so loved the world that he gave his onely begotten son , that whosoever believeth in him should not perish , but have everlasting life , john . . nor are there any qualities more signally peculiar to friendship , more engaging than confidence and trust , dependance and relying , embosoming my self in him : now these are but the excercise of faith ; and 't is most certain if we heartily endeavour to do what he commands , there is employment then for all this work of faith , place for its applications and assurances . my text does make this good . but when his friendship is made over on conditions , as 't is not onely in these words , but every where in scripture ; ( there being not one promise absolute that does concern gods favour , justification , and eternal life : he does not once offer remission of sins , but to those that amend their lives ; nay , does express as if he could not give it otherwise , peradventure they will repent that i may forgive them , jer. . . ) the promises therefore being conditionali , faith must be answerable to the promises that it does rest on and apply ; and at the most , can be but an assurance that you shall be partaker of what 's promised , that is to say , partaker of the favour and the life of christ , if ye do his commands . but then if i perform not this condition , to trust upon his friendship which i am not qualified for ; to think by faith to receive a pardon , which in that case i am , was never offered me ; to apply to my self promises which were never made me , for none were ever made to them that do not do ; and to assure my self christ will transgress his everlasting covenant for my vices sake , meerly to give me leave to enjoy my sins ; will do that which god may not do , forgive one that will not repent : if i believe thus against promise , and against decree , am confident whether christ will or no , and will rely upon him in despite of him , if such a faith will make us friends , affronts do reconcile . this is indeed to lay violent hands on his favour , and to invade his friendship , and without metaphor , take heaven by force . but sure i am , that this is not the faith made abraham be called the friend of god in that place of s. james , but a faith that was perfected by doing , v. . of that chapter , a faith that made him offer up his onely son upon the altar , v. . 't is true , he did in hope believe against all hope , rom. . . so that his faith was stronger than a contradiction , but yet his resolutions of obedience seem stronger than his faith ; for he did that even to the cutting off the grounds of all his faith , and hope . he trusted god would make his promise good to him , make all the nations of the earth be blessed in the seed of isaac ; though isaac had no seed , nor could have , if he should be slain : and he resolved at gods command himself to slay that isaac , so to make him have no seed . his faith indeed did not dispute the great impossibility ; but his obedience caused it . he did not question , how can god perform with me when i have offered up my son ? i cannot look that a large progeny should rise out of the ashes on the altar ; nor will those flames that devour all my seed at once , make my seed numerous , lasting , and glorious as the stars in heaven , which he a promised me : but much less did he question , why should i obey in this ? he that does his commands , can but expect what he hath promised ; but if i should do this command and slay my son , i make his promise void , and destroy my own expectations : and if i disobey i can but suffer what he bids me do ; my own obedience will execute all that his indignation would threaten to my disobedience . though abraham had b three dayes time and journey to the altar , that nature might have leisure the mean while to reason with the precept thus , and his affection might struggle with his duty ; yet he goes on , resolves to tear out his own bowels , and cut off his hopes , will sacrifice his onely son , and sacrifice gods promises to his commands . and then , he that will trust to abraham's example of believing , yet will not follow him at all in doing , will obey no commands ; that is so far from offering up an onely son , he will not slay an onely evil custome , nor part with one out of the herd of all his vicious habits ; will not give up the satisfaction to any of his carnal , worldly , or ambitious appetites ; not sacrifice a passion or a lust to all the obligations that god and christ can urge him with , he hath , nor faith , nor friendship , no , nor forehead . 't is true indeed , he that hath abraham's faith may well assure himself he is christs friend ; but 't is onely on this account , because he that believes as abraham believed , he will not stick to do whatever christ commands ; which is that universality of obedience , that is the next condition that entitles to christs friendship , and my last part . ye are my friends if ye do whatsoever i command you . there is no quality so necessary to a friend , or so appropriate to friendship , as sincerity . they that have but one soul , they can have no reserves from one another : but disobedience to one precept , is inconsistent with sincerity , that hath respect unto all the commandements ; and he that will not do whatever christ prescribes , hath reserves of affection for some darling sin , and is false to his saviour . he is an enemy indeed , so that there is no friendship on either side . s. paul sayes so of any of one kind ; the minding of the flesh , saith he , whether it be providing for the belly , or any other of the organs of carnality , is desperate , incurable rebellion a : now such a rebel , is , we know , the worst of enemies . s. james does say as much of any of those vicious affections that are set on the world : whosoever will be a friend of the world , is an enemy of god , james . . and he calls them adulteresses and adulterers , who think to joyn great strict religion to some little by love of an honour , or a profit of this world ? such men are like a wife , that not contented with the partner of her bed , takes in another now and then , she must not count her self her husbands friend , though she give him the greatest share in her affections ; no , she is but a bosome enemy : and so any one vice allowed is a paramour sin , is whoredom against christ , and our pretended friendship to him in all other obediences , is but the kindness and the caresses of an adulteress , the meer hypocrisie and treachery of love . if it be necessary to the gaining of christ's friendship , that thou do his commands , 't is necessary that thou do them all , that thou divorce thy self from thy beloved sin , as well as any other : because his friendship does no more require other obedience than it does that , but is as inconsistent with thy own peculiar vice as with the rest . indeed it is impossible that it should bear with any , they being all his murderers . if thou canst find one sin that had no hand in putting christ to death , one vice that did not come into the garden , nor upon mount calvary , that did not help to assassin thy saviour , even take thy fill of that : but if each had a stab at him , if no one of thy vices could have been forgiven , had not thy jesus dyed for it , canst thou expect he should have kindness for his agony , or friendship for the man that entertains his crucifiers in his heart ? if worldly cares which he calls a thorns , fill thy head with contrivances of wealth and greatness , of filling coffers , and of platting coronets for thee , as the thorns did make him a b crown too , wouldst thou have him receive thee and these in his bosome , to gore his heart as they did pierce his head ? if thou delight in that intemperance , which filled his deadly cup , which vomited gall into it , can he delight in thee ? that c cup which made him fall upon his face to deprecate , will he partake in as the pledge of mutuall love ? he that sunk under , could not bear this load of thine , when it was in his cross upon his shoulders , will he bear it and thee in his armes , when thou fallest under it ? when thou wilt cast a shameful spewing on his glory too , if he own such a friend ? thou that art so familiar with his name , as thou wer't more his friend than any in the world , whose oaths and imprecations , moses sayes , d strike through that name , which they so often call upon , thou mayst as well think his heart did attract the spear that pierced it , and the wound close upon its head with unions of love , as that he hath kindness for thee . if christ may make friendship with him , that does allow himself a sin , he may have fellowship with belial : for him to dwell in any heart that cherisheth a vice , were to descend to hell again . but as far as those regions of darkness are from his habitation of glory , and the black spirits of that place from being any of his guard of holy myriads ; so far is he from dwelling with , or being friend to him , that is a friend to any wickedness , to him that will not do whatever he commands . and now if these conditions seem hard , if any do not care to be his friend upon these terms , they may betake themselves to others . let such make themselves friends of the mammon of unrighteousnesse : a friend indeed that hath not so much of the insincerities as many great ones have : for this will furnish them with all that heart or lust can wish for , all that necessity or wantonnesse proposeth to it self to dress out pomp or vice : but yet when with enjoyment the affections grow , and become so unquiet , work them so , as not to let their thoughts or actions rest , make them quicken themselves , and like the motions of all things that go downwards tending to the earth , increase by the continuance , grow stronger , and more violent towards the end , then when they are most passionate , it fails them : and having filled their life with most unsatisfied tormenting cares , it leaves them nothing but the guilt of all : when their great wealth shall shrink into a single sheet , no more of it be left , but a thin shroud , and all their vast inheritances but six foot of earth , be gone , yet the iniquity of all will stick close to them ; and this false friend , that does it self forsake them , will neither go a along , nor will let its pomp follow them , raises a cry on them as high as gods tribunal ; the cry of all the blood , all the oppressed rights that bribery till then had stifled , the groans of all those poor that greatness , covetousness , or extortion had groun'd and crush't ; the yellings of those souls that were starv'd for want of the bread of life , which yet they payed for , and the price of it made those heaps which will that day appear against their friends and masters , and prove their adversaries to eternal death . let others joy in friends that wine does get them ; such as have no qualification to endear them , but this , that they will not refuse to sin and to be sick with their companions : men that do onely drink in their affections , as full of friendship as of liquor , and probably they do unload themselves of both at once , part with their dearness and their drink together and alike . i know not whether it be heats of mutual kindness that inflame these draughts , and the desires of them , so as if they did drink thirst ; but sure i am , that these hot draughts begin the lake of fire . let others please themselves in an affection that carnality cements . these are warm friendships i confess , but solomon will tell us whence they have their heat . her house , saith he , doth open into a hell , and brimstone kindles those libidinous flames . there are strait bands , fetters in those affections indeed ; for the same wiseman sayes , the closets of that sinner are the chambers of death : that b none that go unto her return again , or take hold of the paths of life ; it seems she is a friend that takes most irreversible dead hold , she is not onely as insatiate , but as inexorable as the grave , and the eternal chains of fate are in those her embraces . but god keep us from making such strict covenants with death ; from being at friendship with hell ; or in a word , that i say all at once , with any that are good companions onely in sinning . such men having no virtue in themselves , must needs hate it in others , as being a reproach to them , and therefore they are still besieging it , using all arts and stratagems to undermine it : and having nothing else to recommend them into mens affections , but their managery of vice , no way to merit but by serving iniquity , they not onely comply with our own evil inclinations , that so they may be grateful , and insinuate into us , but they provoke too and inflame those tendencies that they may be more useful to us , having no other means to work their ends . and then such friends by the same reason , must be false and treacherous , and all that we declaime at , and abhor in enemies , when that shall be the way to serve their ends ; because they have no virtue to engage them to be otherwise : and to be such , is to be constant to their own designs , their dispositions and usances . these are the pests of all societies , they speak and live infection , and friendship with them is to couple with the plague . these do compleat and perfect what the devil but began in eden : nurse up original sin , chafe inclination into appetite and habit , suggest and raise desires , and then feed them into constitution and nature : in a word , are a brood of those serpents , one of which was enough to destroy paradise and innocence . 't is true , a man would think these were our friends indeed , that venture to gehenna for us : alas they are but more familiar devils , work under sathan to bring us to torments , and differ nothing from him , but that they draw us into them , and he inflicts them . and when sinful contents come home in ruine , and pleasures dy into damnation ; then men will understand these treacherous loves , and find such friends are but projectours for the devil ; then they will hate them as they do their own damnation , discerning these are but the kindnesses of hell. nay it is possible , i may slander that place in speaking so ill of it . dives will let us see there are affections of a kinder and more blessed strain in hell , luke . from the twenty seventh verse ; you find he did make truce with torments , that he might contrive and beg onely a message of repentance for his brethren ; he did not mind at all his own dire agonies , he minded so the reformation of his friends . good god! when i reflect upon these pieties of the damn'd , together with the practises of those who have given their names in to religion , when i see fiends in hell do study how to make men virtuous , and christians upon earth with all their art debauch them into vice and ruine ; i cannot choose but pray , grant me such friends as are in hell. rather grant us all the friendship in the text. but then , we must have none with any vice . friendship with that , engageth into enmity with god and christ i shew'd you . and to pass over all those after retributions of vengeance christ hath studied for his enemies , when he , that now courts us to be our friend and we will make our adversary , must be our judge : for were there none of this , and should we look no further than this life ; yet sure we of this nation know , what it is to have god our enemy ; who for so many years lay under such inflictions , as had much of the character of his last executions ; they had the blasphemies and the confusion , the dire guilts , and the black calamities , and almost the despair and irrecoverableness of those in hell. and though he be at peace with us at present , at least there is a truce ; yet i beseech you in the presence and the fear of god , to think in earnest , whether the present provocations of this nation do not equal those that twenty years ago engaged him into arms against us , and made him dash us so in pieces : whether those actions of the clergy be reformed , that made the people to abhor their function and their service , the offerings and ministers of the lord , and made god himself spew them out . 't were endless to go on to the prophanness , to the loose impieties and the bold atheismes of the laity , especially of the better sort ; in short , what one degree , or state or sex is better ? sure i am , if we are not better , we are worse beyond expression or recovery ; who have resisted every method , and conquer'd all god's arts of doing good upon us , been too hard for his judgments and his mercies both . 't is true , when we lay gasping under his severe revenges , we then pretended to be humbled , begg'd to be reconciled and be at peace with him , and vow'd to his conditions , promising obedience , and aliened our selves from our old sins , his foes . but then , when christ came to confirm this amity , came drest with all his courtships brought all the invitations of love along , our prince and our religion , our church and state , righteousness and peace , and the beauty of holynesse , every thing that might make us be an happy and a pious nation , thus he did tempt and labour to engage that friendship which we offered him and vowed to him : and we no sooner seiz'd all this , but we break resolutions as well as duty , to get loose from him ; and laden with the spoyls of our defeated saviour's goodness , we joyn hands with his enemies , resume our old acquaintance-sins , enrich and serve them with his bounties , make appear that we only drew him in , to work such miracles , but to assist our worldlyness , ambitions and lusts , to be our opportunities of vice and provocation of him . and being thus affronted and refused , his enemy preferr'd , not this god , but barrabbas , any the vilest thing for friend , rather than christ , must he not needs be more our enemy than heretofore ? and if he be , that question will concern us , a are we stronger than god ? it should behove us not to fall out with him till we are . see how he does prepare himself for the encounter , wisd. . taking his jealousie for armour , putting on justice , severe and vindicative justice , as a breastplate ; and , his wrath sharpening as a sword ; and , arming all the creatures for auxiliaries . alas ! when omnipotence does expresse it self as scarcely strong enough for execution , but almightyness will be armed also for vengeance , will assume weapons , call in aids for fury , who shall stand it ? will our friends , think you , keep it off us , and secure us ? did we consider how uneasie god accounts himself , till he begin the storm , while he keeps off his plagues from overrunning such a land , we would expect them every moment , and they must come . b ah , sayes he , i will ease me of mine adversaries , and avenge me of mine enemies ; and then in what condition are we if god can have no ease but in our rnine , if he does hunger and thirst after it , go to his vengeance as to a feast ? and if you read the . chapter of isaiah , you will find there a rich bill of fare , which his revenge upon his enemies does make ; view the sixth verse . he that enjoyes his morsels , that lays out his contrivances , and studies on his dishes so as if he meant to cramm his soul , let him know what delight soe're he finds , when he hath spoyled the elements of their inhabitants , to furnish his own belly , and not content with natures delicacies neither , hath given them forc't fatnesses , changing the very flesh into a marrow , suppling the bones almost into that oyle that they were made to keep ; all this delight the lord by his expressions does seem to take in his dread executions on his enemies , a sinful people . and if the vicious friendships of the world have so much more attractive than christ's love and favour , and the happy consequences of it , as to counterpoise all the danger of such enmity , you may joyn hands with them : but if his be the safer and more advantageous , then hearken to his propositions and beseechings ; for he does beg it of you : as he treated this reconciliation in his blood , so he does in petitions too . for saith s. paul , we are ambassadours for christ , as if god did beseech you by us , we pray you in christ's stead , be you reconciled , and then be generous towards your god and saviour ; and having brought him as it were upon his knees , reduc'd him to entreaties , be friends , and condescend to him and your own happiness . if he be for you , take no care then , who can be against you . his friendship will secure you not onely from your enemies but from hostility it self ; for , when a man's wayes please the lord he will make even his enemies to be at peace with him . prov. . . he will reconcile all but vices . and afterwards see what a blessed throng of friends , we shall be all initiated into , heb. . . to an innumerable company of angels , to the general assembly , and church of the first-born that are written in heaven , to god the judge of all , and to the spirits of just men made perfect , and to jesus the mediator of the new covenant , &c. and of this blest corona , we our selves shall be a noble and a glorious part , inflamed all with that mutual love , that kindles seraphims , and that streams out into an heavenly glory , filling that region of immortal love and blessednesse ; and being friends , that is , made one with father , son , and holy ghost , that trinity of love , we shall enjoy , what we do now desire to ascribe to them , all honour , glory , power , majesty , and dominion , for evermore . amen . sermon v. vvhite-hall . third wednesday in len. ezech . xxxiii . . why will ye dye ? the words are part of a debate which god had with the sinful house of israel , in which there are three things offer themselves to be considered . first , the sinners fate and choyce : he will dye ; that 's his end , yea , 't is his resolution , he will dye . secondly ; gods inquiry for the ground of this , he seems astonished at the resolution , and therefore reasons with them about this their so mad choyce , and questions why will ye dye ? which words are also , thirdly , the debate of his affections , the reasoning of his bowels , and a most passionate expostulation with them on account of that their resolution , why will ye dye ? which as it is adrest by god directly to the house of israel , so it would fit a nation perverse , as that ; which mutinies against miracles and mercies , is false to god , religion , and their own interests ; led by a spirit of giddyness and srenzy , unsteddy in all things but resolutions of ruine , that would teare open their old wounds , to let out life , and they will dye . and though the lord be pleased to work new prodigies of mercy for us , and to say unto us in despite of all our enemies both forreign and domestick , live : the use we make of all is onely to debauch the miracles , and make gods mercies help to fill the measure of our judgment ; live as if we would try all the wayes to ruine ; and since god will thus deliver us from dangers , we would call for them some other way . but to prescribe to these is above the attempt of my endeavours : may the blessed spirit of wisdom and understanding , the spirit of holynesse and peace , and order , breath on their counsels whom this is committed to . i shall bend my discourse to the conviction of sinners in particular , and treat upon the words as if they had been spoke to us under the gospel . the first thing which my text and god supposeth , is the sinners fate and choyce : he will dye . even the second death , for it is appointed for all men once to dye , and then cometh the judgment which shall sentence him to another death that is immortal , in which he and his misery must live for ever ; that is , he must dye everlastingly : such is first his fate . that sin and death are of so near , so complicated a relation , as that though they were twins , the birth and issue of one womb and moment , yet they are also one anothers ofspring , and beget each other , while a sin bringeth forth death , as s. james saith , and is the parent of perdition , and yet the b man of sin is the son of perdition , as s. paul saith , and iniquity is but destruction's birth , onely it self derived . and that this death and perdition is eternal in the most sad sense of the word there are a thousand texts that say . this is the message of god in the mouth and blood of his son , who useth all the artifice of words affirmative , and negative , to tell us so , as if on purpose to preclude all doubt and subtersuge , calls it c eternal fire , and d eternal punishment , e where their worm dieth not , their fire is not quenched , torment for ever and ever , and the like . your faith and certainty of which is as strong as your christianity , and therefore by attempting any farther proof of this , to imply there is reason and necessity for doing so , were to suppose my hearers infidels . but then this being granted that such is the sinners fate to lay down positively that it is his choyce , and that he doth resolve for death , is to suppose them worse than infidels , more than irrational and brutish ; beasts cannot so desire against the possibilities of appetite , break all the forces and instincts of nature , as to will destruction , and choose misery . yet that the sinner does so is the ground of gods expostulation here , why will you dye ? david inquires as if it were a prodigy to find , b what man is he that lusteth to live ? and sure the vicious man does not , for wisdome that is virtue , sayes , he that sinneth against me woundeth his own soul , and all they that hate me love death , prov. . . and 't is most evident , that they who eagerly , and out of vehement affection pursue and seize those things to which they know destruction is annext inseparably , they love and choose destruction , though not for it self , yet for the sake of that to which it clings . he that is certain such a potion , howsoever sweetned and made palatable , is compounded with the juice of deadly nightshade , if notwithstanding he will have the poysonous draught , it is apparent he resolves to dye . and that i may evince this is a setled obstinate incorrigible resolution in him , and by what wayes and steps it comes to be so , i will lay before you the violent courses he does take to break through difficulties , and obstructions that would trash and hinder him : and when the avenues to death are strongly guarded , how he storms and forces them , overcomes all resistance possible that he may seize on sin and death . and first , when such persons have entred the profession of christianity in baptisme , and by early engagements tyed themselves to the observation of its duties , if principles of probity in nature , fomented by others , instil'd with education , have made impressions of duty on the mind , and wrought a reverence and awe of god and of religion , which is a fence about them , and does keep off vice , by making it seem strange , uncouth and difficult , while these fears and aversations are rooted in them ; why then the first thing that they do , as soon as youth and the temptations do stir within them , is to poyson these their own principles by evil conversation , and from that and example take infusions , which shall impregnate them with humours of being in the fashion of the world : thus they labour to strangle the then troublesome modesties of nature and of virtuous breeding ; thus they look out ill company to infect themselves : and surely they that seek the plague and run into infection , we have cause to fear they have a resolution to dye . but , secondly , if notwithstanding this in the first practises of vice , their former principles stir , and ferment within , and fret the conscience , set that on working ; why then if the sin sting gently , do but prick the heart , and make an out-let for a little gush of sorrow , then in spight of scripture , they do teach themselves to think that grief repentance , and by the help of that conceit this sorrow cools , and doth allay the swelling of the mind , washes away the guilt and thought of the commission , they have been sad , and they believe , repented ; as if those stings opened the fountain for transgression , and those little wounds did flow with balsom for themselves : and by this means that sting of the old serpent fin , while it pretends to cure by hurting thus , proves indeed the tempter to go on . for if this be all , why should a man renounce all the contents and satisfactions of his inclinations , and mortifie and break his nature to avoid a thing which is so easily repented for ? no , if it be no worse they can receive this serpent in their bosome , dare meet his sting , and run upon these wounds , and they do so till the frequent pungencies , and cicatrices have made the conscience callous and insensible , the heart hardned . but if their first essays of sin were made unfortunate by notoreitie , or some unhappy circumstance , and so the wound were deep , and the conscience troublesome and restlesse , because this is very uneasie , these inward groans make discord in their cheerful aires , make their life harsh , they therefore find it necessary to confront the shame with courage of iniquity , go boldly on that so they may outlook it , sear their own conscience that its wounds may not bleed . and as those fiends of men who sacrific'd their children in the fire to moloch , that they might not hear their infants shreek , nor their own bowels croke , had noyses made with timbrels to out-voice them : so these to drown the cryes and howlings of their wounded mind , put themselves in perpetual hurry of divertisement and vice , make tophet about themselves , and with the noyse of ryots overcome all other , because they will not hearken to those groans that call for the physician of souls , and then sure these resolve to dye . nay if this will not keep them quiet , you may see them sometimes ruffle with their own consciences , defie present convictions in the very instant of commission , men so set on death , that they condemn themselves in that which they allow . and though a man would think there should be little satisfaction in those pleasures which condemnation thrusts it self into , and which have an alloy of so sad apprehensions ; yet such are it seems the satisfactions of sin : for while it stabs and gashes , he brave hero of iniquity , can charge the wounds and take the vice. yea thirdly , though the lord himself appear , and take part in the quarrel , joyn with our principles and conscience against the fin , and with importunate calls alarm us , give us no rest , ordain a function of men by whom he does beseech us , dresses their messages with promises of that which god is blessed in , and arms them too with terrors such as devils tremble at , and joyns his holy spirit too , that power of the highest , sends him in tongues of fire , that he also may preach this to our very hearts , and fright us with more flame : and yet the sinner breaks these strengths , and vanquishes the arts and strivings of divine compassion . if these embassadors speak charms , it is but what god tells our prophet in this chapter v. . and lo thou art unto them as a very lovely song of one that hath a pleasant voyce , and can play well on an instrument . and it does dye like that , as it there follows , they hear thy words but they do them not . and if they flash in hell against their vices , in torrents of threatning scripture , they concern themselves no more than they would in the story of a new eruption of mount aetna or vesuvius . yea they do quench the spirit and his fires , do not like the deaf adder , stop their ears against his whisperings , and the charms of heaven ( that were a weaker and less valiant guilt ) but are religious in hearing them , curious that they may be spoke with all advantages to make it harder not to yield and live , that so they may expresse more resolution to perish , and with more courage and solemnity may sin and dye . nay more , when god hath found an art to draw themselves into a league and combination against their vices , bound them in sacraments to virtue ; made them enter a covenant of piety , and seal it in the blood of god , and by that foederall rite with hands lift up , and seizing on christ's body , and with holy vows oblige themselves to the performances , or to the threats of gospel , which they see executed in that sacrament before their eyes , see there death is the wages of iniquity , they shew themselves its damned consequences , while they behold it tear christ's body , spill his blood , and crucifie the son of god ; yet neither will this frightful spectacle , nor their own ties hold them from sin and ruine , they break these bonds asunder to get at them . the a wiseman sayes that wicked men seek death and make a covenant with it , and so it seems : but sure they are strange wilful men , that seek it at gods table in the bread of life , that will wade through an ocean of mercy to get at perdition , and find it in the blood of christ , will drink damnation in the cup of blessing ; men that poyson salvation to themselves : they that contract thus for destruction , and tye it to them at the altar , with such sacred rites and articles , are sure resolv'd and love to dye . fourthly , god had provided other guards to secure men from sin and death , the censures of the church ; of which this time was the great season , and the discipline of abstinence we now use is a piteous relique , all that the world will bear it seems : but as the lord appointed them they were so close a sence , that our saviour calls them b keyes of the kingdom of heaven , as if they lockt us in the path of piety and life ; and we must pick or break all that the key of heavin can make fast , burst locks as well as vows before we can get out , have liberty to sin . god having bounded in the christians race as that among the grecians was , which had a river on one side , and swords points all along the other , so that destruction dwelt about it on the borders : and god hath mounded ours with the river of hell the lake of fire , and with these spiritual swords ( as s. cyprian and s. hierome call the censures . ) but yet a mound too weak alas ! to stand the resolution and assaults of vices now adayes ; which do not onely make great breaches in the fence , but have quite thrown it down , and slighted it ; and the church dares not set it up again , should she attempt it they would scoff it down . men will endure no bar in the way to perdition ; they will have liberty of ruine ; will not be guarded from it ; so far from brooking censures they will suffer no reproof , nor admonition , not suffer one word betwixt them and death eternal . but fiftly , though we will not let almighty god restrain us with his censures , yet he will do it with his rod , and set the sharp stakes of affliction in our walk , to keep us in ; thus he makes sins sometimes inflict themselves , and then we straight resolve to break off from them ; and while we suffer shame , and feel destruction in the vice we shrink and uncling : and now the sinner would not dye , especially if his precipitance have thrown him to the consines of the grave ; and while he took his full careers of vice , the fury of his course did drive him to the ports of ruine , and death seemed to make close and most astonishing approaches , when standing on the brink of the abysse , he takes a prospect of the dismal state that must receive him and his vices , then he trembles and flyes , his apprehensions swoon , his soul hath dying qualins , caused as much by the nausea of sin as by the fear of hell ; he is in agonies of passion and of prayer both against his former courses , he never will come near them more ; and now sure god hath catch't him , and his will is wholly bent another way , now he will live the new life if god will grant him any : but alas ! have we never seen when god hath done this for him , stretch't out his arm of power , hal'd him from the brow of the pit , and set him further off , how he does turn and drive on furiously in the very same path that leads to the same ruine , and he recovers into death eternal ? and now this will is grown too strong for the almighty's powerful methods , and frustrates the whole counsell of god for his salvation , neglects his calls and importunacies whereby he warns him to consult his safety , to make use of grace in time , not to harden his heart against his own mercies , and perish in despight of mercy . and when he can reject gods graces and his judgments thus , defie his conscience and his own experience too , there is but one thing left wherein this resolution can shew its courage , and that is , sixthly , his own present interests ; all which the sinner can break through and despise , to get at death . it is so usual to see any of the gross wasting vices when it is once espoused , murder the reputation , and all those great concerns that do depend upon a mans esteem , eat out his wealth and understanding , make him pursue pernicious wayes and counsells , besot him , and enslave him , fill his life with disquiet , shame and needinesse , and the sad consequents of that , contempt , and all that 's miserable and unpittied in this life ; and yet the sin with all these disadvantages is lovely , not to be divorc't nor torn off from him , that i were vain should i attempt to prove a thing so obvious . i shall give but one instance of the power of the will , the violence and fury of its inclimations to ruine . the man who for anothers inadvertency , possibly such as their own rules of honour will not judge affront , yea sometimes without any shadow of a provocation , meerly because he will be rude , does that upon which they must call one another to account , and to their last account indeed at gods dread judgment feat ; whither when he hath sacrific'd two families , it may be all their hopes and comforts in this life ; two souls which cost the blood of god , having assaulted death when it was a●m'd and at his heart , and charged damnation to take hell by violence ; he comes with his own and his brother's blood upon his soul to seize his sentence , go ye cursed into everlasting fire : 't is plain against all interests of this world and the world to come , this man will dye . and yet this is one of the laudable and generous customes of the age. neither doth this man stand alone , the desperate rebel would come into the induction , that without any hopes sets all on fire , to consume all here , and to begin his flames hereafter . but i have said enough to prove the resoluteness of a sinners will , which is so great indeed that it is this especially which does enhance the guilt of sin into the merit of an endlesse punishment , this persevering obstinacy does deserve hell and make it just . for whatsoever inequality there is betwixt the short liv'd pleasures of a sin , which dye while they are tasted , and put out themselves , and those eternal never dying retributions of vengeance , ( as sure there is also betwixt the life of man , and several of those petty felonies that forfeit it ) yet the law does not murder when it executes . ( i might have instanc't in the a gathering sticks upon the sabbath day in israel . ) for since the preservation of publique safety and propriety is valuable with the lives of many men , and to secure that and affright the violation , it was necessary to affix such punishments to such offences ; they that know the penalty , and wilfully , meerly to feed their other vices , run upon it , justly suffer it : so that man might not rob himself of that immortal glory which god had ordain'd him when he did see it absolutely necessary , thus to hedge vice with eternal death : and as he set angels and flaming swords to keep him out of paradise , so to set fiends and flames to guard hell from him , and to entail those torments on man's sin , which he had prepared for the devil , and sealed the deed in the blood of his son. if notwithstanding men renounce the blessedness , and against all their interests and obligations , in spight of all the arts and powers of heaven , they will have the torments ; and , ( what they never would attempt for paradise ) invade those flames to get to hell , 't is very just that god should let them have it ; should not break his decrees , dispence with holy laws so confirm'd , meerly to gratifie those that are obstinate for ruine , and against his whole gospel quench hell fires because men are resolv'd to run into them . this will does , as it were , even the scales betwixt the sin and the damnation , equal the pleasure to the punishment , and fill the distance from a moment to eternity . but though this will do clear gods , justice , yet it does not satisfie his reason , he seems astonisht at the choyce ; god himself cannot find a ground for such a resolution ; and therefore does enquire , why will ye dye ? which is god's question , and my second part . is it the present pleasure sin does tempt your sensuality withall , whose agitations are so quick and strong that they surprize or break the forces of your reason , and your principles , put the mind in disorder , and then seize it with such violence as to lead it captive to the law of sin and death ? 't is true indeed thus both of them had their original , so they prevail'd in paradise , for when the woman saw the tree was good for food , and pleasant to the eye , and a tree to be desired to make one wise , she took thereof and she did eat , although she knew that god had said , in the day that thou eatest thereof thou shalt surely dye , gen. . but there was generous pleasure here , such as tempted the soul , assaulted it with the appearances of wisdome , and divine knowledge : te shall be as gods. gen. . . and sure 't is no great wonder if the proper pleasures of the mind ingage it , therefore when god would give a precept liable to a temptation of being broke , he laid it in the sphere of those things that delight the soul , of knowledge ; but far be it that those of sensuality should ever have prevail'd ; man may yield to the pleasure of being like god , but for pleasure to make himself a beast is contradiction to nature . for pleasure is but satisfaction of our appetites , and the more natural the inclination is , the higher and more powerful that nature , and the desire eagerer , so much the more delightful is the satisfaction . now it is certain that the reasonable faculty , the soul or spirit is the highest and most proper nature of a man : in all the rest he 's not a step remov'd from beasts , unlesse it be in shape , but in the accurateness of his senses is below them far ; and therefore must be so in sensual satisfactions ; but in his soul he borders upon angels , and does come towards god. now then that soul being mans peculiar nature , the highest part of him , it follows its delights , spiritual reasonable joyes must needs be the most natural and most proper for it , most conform'd to it , and therefore the most taking with it . this may be cleared most irrefragably . a beast hath several ingredients of nature in his making , he is an heavy body , and a vegetable , and he hath also sense which is his highest nature . now though the only inclination of heavy bodies be to fall down to the earth , and this be also natural to a beast , we do not find that 't is his greatest pleasure , sure he had rather feed than tumble in the pasture ; his chief delight lyes in the satisfaction of his chiefest faculties wherein he does excell , his senses ; and as beasts differ and transcend in these , so do their pleasures also differ and exceed . a man also , as aristotle sayes , does live a threefold life : at first he is but a plant-man , a growing span of living creature , and he 's born only into animality , a life of sense , and at last educated into reasonable . now the delights of his first stages , whilst onely vegetation and sense live , although proportioned to those states , yet have no savour to the mind ; he grows through nuts and rattles to the use of reason , and the pleasures of it also ; these must keep even with the growing faculties and become higher , rational , and manly : which if they do not , but the man still dwell upon the satisfactions of sense , he does confound the stages , contradict the progresses of nature ; he hath the age and strength of reason but to play the child with , to exert it in those things that are but a man's rattles ; hath the sagacity of an intelligence meerly to find out how to be a brute with greater luxury and rellish . come therefore , shew me now the sins which the delights of reason do betray you to , and i 'le admit the plea : but if you live your own reverse that you may dye ; renounce all your own pleasures first , that so you may renounce the joyes of god and heaven ; and fall from nature that you may fall into hell , this case hath no pretence ; those pleasures cannot toll man on to death , which till the man be dead , and the brute onely live within him cannot be his pleasures ; and it is plain they are not pleasures to a sober man that lives the life of reason , not to say of grace : nor are they such to any man till he have train'd and exercis'd himself into an habit of enduring them , and by a discipline of torment made himself experienc't for vice and for damnation . nor is there ever any pleasure in some vices , what is there in the dismal wishes of mans imprecating passion ? there cannot be musick in those harsh horrours , and yet these sinners will destruction so as that they call to god to pour it on them , and tear it down from heaven , so that pain and disease seem to sauce those delights , and death to be the tempter to the pleasure ; 't is evident mens reasons and their practises must be first debauch't , that they may count them pleasures , and therefore pleasure cannot be the first mover in the sinners race to death . but i will grant , that the spirit and flesh of man by their so strait alliance and perpetual converse , may grow to have the same likes and dislikes , have but one appetite , and this alas ! be that of flesh , to whose only satisfactions the man useth himself , by long custome of which , the soul doth so imbibe the inclinations of the body , that nothing of another kind can possibly be relisht : in this case sensuality hath pleasures , yet such as cannot answer gods inquiry ; for do but consult mans other choyces and you find a present satisfaction cannot work his resolutions to forgo great after-hopes , or run upon a foreseen ruine . who will exchange his right to the reversion of a crown , which from his father he shall certainly inherit and succeed to if he do out live him , for a present scene of royalty , and choose a painted coronet , the pomps and adorations of a stage , and the applauses of a groud before the reall glories of his kingdom , the love and the obedience of his subjects ? and yet my soul , the disproportion of the sinners terms is infinitely greater ; and there is no hazzard , which to make his choyce of present things more flattering , the others hopes are liable to : for that heir of the crown may dye before the crown fall to him ; but it is impossible that we should misse of ours except we put our selves by , by such choyces ; except we change it thus . and on the other side we know , men will adventure the sentence of the law by robberies and murders to provide for lusts while they hope to be undiscovered : but sure a prison made delightful by all arts of pleasure , and all plenties of it , will not hire a man to own those actions which shall forfeit him to certain shameful execution the next sessions , and yet this is the sinners state exactly , he is ti'd and bound in the chain of his sins , they are it may be chains of gold and softned with delices , but they reserve him to the judgment of the great assise : and yet he chooses these and puts them on as ensigns of delight and honour . once more ; do not men choose a present agonie to keep off an after evill , they teare their bowels with a vomit to prevent a surfeit , they cup and scarifie , and with all artifice of pain upon themselves kill a disease , yea they are well content to prolong torment so they may but prolong life ; and though the preservation of it prove onely continued pangs , and all they can effect is onely this , that they are longer dying , yet they are glad to be so in all cases , except where the prescription is virtue , and the death prescribed against eternall . now why do you choose thus onely in sin and hell ? 't is clear the very pleasure you change heaven for , cannot invite you from this life , and then you that will suffer any thing rather than you will dye , why against all resistance will you dye for ever ? is it secondly , because you know not what it is to dye the second death ? at least your notions of it are so slight and easie , that they cannot fright you from a pleasure or cope with a temptation to it ; and so though present satisfactions are not able to engage you upon present ruin they can upon the after-death . indeed the sinner would have reason if it meant no more than hath been taught of late by one that hath gained many proselytes among the virtuosi of religion ; after the resurrection the reprobates shall be , saith he , in the state that adam and his posterity were in after his sin ( i. e. ) the state we are now in , live as we do , marry and give in marriage , and cease to be when they have got some heirs to succeed them in tophet . poor unhappy souls these ! that never had any sin to merit being there , nor any sentence to condemn them thither but this mans : who must put them there succssively one after other , to find employment for everlasting-fire . a doctrine such as had an angel preacht from heaven by s. paul's award he must have been anathema ; when the devil made religions , and theology came from the bottomless pit , he never found out such an engine to conveigh men into it as this pleasant notion of the punishment of sin therein ; as if leviathan were made to take his pastime in that lake also , by such interpretations , which surely were contrived to make out the assertion of that a romish priest , who sayes , that those in hell love to be there ; nay more , that 't was impossible for god to do a kinder thing for them than to put them there . doctrines to be abhorr'd as hell it self ; and yet upon these grounds he builds their church by demonstration , so strong as that the gates of hell cannot prevail against it ; and in truth they have no reason to assault it on these terms . but to passe by such dolages and frenzies , you will be able sure to check all those presumptions which grow from sleight impressions of the second death , if you but take that prospect of it which the close of this time gives ; look forward through this season , which is designed for you to prepare the way of the lord to his passion in ; and you shall see the death that does await iniquity . if you behold him coming to jerusalem with hosannas and palmes about him , as if death were his triumph , his passion so desirable , that he rode to meet it , which he never did at any other time ; and then complaining he was straitned untill it were accomplisht ; as he had throws of longing after it , and b singing when he went out to it , you would believe the sinner never chose his death , sweetned by his most pleasant sin , with a more cheerful eagernesse : but then open the garden and you see his apprehensions of it c throw him on his face to pray against it . see how he sweats and begs , his very prayer is a passion , the zeal of it is agony ! and canst thou choose that he so dreads and deprecates ? and when he durst not meet the apprehensions , wilt thou stand the storm ? see what a sting death hath , when it makes outlets for such clots and globes of blood , and stings the soul so too , that it pours out it self in sweat. and then he sinks again under the deprecation of it , and prayes that that cup may passe from him . blessed saviour ! when thou hadst just now made thy death thy legacy , thy sacrament , dost thou intreat to scape this death ? if this cup passe from thee , what will the cup of blessing profit us ? thou hadst but now bequeathed a cup to us which was the new testament in thy blood , and now wilt thou not shed that blood ? but dost thou refuse thy cup ? oh 't was a cup of deadly wine , red with gods indignation , poyson'd with sin ! and can the sinner thirst for the abysse of this , the lake that hath no bottom ? and when he goes again , and prayes the same words the third time , be yet not only so supine as not ask to scape it , seldom and very sleight in any prayer or wish against it , but also so resolv'd to have it , as to gape that he may swill it down to everlastingness ? follow him from that garden and you see him even dying under his cross , he cannot bear that when it is laden with sin , who yet d upholdeth all things by the word of his power . 't is said the time will come when the sinner will cry out to the e hills to fall on him , any weight but that of iniquity , the burden of that is intollerable , 't is easier for him to bear a mountain than a vice , and yet christ saith f he hath a beam in his eye , and can he shrink at any weight whose part , that is most sensible , tender to an expression , can bear that which shoulders must fall under , onely pillars can sustain ? oh yes ; that which did sink the shoulders of omnipotence : then the mountains rather and the rocks to cover ; but in vain , they will not cover , for thy very groans will rent them : christs were so sad that his did , they tore the rocks , and that which is much more inflexible , the monuments : death started at them , and the bonds of the grave loosened , and the dust was frighted into resurrection ; and more , the hypostatick union seem'd rent by them , the god to have forsaken his own person . and can the sinner hope to stand this shock ? will the courage of his iniquity make his heart harder than those rocks , more insensible than the grave , and better able to endure than he that was a god ? and will you dye into this state eternally ? which it was necessary for him to have the assistance of divinity in his person , that he might be able to endure one day , and which yet notwithstanding made one day intolerable . the sum is this , a person so desiring death and yet so dreading it , and sinking under the essayes of it , and this person the son of god , and that dread meerly because there was sin in the death , ( for if this were not in the cause , no martyr but had born death with more courage but that son of god ) all this as it does leave no reason for the sinners choyce of death eternal , so neither doth it leave a possibility of bearing it : and if so , give me leave in god's name to expostulate , the last imployment of these words , why will ye dye ? after this killing prospect , while the damp of it is on you , let my bowells debate with you , which yearn more over you than they did over my beloved son in whom i was well pleased ; when i have sent my onely son , god , one with my own self , to be made man , that he might suffer what was necessary to be suffer'd to preserve you from eternal sufferings ; when i have laid on a him that was brought up with me from everlasting , and that was daily my delight , all your iniquities and my own indignation , that so you might be freed from both : when i have found out , made an expiation , with which i am more pleased than ever your transgressions offended me , which hath quite blotted out your sins and my displeasure ; when your redemption from death is made , the ransom paid , the price is in my hand , why do you then refuse your selves , your own eternal blessednesse which was thus dearly purchas'd and is ready for you ? why will you seize that indignation which you are redeemed from , and force those sufferings on your selves , which have been laid already and inflicted on another ? 't is a small thing that you refuse me , the return of my expence , that which i gave my son for ; but do you renounce happinesse because my love and blood is in it ? and will you dye because you may , and i desire you should live ? when my son went from the essential felicities of my bosome to embrace agonies , and dy'd for you ; why will you also dye ? as you have slain his person , will you crucifie his kindnesse too ? and crucifie your selves rather than have it ? and having us'd him most despightfully , will you therefore use his favours so ? and not let his death and passion do you any good ? contemn his methods of salvation , his divine acts of making you for ever blessed ? is your saviour and life it self so hateful to you ? and after such redemption of your persons is there no redemption of your will from perishing ? nothing of value that can bribe your choyce against it ? nothing that can betroth you into a desire of life , and take you off from your resolves to dye ? had i set no advantage on the other side , if sin had sweetned misery to your palate , it had been no such great despite and contradiction to appetite ; but when heaven and the joyes of god are in the scale against it , to prefer misery is wretchless beyond aggravation . oh why will you rather dye ? those very things that tempt your wills were they abstracted from the death they do inveigle you into , were they sincere and innocent , if they were set against that life , that blessed life , immortal life , would vanish quite in the comparison when you should see they are but frolicks of delight , that never take you but when you are tun'd up to them , in moods and fits ; and the complacencies you take in them are but starts of appetite , that swells and breaks out to them and then falls again , and so the pleasures dye even in the birth , and therefore cannot satisfie ; indeed do but disquiet an immortal appetite such as man's is , so that it were impossible to choose a life , these rather , although there were no misery annex't to them , if you consider'd : for it were to resolve that a few drops were more than an immence ocean of delight , a moment longer than eternity , a part were bigger than the whole , an atome greater than an infinite . now there is nothing then that can prefer these to your choyce but the death only ; and oh will ye without and against all temptation , will ye dye ? o thou my soul ! take other resolutions , thou feest the things that men with so much care and sin provide to make their lives delightful here , although successe answer their care , are vain and helpless things , and life it self as vain , and i must dye , and drop from them ; and therefore be thou sure to take a care their treacherous comforts do not make me dye into the everlasting want of them and of all comforts . the artificial pleasures of the palate whether in meats or drinks , forc't tast's , that do at once satisfie and provoke the appetite , will rellish ill when i begin to swallow down my spittle ; but sure i am , i am invited to the supper of the lamb , to drink new wine with christ in my father's kingdom ; the fatted calf is dressing for my entertainment , and shall i choose to be a while a glutton with the swine , rather than the eternall guest of my father's table and bosom ? and refuse these for a few sick excesses which would end in qualms , and gall , and vomits , if there were no guilt to rejolt too , and which will kindle a perpetual feaver ? the honours and the glories of this life will loose their shine when i am going to make my bed in the dark , in a black lonely desolate hole of earth ; my gayeties must dye , when i must say to corruption , thou art my father , and to the worm thou art my mother and my sister : and if there were pride or ambition in them , their worm will never dye , that pride will make me fall as low as lucifer , that glory will go out into utter darknesse , and that ambition change my honour into everlasting shame , envy , and torment : but sure i am that there are glorious robes , and thrones , and scepters in god's promises ; and let thy gayety , my soul ! be in the robe of immortality , the throne of thy ambition that of glory . when i shall lye tortur'd or languishing in my last bed , palaces and possessions will no more relieve me , than the landskip of them in the hangings can do it . and if there were covetousness , bribery , sacriledge , or injustice in them , i shall be carryed out of these , and have no other habitation assigned me , but with the devil and his angels , shall inherit and possesse nothing but the almighty's indignation for ever . but in my father's house are many mansions , places prepared for me , and an inheritance as wide as heaven , as endlesse and incorruptible as eternity , and god himself : and sure if i may choose , there i will live where there is neither will nor possibility to dye ; where there is life , fulness of joy , pleasures for evermore . to which , &c. sermon vi. vvhite-hall . psalm lxxiii . . v. whom have i in heaven but thee ? and there is none upon earth that i desire besides thee : my text is the result of the pious man's audit , the foot of the account in summing up his whole that he hath either in possession or desire ; and instead of nice division of the words i shall observe in them these subjects of discourse . first , the different tenure , or condition of estates in the two different countreys we relate to , this here is a land only of desires , the other is a place of enjoyments , have in heaven , desire on earth . yea secondly , though our estate here in this earth be present , and that other seem removed far off , yet the possessions of that are present and in hand , but the most native satisfactions of the earth are still at distance , onely the object of our aims and expectations i have , now i have in heaven , on the earth i but desire . thirdly , here is the matter of both these desires and enjoyments to the pious man ; no person or no thing ( for so it bears also ) but god : there is nothing upon earth that i desire besides thee . and as to heaven the negation is exprest emphatically by a question , whom have i in heaven but thee ? yet least this question should look like an expostulation , and he that asks it seem unsatisfied with his portion , we will therefore , lastly , see the importance of it to the christian , since our saviour is gone up into heaven , see whom the christian hath there : and if the psalmist could find none but god , and david ( if he were the author ) could not see the son of david there , yet since christ is set at the right hand of god , the christians present interest in heaven is such , that looking with contempt on all that worldly men applaud themselves in the enjoyment of , rejecting all but thee o christ , he justly triumphs in resolving of this question to himself , and being satisfied in having thee , he does renounce even the desiring any thing but thee . of these in their order beginning here on earth , where our tenure even of earthly things is but desire , this world does give no satisfactions in hand , but still they are onely the objects of our expectations and wishes . when god hath given man an erect countenance , eyes that do naturally look towards him , and the very frame of him is such , that heaven is his constant object ; it were no wonder if his looks and thoughts were alwayes there , since both the duty and necessity of that does seem imprest upon him in his making , and to desire things above , is , as it were , the law in his members . but when he swims in delicacies here upon the earth , is immerst in the plenties of all kinds , that these should give him nothing but desires of themselves , that the delights should not be present to him , but he should still pursue and need that which he is encompast with , that while with open mouth and in a most intemperate current he swills down the pleasures , yet his open mouth should gape onely with thirst , and he be sensible of nothing but the want of these , is strange even to astonishment : yet such it seems the nature of them is . when s. john would enumerate all that is in the world the particular that he gives in is thus , joh. . . all that is in the world , the lust of the flesh , the lust of the eyes , and the pride of life . he does not say , the objects of these lusts that are to serve and satisfie them , for there 's no such thing as satisfaction , but onely lust ; and if we make enquiry into the particulars we shall find it . to begin with that of the eyes , covetousnesse , or the love of money : 't is evident that where an object is not useful to the faculty , it cannot satisfie , for satisfaction is fulfilling of our needs and uses , but money is not useful to the sight , nor indeed does it prove useful to , or serve any of the covetous mans occasions or faculties ; rather the contrary in every kind , he does bereave himself of good because he hath it : he is in agonies of trouble and sollicitude , least he should need , and not have that , which when he hath acquir'd he will still need , and will not have enjoyment of . nor is it possible it should be otherwise , for since there is no natural original or cause of this his appetite , for 't is not emptiness that makes him hungry , who is more ravenous the more full he is , whose most empty bowells shrink and cling together , as having learnt not to expect repast , while his baggs and desires stretch , and are enlarged by being stuff'd . nor is it fear of future want that makes him eager to provide so , for why should he be so unsatisfied in his providing against want , that will want more the more he is provided ? and since as there is no natural cause , so there is also no natural measure for this appetite of his ; for natures measure is our reall uses of the object . but this man heaps up useful things that he does never mean to use : since therefore it hath neither bound nor cause in nature , 't is monstrous , and must needs be an unlimited lust , uncapable of satisfaction : and all this man's wealth does purchase nothing for him but desires , and is not the content but the lust of his eye . and the same reasoning will conclude the next , the pride of life , which is the lust of a sense as wholly unconcern'd in all the pomps and garnishes of pride , as the eye is in wealth : 't is a lust of the eare , all is but the man's passion to hear himself , his trappings , or condition commended . the learned man that 's proud , does think of no return for all his toyles and watches , all the present racks and tortures of his mind , and all the after-ones that he does pull upon his body , but to be spoken well of : he fasts , mortifies , and denies himself more than the covetous man can do , meerly to fill himself with wind ; he reconciles the babel of all languages , and sciences too in his own head but for a word , onely to hear an euge , and this with such sollicitude that if the breath of mens applause should fail him he would straight expire , as if his soul breath'd onely at his ear. if my pride lyes in gayeties , all natures wardrobe must be rifled , the beauties of the universe defloured , the art and sweat too of all nations employed to attire my person , or to dress my room , rather indeed to dress the tongues and furnish out the talk of other persons , who must entertain mine ears with the discourse of my own splendors ? which is all the use i can make of it ; the eastern rocks must send me diamonds , meerly to dart a line of light into anothers eyes , which may return to me in a report that i have such fine jewels , and i have nothing else of all my sumptuous glories but the meer eccho of their shine , which is reflected and beat back to me in commendations . with so much expence anxiety and sin , i do provide onely for other mens discourses , or , it may be , envyes . now these are none of my enjoyments , and therefore i have nothing of them but the lust and the desire . as for those of the flesh , the third remaining kind , they seem indeed to be exempted from this reasoning ; the sensual person gorges his desires , and in solomons phrase makes his soul enjoy good : yet the same solomon salves that appearance too , in saying when provisions encrease , they are encreased that eat them , a and what good is there to the owners thereof , saving the beholding of them with their eyes ? my broad and my cramb'd tables do not more enlarge or serve my appetite , give me no satisfaction but only that of seeing many dishes full , and many men consuming them , as if luxury also were a lust of the eye . it hath been said indeed , that the eye is the gluttons most unsatisfied and greedy part , and it must needs be so if its lust lye to all that other men devour , and if it crave not onely for the mans own stomack , but for throngs of clients , parasites , and attendants . and 't is too plain the other twin intemperance lusts by the same rules and laws : it does not onely claim its seat in the eye , which makes it self a judge of liquors for the palate , and does not choose them by the uses of their moisture , but by their body , by their air , and by the mode , and other rules of the authentick standard drinkers ; as if men thirsted in the fashion onely : but this eye also , as the ryotous mans did , gapes for company , and thirsts to see the vice go round , it drinks in nothing with so much delight as the wine , when a weaker companion returns it back again in vomit , at that foul horrid spectacle it sparkles and triumphs . now 't were in vain to ask solomons question , what good is there in this ? or what enjoyment ? to urge that meats and drinks cannot give satisfaction to the eye that hath no palate , and then cry out oh prodigy that it should lust thus ! as for the other kind of ryots , where with arts of epicurism men contrive to feast and entertain their private appetites , and put a patrimony into sauce for their own palates , men sordidly luxurious . 't is evident that these are studied to provoke , men choose such vvines as they may ●●gest drink , and with elaborate condiments make forc't hunger as well as dishes , so that the ryotous design onely to lust , and the whole mystery of luxury is to create desires . lastly , for that one that hath ingrost the name of lust , it gives in a full evidence against it self . for the adulterer , much more irrational than the most greedy miser ; is insatiate in desiring what he hath , and his lust will not use his remedy , least so it should allay and quench the lust : and whil'st with so much feaver of desire , he courts nothing else but the change , and values that alone equall with all the discontents of this life , all the miseries of that to come , and will go to the devil meerly for variety , as it is plain : adultery hath nothing proper to it self but the desire , is a meer loosnesse of the fancy , which ranges in wild lusts , and which hath no enjoyment that 's peculiar to it but the lusting only ; so 't is also plain that this lust must be endless , for that principle of change which gives it all its incitation must never let it rest ; for then 't is not variety . s. john said therefore most expressively , all that is in the world is lust ; men only can desire here , pursuing their desires just as they do their shadows , no eagerness or hast can bring them nearer , still they onely pursue , yea like him that would hugg and force a cloud , his empty arms return upon his breast with strokes ; and while they seek to catch the object wound his bosom : and thus it must be till we fix our passion there , where only there is satisfaction even on god ; the object of the pious mans desire , and my next part . nothing besides thee , or with thee : so it signifies also , there is nothing upon earth that i desire with thee . had he said , nothing without thee , the emptiness of every thing below which the lord and his blessing is not in , had made this his determination just and necessary : but sure when god hath put other needs in my making , and hath provided supplies for them , those also are as just and necessary objects of desire , while they are with and under him : but yet , he that had brought all his affections into davids frame , might well say he desired nothing upon earth besides , nothing with god ; for he had weaned his very flesh and all the craving appetites of sense from their own objects , and had fixt them upon god in all their strength and vigour . my soul , saith he , thirsteth for thee , ( elsewhere , my soul gaspeth unto thee , even as a thirsty land , ) and my flesh also longeth after thee , psal. . . how ! my soul thirsteth for thee ? a with thee indeed is the well of life : but thirst is an appetite , gasping a consequent defailance and impatience of the body ; to both which the soul is a meer stranger , as it is also to the wayes by which the body does desire ; for the soul is drawn by moral engagements , by perswasions and motives , there is place for deliberation and choyce in her desires , she can demur in her pursuits , divert her inclinations , and quench a desire with a consideration ; but the flesh pursues in a more impulsive manner , is drawn and spurr'd on by such impetuous propensions as are founded in matter : you can no more perswade a thirsty palate not to thirst , than you can woo a falling stone to stay its hast , or invite it to turn aside from its direction to the center . yea but the soul also exerts it self in all these appetites of flesh and matter , and with all their violence when it looks on god , when we have once had a taste , or when indeed we but discern our needs of him , whether our temporal , or spiritual , those of the soul or flesh , all the desires of both then fly at him , and with a tendency most close and uncontrollable , then nothing besides him . for all the appetites of body croud into the soul that they may catch at god , that thirsts and gaspes . and the soul does put on the violent impetuous agitations of the bodys appetites ; my soul thirsteth for thee , and my flesh also longeth after thee . what longing is , whether an appetite or passion of the flesh or mind , whose signatures are more expresse indeed upon the flesh than those of any other , yet whose impulses are so quick and so surprizing , as they were spirit ; i shall not now enquire : but sure if the flesh long it should be for some carnal object , for that is proportion'd to it ; flesh and the creature use to close indeed , and they imbibe each other as if they knew to fill and satisfie each other ; yea some there are that have brought down their souls to the propensions of flesh , have given to their very spirits an infusion of carnality , for they mind onely fleshly things . but by the rates of david's practise it should seem the pious man does the just contrary ; sublimes his flesh into a soul , drains all the carnal appetites out of it , weans it from all its own desires , and teacheth it those of the spirit onely , makes it long for god. now he whose flesh is defaecated thus , and as it were inur'd to the condition which it shall put on , when it awakes from its corruption , as if it were already in that place , whose happinesse and desires have no use of body , and were in that state where their bodies neither hunger or thirst , for these he hath translated from his flesh ; 't is his soul onely thirsts , and that for god : as if he were indeed like angells now , how can this man desire any thing on earth besides thee lord , who is and does already what they are and do in heaven , where we have nothing but thee ? but notwithstanding this exalted temper , though we should arrive at this seraphick constitution of desires , and though god hath now made himself to us the proper object of these appetites , for since god struck the rock for us a which rock was christ ; since the b true bread came down from heaven , if our flesh long for god there is a satisfaction ready , he hath made c his flesh be meat indeed ; if our soul thirsts for god , he can furnish drink for a soul , the blood of god. but yet while this soul so journs in this earthly tabernacle , the man will still want other supplyes , and may be not desire them ; or can he choose indeed ? for they that tell us stories of some men , whose hungers and thirsts after god as they devour'd all other desires in them , so also gave themselves no other satisfaction but panem dominum , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 supersubstantial daily bread , the lord ; these men i say , would find it hard to make out how bare species could nourish and sustain a bodily life . yea christ himself when he was upon the earth did hunger , and although it d was his meat to do his father's will , yet when he was an hungered e angels came and ministred unto him , and then may not our earthly needs desire something besides him ? that while we are upon the earth all those necessities are in our constitution is certain ; but that we need not desire for them , or any thing besides him , is as certain : because to them that desire him all these things shall be added , they are annext by promise , matt. . . it is for such to be solicitous who would have something they must have alone ; something that cannot come along with god. but if i be assur'd that all my needs shall be supply'd in him , i need desire nothing besides him ; now this promise he must perform ; for he that when he put man in a state of immortality in paradise , provided him a tree of life that might for ever furnish and sustain him : for that age also that he does design a man a being for his service here upon the earth , he must allow him necessaries for his being and his service , otherwise he can nor serve , nor be : and then if they be certain what need he desire them ? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith s. chrysostome ; these are not objects for our careful wishes , but our trusts and confidences , we may assure our selves of these if we have him , these are his appendages , and then why should i put them with him into my devotions ? when my soul lyes gasping towards god in prayer , my desires seizing on his blessednesses , to take them off from him , and to make my desires turn aside to little earthly things and fix them there , is to affront not my god onely , but my prayer too ; and when these things are sure , seems to betray a mind too earthly and too apprehensive of these needs : surely i were most strangely necessitous , or strangely greedy , if both god and that which shall be added to him were not enough for me : more wretched , or else more unsatisfied than hell , if the almighty were not sufficient for me ; if he be my provision , than i need desire nothing besides him . but yet necessities will crave ; hunger does croak aloud , thirst makes the insensate earth to gasp ; as if with open mouth it gap'd not onely to receive but begg gods showers , and god expects to be intreated for these things : he feeds but a those young ravens that do call upon him , and b the young lions roar to him and seek their meat at god : c the eyes of all things wait on him for that ; yea , this our psalmist in this very psalm desires other things ; and christ himself hath put into his little summary these needs and these desires , give us this day our daily bread ; and my text does but regulate not exclude these desires , if we shall read it in the old translation , there is none upon earth that i desire in comparison of thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there 's none or nothing that i desire or delight in equally with thee , like thee , so we translate the same word , v. . i shall not doubt to begg what my needs crave : but if god , and any the most signal earthly advantage stand in competion , and i cannot have one with the other , his providence , or his commands have made them inconsistent , that i will not desire with him , then he shall be my choyce alone : rather obedience and my god than any satisfaction how desirable soever ! this is the touchstone of a pious mans desires ; 't is not unusual for inclinations to things below , more to possesse our thoughts , employ our faculties than any other , and we are far more sensible of their impressions , more busie in the pursuit , and more tender in our cares of them : but if upon contest betwixt god and our inclinations , upon debate betwixt a pleasure and command , we can decree for god and for obedience , pass sentence with the precept , we are safe , here the desire is not inordinate . 't is a known instance , and you may have seen , a tender mother spending almost her whole time in caressing her little infant , you would think she had eyes for no uses but to view it , and that she had her arms and breasts but to embrace and suckle it , to whom these are so wholly given up as if they had no part for any other , as the husband , had no share in her entertains and caresses of whom are far more sleight and not so pressing : but should it come to this pinch once , that she must straight resolve to part with one of these , however close her arms would grasp her child to rescue him ( to force whom thence were like the tearing of her bowells from her ) yet would she give those bowells to redeem her bosom guest , & the husband would be the choyce ; so that although the other inclinations were more expressive , these are the stronger and the better setled . so it may happen , we may be more sensibly affected to some dear things here below , our thoughts , and eyes , and our embraces cling and fasten more to these ; but if it come to this that we must leave one , break with the duty or the passion ; if we resolve however not to part with god , but lay hold there and let the other go , then our affections are not only regular when we desire nothing in comparison with him , but our desires are enjoyments , seize and take possession of him , and we have him : so my text implies here , whom have i in heaven but thee ? importing that we have him : which brings me to the other parts that yet remain to be discourst of . three things are here to be considered : . that heaven is the place of possessions in opposition to this land of desires . . that god is the possession there . . that the pious man hath this possession in present . the first of these is so much common place , i shall not stay upon it ; those onely qualities that make this world to be a land of desires , have no place there , to wit , the instability and emptinesse of all things in it , he that lays hold on them does but grasp mercury , which the more he clasps the more he forces it to slip away , and he retains onely the soyle and the defilement of it , like lightning which but passes by , stayes not to cherish , onely dazels , and , it may be , scorches : so the shine of earthly glorys startles the mind , amuses us , inflames desires of them , and goes out . but then above the tenure is eternity , and that assures immutability ; yea , if it be nunc stans , an indivisible infinity of permanent duration , whose every poynt does coexist to every poynt , a perfect and entire possession , all at once , of an interminable life that never can be all possest ; then nothing can passe by us , or cease from us , but we shall alwayes every moment have , what we shall have in every any moment : our enjoyment also being like him that we enjoy , all in the whole and all in every part ; being not onely endlesse in the mass , but every moment of it is immortal : and then there can be nothing but enjoyment ; no place for desire there , where there is nothing absent , where all past and all futurity is alwayes present ; and where also the infinite and all sufficient god is the possession ; which is my next proposition , and that god himself affirms . gen. . . i am thy shield and thy exceeding great reward . yea , this he hath present possession of , which my third proposition and my text asserts , in saying , whom have i in heaven but thee ? importing thee i have . the things we call most our possessions here both personal and real , are our portions and inheritances : now david claims god under both these dues , a thou art my portion o lord and the lot of mine inheritance ; as other men maintain themselves by these , so i live upon thee : and that we may not think that god is such but in reversion , those are present possessions which men reap the uses of in present to themselves . now what is there of god the pious man hath not the present uses off ? b his eyes are over him , and his ears are open to his prayers , watch to attend each motion of his heart , and c underneath him are the everlasting arms to carry and sustain him , his d right hand wears him as his e signet , and his left hand pours down blessings on him ; his f wings are spread for him to nestle in that warm security , and hide him in the shadow of ; his bowels g sound and turn within him with compassion over him , and h himself is about his bed and about all his paths ; not so much to spy out his wayes , as to preserve him in them all , and i he waits that he may be gracious . in a word , all the securitys that gods preserving mercies signifie , the watches of his providence , the blessings that fulfil his attributes of goodnesse , all are exerted upon his occasions , are made the present objects and the satisfactions of his nearest senses , and he may k taste and see how gracious god is . and then give me o lord ! seizin of this the pious man's estate , i shall not envy other mens possessions ; though one lay house to house , and land to land till he become the lord of his horizon , and his eyes cannot travel out of his demesne : for notwithstanding that we may have known ill courses or ill accidents consume all this , or force throw him out of all , and that great lord have no house but a goal , nor land enough to make a grave : but sure i am , that i shall be provided for in all necessities , unless there happen such a one for which there 's no relief in god ; nor can i be disseis'd , they must void heaven e're they can disfurnish me : for thee i have in heaven . but yet , though chance nor violence cannot put me out , yet i may forfeit this possession too ; for sin will a separate betwixt me and my god , cast me out of his presence and enjoyments , as sure as it did ada● out of paradise . and then alas ! if i had none but him in heaven , he is now become my adversary , holds possession against me , as he did that of paradise with flames ; so he does rain s●ares , fire and brimstone thence , and this is all the sinner's portion , psal. . all that i am like to get , unless i have a person that will arbitrate the cause , or mediate , there is no hopes of a recovery for me if i have none in heaven but thee . now here my last consideration will come in . if while my soul lyes grovling under fearful apprehensions of its forfeiture , casting about for help and finding none upon the earth , if it look upwards and enquire whom have i in heauen ? have i none there but my offended adversary god ? it may resolve it self with comfort he hath other interests there . for , first , i have an intercessor there , rom. . . a master of requests , one that will not onely hand in my petitions , get accesse for my prayers and my tears to god , but will make them effectual : for saith s. paul , seeing we have a great high priest that 's passed into the heavens , let us come boldly to the throne of grace , that we may obtain mercy and find grace in time of need , heb. . . . for though my supplications have not strength nor ardour that can mount them into heaven , and are too impure , however washt in my repenting tears , to draw nigh to the lord , yet being put into the high priests censor with the altar coals to give them holy flame , and wrapt up in his cloud and smoak of incense that will cover all the failings of my prayers , they may get access into his ears and his compassions . indeed how can they choose when christ does joyn his intercessions ? for my requests will go where the high priests do go ; he carrys them , now he himself doth sit at the right hand of god : the intercessions that are made for me are made upon the throne , and therefore cannot be repulst from thence , and such desires command and they create , effects . but should my prayers fail , and should god a hide himself from my petitions , withdraw himself and hide his face from them , although they be even before his face . yet secondly , i have an advocate there too , joh. . , . if any man sin , we have an advocate with the father , jesus christ the righteous , and he is the propitiation for our sins ; one that not onely pleads for me , but brings the satisfaction of my forfeiture in his hands , makes the just value plead ; appears there with his blood , and proves a recompence . 't is jesus christ the righteous advocate , that does propitiate and atone for , what he pleads for ; purchase what he begs . 't is true , that poor worm , saith he , hath provokt thee often lord ! but thou didst b smite the man that is thy fellow for it ; behold my hands , and look into my sides , see there thy recompence ; wilt thou refuse that satisfaction thy self didst contrive , and thy beloved son did make ? why did a person of the blessed trinity descend from heaven and divinity to be made sin and be a curse ; but to redeem him from the curse and sin , and to entitle him again to the possession of heaven and god ? why was i crucified but that thou might'st be aton'd and he be pardon'd ? thus he solicites for us there , presents himself in our stead , as our attorney . he was not a publique person onely on the crosse , but he is so at the right hand of god ; as he was there our representative and bore our sins , so he is here our representative and bears our wants ; was there our proxey to the wrath of god , is here our proxey to his mercies and compassions . he looks upon himself as in our case , whose cause and persons he supplyes , and so is prompted to desire and beg for our poor sakes , and he looks upon us as on himself , and so obtains as for his own beloved sake , pleads as our selves , and then as to himself he does decree sentence and grant : for thirdly , i have there a judge , and this is he , who sits at the right hand of god to judge the quick and dead ; i might have said a saviour , for he was exalted to a c saviour to give remission of sins : but my judge is as kind a word . for however there be some will cry for rocks and hills to hide them from his face , yet this they are afraid of is the face but of the lamb , apoc. . . and it is strange that they who can look upon hell , and charge fiends in a sin , should tremble at a lamb , and fly him so : but to the faithful and sincere endeavouring christian though he sins , as his advocate is his propitiation , so his judge is his sacrifice ; is that lamb that does take away the sins of the world , is his sin-offering , his expiation only remov'd off from the altar to the judgment-seat ; indeed the mercy-seat , the throne of his atonement and his absolution : where his judge notwithstanding that his forfeit shall decree possession to him , a come ye blessed of my father inherit the kingdom prepared for you . lastly , we have our first fruits , for so b s. paul does call our saviour ; and then in whatsoever sense that which is done to the first fruits is applicable to the harvest ( all this being hallowed in their consecration ) in that sense we our selves are raised to the right hand of god together with this our first fruits . and now o lord ! whom have i in heaven but thee ? i have my self in pledge and earnest there . and then they that rather than have these interests , these heavenly possessions in present , will have onely desires here on earth , are certainly of a perverse and reprobate choyce . sure it would make consideration sick to think of the comparison betwixt the after-expectations of a pious man , and those things which our worldly persons call present enjoyments ; how for the little spangles of their pride , they are so taken with its rustling pomp , they reject glory that can never wither , fade , or sully ; forfeit the being cloath'd upon with immortality . how they lose all that everlasting heaven means , for little things that go by in a whirlwind ; come in storm and so they passe away ; refuse immortal hallelujahs for a song , cast away solid joyes , and an eternal weight of blessednesse for froth , for the shaddow of smoak . perchance this may be said for them , the nearness of the object does impose upon them , they choose something in present rather than dry future hopes . but then when that advantage too lyes on the other side , their choyce hath no temptation ; when the pious mans possessions are in hand , the others onely in desire ; in view indeed they may be , he does catch at and pursue them still : but the hinder wheel of the chariot that presses and with larger turns and rowlings hastens after , may as soon hope to overtake the first , as that man reach a satisfaction ; still it removes , and he does onely heat his appetite in posting after it , onely get more desire . now 't is prodigious that these great men of sense should be men of such faith and expectation as to trust and hope in things that have so constantly , so daily mockt their confidences and desires , yet be not only infidels to all gods blessed preparations which they have nor reason nor experience against , but also have no sense nor rellish of himself in present : not tast nor see how gracious the lord is . 't is said , that the desires of earthly sensual things do make the greatest part of the torments of hell : now though this doctrine be false and pernicious , yet 't is plain that torment must attend strong passions , and most infinite desires which are radicated in the sinner's heart , and which he carries hence and cannot there deposite , and to which yet satisfactions are impossible , against his knowledge to be mad , to have what he knows all the world cannot make it possible for him to have , this tears his soul. affections , these that may be said in some sense to fulfil some of the expressions of the torments of that place , their envy makes the gnashing of their teeth , and their desires are their uultures . thus tantalus's ryotous hunger that does gnaw his bowells , is his worm that never dyes ; and his intemperate thirst his everlasting burnings ; and his water that he cannot reach or tast of , is his lake of fire without metaphor ; so that desire alone without its satisfaction , is so much of hell , and yet this is the worldly sensual mans estate exactly here on earth ; for he hath nothing but desires and lusts ; and his condition is not easier at all , for how is tantalus more wretched than a midas , or than any covetous wretch , who in the midst of affluence and heaps , hungers as much as midas did for meat and for gold too , and can touch neither for his uses ? so that the worlds delights are very like the miserys of hell , and men with so much eager and impatient pursuit do but anticipate their torments , and invade damnation here . and if the case be so , sure there is no great self-denyal in our psalmist here , when he resolves to desire nothing upon earth in comparison of his god : 't is no such glorious conquest of my appetite to make it not pursue a present hell , and an eternal one annext to it before a saviour : yet the world does so . some there are that desire money rather ; and although when judas did so , this desire could not bear it self , but cast all back again ; and though it did disgorge , it burst him too ; the sin it self supply'd the law , and his guilt was his execution . yet this will not terrifie , men will do the like , betray a master , and a saviour , and a god ; onely not for so little money peradventure . others , when the lord paid his own blood for their redemption , yet if their wrath thirsts for his blood that does offend them , their revenge makes their enemies the sweeter blood , though their own soul bleed to death in his stream . to others the deservings of the partner of an unclean moment , are much greater than all that the lord jesus knew to merit at their hands or purchase for them . and it is no wonder they are so ungrateful to their saviour , when they are so barbarous to themselves , as to choose not to have present divine possessions rather than not suffer the vengeance of their own appetites ; choose meerly to desire here , though that be to do what they do in hell , rather than have in heaven . o thou my soul ! if thou wilt needs desire , propose at least some satisfaction to thy appetite , do not covet onely needs thirst for a feaver , and desire meerly to inflame desire and torments : but seek there where all thy wants will find an infinite happy supply , even in thy saviour ; covet the a riches of his grace and goodnesse , thirst for the b fountain opened for transgression , for the waters of the well of life , desire him that is c the desire of all nations ; yet why should we desire even him ? when we have him in heaven ; and we have nothing upon earth left to desire , but that god who hath exalted him unto his kingdom in heaven , would in his due time exalt us also to the same place , whither our saviour christ is gone before . to whom , &c. sermon vii . vvhite-hall . third wednesday in lent . / . mark i. . prepare ye the way of the lord. i shall not break this single short command asunder into parts , but shall instead of doing that observe three advents of our saviour in this life , before that last to judgment : for each of which as it must concern us , there must be preparation made by us . in pressing which i do not mean to urge you to do that which none but god can do , a it is not in man to direct his own wayes , much lesse the lords ; b the very preparations of the heart are from him. therefore supposing the preventings of his graces , i shall subjoyn , that the comporting with those graces , the using of his strengths to the rooting out of our selves all aversation to virtue , and all love of vice ; and planting other inclinations , even resolutions of good life , is the onely thing that can make way for christ and for his benefits . now of those advents , the first was , when he came commission'd by god to reveal his will , to propose the gospel to our belief , the coming of christ as a prophet , which particularly is intended in the text. the beginning of the gospel of jesus christ , as it is written , prepare ye the way of the lord. the second was , that coming which the prophet isay did foresee , and in the astonishment of vision askt , a who is this that comes from edom ? with dy'd garments from bozrah , travelling in the greatness of his strength ? why is he red in his apparrel , and his garments like him that treadeth in the wine-fat ? and it was the prospect of him when he came to tread the wine press of the wrath of god , to sacrifice himself for us upon the crosse , his coming as a priest. the third is , when he comes to visit for iniquity , coming coercively as a king with his iron rod , to execute his threats on the rebellious ; those that will not have him reign over them : this coming also was considered in my text ; for in the parallel place of s. matth. it is said , b repent , for the kingdom of heaven is at hand , for this is he of whom it was spoken by the prophet esaias saying , the voyce of one crying in the wilderness , prepare ye the way of the lord. for each of these in order , i shall shew you what prepares his way , beginning with the first , his coming as a prophet , appearing in the world to reveal his father's will , the gospel . now the preparative for this appearance is discovered easily ; we find both in this chapter , and the parallel places , that john came to make way for it by the baptism and preaching of repentance ; and it was prophecied of him , that he should go before him in the spirit and power of elias , to turn the hearts of the fathers with the children , and the disobedient to the wisdom of the just , ( to the minding of just things ) so to make ready a people prepared for the lord , luke . . and this is a preparative so necessary , that the nation of the jewes affirm , it is meerly for the want of this that he does yet deferr his coming : and though the appointed time for it be past , yet because of their sinfulnesse and impenitence he does not appear ; adding c if israel repent but one day presently the messias cometh . and it is thus far true , that though it hindred not his coming , yet it hindred his receiving ; although it did not make him stay , it made him be refus'd . i may lay all down in this proposition . where there is not the preparation of repentance , where there are not inclinations and desires for virtue ; if christ come with the glad tidings of the gospel , he is sure to be rejected , his religion disbeliev'd . if the word of the son of god might be taken in his own case , this would be soon evinc't , for when a he came unto his own , they were so far from preparing his way , that they received him not , but did reject and would not entertain him as one sent from god ; of all this he onely gives this account , that he found no other opposition but from vicious humours , joh. , , , . why do ye not understand my speech ? even because ye cannot bear my word : ye are of your father the devil , and the lusts of your father ye will do ; and because i tell you the truth ye believe ●ne not . as if he should have said , the reason why you do not regard me or my doctrine , but reject us both ; is not because my doctrine hath not means to convince your understandings , but itis not agreeable to your inclinations : the works that i have done to make my person be received , and my words credible , are such as no heart how hard or blind soever can withstand ; but the doctrine i bring along is most unwelcome , ye cannot abide to hear it . now as he that 〈◊〉 his eyes , or turns away his face because he hates to look upon an object , may not see it though it be all cloath'd with day ; as visible as sun-shine ; so your blindnesse proceeds hence that b ye hate the light because your deeds are evil . neither do you love to hear that which you have no mind to practise ; and you will not be perswaded to believe that is your necessary duty , which you are not willing to perform ; but will rather choose to think i do my works by a confederacy with c b●●lzebub the prince of devils ; although it be apparent that those lusts which you will do , and which my works and doctrine come to drive out of the world , they are lusts of the devil ; and i , because i tell you the truth , truth i confess somewhat severe , and not so agreeable , therefore you will not believe me . and is it not strange when nothing can be acceptable to the understanding but as it hath appearance of truth , and when truth comes with evidence and demonstration , though it be but speculative uselesse truth , yet it does seize and force assent , that yet christ's truths , which did not want conviction , for they came to them with that infallibility which miracles can give , should be therefore not believ'd because they were truths ? not strange at all ; for his truths were not for their turns , nor humours . and therefore he sayes to them , matth. . . ye repented not that ye might believe them . as if they assented not with their understandings but their appetites : and we our selves have seen too much unhappy evidence of men , whom libertinisme hath made antimonians , whom a desire of being loose from duty hath made solifidians , of them whom sensuality hath made atheists ; men that become proselytes to : their lusts , the converts of their base affections . and we cannot expect it should be otherwise . for certainly that men who are averse to the dutys of christianity , and cannot bend their minds to the observance of that which christ commands , should not care to believe they are his precepts or their duty is but very natural , they were unwise should they do otherwise , it being far more reasonable to deny the duty and obligation , than granting both , to trample on that obligation which they do acknowledge , and to renounce that duty which they do confesse . is it not far more prudent to believe that there is not a god that does regard our foolish actions here below , ( which are not more worthy or more likely to enter into his considerations , than the buzzings of flyes into the notices and observations of a statesman ; ) then if we do believe one does severely mark , will take a strict account of , execute a vengeance for them , yet not incline our minds to leave them ? if we did suffer this belief to creep into our minds , to lye close unto our hearts , sure it would fret off our aversness to piety and inclinations to sin ; we durst not entertain them both together , these thoughts would prove very ill company ; they would distract and tear the mind , our souls would tremble and disjoynt , and we be sure to put one of them off . covetous and adulterous felix when he began to think that a s. paul's sermon of a judgment to come might be true , straight he began to shake , and then immediately to turn the sermon off , bid s. paul depart till another time . nor can there any other reason be assigned for this ; for in the systeme of christs religion there is not any thing but is so suited to the very constitution of a rational being , that the soul would instantly imbrace and suck in , if the prepossessions of vices , which the mind will not resolve to part with and repent of , did not infect , taint the palate with prejudices , did not keep out the belief . for the morality which it injoyns did long before the birth of this religion make its way into the tenents and the faith of every sect of whole mankind , it broke through all the oppositions of corrupted nature and deprav'd habits ; nor could all the devils arts ( who then govern'd the world ) stifle or quench the light of reason , which through all that darkness did discover such deformity in vice , such strict agreement betwixt that which we call virtue , and a rational creature , that they accounted it , and truly , the essentiall duty of his nature ; he that was wicked was reputed false to his own being ; as great an aberration from , and contradiction to nature , as an animal that were insensible , or as cold fire . in this all the most distant factions conspir'd in despite of principles . the stoick , who by fettering all events , all consultations and designs in the lines of inexorable destiny does seem to make all virtue worthless , all endeavours towards it uselesse , yet requires it with a strict necessity as his fate prescribes with ; his reasons are as ineluctable as her laws . nay he does seem to break his adamantine chain , to make way for this chain of virtues , though his jupiter were bound by that , yet for the sake of these he leaves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , our appetites , and actions in our power , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that so there may be place for doing well while it is in our choyce , and we are free to do it . and on the other side , the greatest enemies to their necessity and to choyce too , the sect that made all actions and things in the whole world to be , not effects of any agent that intended them , but meerly sports of chance and matter ; who taught that their own souls were but the concretion of some atomes casually met together without any direction and to no end ; yet the great master of it in his ethicks would not suffer any of this blind contingency to have to do in humane actions , regulating them by strictest rules and laws , and in plain contradiction to his tenents ( from which our age derives the most of their impiety ) although he held there was no god lookt on , nor after-life attended , none that did see , or would reward or punish any of his actions , yet requires highest virtue , yea , and liv'd such too they say . in a word , many of them rais'd morality to such a pitch , as if it had arriv'd at the same heights from whence our christian revelation did pretend to come . and there is nothing so peculiar to christs doctrine in the poynts of morality , but you may find it recommended by the heathen as a thing which no external obligation did impose , but the law of their making did prescribe , which they read in themselves , and christian morality is but a fairer and more perfect copy of the impressions of reason on our soul , clear'd from the blurs and defects which they had been tainted with ; but naturales tabulae natures decalogue , wrote by the finger of the lord : so that to quarrell with christ for requiring it , is the same thing as to be angry with our saviour because the nature of the fire is such as does require that it should burn . nay many of them were so sensible of the unhappy state of their corruption , sound so great pressures in themselves from the weights of their vicious inclinations , discerned so perfect an antipathy betwixt their being and their actions , that when with all the arts of reason and the practise of their philosophy they could not ease themselves , they went to sorcery and magick for a cure , receiv'd catharticks , and a discipline of purity from hell , the region of uncleanness ; the devil making them believe he would assist in casting out himself : such were the stresse , the restlessness , the groans , the cry of nature to be rid of its impurity . these poor souls were mistaken in their method ; but if the devil by those worships of his which they were us'd to , had not stopt the avenues , sure one would judge they had prepar'd the way for christianity ; there being no obstruction to it , nothing that can hinder its acceptance , but the low esteem and aversation of virtue : for if men believe the moral truths , they have no reason in the world to doubt the supernatural , these being intended for the most part as encouragements to those other , as god's last attempts to kindle in us love of virtue by such strong incentives ; that , that wherein philosophy was ignorant , and the law weak , as having neither promises nor terrors equal to the force of our corruptions , that the gospel might effect , as having both to the utmost possibility of divine contrivance : now this requires us to believe those supernaturals mostly for this reason , by believing them to make us perform what it enjoyns . and it is apparent that because men would not do this , therefore they will not believe those . shew me but any one that is sincere and strict in christian dutyes that does doubt the principles ; if there be such an one he cannot doubt them long , not onely for christ's promise sake , a if any man will do my will , he shall know of the doctrine whether it be of god , he will soon know that doctrine is from god that does prescribe such godlike lives ; nor onely for the churches judgment , which did make synesius a christian bishop before he did believe the resurrection , upon that confidence they had of him by reason of his piety : but in reason why should he that does embrace the piety , disbelieve that which was propos'd to his belief onely to urge him to embrace , onely to crown that piety ? indeed he that accounts his vices but sleight tricks of wit , or folly ; onely pleasant satisfactions to the desires of his nature ; ( for he understands no nature but his carnal one ) he hath no reason to believe there was a passion of the son of god , a by making him a sacrifice for sin so to to condemn sin in the flesh ; is not prepar'd to think that there is an eternal weight of indignation due and ready for it . he that hath but mean thoughts of virtue , counts it onely pedantry , or as it were the flatus of the mind , making the soul hypocondriack , it is impossible that he should think god was incarnated and dyed to teach it by his doctrine and example , and to purchase graces to enable us to live it ; or that there is a resurrection to reward it , a trinity engag'd in working out salvation for it . i must confesse i would believe , that men perswade themselves that the reason of their disbelief is onely this , that these things are not testified sufficiently ; because i find the man in hell would have one sent to his brethren from the dead , to testifie unto them of that place of torments , luc. . . as if those truths did want witnessing . but this is not because enough hath not been done for their conviction in the truth of christ's religion ; for there is hardly any thing besides in the whole world that men believe , but they believe upon lesse grounds . the whole world was convinc't in such a manner , as that millions chose to dye rather than not confess it ; that many ages prov'd but centuries of martyrdom unto that truth ; all torments were more eligible than the disbelief of this religion , which was confirmed so , that against all arts and power of opposition , against the wit and fury of the world , though all the subtlety , and and all the strength of earth resisted it , yet it overspread the universe . besides it is most prudent to believe it too , for if there be another world what then ? there was enough done therefore ; but corruptions suffer them not to attend to that which hath been done . and 't is no wonder they should do so at this distance , for they contrasted with christs miracles when present ; and they were so uneasie under the conviction of them , that rather than be prest so by the mighty power of his works , they did design to rid themselves of him that wrought them , joh. . . you may find them strugling with his demonstrations to keep off the evidence , what do we ? for this man doeth many miracles . yea , they do conspire against the miracles themselves , and would put lazarus also to death , because he was raised from the dead ; they could not let the evidence and the conviction live , but they must murder that too . nay more , as if the pertinacy of their prejudices could do mightier works than christ , and could controul , and were above the power of his miracles , it is said to have bound his hands , and he could do no mighty works at nazareth because of it , mar. . . at least as saith theophylact , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he could not do them where men were not capable they should be done . so that christ did pronounce from reason and experience , a if they believe not moses and the prophets , neither will they be perswaded though one rose from the dead . such an amazing argument might probably astonish , but would not convince , unlesse it met with honest inclinations ; for after the surprize of it were over and had vanisht , then the corruption that bosom sophister , would stir , and goad , and urge incessantly ; so that to ease himself , the man must find out some crosse scruple to weaken the force of that evidence , and the conviction would vanish like the ghost . and if we should examine the experience of our selves and others , we should find that just according to the rate of virtuous inclinations and dispositions of heart to part with sin , so are men prepar'd for the belief of christ ; so are their oares and regards of his religion : he that is honestly inclin'd opens his soul to christianity , for it speakes to his heart , 't is right to the grain of his soul , he looks upon the promises as made to him , and layes them up as gods encouragements of his inclinations , every thing in the gospel fits the temper of his mind . and he that is but pretty well disposed , that loves virtue for the most part , but does allow himself some one corruption , he alwayes hearkens to religion where it sets it self against those vices which he hates , but as to his own particular evil inclination there he is a little infidel , cannot perswade himself that god will be so stern against a single pleasure , that one petty indulgence should be so considerable , that it should provoke to those extremities the bible threatens ; and can by no means believe s. james , b that he that offends in one poynt thus , is guilty of all . and they upon whose constitutions there are weights and plummets , that incline them to some vicious courses , and by loose education have those pronenesses of temper pamper'd ; and by having their inclinations follow'd and indulg'd taught them to crave , then to get head and to command ; and then by conversation with others that mind nothing but satisfaction of those bents of the bruit part , that allow themselves all the desires of constitution , are come to swill the pleasures , profits , and the honours that do wait on those practises : or whosoever by whatever steps arrive at an habit of doing thus , and a great liking of them , and so to improbity of heart , to utter aversations of the strictnesses of piety , all which they have lived so out of : 't is known that not enduring to be bound up in those narrow paths of piety and virtue , they burst all the obligations to them ; seek little things to cavil at , or to deride , hopeing with those their poyson'd arrows , through the skirts and the extreamer parts to send a wound into the very vitals of religion ; for they aim at the heart , when they pretend to strike onely the out lap of its garments ; and to say all at once , grow down right atheists . and though as once at corinth , now again the world by wisdom knows no god ; there being skill and manage in this mystery of infidelity , and it requires study , wit , and parts ; yet they proceed just by the method of king a david's fool , first , he sayes in his heart there is no god , before he say it in his thoughts and opinions : he wishes it , and so comes to believe it , the atheisme is rooted in the seat of the affections , and it branches thence into the mind , at least into the mouth , and finding hell the greatest check to their delights , which they cannot determine with themselves to leave and to repent of ; therefore because they will not quench it with their tears , they study how to put it out with arguments : and meerly for this reason , that they will not live like men , they resolve therefore to believe that they shall dye like beasts . but alas ! they must live for ever with the devil and his angels , if that christ , whom they reject , does not lay hold on them , and rescue them from thence as he is in his passage to his crosse , the next way we must prepare for him ; and my next part . the solemn dayes approaching will discover to you this way , namely , the passage from the garden in gethsemane to golgotha ; there you will see he does begin his journey with the amazements of an agony , and ended it in something like the horrors and the outcryes of despair ; he travailed under such a load as made his life gush out through all the parts of his whole body , the weight of it did make his soul faint by the way ; and when he was upon the tree , crusht it out , made it expire sooner than the stress of nature would have done , and forc't it to burst out away in prayers and strong cryes , that so he might sooner escape from under that sad pressure . and then do but consider and look on him under that representation which s. paul does shew of him , how all that time that he was creeping under that dire burden in that dolorous way , he was meerly pressing on with all the hast he could to overtake us in our course , and rescue us from ruine . for that journey was a race , and we the prize . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i have been laid hold on , saith he , phil. . . laid hold on in the agonistick sense , as in a race , he so expresses it : and that he was laid hold on by these sufferings , the epistle to the hebrews does evince ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith chrysostome , in that way he pursued me till he catcht me ; his agony was but his strife to overtake me , his sweat the issue of his race : when he came down from godhead in his incarnation , he pursued us then into our nature he laid hold of our flesh , and followed us from heaven to the a lowest parts of the earth . but when he went thus to his crosse here , he pursued us then into our guilts , he laid hold of our sins , and took them up and bore them on the tree , then he descended into hell to follow us . this as it was formally done once for all , so in its virtue , influence , and blest effects , 't is still in doing , as to thee , and me , and all of us ; and the approaching season is to represent it so . now sure we need no motives to prepare the way for him who runs that he may obtain our salvation , who though he laboured under such a dismal burden , yet still presses on to catch us , so to rescue us from sin and hell : if he think fit , and can endure to strive thus , i will make all ready , and stand fair to have my guilt seized from me , and to be laid hold on for my blessednesse , to be the prize , the crown of all christ's agonies , that which he thinks worthy with so much strugling to contend for . now the same preparation is required here , that made way for his other coming , that is , repentance , in one word , a disposition and sincere desire of heart to part with every evil and corrupt affection , to quit every sin . sin lying in the way made it so dreadfull , god laid upon him the iniquity of us all , and that weight threw him prostrate on the earth , and sunk him into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : and yet if any were more galling , 't was the weight of those that were clog'd with impenitence , this was more heavy , more afflictive to him than his crosse. to bewail this and the issues of it he left off to consider his own sufferings and required others also to do so , b weep not for me , weep for your selves . and sure it was for want of such tears to dilute and temper his sad potion that his cup was so amazing to him : it was for this the c angell that came from gods presence to comfort him , left him still in agonies , could not do it , because the joyes and comforts of that presence are at sinners that repent , luc. . . and god himself in hoseah seeing ephraim would not reform cryes out , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . consolatio abscondita est ab occulis meis : a comfort is hidden from mine eyes ; so the lxx also . now they that refuse to do themselves this honour that the angel could not do , to comfort their god in his agony , how will he b ease himself on them ? c how will he laugh at their calamity ? be comforted in their destruction at his coming as a king in executions ? the next way that we must prepare , and my last part. a progresse this , i confesse , that is not usual to our king , nor is according to the method of his government : god call'd it his d strange work under the law , and much more is it so under the gospel , when he governs by the law of faith : for e faith being the evidence of things not seen , shews us rewards and punishments not present , but at distance , out of sight , in the world to come , to keep us in our duty . and then why should the ax be now laid to the root of the tree ? when as there is to be an universal conflagration , where every tree that beareth not good fruit shall be cast in ? and upon this we see events do not discriminate deservings , things happen to the good and bad alike ; we may have seen the wicked in great power , spreading himself like a green bay-tree ; like a triumphal garland , as he were all ensign of victory , all verdant spreading conquest , yea , and when the ax is at the root of the tree , we know not whether it designs it for the temple or the kitchen , to make a fire , or to make a god. the day that cometh shall declare all , when the delay both of rewards and punishments shall be compensated with interest : and it does scarce seem equal to inflict them twice . but yet o lord ! in dayes when scoffers appear , f that walk after their own lusts , and say , where is the promise of his coming ? for except that the fathers fell asleep , some men are dead and others risen in their place , all things else continue as they were from the beginning , there alwayes were vicissitudes of flourish and decay in every nation , and in these things there are no footsteps of a providence or judgment : in dayes when men resist and deny thy hand because they do not feel it ; and since thy judgments are removed out of their sight , defie thee too , and dash thy self out of the world ; in such dayes 't is but just that thou shouldst come to their conviction , and confute them with thy judgments into ruine . and truely since it must be horrid provocation that makes him come beyond the compass of his covenant to revenge , the executions are mostly very fatal , as if they were what they seem to prevent , the last day , and the final doom upon such nations . for to the jews they look as if they had fulfilled all that the prophecy was mistaken to foretel , and were as irreversible and utter as the sentence of the day of judgment . now to prepare for such approaches of the lord our king , there is one onely means , that is , resolving fealty and allegiance to him , and that not formall onely , or but idle homage , but renouncing all confederacy with his enemies , sin , and the devil , and serving him with all the heart and all the strength . for he is that king in the . of s. luke , who did not onely cause his contumacious enemies , such as would not have him to reign over them to be slain before him , v. . making his way over their necks whose hearts he could not set up his throne in ; nor did onely cause those servants who were so far from preparing his way , that upon confidence he delay'd his coming they smote their fellow servants , and did eat and drink with the drunken ; were unjust to others , and indulg'd themselves in all licentious living , cause them to be cut asunder , and to have their portion in the region of weeping , where these intemperate should have onely tears to drink , and for their ryots onely gnashing of teeth , teeth ready to revenge their former luxuries on themselves , gnashing as to devour one another , matth. . . but he is that king too that executed sloth as well as treason , in matth. . . who having given one a talent , trusted him with abilities of doing service in the station he had put him , which for his not endeavouring to do , though he corrupted not his faculties , because he buryed them and did not use them , but indulg'd to idlenesse , condemn'd him therefore to utter darknesse , to the proper mansion of the slothfull , all whose time can be nothing but night , since his whole life is but as sleep . but in a word , s. matthew hath said all , repent , for the kingdom of heaven is at hand ; as it is written , prepare ye the way of the lord. and here to stop , and to reflect at once upon our selves and this which hath been said : and first , on this last way by which he comes as a king in executions . here i cannot but take notice , that we have some that do design and act among us as if they were this king's harbingers , his pioneers rather , to prepare the way for his invasion on us ; or were his forlorn hope sent out to give the onset of his executions , and were sure of him in the reserve to second them : truly their threats and their attempts are big and insolent , and most mens expectations are not very comfortable . to say with some , this confidence of theirs is built on the non-execution of the laws ( which seems sleighter than in the old comparison of cobwebs ) for notwithstanding their fine close contexture , there are holes left for spiders to creep through ; and not the great flyes onely , every rufling and befriended sinner whether by his money or relations , but the lesser too , now they have learnt to fly in swarms , break through , to say that were a complaint out of my sphere . and truly when i think on the temper of their fury , how it is hardned in the fire of execution , charges death not onely in the field , but on the scaffold too ; i must needs think it hath some stronger ingredients , and there is something of religion in it . now really there can be nothing else of that but an opinion of the great defection of vertue in their enemies : open prophaness , publique licence , living without fear of god or man , makes them look upon them as men designed for excision . achior is said to give this counsel to the captain of the host of babel , when he went against judaea . my lord and governour , if there be any error in this people , and they sin against their god , let us consider that this shall be their ruin , and let us go up and we shall overcome them : but if there be no iniquity in the nation , let now my lord passe by , least the lord defend them , and their god be for them , and we become a reproach before all the world. and sure that they who when they were a formidable body , furnisht with principles as bad as now they can be , and with weapons too ; and flesht with victories and mischief , should at once depart from these advantages , quietly lay them down and all their interests ; and now when they are scattered and disfurnisht , destitute of every strength but what our selves afford them , that they should make attempts which no courage can sustain , nor reason countenance ; all this i say , admits of no account but this , that they who were amazed at gods exertings of himself , when they saw him appear so visibly on our behalf , and lookt upon us as a party purified in the furnace of affliction , and the dross and scum gone out of us ; ( for we had some reputation then : ) now seeing the return we make to god , as we had been delivered to commit abominations , they are grown confident god is engag'd against us , that we have fill'd up our measure , have been fatted for a sacrifice and are ripe to bleed : and if our supineness give them weapons , and our iniquities give them courage , there are enough will count our slaughter an oblation to the lord. o! give me leave to contradict the counsel of my text , prepare not this way of the lord , do not thus make ready for his coming by provoking him to hasten it in fury ; rather block up all passages and stop his march ; you have wherewith at hand ; the dutys you are now practising , those of this season , humiliation and amendment , are barricadoes strong enough against him , he cannot break through them . he had sent out his executions against israel , and ahab did but fast and put on sackcloth and they straight retired , were beat off for a whole life , a seest thou how ahab humbleth himself ? because he humbleth himself i will not bring the evil in his dayes . the habit of repentance , if piety and vertue get but countenance , it will divert him in his march ; and it must needs , for it prepares his other way , that to the place of expiations : to the throne of grace , his crosse ; the second thing . and should we not prepare his way to that by our repentance , we were false to our own actions that pretend to do it , unjust to the time that calls for it , but most unkind to christ and to our souls . when in that fatal race , and under all that load he did stretch and presse on so to lay hold upon us , to seize our sins and sacrifice them in himself , that then we should retain them , should not let him have them , but cling to them still ; that when he was upon the crosse with naked breast and open arms , as it were ready to receive all wounds sin could inflict , and every wickednesse of ours had a stab at his heart , that we should still reserve the envenom'd ponyard , keep the malice of the wickednesse to crucisie him to our selves afresh , and kill our selves also for ever ! that we should suffer him to swoone and dye under the burden of our guilt , yet we our selves resolve to keep and not to quit the guilt ! for do not you deceive your selves , christ did not take away the guilt of any one sin , from any man that does not part with it , but still retains the sin ; that would imply a contradiction : such men are so far from preparing the lords way to his cross , that that whole journey was to them in vain : they will not let him have their sins to bear upon the tree , deny their priest a sacrifice for them when he was going to the altar . indeed they that come to the celebration of his passion thus dispos'd , plant troubles in his way to his crosse , and make it more grievous ; yea they obstruct his passage thither even when they wait upon him to it : those that come with indevotion to attend that sad procession , such as they usually go to their prayers with ; these are so far from making his way smooth and easie , that 't is they that throw him in that journey prostrate on his face , and cast him into agonies of prayer , so to expiate and instruct their little sense of that to which such sufferings were due , and which must have such deprecations . they that come thither with their swelling scornful prides and their ambitions , lay hills in his way , and when he is so heavy laden and so weak ; they make him climb up precipices , whence their scorns too throw him down again with his cross and incumbrances upon him . all these heights must be levell'd and the mountains be brought low , if we prepare the way for him . the gaudy people , they that spend the severe hours of this sad season , and of preparation for that passion in the arts and labours of attire , that mortifie and punish themselves only in cares and in contrivances to make and dresse up beautys , and the study of these enters with , thrusts out the grand concerns of their own souls , and the employments of this time , even which they are about : these doubtlesse are attir'd in funeral conformity to wait upon him to his crosse , on which he had no other dress but the rags of his own skin ▪ come they not rather to expose his nakednesse , and shame him from themselves , that so he may go by and not take notice of them in his passage , nor be concern'd for them in his sufferings ? the hypocrites either to god or to their brethren , that have onely the ceremonies , the civilities of honesty or religion , make shew of both , but yet are false to god , and insincere with man , cruelly betraying or deluding , yea enraging those necessities which with fair speeches they pretend to smooth and salve ; they act over again the treacherous malice of his persecutors , who under the kindness of the cup of consolation which was given to them that were condemn'd to dye , namely , wine mingled with myrrhe to cheer the heart and cloud the understanding , and so lessen sense of suffering , in scorn and mischief gave him vinegar and gall , which though it counterfeit the other taste , serves onely to prolong life for more future torment . the swearer stabs him all along his journey ; and the men of black designs and malice , they pour venime in those wounds . but why stand i thus to enumerate particulars ? all such come not to the redemption of the day , but onely to the scene : amidst other like entertainments of this holy severe time which the theater affords , they come also to see the tragedy of jesus , to behold the dead march to golgotha , indifferent and unconcern'd in that ( as in the rest ) whether there were such a procession in earnest , or whether he did come at all indeed ; which casts me on his other coming , the last thing , his coming in the first revealing of the gospel . and here i hope i shall have no reflections to make as to preparing for this coming . christ certainly did find his way prepared so to this nation , that we believe he was more early entertain'd in it , than almost any where in the whole gentile world : and ever since his cares for it were so particular , that they , who would fulfil the revelation in this church , seem to err with some reason , when as his regards were so peculiar for this , as if he had not concern'd himself in any other . and sure none other ever had so long , such opportunities and advantages ; so that i cannot press you to prepare the lord's way , since he is among us . righteous art thou o lord ! and wonderful in thy mercies ! yet if i might plead with thee concerning them , i would enquire what hast thou done here all this while after thy so long abode among us ? what are we the better ? the last attempt of god to reclaim man , when he had shewed the world all other means were fruitlesse , was by thee his son ! by whom he did conveigh all the full measures of his graces ; and now what effect of these is there in us ? shew me how all this care and cost hath made us be more just , sober , or chast ; in any way more virtuous than those heathens whose religion came from hell ? we find thee saying , a i beheld sathan as lightning fall from heaven , his power vanishing like that which does but flash and perish , never can be recollected . but alas ! that falling flash hath kindled foul heats that will break out into fire and brimstone . idolatry 't is true , is profligated hence ; the devil is not worshipped as he was with a religion of impieties , uncleannesses , drunkeness , and the like : but yet the same things are now made to consist with thy religion , as well as with that of the devil , and we can do all those things and be christians . some , as if their profession were a charm which made them shot-free from gods threats do they what they will , they will adventure any the most desperate impiety and choose damnation in a sin , and yet believe , be confident , and so secure . on others it does work indeed the form of godliness , makes them such perfect pageants of religion , that they oft fall in love with their own vizour , and please themselves as if their dress were nature , while yet under that form there are the greatest falsnesses , and black treacherous designs , the most unjust and bloody practises that even make the form of godlynesse look dismal ; and yet all this joyned with so much superciliousnesse , with such difference to christ , that you would say the pharisees were now all of christ's side . and i● this all the lord came hither for ? to be a sanctuary for the prophane , a cloak for hypocrites ? give me leave to relate a story i have read a of four or five vessels of portugals who were shipwrackt to the drowning of almost five hundred men , onely fifty three escaped , and they were left naked and hurt upon an island desolate , as the israelites wildernesse , which needed the same miracle to sustain them , and found the like : for god as it were rained fish upon them ; and so did that which kept them alive , till at last they espyed a large boat of chineses making to the shore to take in water in that island , and the people coming all to land for their refreshment ; which they seeing , resolved to make themselves the masters of their boat and goods , and go away in it : a man would have thought their own sad state in that land of desolation should have taught them compassion ; at least gods mercies to them should have taught them justice to others . but when men have received great signall instances of gods protecting mercies , they think then that they are his favourites , and then they may do any thing● : they therefore get into a wood near the shore and boat , and it was ordered among them , that whom the captain should pronounce jesus three times , then they should run out of the wood and seize the vessel . lord ! would not such a word be a spell and charm against unmerciful , inhumane , and unjust designs ? would it not exorcize all impious contrivances ? it is no new thing to preface mischief with an holy name , and bring in jesus in the prologue to iniquity ; to talk of god and act the devil . they seiz'd it , and driving from the land , left the true owners of the vessel to possesse their misery ; being secure , they searcht and found no person in it but a child of thirteen years of age , and they fell to what victuals , they met , and having eatex , with hands lifted up they praised god solemnly , and then proceeded to cut out and shore the silks and riches of the vessel : the boy seeing all this , and drown'd in tears would not be comforted by them , who promised him all friendly usage ; but he desired rather to go dye with his father than live with such wicked people : being reprehended for that speech , would you know , said he , why i said it ? because i saw you when you had fill'd your bellies praise your god with hands lift up , and yet for all that , like hypocrites , never care for making resti●ntion of what you have stollen , but be you sure that after death you shall feel the rigorous chastisement of the lord almighty . the captain admiring would needs perswade him to be a christian : whereunto earnestly beholding him , he answered ; i understand not what you mean , declare it first , and you shall know my mind : and being told by them of the blessed authour and the purity of our religion , what god did to redeem us from our sins , and what holy laws he hath left us : with eyes and hands lift up , he weeping , said ; blessed be thy power o lord ! that permits such people to live on the earth that speak so well of thee , and yet so ill observe thy law as these blinded miscreants do , who think that robbing and preaching are things that can be acceptable to thee : and so return'd to his tears and obstinacy . to see the strictnesse of the christians obligations , and the loosenesse of their lives , to see their practises dash against their professions ! 't is such a thing as makes them be the scorn of honest heathen children . and is this all that men are required to prepare the way of the lord for ? is this all he can do after so many centuries of the abode of him and his religion among us ? while there is no more of his influence appears , i must suspect he is not here , the lord is not among us , but is gone . and certainly if it be possible to drive him out , if there be any art of doing that , we have professors of that mystery , and the drolls are they . that men should sin against him by transgressing of his laws is no wonder , for there is invitation to it in the blood : that some did count him an impostor is not strange , they had not met it may be , with means of conviction , or were prepossest with prejudice ; but while men own his person and religion , to have a god onely to make them sport , as it hath no temptation , so it hath no measures of its guilt : atheisme is an honest refuge from this vice ; it being much more sober and rational to think there is no god , than 't is to make a mock of him whom they professe to be so . this is indeed to prepare his way to his crosse , for so the jews and souldiers did , they put a scepter in his hand onely to take it out and smite him with his scepter , they bowed the knee and cry'd hail king , and so humbly spit in his face , and they put a crown , but 't was of thorns , on his head ; thus they worshipt him in scorn and crucified him with his dignities . and so we serve religion : when we would have a scene of mirth , that must be put in a ridiculous disguise to laugh at , the son of god must enter travesty , and our discourse is nothing but the gospel in burlesque . and is it not time for him to retire ? but o prepare not this path for him to go away in . the heathens thought it much more possible to chain their deity , than to be safe if he were gone , any the strangest contradiction is more easie , than security without him . now if you but make up s. peter's chain , that will hold your god sure : a add to faith ( that 's the first link that unites us to him , ) vertue , and to vertue temperance , and the other graces nam'd there . if he were going ; yet b return unto me , and i will return unto you saith the lord : i● you do but prepare to meet him in the dutys of this season , you are sure to find him at his crosse : and if we do but lay hold on him there , and by the mortifications of a true repentance partake in his death ; he that is the way and the life will through that dust and ashes from that death , make a way for us to his eternal life . to which , &c. sermon viii . vvhite-hall . october . . john v. . this is the victory which overcometh the world , even our faith. these words , though they explicitly make onely one single proposition , yet they imply several . first , that the state of christianity is a state of warfare ; he that is born of god must fight we see , for he must overcome ; which is the second ; in this war he must not satisfie himself with being on his guard , defensive , looking to secure himself , but he must assault and conquer , nothing else will serve his turn but victory . thirdly , the enemy which he must have no peace with , but must vanquish , is the world. fourthly , faith is sufficient forces to assist him in his conquest . fifthly , faith where it is rightly made use of is a certain victory . but i shall not handle these in thesi thus , but for the more practical treating of them shall make and answer three enquiries . first , what the way is that the world does wage war in ? where its strength lyes ? and how it manages that force so as to get advantage over men ? and how it does improve each such advantage till it gets a perfect conquest ? secondly , what the strengths of faith are ? how it charges , breaks the forces of the world , and does enable the believer to overcome ? thirdly , how far the believer must pursue his conquest ? what must be the measures of his victory ? that he may know how to vanquish it so as that the world may not rebell again ; not do like joash smite three times , then leave , but smite untill he make an end of danger : having answered these , i shall endeavour to apply all to our selves . now for the better handling of the first of these , i must shew you how the will of man may be attaqued and taken . to which purpose i observe , that whatsoever liberty there is in humane choice , yet every appetite seems in some sense determin'd in its tendencies to fix on that which appears simply best for it , for that instant which it chooseth in ; i do not say that whensoever reason peremptorily concludes a thing is best that the will is determined instantly to that ; for by a too unhappy evidence we know , that if the lower soul does but becken the will another way , she can suspend and stop her prosecutions , and too oft finds cause to go along with that against the dictates of the mind : but this i say , that in her last executive determinations she alwayes tends to that which hath the fairest and most vigorous appearances of being best for her at that present time . if it seem strange how , since the understanding can account the certain expectations of an happy everlastingnesse much better for the present , than a momentany worldly satisfaction ; ( for we have our rules and our proportions by which we rate and choose reversions rather than possessions , and those of the other world exceed these beyond all the measures of proportion , and the understanding does inform impartially of this : ) how then if the will can let those go and take these it can be said alwayes to choose the better for the present ? if it may be said to do so though it let those go , then by what wash or chymick artifices does she blanch or paint these so as to make them look better for the present ? now we may discover how these both may be , if we onely reflect upon the manner of the actings of our own souls . where the things that stand in competition for our choice are both of the same kind , and have one common measure of their good or ill ; ( as for example , are both painful , or both profitable , or delightful ) and no consideration of any other motive comes into the ballance ; here the will must needs choose the best , refuse the worst . for meerly out of aversation to pain to run into the stronger pain , avoyd the lesse ; or out of covetousnesse to refuse greater wealth ; or for delights sake onely to preferr that which is lesse delightful ; are practical contradictions . where the objects are of different kinds . one for example , profitable or delightful , but not without sin ; and the other vertuous , and spiteful reason taking vertues part , suggests the motives to it , gods commands , his promises , and threats ; here , though the inferiour faculties prostitute all their baits , they cannot equal those proposals to the will 't is true ; yet by their importunacies still pressing her , goading her by their stings , they can and do prevail with her to call the understanding off from her attention to those other motives , and employ the thoughts uppon the present object that does importune her so , and which by the agitations it does cause within the sensual part , puts the mind in disorder presently , distracts the thoughts , then seizes them ; so that the understanding being now intent to this , the better motives are let go and sink , and then the onely ones in view are those of sense , which straight the will rushes into the imbraces of , and the other being vanisht and no better than appearing , 't is plain in those she fixes on the best . but if the mind will not be taken off , but conscience fly in the man's face and will not let him rest , nor his will fix , why then in this unquietnesse of hers she sets the thoughts : on work and will not let them fix till they find out some salvo that can satisfie carnality and conscience too , that will let the man have the sin and not deprive him of gods favour : and if either application of gods decrees and promises without condition absolutely to himself , and the assurances of faith and trust will do it , ( as we may know it will in some ) or if not that , then if hopes of mercy , resolutions of repenting afterwards and leaving off the sin , ( as this does do with most ) then it is evident in choosing to obey his inclinations , with such salvo the man chooseth that which does appear best for the present . but if the mind unsatisfied with these , and not daring to trust such rotten planks against the very face of storm , object the uncertainty , at least , of these principles , and the unsafeness of those after hopes , not fit to be security against god's threats , and would convince the man that conscience of resisting a temptation , and by that keeping himself free from the clutches of the devil , and the fears of hell , together with present assurance of god's favour , are more satisfying at the present than the pleasures of the sin : yet those pleasant apprehensions of the conscience of resisting re-encountering with the seeming impossibility of resisting alway that which presses so , and will sometime or other seize upon him , and finding the temptation to have sharper stings than his religious fears of things which are not present , and of which he hath had no experience : and besides , he having never had any great sense of god's favour and rewards , the landskip of them is but dim and faint upon the mind like those representations blind men have of beauty ( to whom if you discourse of exact features , perfect harmony of colours , of a graceful presence , chearful aire , and a good mine , and all those other know not what 's , that being seen commit a rape upon mens faculties , yet his conceptions of them are but very dark , who never hath had any notices of these but such as his ears give ) and though the understanding chance to be positive and resolute in its determinations concerning them , yet still the apprehensions of them are not cleer ; futurity , which is one sort of distance , making objects , as all things afar of do , look but confused , and their ideas not distinct , nor bright or brisk , therefore they move the will but very coldly : whereas the other pleasure being known , the apprehensions of it are more vigourous , the draught is strong and lusty on the fancy , there is force in every line , the very image of it lives , and therefore is more efficacious , and by that prevails , that looking fairest and most tempting at that present , so that from this experience of our selves in every sort of instance thus deduc't , the will does seem alwayes to fix on that which appears simply best for it , for that instant which it chooseth in ; the man still takes what he likes better at that present , and he likes better that which lookes better for that present : and things are made to look better by these arts which i have shewed you . this being now the temper and the disposition of the will , and such the method of her actings , this is the thing the world makes use of , here 's its strength , namely , in making things look better for the present . which how it manages so as thereby to get advantages upon us , how it does improve each such advantage till it get a perfect conquest , i shall give you in few words ; by shewing you how the world gets first possession of our souls , and there raises in us passionate desires that expect present satisfaction , which it hath at hand to serve them with , which by these arts are made look better than any other expectations . it was observ'd by the philosopher most truly , that a child is born onely an animal , is to be educated , and brought up into a man : his reason is the birth of time and institution , for a while nothing but sense does live in him . now all that while he is incapable of being affected with any other things , but such as strike the senses , things of this present world ; and by that means onely such possesse his mind and inclinations too , the uses and advantages of every thing about him are those he is first sensible of , and those alone : and so the world does make the first impressions on our souls , it does prevent all other in our inclinations , hath our first love and enjoyes our first embraces , from which it must be with great reluctancy that we are torn ; and whereas these impressions should be weakened and defac't by the infusion of other notions and principles , and the soul should be weaned from too great liking of these sensitive satisfactions by the cares of those which should be as assistant souls to us , denying us every thing that was not very requisite or very moderate , that we might learn to want them , and be taught not to desire them . the contrary alas ! is practis'd every way , as soon as ere the mind is capable of being trained into the world's snares we betray it into them , we teach it how to understand and be affected with the bait , and those pomps which we but just before made them renounce , we make them before any things know , and be pleas'd with ; and the first blossom of the mind wherein the soul exerts it self for the most part is pride : and for the rest the old complaint is true , ante palatum eorum quàm os instituimus , we teach their palates sooner than their tongues , and they can cry for what they cannot name ; and yet among their first half words they can name day●ties ; and what will he not lust for when he is grown up , that is taught to desire provocatives ere he can chew them ? thus we teach the gayeties and the delights of the world how to insinuate into and take the heart ; we water and keep warm the seeds of worldly inclinations that are there , make them sprout and cherish them , nurse up original propensions into temper : and as understanding grows up , we impregnate it with principles and arts of serving them , turn reason into a sagacity and skill of catering for those inclinations , making them live aristotle's observation backwards , educating them into creatures of meer sense , teaching them to be rationall understanding bruits . yet the world thinks sic fiunt homines , this is call'd making them men betimes : and when they are thus made , when the age of satisfying all their inclinations is come , and when temptations are understood , and multiply by conversation , and the world hath objects for them all at hand ; objects , that what every way they turn their eyes are still before them and thrust themselves into the mind and the advantages that do attend them , and by constant importunacy stirr and work desires and serve them too ; then we are in that state in which the world hath those advantages i told you of , whereby it does not onely war against the principles of reason and religion in us , but it also leads the will into captivity , and enslaves her to it self . for it is plain the world hath got possession of the heart , and hath a strong party of heady passions , which whensoever a temptation does alarm them , presently are up , raise a mutiny , and with the heat of fancy and commotion of affections they disorder the understanding so , that it cannot rally up considerations against the assault , but either it concludes , or disputes very faintly : if it do make an effort and struggle , it is but with a slender company of thin weak notions of things afar off , which the man hath had no proof of , nor hath any great confidence in ; which while it is in recollecting and enforcing , the world hath its powers ready , seizes on the will by the means of a corrupted fancy that does give it earnest , foretast , even the possession of the well-known pleasures that it does invite to , and so melts him down into the sin . now while the present profits , pleasures , honours that i have from the world fill me , while they feed and cloath me , and provide me all that my necessity or wantonnesse can wish , and furnish me in hand with whatsoever any of my natural or my forc't appetites does gape for , and lull me with that constant variety of those delights which it procures , the use of which hath so drunk up my spirits , and my soul hath so imbib'd the joyes that i know not how to retrench from them , nor from that which is to furnish them . must i leave all these for things that i have had no tast nor rellish of ? leave all in present for some future hopes which i have no great confidence of compassing if i should try ? and which i also see that very few venture for ? whereas mankind is swallowed up in the pursuit of these , and to be stor'd with them does not onely serve my needs and luxuries , but it is the onely state of reputation and honour . 't is not from a rich stock of vertuous qualifications , nor from great and glorious actions that esteem and dignities do generally grow , but from worldly advantages , these constitute conditions , and these are their onely characters . and being it is so , they that are in a sphere above the ordinary ranks of people , must contrive those things that are become essential to their condition ; and they must have worldly pomps although with the expence of piety , or charity , and justice , yea , of every christian duty ; of morality indeed , and heathen vertue , of humanity it self : they will extort , be ravenous and cruel , will be false and treacherous , cheat and betray to get , and purchase at the price of the most difingenious , sneaking and unmanly sins : to undermine another they will dig to hell , as if they meant to give fire to their mine with the flames of that place whence they have the malice and the arts to do it : and as if they did not care to sink him thither who stands in their way to stop their rise ; they are content to dye their purple with their own most guilty blushes , and the blood of any one that is their rival or competitor . add to this , that when these pretences of condition have got footing in the heart , besides those passionate desires which they stirr for themselves , they work out most unquiet emulations , envyes , discontents at others . in whatsoever any other does exceed me , his abundance is my want , straight i am in necessity , not from my own needs , but from his possessions , and i suffer his enjoyments ; i labour , fret , and sink under the burden of his honours , and his greatnesse is inflicted on me . nor can i ever be at rest till i am got from under the sad pressure of that deep necessity of having what i see another have . and thus it will be , till ambition have no further object , till there be no greater heights to mount : and now this lust is in its pride , and the victorious world in its triumphal chariot . not that i dare pretend that i have shewed you all the chains by which it drags captive souls after it , or all the arts of tyranny that it does execute : i could name many more , but he alone is able to discover all , that a in the twinkling of an eye did once shew all the kingdoms of the world , and all the beauty of them , and who promised to bestow them all for but one single act of worship , and whose gift the glorys of it are for the most part , and purchased by those very means . my business is to pull it down from this great height , and shew you how to triumph o're these conquests ; which my text sayes is done by faith , for this is the victory that over cometh the world even our faith : which how it does , is my second next enquiry . it seems a prejudice to this assertion of my text , that the great pretenders to faith , the men that lay the whole stresse of their everlasting being on believing onely , have been branded to be very worldly ; and the factions of godlinesse were the mysteries and arts of thriveing ; as if their faith laid hold indeed upon the promises of that life ; and if it over came the world , it was for them to seize and be possessours of . but this is not the victory my text seeures , a conquest for the faith onely of ma●o●et to make : and while christian votaries do onely mind such conquests , and are candidates of turcisme , do they not call it in , and make way for their sword and their religion ? but the faith that layes hold on christ's promises cannot confist with any such affections . for since christ's promises are made onely to those that overcome all such desires , and that do it to the end , and none other can be safe ; it is impossible for him that does not overcome to trust upon those promises , and to apply them to himself by faith : for at once to believe i shall be saved , and yet believe those sayings which affirm none such can be saved , these are most inconsistent . it being then as easie to make contradictions be at peace , as faith and worldlinesse , they cannot suffer one the other ; it follows : he that hath this faith in sincerity must needs overcome the world. and to shew you in a word how it is done , you need not but to consider , that faith is as s. paul saith , the substance of things hoped for , and the evidence of things not seen , heb. . . which as the syriach translates , does say , that faith is such a certainty of those things that we hope for , as if we actually had them ; and it is the revelation of those things are not seen , it hath so strong a confidence in god , that the believer assures himself of all gods promises and threats , as much as if they were in fight ; and though we see them through a glasse but darkly , yet we see them by it , cor. . . it being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . it represents the things of which we have no demonstration from sense or humane reasoning , as convincingly to the mind as if they were before our eyes : and it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the substance , the subsistence and the very being of things that are not yet in being , but in hope : so that the eye of faith , like that of god , does see those things that are invisible , and futurity is present to it . now by this alone it is of force to break the powers of the world , which as we saw while the things of the other world were lookt upon as at a great distance , afar off , taking advantage of their absence storm'd the mind with present forces , and had supplies at hand for fresh assaults , so overcame it . whereas , had the powers of the world to come been present ( now by faith they are made so we see ) the other which are so inferiour that there is no more comparison than of immensity to a point , a moment to eternity , could not stand before them . 't is too notorious that this is the case : for should a man cry fire in the house , how it had seiz'd the strengths of it , were blotting out the glories of it in thick smoak , devouring all their shine in flame , we would leave our devotions , our most eager pleasures to prevent this , and no speed were swift enough to serve our cares and fears . but though a prophet of the lord cry a tophet is prepared , the pile thereof is fire and much wood , and the breath of the lord like a stream of brimstone kindling it , and do this till his lungs crack , not one heart is mov'd , nor brings a drop of tear to quench the flame , because these fires are not present as the other , neither have men any sense of them , were they alike convincing , alike present to the apprehension , 't were impossible according to what we have demonstrated ( that the will in her choyces and her aversations , where the objects are of alike kind and have one common measure of their good and evil , is determin'd to avoyd or take that which appears the greatest alwayes ; 't were i say impossible ) not to fly these which the b devils do believe and tremble at , with greater dread wherever they appear : now a strong lively faith must paint them out and shew them in each fin the world ensnares into . neither would any of those rotten planks , which , while the will does fluctuate betwixt her worldly inclinations and these fears , and is tost about , offer themselves , as i declared to you , for her to escape upon , though she does dash her self upon god's threats choosing the present sin ; such as the application of decrees or promises made absolutely to himself without any condition , confidence in gods mercies , hopes of pardon ; none of these would be security to one that were convinc't in earnest . he that did believe and as it were discern that height which his ambition goads him to aspire to , were upon the brink of the bottomless pit , whither when he arriv'd , that very sin that tempts him with the glories of the prospect , would then tumble him down headlong into that abysse , he would no more dare to ascend it by such false and guilty steps upon such hopes of mercy , trusts on promises or decrees , than he would dare to throw himself off from a pinacle in confidence god was almighty and almerciful , able enough , and kind enough to stretch out his right hand and catch him in the fall , or trusting to that promise , a he will give his angels charge concerning thee , and in their hands they shall bear thee up , least at any time thou dash thy foot against a stone : or leaning upon any such decree as makes the term of life b immovable and fatal ; neither to be hastned or retarded ; none of these will make him mad enough to break his neck , neither would the same presumptions encourage him to cast away his soul , had he but equal apprehensions of the danger . and it is plain , all the temptations of the world , and all these false encouragements cannot work upon a man , when death once looks him in the face ; and the great champions of prophanenesse are tame then , not that god's threatnings are more true , or made more evident to sense or reason than they were before , but their faith is active , and they apprehend more strongly then . to see my self trampled upon by pride and malice , or worse yet , begging of him whom my blood it may be helpt to streams of plenty , begging like lazarus the portion of his dogs , dogs that are taught to snarle and bite , and make more sores , not lick them ; this is a state more killing than my want , able almost to tempt a man to any courses . but then if with the eye of faith i do but look beyond the gulph , and there behold the rich man in his flames begging for water , and although it be the region of eternall weeping , yet not able to procure one drop of his own tears to cool his tongue . o then i see 't is better to be lazarus although there were no abraham's bosome ! but if my faith look through that bosom also into that of god , and there behold the son of god leaving all the essential felicities of that bosom to come live a life of vertue here on earth , and to teach us to do so ; choosing to do this also in a state of the extreamest poverty , consecrating want and nakednesse , contempt and scorn , making them thus the ensigns of a divine royalty . and to encourage us not to sink under any of the worlds assaults , he hath proposed rewards of vertue , such as god is blessed in ; did my faith give me but a constant view of all this , sure the paint and varnish of these little things below , the twinkling exhalations of the glories of this world could not dazle my mind and captivate my soul , i should burst these entanglements to catch at those . 't is evident , and 't is acknowledg'd , that when our belief shall be all vision , and our expectation possession , when our understanding shall become all sense in heaven ; and we see and tast and have those glories , then we cannot sin , cannot be tempted from them : and therefore by the measures of the nearness of these objects , of our sight , and of our interest , so are our strengths to stand and overcome temptations . now faith is sight , gives presence we have seen , and it gives interest too , a he that believes is born of god , saith the apostle , and therefore hath a right : now to be born of one is to receive from him a principle of life : he then that hath receiv'd from god a principle of life such as he can derive , life like his own , such as is led in heaven ; when he does consider his original and looks upon himself as born of god , and consequently heir of gods possessions , which his faith gives him a prospect of , how will he look down on the tempting glories of this world , on all that makes it gratefull and desirable , as upon abject things , and sleight and undervalue whatsoever worldly men , poor souls ! do fear or hope , or long for , and pursue ? the mathematicks say that the whole globe of earth to one that looks upon it from the firmament is but as a point , and sure it is demonstrable it must be so : and then how low and how contemptible must it needs seem to him that looks on it as from the region of the blessed , from gods mansion ? and when his soul having defecated and freed it self from all earthy , muddy , gross affections , and become expedite and light , expatiates through those unbounded , unfathom'd extensions of heaven and glory , and looks upon all as his own , that he is very shortly to come take the full enjoyment of , and hath already seisin of it by his faith , how will he despise those narrow , those ridiculous bounds which the great ones of this world with fire and sword contend for ? when he sees this little poynt half cover'd with the sea , almost as much too hid from us and not to be discovered by our arts or industry ; of that which is , much desart , some parts frozen , some burnt up , and not inhabited ; and then the little remnant of this poynt to be the strife and the vexation of mankind , while multitudes of nations tear one anothers bowells , spill the blood and souls of myriads for some little patch or other of it ; and those that are not doing so , yet in their sphere too they oppresse , deceive , do any thing to get ; and all the rest are in perpetual hurry of vexatious employments , or of toylsome pleasures , or of ruining vices : will he not look on this more unconcern'd than we do on the busie labours of a little world of ants about a mole-hill , which philosophers compare us to ? the spectacle is much more to be pitied indeed ; the crowds and squadrons of those ants , though they should have as many traverses and walks as men have , they have not soul enough to have their guilt : probably had they humane understandings , they would then divide their mole-hill into empires , would be false and treacherous to one another , cheat , defraud , oppresse , and murder one another for the greater share ; and had they reason , they would be more bruits , than now they are but pismires : for beasts have lesse folly too because they are not men. but he whose faith mounts him to heaven his birth-place , where he nestles in the secret bosom of his father , he needs not be concern'd in any of the carriages of this world , he is above them all , without the sphere of their attraction or magnetisme , without the dangers of temptations from them : the world is but as his slave , and it hath no command upon him , he treads it all under his feet , and therefore certainly hath overcome it ; the condition and degree of which victory is the next and last thing we are to enquire into . if you ask the stoick who is this great conquerour that overcomes the world , he will answer somewhat to this purpose . it is not any of those great successful robbers that with armies forrage nations ; it is not he that peoples the whole sea , filling it with his navyes ; nor he that sets his confines on the remotest parts of the inhabited world , that can call all his own that the sun views , so that it shines not out of his dominions : but the man that hath conquer'd his own inclinations to the things below ; he that hath rais'd his mind above the crosses or contents of this world , that can march among them both dreadlesse and unconfus'd ; the man whose soul is nothing dazled by the brightnesse of vvealth , it shall not blind his eyes , but through the varnish or the glory that the shine of it does shed , he can discover and will hate an evil action ; he that can severely look on all those blandishments that prosperity furnishes and decks out pleasure in , and can sit continent and abstemious in the midst of its delights , that when it is all halcyon day with him , nothing but sunshine , and he swims in the calm streams of flowing plenty , is not melted by one or other , does not become loose and dissolute at all ; the man also that is not shaken by the tumults of adversity , when like an earthquake she renverses all , his mind then stands unmov'd , that does not so much suffer , as receive and welcome all that happens , as if he would not have it happen otherwise : in a word , it is the man that hath rais'd his mind above all casualties , the man that does but remember that he is a man , that is , considers if he do abound , and the world prostitute it self to his delights , that this cannot continue long ; or if the world conspire to make him miserable , remembers that he is not so , except he think he is so , a man greater than his perils , stronger than his desires : and thus far the stoick's wiseman is victorious . christs believer goes a little farther : that man hath the world subject to him ; but the christian does not stay at that , he must not treat it as a subject , but a traytor , one whose service is conspiracy , that does attend on us onely to watch and to betray us , to know our weak part , and to storm us there . therefore as the lord commanded israel concerning amalek , that did by them as the world doth with us in our journey to canaan , comes upon advantages and smites the feeble , deut. . , , . therefore said the lord , remember what amalek did to thee by the way , how he met thee by the way and smote the hindmost of thee , even all that were feeble behind thee , when thou wast faint and weary , therefore thou shalt blot out the remembrance of amalek from under heaven , &c. so must we also with the vvorld , put all to death , not spare the best and goodliest as saul did ; yea more , put all to the pomps and cruelties of death as gideon us'd the men of succoth , a tear their flesh with thorns and bryars ; or as david us'd the ammonites , b put them under sawes and iron harrows ; so the christian must serve the vvorld : vvhat ever instruments of tyranny that us'd upon his saviour on the crosse , those he most exercise on it again , those thorns , those nayles , that spear he must employ like gideon's bryars , and like david's iron harrows , it must be crucified , and then he is a glorious conquerour , gal. . . god forbid that i should glory save in the crosse of our lord jesus christ , whereby the world is crucified to me and i unto the world. he that does march under the banner of the crosse that conquering ensign , as he thereby declares himself upon such terms of enmity with the vvorld that he does look upon himself as one despis'd by it , counted as an accursed thing , for so was that that was crucified , as it is written , c cursed is every one that hangeth on the tree : so also he does look upon his standard as the instrument of execution to the vvorld , on which it must be crucified unto him , and so it is : he is so taken off from finding any stirring delights in the glories of it , that he accounts it a dead thing , that hath no more attraits than a carcasse ; yea , he does look upon this world as on a detestable and accursed thing , as it was indeed ; whose thorns and briars do not onely scratch and tear , and do it most when we embrace it most , but also are a refuge for the cursed serpent to lurk in , and add his stings to their sharps , that devil serpent that was doom'd into it , and is alwayes in it , and then most when it is most paradise . now he that hath thus us'd the world , he that hath nail'd it to the crosse of christ hath overcome the world. should we now cast an eye at once upon our selves and that which hath been thus deduc't tracing all back again ; then first , it would appear so evident that i were vain , if i should stay to prove that those which have such desires to any of the profits , heights or pomps , or any dear thing else whatever of this world , as that they are impatient if they miscarry in them , and full of strange complacencies if they do answer their desires , these have not overcome the world to any such degree . for had i overcome and crucified it , sure i should not be so affectionate as to desire , court , and pursue what i had executed ; i should as soon adore the paintings of my enemies tomb , embrace and make love to his carcasse : and were i crucified to it , had i but one thorn of my saviour's crown struck through my head , but one nail in my foot of those that nayled him to his tree ; were my soul fastned to a crosse , how were it possible i should run gadding after the gay follies of the world , hasty in my desires of it : nor could i be impatient if the world do not answer my desires and expectations , disquieted and discompos'd , if i be disappointed , when any thing in it is not subservient to my heights , and i misse of those respects i lookt for ; were the world vanquisht , crucified to me , should i look for services from my dead enemy whom i had slain ? or be troubled if the person on the crosse did not do fitting reverences to me ? or be impatient if i had not respects and the attendances of pomp from one upon the gibbet ? or if i were crucified to it , certainly these heats would not warm the dead ; these are none of the troubles of an executed person when he is rackt upon that instrument of death , he is not grieved because the nayles were not of silver , the spears head not bright , or the crosse was not hung with arras : and suppose it were , sure i were very weak if i should please my self with that , and let such poor contents thrust out all the just sadness of my sentence and demerit : and yet it is as strange to find delights in having any of the worlds advantages , and pride my self in the possession if i be crucified to it . but much lesse is it crucified to them that will do actions of injustice for the sake of any of the pomps or profits of the vvorld ; there are that grind , and screw , and rack all that they have to deal with ; others that deceive and rob in vizours , plunder in the disguises of fair words and of false arts ; some that dresse their pomps in none of their own trappings , such as they never mean to have a right to , because they never mean to satisfie for them if they can avoid it ; they furnish the grandeur of their own condition with the goods of others which they never care to make their own by any recompence , at least not in such wayes and seasons as the needs of those that own'd them , and the rules of justice do require ; they cramme and sauce their dishes with the vital blood indeed of those who starve for want of , and who own all that which does provide them their excesses . now would a man do this to entertain , and feed , and dresse the carcasse of his vanquisht , his dead enemy ? would he be so vain , so guilty to provide to deck the crosse on which he crucified his foe ? least of all would he retrench from the proportions of charity or piety , deny the calls of mercy and compassion or religion for his profits sake , or to furnish out the trains of pomp , take the lords portion to serve the dead world with ? if it were overcome and crucified , they would not feed it with hallowed things ( and the poor's portion is such , ) nor rob the altar to give it excesses , take consecrated things to make a cursed carcasse gay and proud , strip christ's body , starve their saviour ( so a he does interpret to deny a portion to the naked and hungry ) to make pomps and ryots for an executed world. in any of these cases he is far from being overcome : and if so , the second proposition will apply it self to such , and must conclude they have no faith ; for if they had that were a victory ; and however goodly they pretend , they are but infidels : but it may be they will boldly own the consequence , for now adayes it is not gentile to believe any thing of christ's religion . and sure 't is for the reputation of the gallantry and courage of our love unto this world , that when the covetousnesse of the gadarenes would not suffer christ in their coasts , and for their swines sake drove him out , when that of judas would not let him be upon the earth , but for thirty silver pieces did betray him up to death ; that of this age proceeds , and will not let him be in heaven neither , but it scoffs him thence , and his faith from the earth : and because they like this vvorld so well , they will not suffer there should be any other . it is not my part to combat these ; i undertook onely to shew a way to overcome the world , if they will not use it let them enjoy their bondage . and yet without all doubt these candidates of infidelity and atheisme have faith enough to do the work in good degree ; for certainly ther 's none of them but does believe but he shall dye , and it is easie for his faith to look through that thin vapour which our life is stiled by , to the end of that small span , and there see a bed , though gay now and soft as the sleep and sins it entertains , then with the curtains close , the gayety all clowded in a darknesse , such as does begin the desolatenesse of the grave ; if you draw the curtain to his faith it sees a languishing sad corps which nothing in the world can help or ease , foreshrowded in his own dead hue , himself preluding to his winding-sheet , in which within a little while he shall be cast from the society and sight of men , and shall have nothing else of all his vvealth and pomp : to see all this is no great monstrous difficulty for his faith. now though while he is in his prosperity and health , and the world serves every of his desires , and if i should tell him all his superfluities , all that is beyond a meer convenience are but empty things , meer shadows of delight , that onely mock his fancy ; should i tell him that the silver furnitures of his tables , and those more wealthy shining ones those in his cabinet , and the silken ones of his rooms , and the more exquisite pieces of rich art which people must have skill to understand the pomp of , must have been the disciples of the pensil to discern how they do serve pride ; tell him these are phantasmes , onely dreams of pomp , advantages no where but in imagination , i shall not perswade him , but he will despise me . but then if he will ask his faith how all these will look to him in the state which is now before his thoughts , what his opinion of them will be then ? he knows he may as well go to his pictures now , and entertain his mirth and luxuries with them , and hearken to their painted sounds , and dine upon the images of feasts , as hope in that sad hour from all his vvealth to find content or ease , though his hand sweat under the weight of winter jewells they will not heal one a king joynt : his plate the greatest ryot of his table will not make one morsell tast savory ; yea more , he knows that then all the worldly uses of these superfluities such as satisfying curiosity , and emulation , and the estimation of the world , to be the talk of people , and the like ; these will appear most evidently to be insipid things , meer conceits of delights ; things of which there can be no reall enjoyment or advantage any time . and if it then appear evidently that in themselves they are so , then they are so alwayes ; and a constant contemplation of that time will make them alwayes seem so . so that a faith that cannot see into another world , that will but look through this , must needs take off our hearts from the entanglements of those advantages , when it appears how small a thing can dash them all so as that we cannot enjoy them while we have them , and that the enjoyment of them while we do is but imaginary . and really when we consider how unquiet and disturb'd a thing man is , except he raise himself above the power of all these , how till the mind escape out of the whirle and circuit of the worlds allurements , it cannot but be in perpetual agitations ; at every ebb or flow of things without , there is a tyde within of swelling or sinking affections ; every change abroad does make a change of thoughts and of designs , crosse accidents have crosse passions , and i am as much an universe of various thwarting contradictious affections , as the world is of motions . how the beasts are free , serene and quiet creatures in comparison , for they not understanding many objects , consequently have few inclinations , and their satisfactions very obvious ; whereas the comprehensive mind of man that looks into a world of things , and out of them creats a world of temptations , finds out varieties of pleasures or of profits , and then starts as many eager affections in himself to pursue them ; his copious understanding does but procure him various lusts , and his reason does but make him sagacious in searching out occasions of disquiet . nor is it possible it should be otherwise , for while my inclinations are chain'd to those external movements , and my slavish mind attends upon those inclinations , i must needs suffer as many servitudes as the world hath changes of temptation : and then putting these two considerations together , how unsatisfying and how uneasie too it is to be engaged in the advantages of this world , which are meerly dreams of good things that disturb our rest and make our sleep unquiet , with the working of imagination , yet do but delude the appetite , and we find we have had nothing when we awake ; sure if i thought there were no other world , yet would i not be greedy after the great things of this , when 't is more easie far to want them ; here would i indulge my self the sensuality of a contented mind , the luxury of an ataraxie , of an indifference as to all these things , of being quiet and untroubled by not having them , free from the hurry and disorder of them . the moralists did so account it certainly , when they call'd this living according to our nature , as if all the other were a violence upon us ; and upon the same ground they accounted it not hard to overcome the alurements of this world , it was onely not to invade and use a force upon themselves and vanquish their own natures : and sure we that are christians , and are so no farther than as we have this faith here in the text , we must not count it hard ; we who have the revelations and example of the blessed jesus , all that he hath done to make it easie , now saith he . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 courage , for i have overcome the world : they are but broken forces we are to resist , we have the strengths of heaven on our side , and therefore sure we may adventure to encounter them ; and if we do begin to faint , we have an almighty captain of salvation , and if we have but faith to lay hold on him , and be not false to our own selves , but keep our hold , if we be foyled , christ must be vanquisht too , and we may fear impossibilities as well . when those poor heathen marcht on naked , had none of our weapons to assault the world , or to defend themselves , had neither sheild of faith , nor helmet of salvation , no sword of the spirit the word of god , and yet master'd it in great degrees , shall we that are harnessed turn our selves back in the day of battel ? and confute this scripture ; and make good that they do overcome the world most easily who never heard that jesus was the son of god ? 't is not onely base for us to faint most who have most advantage , but it is a contradiction for them to be overcome that have the victory : now this is the victory that overcometh the world even our faith ; the victory that overcomes both worlds indeed ; it tramples upon this , and lays hold upon that to come , out-doing what s paul sings of it in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , heb. . his heroes through faith subdu'd earthly kingdoms , but by faith we overthrow the kingdom of the prince and god of this world , and the kingdom too of the almighty suffers violence from it , and our faith takes that by force , forces even a right to it : by it they stopt the mouth of lyons in the wildernesse ; by it we stop that roaring lyon's mouth that compasses the earth seeking whom he may devour ; by it they quencht the violence of fire , we the everlasting burnings ; by that women received their dead raised to life again ; by it we shall rise to immortality of life and blessednesse , receive all that we do believe , more than we can comprehend , receive the end of our faith the salvation of our souls : which god of his mercy state us all in for the sake of jesus christ the authour and the finisher of our faith , and the captain of our salvation : to whom with the father , &c. sermon ix . vvhite-hall , sixth wednesday in lent . / . gal. . . i am crucified with christ. the ancient observation of this time would justifie my choyce , make the text seasonable in the most severe sense it can put on , when in their exomologeses they ate onely the bread of sorrow , and tears were their drink day and night , so as that in the agonies of their repentance they did crucifie without a metaphor , and m●rtifie the body of flesh as well as sin. but it seems to have happened in our sins as in our great diseases , men are grown more skilfull , and have found out much more grateful wayes of cure , there is no need of going through a discipline of torments , a whole course of medicinal cruelty , but they can heal , at least palliate with more ease and speed . besides that , christianity is now of a more delicate and tender make , and cannot bear austerities , neither come i here to call for them , or to provoke their constitutions ; if they have found a softer and more pleasant way to heaven , on gods name let them walk in it ; onely in our walk we are now coming within ken of the crosse of christ , and we can bear commemorations of his passion ; they make the closing ceremony of this season , which was set aside on purpose by the preparations of humiliation to fit us for the performances and expiations of that day , by repentance to to put off our old man , the whole b●dy of sin , that we may hang it on his crosse as we go by . that is the onely use of this time , and the onely application of that day . which i crave leave to shew you how to make at once : and without this that ceremony howsoever solemn , will be me●rly pageantry , not worship ; the observation but dramatick ; and we shall have no part in the atonement , onely in the scene of that dayes tragedy , rather than sacrifice : he onely celebrates that passion , onely he partakes that offering , who can say with s. paul , i am crucified with christ. in which words we shall first endeavour to discover what this person is , i. secondly , what the nature is of that condition and estate which s. paul does affirm here of that person ; and that first , in it self , crucified ; i am crucified . secondly , in its adjunct ; with christ , which because it cannot signifie conjunction in time , he is not now upon the crosse , that i might say , now i am crucified with him , nor when he was , was i , that i might say then , i am crucifi●d with christ ; but we shall find it hath other importances . first it implies a likeness to christ's passion , i am crucified as he was , so it means through the whole rom. . and the being crucified with christ is what s. paul elsewhere expresses by the being made conformable to his death . secondly , it imports more , even communication and partaking with him in his passion , being planted together in the likenesse of his death , rom. . . and i am crucified with christ , does mean i have a fellowship of his sufferings , as he words it , phil. . . thirdly , it means also a conjunction of causal relation , that there is a vertue and efficacy in the crosse of christ to work the sinner into crucifying of his sin , so the particle must needs import , ephes. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hath set us together with him in heavenly places in christ jesus . where we are neither in conformity , nor fellowship , but onely in our head and in our cause ; so i am crucified with christ does mean his passion hath an influence to crucifie and cause in me the death of sin. of these in order ; and first , what this person is ? i say not who ? we know it was s. paul , but what ? and the reason of the enquiry is because we find indeed elsewhere crucifying the flesh with the affections and lusts required , and we are also bid to mortifie our members that are on the earth ; such as fornication and uncleannesse , covetousnesse , and the like . but these are not i , how am i mortified in these ? is it because it may be they are grown so dear to me , that i am crucified in their destruction ? and long practice and acquaintance hath riveted them into my very heart ? now the wen we know though an excrescent tumour , but an accessory bag of noxious humours , yet if it lay hold on any noble part , take in some nerve or artery , then he must cut the thread of life that cuts it off : so he must rent my heart indeed that tears my pleasures from me ; life it self does seem to have so little satisfaction without them , that it is a death to me to part with them . or else hath the old man no soul ? is he all flesh ? and hath iniquity debas'd the whole of him , so that his very spirit is become body of sin , so as that wickednesse should be our very being , be all one with us , and i , and my corruptions prove denominations of one importance , signifie the very same ? so it is indeed : besides the carnal part that is sold under sin , and consequently does deserve the cross , that punishment of slaves , the part also that is in the quite opposite extream , that lusts against the flesh , that must be made away . be ye transform'd by the renewing of your mind , rom. . . and if there be any sublimer and more defaecated part in that , it must submit to the same fate , be ye renewed in the spirit of your mind ephes. . . corruption hath invaded that : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the diviner ruling part , is grown a slave to the beast part of him , it hath debaucht its notions whereby it should discriminate good from evil , so that now it can discern no natural difference between them , but does measure both meerly by his present inclinations and concerns , and the eternal lawes of honesty are blotted out , and principles of interest and irreligion rais'd there in the place and buttress'd by false reasonings and discourses . now all these fortresses of vice that maintain and secure a man in sin must be demolisht , all such imaginations cast down , and every high thing that exalteth it self against the knowledge of god , and every thought brought into captivity to the obedience of christ : that spirit of the mind must be destroyed , and we transformed into persons of new notions and reasonings . but above all the remaining part of man , his own will must be mortified , which besides its natural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by perverse inclinings to sollicitations of flesh is most corrupted , and most dangerous , in that which way soever it inclines , it draws the whole man after it : if any thing in us be crucified in a conformity to christ , it must be this ; for in that death wherein christ offered up himself upon the crosse ( where although the divine nature gave the value , 't was onely the humane nature made the offering ) there it was the crucifying his own will that above all other the ingredients made his death a sacrifice , and the price of our redemption . god that had given him his blood and life , might call for it again when and how he saw good , and being due , it was not properly a price that could be given him for sin ; but his free voluntary choice , his being willing to endure the agonies and contempts of the crosse , his stabbing his own natural desires with a resolute determination , not my will , but thine be done : this his own will was his own offering ; and such is ours , if we be crucified with christ , made conformable to his death ; if we present our selves a sacrifice acceptable to the lord ; for our will is not given up to him , till it do perfectly comport with his ; but that it cannot do , till we renounce our own desires , till we have brought our selves to an indifference in outward things , to such a resignation as she is storied to have had , who being in her sicknesse bid to choose whether she rather would have health or death , made answer , vehementissimè desidero ut non facias voluntatem meam domine , this above all i desire that thou wilt not do my will , i would have thee not do what i desire and would have . so that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the whole of us , the spirit , soul and flesh , go to make up this person ; and the body of sin is the old man entire . i , whole i am nothing but a mass of guilts , my senses are the bands of wickednesse , that procure for my evil inclinations , my members are the weapons of unrighteousness , my body is a body of sin and death , and the affections of my soul are lusts its faculties are the powers of sin , yea , and the spirit of my mind , that breath of god is putrefied ; that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that angel-part of me is fall'n and turn'd apostate ; and however i be partly son of man , and partly son of god , yet i am wholly child of wrath , and so fit to be crucified . which calls me to the next enquiry , to the nature of the duty here intended , i am crucified . what is design'd by it s. paul does perfectly declare rom. . . our old man is crucified with christ that the body of sin might be destroyed , that we should no longer serve sin : so that it means a through repentance , and abandoning of former evil courses : a duty which there are few men but in some instants of their life think absolutely necessary , and perswade themselves they do perform it . at some time or other they are forc't to recollect and grow displeas'd and angry at their sins , and have some sad reflections on them , beg for mercy and forgiveness , and do think of leaving them ; and when they have return'd to them again , they shake the head , and chafe , and curse at their own weaknesse , and renew their purposes it may be ; and do this as oft as such a season as this is , or other like occasions suggest it to or move them : and with this they satisfie themselves , and hope if god do please to take them hence in some such muddy , gloomy fit of their repentance , all 's well . now shall we call this being crucified ? are there racks and tortures in this discipline ? hath a spear prickt them to the heart , and no blood nor no water , no tears gush out thence ? hath it made no issue for some hearty sorrow to purle out ? indeed i must confesse , the scripture does sometimes word the performance of this duty in expressions that are not so sower , but of an easier importance ; as first , put off the old man , as if all were but garment ; put it off i say , not as they stript our saviour in order to his scourgings and his crosse , but intimating to us what an easie thing it is to cast off sin for them , who do begin with it betimes , before it get too close to the heart . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. saith theophyl . even as easie as putting off thy cloaths , and thy repentance is but as thy shift , thy change of life like changing thy apparel . but alas ! for all the easienesse which this expression hints , where the sins also lye in the attire , as besides emulation , pride , vainglory , great uncharitablenesse and inhumanity , cruel injustice and oppression often do , when many are undone through want of those dues which do furnish other men with the excesses of this kind : when the sins therefore lye in the attire , and they may put them off without a metaphor , yet it is so hard that it cannot be done ; sometimes the worth of a whole province hangs upon a slender thread about a neck , a patrimony thrust upon one joynt of one least finger , and these warts of a rock or a shell-fish with the appendages eat out estates and starve poor creditors ; for whom indeed they should command these stones to be made bread ; but that 's miracle too stubborn for their vertue . and then how will they proceed to the next expression of this duty ? circumcise your selves to the lord , and take away the foreskin of your hearts , jer. . . these are harder and more bloody words , they differ in the pain and anguish that they put us to , as much as to uncloath and flea would do . it appears indeed this punishment of fleaing often went before the crosse. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith ctesi●s of one , having his skin pull'd off he was crucified : and the scourges in some measure did inflict this on our saviour , when they put off his cloaths they stript his skin also , left him no covering but some rags of that which whipping had torn from his flesh . yet this expression sounds harsher , when it bids us circumcise the foreskin of our hearts , and tear it from thence , flea that : when long conversation with the pleasures of a sin hath not onely given them regallias , but hath made them necessary to us , so as that we cannot be without them ; when custome craves with greater feaver than our thirst ; when if we want it , we have qualms , faintings of soul , as if the life were in that blood of the grape , when men can part as easily with their own bowells , as the luxuries that feed them ; if you take away their dishes , then you take their souls which dwell in them ; when the sins of the bed are as needful and refreshing as the sleeps of it ; when to bid a man not look , not satisfie his lustful eye , is every jot as cruel as that other , if thine eye offend thee pluck it out : for if he must no more find pleasure in his sight , he hath no use of it ; yea if this be indeed a kindnesse not to leave him eyes to be to him the same as appetite to tantalus , that which he must not satsifie , and is his hell : 't is easie if the lust be got no further than the eye to pull them out together ; but if through that it shoot into the blood and spirits , mix heats with those , if it enwrap the heart , twist with its strings , and warm the soul with its desires ; so that it spirit all the motions , all the thoughts and wishes of the heart ; when it is thus , to make the heart to stifle its own motions , stab its thoughts , and strangle all its wishes ; to untwist and disentangle and to tear it thence , if this be to be circumcised with the circumcision of christ , and he that hath not the sign of this , the seal of the new covenant , as he that in the old had not the other , was , must be cut off ; our long habituated hardned sinners must not think that there is any thing of true repentance in their easie , perfunctory , sleight performances ; there is something like death in the duty , which yet is required of us farther under variety of more severe expressions ; for we are bid thirdly to slay the body of sin , rom. . . to mortifie our members , col. . . and to crucyfie , gal. . . which how it may be done , the next consideration of s. pauls condition in the text , and my next part declare . i am crucified with christ , that is , first as he was , by being made conformable to his death . and truly should we trace him through all the stages of his passion , we should hardly find one passage but is made to be transcribed by us in dealing with our sins . first he began it with agony ; when his soul was exceeding heavy , for it labour'd with such weight of indignation as did make the son of god to sink under the meer apprehension : and he was sorrowful unto death , so as that his whole body did weep blood . the sinners passion , his repentance is exactly like it , it begins alwayes with grief and sense of weight , whoever is regenerate was conceiv'd in sorrow , and brought forth with pangs , and the child of god too is born weeping . and for loads , the church when she does call us to shew forth this death of christ , as if she did prescribe that very agony , requires that we should find that garden at the altar , makes us say we are heartily sorry for our misdoings , the remembrance of them is grievous unto us , the burden of them is intollerable . so that the sinner's soul must be exceeding heavy too . secondly , there he is betrayed by his own domestick , sold for the poorest price imaginable , as a slave for thirty pieces of silver . i shall not mind you what unworthy things the love of money does engage men to ; to sell a christ , a saviour , and a god! and rather than stand out , at such a base rate , as we scorn to buy a sin at ; every single act 's engagement to damnation , costs more than the ransom of the world is sold for ; and the blood of god is purchas'd cheaper than any one opportunity of vice does stand us in ! but i onely mind you here , that he shall have a better hire that will but be a judas to his own iniquities ; do but betray thy regent sins , deliver them up and thou shalt have everlasting heaven . thirdly , we find him next carryed before the high priest. and the strictest times of christianity would serve their sins so , to receive his doom upon them , to be excommunicated into reformation : but i shall not urge how we can discover to a physician our shames , all our most putrid guilts as well as ulcers , and make him our confessor in our most secret sins ; neither will i be inquisitive why the physicians of our souls are balk'd ; but will passe this part of the conformity , and follow christ to pontins pilate . and for this part we our selves are fitted , the whole furniture of a judicial court , all that makes up both bench and barr is born within us . god hath given us a conscience whereby we are a law to our selves , rom. . we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the jews did want ; such evidence as is sufficient to condemn us ; the same conscience that is privy to our doings , and stands by our thoughts , and sees through our intentions , is a thousand witnesses : and that there may be a prosecutor , our own thoughts accuse us saith s. paul ; and if we will give them way will aggravate each circumstance of guilt and danger , bark , and howl and cry as loud against us , as the jews did against christ , for sin is of so murthering a guilt it will be sure to slay it self ; and that he may not want his deserved ruin the sinner makes his own indictement , yea , and his own sentence too , for our own heart condemns us , saith s. john : and when ever it does so , oh that we would follow it through all the gradations that brought christ to death ! and use our wickednesse as he was us'd , strip it from its cloaths , bare it from its fair pretexts it useth to be drest in ! lay our anger naked from all those excuses which our provocations , that either wrath or humour will be sure to think intollerable , do make for it ! strip our pride and vanity from those paints and dresses which the custome of the age , that does require and warrant strange things , dawbs the sin with ! use our luxuries and intemperances so , and the other greater and more thirsty dropsie that of wealth , and of unjust unworthy gains , which there are richer luxuries in too ! and there are none of these but have their pleas , their colours which they set themselves out in , to please the appetite and to deceive the mind , all which we must strip off ; and then when we have laid them naked , spit upon them , vomit all our spleen and contumelious despite at that which hath made us so ugly in gods sight ; scourge it with austerities , and buffet it as they did christ , and s. paul did himself , cor. . . and when the body of sin is thus tamed and weakened , it will be easie then to lead it out and crucifie it . a crucifiction this that does make our good-friday be a day of expiation and atonement to us : a sight which next to that of his own son upon the crosse , is the most acceptable to the lord ; when he does see us execute his enemies although they be our selves , and crucifie the dear affections of our bosome as god did . this is indeed to be conform'd unto the death of christ. if i might have leave to go before you and to let you into the example , draw the curtain from before the passion , i would call my sins out , drag them to behold that prospect , hale them into the garden , shew them how he was us'd there . you my extravagancies of my youth , my mad follies and wild jollities , come see my saviour yonder , how he swoons when guilt began to make approaches towards him ! and can i make my self merry with nothing else but that which made him dye ? tickle , cheer , and heighten my self with agonies ? you my intemperate draughts , my full bowles and the ryotous evenings i have past , look yonder what a sad night do these make christ passe ! look what a cup he holds , which makes him fall lower to deprecate , than ever my excesses made me lye ! you my lazy luxuries , fulnesse of bread , and idlenesse , whereby i have controul'd gods curse , and onely in the sweat of others faces eat my bread , and in that dew drank up the spirits of those multitudes that toyl to faintings to maintain my dissolute life , see how he is forc't to bear the whole curse for me ! how the thorns grow on his head , and how he sweats all over ! you my supine devotions which do scarce afford my god a knee , and lesse an heart , not when i deprecating an eternity of all those torments which kill'd christ ! look yonder how he prayes , behold him on his face petitioning , see there how he sweats and begs ! you my little malices and my vexatious anger 's , that are hot and quick as fire it self , and that do fly as high too , that are up at heaven strait for the least wrong on earth ! look how he bears his , how his patience seems wounded onely in a wound that fell upon his persecutors ! and when one that came to apprehend him wrongfully was hurt , as if the sword of his defence had injur'd him , he threatned and for ever curs'd the black deeds of that angry weapon , and made restitution of what he had not taken , made his adversary whole whom he had not hurt ! see how with his cruel judges he is as a sheep , that not before his shearers onely , but before his butcher too is dumb ! you my scorns , and my high stomach that will take no satisfaction but blood and soul for the faults of inadvertency , for such as not the wrong , but humour makes offences ! look how they use him , they buffet , and revile and spit upon him . ye my dreadful oaths and bitter imprecations which i use to lace my speeches with , or belch out against any one that does offend me in the least , making the wounds and blood of god , and other such sad words , either my foolish modes of speaking , or the spittings of my peevishnesse . there you may see what 't is i play with so , you may behold the life of christ pouring out at those wounds which i speak so idly of , and what i mingle with my sportive talk is agony , such as they that beheld afar off struck their breasts at , and to see them only was a passion . ye my atheismes and my irreligion — but alas you have no prospect yonder , it s but faint before you who out-do the example ; whatsoever judas and the rest did to the man christ jesus , you attempt on god , you invade heaven , sentence , crucifie divinity it self . and now having shewed my sins this copy of themselves , what they are in their own demerits , when my bowels do begin to turn within me at that miserable usage which christ underwent , it will be a time to execute an act of indignation at my self , who have resetted in my bosom all these traytors to my saviour ; made those things the joy and entertainment of my life which had their hands in the blood of my god ; and what a stupid senslesse soul have i , that was never troubled heartily at that , which did make him almost out of hope ? and if this be the effect of sin , then it is time for me to throw it off , o my jesu ! sure i am , i am not able to support the weight of that thou didst sink under . thou didst come to bear our sins in thy own body on the tree , therefore in thy body they were nailed to the crosse , and then certainly i will not force and tear them thence : no , there i leave them , and will never reassume them more ; which resolution is the effect of that vertue and efficacy which is in the crosse of christ to the crucifying of sin , which is the second sense in which the christian does professe with s. paul , i am crucified with christ. there are some learned men , that when they would assign reasons sufficient to move cod to lay the punishment of our iniquities upon his son , and execute that indignation that was due to us on the most innocent , most holy jesus , give this onely , that this was the highest and most signal way imaginable to discover gods most infinite displeasure against sin , and by consequence to terrifie men from the practise of it : for if any thing in heaven or in earth could make us fear , and from henceforth commit no such evil , it was surely this , to see sin sporting in the agonies of christ , iniquity triumphing in the blood of god : to see those dire instances of the deservings of a sinner , those amazing prelusions to his expectations ; and consider it was easier for god to execute all this upon his son than suffer sin to go unpunisht . indeed they make all that is real in the whole account they give of satisfaction made to god for sin to consist in this , that the temporal death of christ ( which god by vertue of his absolute dominion may inflict on the most innocent , taking away that which himself had given , especially since christ who had that right over his own life , which none else had , did of his own accord submit to it ; and he laid down his life , who had a power to do so . ) that death i say , might justly be ordain'd by god for an example of his wrath and hatred against sin , and then might be accepted in the stead of their death , who were warned by that example ; and affrighted from committing sin . and truly there is colour for it , for all satisfaction seems either of a losse sustain'd , which is acquired by compensation , or the satisfaction of our anger , which is commonly appeased by the sufferings of the injurious party ; or else the satisfaction of our fears and doubts , that we may be secure not to sustain the like again , which is most likely to be best provided for by punishment : for sure one will not venture upon that which he must suffer for the doing . now of all these the first , the satisfaction of compensation , as it cannot properly be made to god who could sustain no real diminution by man's sin : for though thy wickednesse saith job , may hurt a man as thou art , yet if thou sinnest what doest thou against god ? or if thy transgressions be multiplyed , what doest thou to him ? but onely as the breaking of his law does in s. pauls expression dishonour him amongst men , so also it were easie to demonstrate that this one example does exalt more of gods attributes , and to a greater height , than either if his law had been obey'd or executed , if that either were our business , or if this sort of satisfaction did not properly belong onely to the offended party , not the supreme judge or governour as such , under which notion god is here to be considered . as neither does the second satisfaction , that of anger , the judge being to be like his law , that hath no passions or affections . and truly since the things that do satisfie our angers and revenges are no real goods , the satisfactions of them are unnatural , and therefore surely not divine : monstrous appetite that hath learnt to desire mischief , hath also taught us to delight in misery , and be satisfied with the griefs of others , which being nothing to us cannot be our good : and although we are stil'd children of wrath , as if our portion were to be onely plagues , our inheritance perdition , and the fearful issues of gods fury : yet since to be angry signifies in god no more than this , to testifie what great abhorrency he hath to sin , how contrary to him , how not to be indur'd it is : it was impossible for god when he had once resolv'd to pardon sin , to testifie that more than by resolving not to pardon it without such an example ; so that it did satisfie his anger perfectly . but all true satisfaction lyes in the provision that is made by punishment against future offences . this is that which the magistrate and law requires , nec enim irascitur , sed cavet ; for by punishment they cannot call back the offences that are past , undo or make them not have been : but they can make men not to dare to doe them again , nor others by their example . this is the end why they annex penalties to their laws , expresly said so deut. . . which end therefore when they attain by punishment , the law and magistrate is satisfied . for it is not so much the death of the offender that is satisfaction of the law , as the example of terror that it gives ; and therefore humane lawgivers have oft thought fit to change the penalty ; and where death was appoynted , to assign other sufferings that consist with life , and prolong misery and terror , as proscription , and the gallies &c. accordingly to propose an example of terror to us , god laid all the severe inflictions of the passion-day upon his own son. now it is evident that the example of a man suffering for the breach of lawes does certainly hedge in those lawes , keep them more safe from violence ; therefore we see those laws are best observ'd which the magistrate's sword does most guard ; and experience would quickly make it good , a land would prove but a meer shambles , and a man's life cheaper than a beast's , if murtherers and duellists shall get impunity more easily than he that steals an horse or sheep . when on the other side , that nation from whom we most receive the fashions of our vices also , whom the honour of that sin is most peculiar to ; though they seemed to value it above estate , and life , and family , and soul , yet we know could be beaten from it by some sharp examples . and then when our lawgiver , as he spoke his laws at first with thunder and with lightning , as if they brought their sentence along with them , and the very promulgation was a copy and example of their execution : so also he did write those laws in blood , to let us see what does await transgression , how he that spar'd not his own dear son , will certainly not spare any impenitent , this could not choose but have some influence , if 't were consider'd . should we call to mind the kindnesse god had at this time to lost man , how he so long'd to pity him , that he resolv'd not to pity himself ; how yet in all those turnings of his bowells within him , his repentings over man , when his compassion was at such an height as to give his well beloved son to satisfie for our transgressions ; in the midst of all those inclinations to us , at that very time how yet he did so hate our sins , that nothing else could satisfie him , but the blood of god : how he made the son of god empty himself of his divinity and of his soul , and all to raise a sum onely to purchase one example of that indignation that attends a sinner ; it will be easie then to recollect how insupportable that wrath will be to the impenitent in the day of his fierce anger ; when he shall have no kindness left for them , but the omnipotence of mercy will become almighty fury : who shall be able to avoid or to endure the issues of it ? shall i think to scape them when he spared not his son ? or shall i venture upon bearing that to all eternity which that son was not able to support some hours ? thus as s. paul expresses , god sending his own son in the likenesse of sinful flesh , a sacrifice for sin , condemned sin in the flesh , that is he shewed what did await iniquity , that men by so great an example of his wrath , might be frighted from the practise . et si quis morte christi admonitus paniteat , iste per mortem christi peccato mort●●s esse dicitur , saith origen on rom. . . he who seeing that example of christ crucified for sin is warned by it into repentance , he is crucified with christ. god dealing with us as men do with a young prince , that must be disciplin'd by the correction of another for his faults ; and in this sense also , our chastisement was upon christ , and by his stripes we are cur'd . and now though i propose not this as if i thought this reason were sufficient of it self , which seems to give no good account how any could be ransomed e're christ suffered : ( which yet certainly they were , the vertue of his death extending to all former ages , as is proved most evidently heb. . . a place which crellius himself does give no satisfaction to ) if the satisfaction of his death consisted onely in its being an example , it could no more satisfie for the sins of former ages , than it could be an example e're it was in being : if that death were accepted in the stead of their death , who by that example are frighted into repentance , what was accepted for their sins , who had no such vision of it , as that it could or did affright them , yet repented . yet to them that have beheld it in its vigour , they that can controul this check to vice , and when to shew us an example it cost god the life of his own son , after the prospect of whose cross he hath not any terrour to propose , this being the contrivance of the divine mind , and the stresse of all his most almighty attributes conjoyn'd in one compounded miracle , can yet make all this vain and fruitlesse and have no effect , are nor feared nor warned by it ; but as if it signified no peril to their sins , they can come once a year to entertain themselves with the example and go from the agonies unconcern'd to the sins that inflicted them , and that shew forth themselves in them : who act as if those were the onely soft and pleasant things that crusht his blood and soul out , as if those which did make the son of god cry out as if he did almost despair , were the onely fit things to make men jolly : and do thus as they did it in despite to this great method of salvation , as if they did enjoy the indignation and the wrath of god , as if those agonies like the other difficulties of their sins did more provoke to them , or like the paschal bitter herbs that typified them , were as sawce to the ryots of their vices . these certainly are men of a most desperate appetite and courage . but 't is much more to be lamented that the law of god does not seem better guarded by this dire example than it was of old among the jews , when it shew'd the sinner his deservings onely by the dying of his beast , and had no other fence nor satisfaction than the blood of bulls and goats : it is not very visible that it hath wrought upon consideration so as to make us more fear and beware ; nay , we may question whether the example of my bullock dying for my sin would not restrain and terrifie me more than that of jesus crucified for it : if i were to expiate the blood with which i word my anger and my oaths , with the blood of my own flocks , if that luxury which plunders every element and brings a little universe at once upon my table to treat it self withal , were but to kill one heifer for the temple , and i to expiate each surfeit by one such religious ry●t : were i to quench the feavers of an intemperance with a drink-offering , 't is possible i should not be so prone to sacrifice to my genius , if i must sacrifice to god for doing so , and i should be more tender of my beasts than i am of my saviour . now how comes this to passe ? it is impossible that we should be so apprehensive of our own demerits , should we see them represented in the sufferings of a beast , as when they are shewed to us in those of the son of god. what is it then ? should we account our selves to suffer in our beast ? his death were our own losse and punishment : and had we no communion in this death of christ ? was not that our own ? or account we our concern and share in that lesse valuable than in that of our beast ? far be this from us , we are no further christians than we can affirm with s. paul ( who challengeth a fellowship in all christ's sufferings , and boasts it , saying ) i am crucified with christ. which brings me to the last sense of the words ; i have a share and am a partner in that cross , and all the satisfactions that were wrought upon it . this is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 phil. . . a partaking in christs passion , having his sufferings communicated to us , made our own , as if we had been crucified with him : as much as he that offered a peace offering was said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cor. . . to communicate with the altar , and partake the sacrifice which he really did . we read indeed there in the sixteenth ve●se , that in the sacrament there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sheding of christs blood is there communicated , reckoned to us , but it is communicated in a cup of blessing . and is this to be a partner in his crucifixion , to partake onely the sacrament of crucifixion ? not to receive the wounds and torments , but the benefits , the pledge of the satisfactions of the crosse , the seal of the remissions that he purchas'd on it ? blessed jesu ! we should have born thy pangs , and all the dire things thou didst suffer ought to have been ours eternally , that agony which an angels comfort could not calm , that dreadful terrour which exprest it self in the cold sweat of clotted blood : that greater terrour which came so near despair as to make thee cry out , my god , my god , why hast thou forsaken me ? all should have been our portion to everlastingnesse , and spent their fury on our souls : and wilt thou have us bear no more of this than the remembrance ? all our mount olivet and golgotha be onely the lords table and his entertainment ? dost thou , communicate thy agonies in eucharistick wine ? and is this to be crucified with christ ? so he does account it seems . he that by vertue of the crosse of christ hath crucified his body of sin , christs satisfactions are accounted to him , he is esteemed to have a fellowship in all the sufferings , to have had an hand in all that was done for man on the crosse , they are all reckoned his : and as christ bore the guilt of all our doings on the tree , so he will have us bear the name , and merit , and reward of his ; for as s. paul does expresse , rom. . . we are planted together in the likeness of his death , by being made conformable to that in crucifying of our sins , we are inoculated as it were , and both together ingraffed in into the crosse , and so there is deriv'd to us the vertue of that stem , that root of expiation and atonement ; and by this insertion being as the same s. paul sayes , phil. . . found in him , we have his righteousness . that poor soul that does throw himself down in the strict humiliations of repentance at the footstool of the crosse , and there beholds his saviour dying for him , and that is himself by penitence incorporated into him , graffed into his death , and planted in his very passion , as origen and thomas interpret , he may take confidence to say , behold lord , if the satisfactions of thy eternal justice be acceptable to thee , if the blood of god that is offer'd up without spot be a well pleasing sacrifice , look down at once on thy messiah and on my poor soul ! turn not thy face from me , for whatever my guilts are , i have an equal sacrifice , those are my satisfactions , and that blood my offering , the passion and propitiation of the crosse are mine . i am crucified with christ. we have gone through all the parts , all the considerations of this expression , and have no more now to take notice of but this , that all of them must go together , that they never are fulfill'd asunder , but he onely whom the efficacy of the crosse of christ hath wrought on to the crucifying of sin , he onely hath the satisfactions of the crosse imputed to him , he is planted with , ingraffed into christ : for if any man be in christ , he is a new creature , old things are done away , cor. . . whosoever is not such he hath no interest in the jesus of that day . he may perchance in some one of those easie saviours which these times afford , wherein opinions call'd holy , or a sanctifi'd faction give such interests , and to be in a party is to be in christ ; or else he may depend upon that christ , that may be had with meer dependance , that is ours if we perswade our selves he is so . now sure , he that is perswaded he is christ's , is either truly so perswaded or else falsly ; if but falsly , that will not advantage him , for god will never save a man for believing a lye ; but that he should truly be perswaded so without this duty is impossible , for he that is christ's hath crucified the flesh with the affections and lusts : therefore by good logick he that hath not crucified them is not christ's , and evidently whosoever is not crucified at all , he is not crucified with christ. and sure i need not put you in remembrance , that the man in whom sin reigns , and whensoere his lusts and passions bid him go he goeth , or come he cometh , or do this he doeth it , that the body of sin is not crucified in him ; that which were nayled and settel'd on the crosse and slain there could not command and rule him so . or if sins dominion be not so absolute but god hath got some footing , so as that his law hath power in the man's mind so as to make him make resistances against his sin , and he dislikes it but alas commits it still , yet what he does allows not , but returns to do it at the next temptation , afterwârds would fa●● be good yet does not find how to perform , something governs in his members , leading that law in his mind into captivity to the law of sin , this man although he hath the body of death , yet 't is not crucified and slain ; for it does live and exercise the greatest tyranny upon him , forces him to serve and to obey against his mind , it overcomes his own heart , and all inclinations to good , and conquers god within him : till men have left off the custome of the works of sin , and all grosse deeds of the flesh it were as vain to prove they are not crucified , as that he is alive that walks and eats . those works they are the fruits of the flesh , the of-spring of its lusts , and were that crucified , and we by likenesse to christ's death planted into the crosse , we could no more produce them , than that dead tree the crosse could bear fruit , or then a carcasse could have heat to generate , or the grave become a womb , the dust bring forth . secondly , yea more , they perform not the outward actions of life who have but the image of death on them ; and a man asleep works not , yet is alive , his fancy and his inwards work ; and if sin be onely kept from breaking out , and men commit not grosse deeds of the flesh , but yet indulge to these things in imagination and the heart , cherish them in phansie , and design , and wish , onely restrain the practice , or indulge to spiritual wickednesses ; you may as well say that a man is dead because he does not walk abroad , because he keeps within doors , and lives onely in his closet or his bed-chamber , as say that sin is crucified , which while it stirs but in the heart , it is not dead . thirdly , once more , we part from all acquaintance with the dead , the corps of one that had the same soul with us ; howsoever we may have some throws of grief to leave it , yet we put it from us , we admit it to no more embraces ; but if 't were the loathsome carcasse of a villain traytor that was executed , we turn from the sight as from a siend ; it is a detestable and accursed spectacle . and so he that hath put his body of sin to death would have great aversations to it , yea how dear soever it had been , he would no more endure the least acquaintance with it , then he would go seek for his old conversations in the chambers of death ; he would shun the sight of any the most bosom custome , as he would the ghost of his dead friend , he would abandon it as a most ghastly dreadful spectacle ; he would also bury these his dead out of his sight . thus he must needs be dispos'd that hath crucified his old man. and they that are thus dead with christ shall also live with him , yea those that are thus crucified with him , he hath already rais'd up together , and hath made them sit together in heavenly places in christ jesus . there already in their cause , and in their right and pledge , and there hereafter in effect and full enjoyment . sermon x. christ-church in oxford . novemb. . . luke ix . . ye know not what manner of spirit ye are of . the state of that great controversie which the words suppose between the jews and the samaritans as it then stood , seems briefly thus : those that were planted in the regions of samaria by salmaneser , however great idolaters at first ; having admitted in a while , the god of israel among their gods , and after having an high-priest of aaron's line , a temple too built on that place where a abraham and the fathers of the hebrews , friends of god , did choose to offer sacrifice ; and on that very place where god himself enjoyn'd the law and all the blessings of it to be publisht to the people , on mount b gerizim ; which therefore seems to have pretences to vye with mount c zion for there also the lord commanded the blessing . an altar too , saith benjamin in his itinerary made of the same stones that god commanded to be taken out of d jordan and set up for a memorial of his peoples passage through it : and besides all this having the law of moses too ; when they had all these pretensions to the god of israel , they clave to him alone , and wholly threw off their idolatry . so e epiphanius does affirm expresly . and their countrey being as josephus sayes , the receptacle of all discontented fugitive jews , a great part of it too planted with them by alexander , they espoused the worship of the jews , and came to differ very little either in the doctrine or the practise of religion f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , having all things as it were the very same , the only distance seems to be betwixt their temples , g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , just as the woman states it to our saviour , . joh. our fathers worshipped in this mountain , but ye say that in jerusalem is the place where men ought to worship : so that if we audit the account of the samaritane guilt , they separated from the place of worship which god had appointed , and set up another ; in a word , they were schismaticks . whether this be such a guilt as should make those terms equivalent h he is a samaritane and hath a devil , i shall not say ; but it is such as makes our saviour say somewhat exclusively , i salvation is of the jews . all the blessings and salvations of the law did indeed hover on mount gerizim , were given thence , that was the place of them ; but they were cut away when schisme came : the church is not a place of blessing when 't is built against the church ; the altar hath no hornes to lay hold on for refuge , but to push and gore onely , when it is set up against the altar ; and gerizim is ebal when it stands in competition with mount zion . well ; this onely thing does breed the greatest distances imaginable in the nations , nothing more divides than separation and schisme ; and then these samaritanes as all separatists do , grew such opiniastres and so violent in their way , as to deny humanity to those that would not joyn with them ; they would not grant the civilities of passage to one that intended for jerusalem to worship : they refuse it to our saviour , here because his face was thitherward , v. . a schismatick will reject a christ if his face be fromward their new establishment , if he but look towards the antient worship : at this the sons of zebedee are offended , zealous for their master , as being most particularly concern'd in him , two of his neerest intimates ; and their zeal would needs break out into flame . and why not ? a rudenesse to a eli jah was reveng'd by him with fire from heaven , which consumed twice fifty souldiers and their captain , though they came to do the king's command : and shall these hated schismaticks be rude to thee ? and reject the messiah , and yet go unpunished ? lord , shall we command fire to come down from heaven to consume them , even as elias did ? which our saviour answers with this sharp rebuke , ye know not what manner of spirit ye are of . not to divide but to explain my text , and so instead of parts present you with some subjects of discourse . by spirit here is meant that disposition and complexure of christian piety and vertues , that course and method of religion which the spirit does prescribe to christ's disciples , and does guide them in ; or in a word , the temper of the gospel is so called : and this in opposition to the law , the difference of these being exprest by a diverse manner of spirit ; the one is called b spirit of bondage , the other spirit of adoption ; so here ye know not of what spirit ye are , ye do not judge aright , if you believe the temper of the gospel is like that of the law : the course that i prescribe to my disciples differs much from that of prophets under the old testament , you must be guided by another spirit than elija's was in calling for fire , if my spirit dwell in you , for i came not to destroy ●●ens lives on any such account . in this sense it affords these propositions . first , to destroy mens lives , or other temporal rights on this account meerly , because they are apostates , schismaticks , or otherwise reject the true religion , or christ himself , is inconsistent with the temper of the gospel . this is that which christ reproves here , telling them that would do so , ye know not what manner of spirit ye are of . secondly , because the spirit of elias , which the gospel christian spirit here is set in opposition to , oppos'd the magistrate , destroy'd those that came commission'd from the prince , and christ designedly does say ye must not do now what elias did , therefore , to attempt upon or against the magistrate , on the account of christ , or of religion , is inconsistent with the spirit of the gospel . first , of the first that to destroy mens lives , &c. but here i must observe , that since these fiery disciples that did give occasion for our saviours rebuke , here were no magistrates , nor did christ himself that gave the rebuke assume , but a renounce openly all such authority ; therefore no observation grounded on these words can controul the magistrates just power in punishing offences done against his laws , although pretences of religion and conscience give colour to those offences ; the gospel does diminish no rights of the secular powers : now supreme magistrates , though as such they have no right to judge in articles of faith , to define what is true religion , what not ; for then the pagan princes who had never heard of christ , and yet are as much magistrates as any , would have right to judge what doctrines christ delivered down to be believed . but certainly when christ commission'd his faith to run through all the world not onely independently from all the powers of it but in perfect opposition to them , they can have no right to judge in that , which whatsoever they shall judge we are a like bound to receive ( the faith of christ ) without any the least difference to their judgment . but though they have no right to judge of this , they have authority to determine what faith shall have the priviledges of their state and what shall not ; which shall be publiquely profest , and which they will inhibit with penalties : for sure the priviledges of the state and power of penalties are the proper rights of the supreme power , and therefore none but that can judge and determin of them . in a word , since it is most evident that the tranquility of a state does depend upon nothing more than the profession and priviledging of religion ; it follows that those powers to whose judgment and decrees the care and tranquility of the state is committed , must have the power to judge and to determine what faith shall be publiquely profest and priviledg'd by the state : in which judgment and administration if they erre , and priviledge a false faith and inhibit the true ; they use their powerill , and are responsible to god for doing so , but they do not invade or usurp a power that is not their own . rather 't is most certain if the principles of any sect , or else if not they , yet the pursuance of any principles do tend directly towards , or are found to work commotions and treasonable enterprises , the supreme power hath as much right to restrain , yea and punish them , although with death according to their several merits , as he hath to punish those effects in any other instances wherein they do expresse themselves . nor must religion secure those practises which it cannot sanctifie , but does envenome . for by putting an everlasting concern into mens opinions and actions their undertakings are made by it more desperate and unreclaimable . what wounds and what massacres must the state expect from them that stab and murder it with the same zeal that the priest kills a sacrifice ? that go to act their villanies with devotion , and go to their own execution as to martyrdom ? 't were easie for me to deduce the practise of this power from the best magistrates in the best times , if that were my businesse ; who had onely this temptation to say thus much , that i might not seem to clash with the magistrates power of coercion in religious causes when i did affirm , that to destroy mens lives or other temporal rights on this account meerly because they are apostates , schismaticks , or otherwise reject the true religion , or christ himself , is inconsistent with the temper of the gospel . if you would discover what the temper of the gospel is , you may see it in its prophecy and picture in the prophet isay , a the wolf shall dwell with the lamb , and the leopard shall lye down with the kid , the sucking child shall play on the hole of the asp , and the weaned child shall put his hand on the cockatrice den , and the serpent shall eat the dust . whatever mischief these have in themselves , there 's nothing of devouring , or of hurt to one another in this state ; 't is like paradise restor'd , the prospect of the garden of the lord. rather whereas there these creatures onely met , here they lye down and dwell together : and the aspe and serpent that could poyson paradise it self , have now no venomous tooth to bite , no not the heel , nor spightful tongue to hiss . but to speak out of figure , the gospel in it self requires not the life of any for transgression against its self , it calls all into it , and waits their coming ; those that sin against it , it useth methods to reform , hath its spiritual penalties indeed , whereby it would inflict amendment and salvation on offendors : but because final impenitence and unbelief are the onely breaches of the covenant of this religion , therefore it does wait till life and possibilities of repentance are run out : and then its punishments indeed come home with interest , but not till then . the law 't is true was of another temper , it required the life of an apostate to idolatry , whether twe●e a single person , or a city , . deut. to the jew that was a b child , as s. paul sayes , and so not to be kept in awe by threats of future abdication , things beyond the prospect of his care , but must have present punishments the rod still in his eye ; and was a refractory child that seem'd to have the amorite and hivite derived into him , a tincture of idolatry in his constitution , that was as ready to run back into the superstitions as the land of aegypt , as eager for their deities as their onyons , and had the same appetite to the calf and to the fleshpots , to make the one a god the other a meale ; to such a people death , that was the onely probable restraint , was put into the law by god who was himself supreme magistrate in that theocraty , against whom 't was exact rebellion and treason to take another god , and therefore was by him punisht with death . but the spirit whom christ sends breaths no such threats , for he can come on no designs but such as christ can joyn in , but saith christ , i came not to destroy mens lives . secondly , the temper of the gospel is discovered in its precepts . i shall name but one , mat. . , . ye have heard that it hath been said , thou shalt love thy neighbour and hate thine enemy : but i say unto you love your enemies , &c. where if enemy did not mean the man whom private quarrell had made such , and him it could not mean , it being said to them that they must love that enemy , exod. . , . but , as the jews neighbour was every one of his religion , and he liv'd neer him that lived in the same covenant with him , so enemy being oppos'd to that , must signifie one not of his religion ; an alien , an idolater , with any of which they were indeed to have no exercise of love or friendship , no commerce ; and to some enemies , the canaanites , no mercy , but they were to hate them to destruction , deut. . if so , then our saviours addition here , but i say unto you love your enemies , does say that we must love even these ; the christian hath no canaanites , but the most profligated adversaries of his religion he must love , and pray for them although they persecute him : ( which makes appear it does at least include enemies of religion , for persecutions seldome were on any other ground , and religion which should have nothing else but heaven in it , as if it had the malice and the flames of hell , breaths nothing else but fire and faggot to all those that differ in it . ) but whether it be an addition and mean thus or no , since it is sure that both they and we are bound to love the neighbour , and christ hath prov'd , luc. . that the samaritane , he whom our two disciples would consume , that schismatick and rejecter of christ is yet a neighbour , therefore him also we must love and pray for . now 't is a strange way of affection to destroy them , to love them thus to the death , to get admission to their hearts with a swords poynt , to pray for them by calling for fire down from heaven to consume them . s. greg. nazian ▪ calls the founder of that faction that began this practise in the church , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and if so , we know well of what spirit he is that does call for fire to devour those that differ from him in religion ; 't is sure one of this legion , or it rather is the leader of them , that did dwell in tombs , and does in flames , things which he loves so to inflict ; one that was the first rebell too , which leads me to my second observation : that secondly , to attempt upon , or against the prince on the account of christ , or of religion , is most inconsistent with the spirit of the gospel . for it was the spirit of elias who destroyed those whom the magistrate did send , that christ opposes here the spirit of the gospel to , in this severe rebuke , ye know not what manner of spirit ye are of . the other warm apostle meets a greater check in the like case , s. peter's zeal that they say made him chief of the apostles , as it made him promptest to confesse the lord , so it did heat him to be readiest to defend him ; as fiery to use his sword as his tongue for his master : but his master will not let a sword be drawn in his own cause , a put up again thy sword into his place : the god of our religion will not be defended from treason , and from murder by the wounding of another , nor will his religion suffer a sword out of the sheath against the power of the magistrate , no not in behalf of christ himself ; but goes beyond its proper bounds to threaten things that are not gospel punishments , even excision in this life , to them that do attempt it , b they that take the sword , shall perish with the sword. here the gospel becomes law , and turns zealot for the magistrate though persecuting christ himself . our saviour does not think it sharp enough to tell s. peter that he did not know what spirit he was of , for when this disciple would have kept these sufferings from his master onely by his counsel , he replyes to him , c get thee behind me satan : he was then of that manner of spirit ; therefore now that he does so much worse , when he attempts to keep them from him with a sword , and drawn against the power , as if christ did not know how to word what spirit such attempts did favour of , he does not check and rebuke now , but threaten and denounce . and 't is obvious to observe , that this same peter who would needs be fighting for his master , in few hours with most cursed imprecations d forswears him : and so irregular illegal violences for religion usually flame out into direct opposition to that they are so zealous for ; fly in the face of that religion they pretend to strive for ; to let us see they do not rise from divine zeal , and from true piety , but from hypocrisie , ambition , revenge , or interest ; and that warm shine that kindles there pretended angels of light , is but a flash of hell , a glory about a fiend . therefore afterwards none was more forward than s. peter was to presse submission to the magistrate , though most unjustly persecuting for religion ; talks of no fire but the fiery trial then , in epist. . cap. . a and b if ye suffer for the name of christ the spirit of glory and of god resteth upon you , he knows what manner of spirit such are of : when they are in the place of dragons , then the holy ghost and god is with them ; when the darknesse of the shadow of death is on their souls , even then the spirit of glory resteth on them . accordingly the after-fathers urge the same not onely towards heathen emperours , but relapst hereticks and apostates : as c julian , and d constantius , e valens , f valentinian ; and upon the same account g s. ambrose sayes , spiritus sanctus id locutus est in vobis , rogamus , auguste , non pugnamus : the holy spirit spake these words in you , we beg o valentinian , we oppose not . and h s. greg. nazianzen sayes , to do so was the christian law most excellently ordained by the spirit of god , who knew best to temper his law with the mixture of what is profitable to us , and honest in it self . they knew what manner of spirit that of christianity was : it does assume no power to inflict it self : 't is not commission'd to plant it self with violence , or destroy those that refuse or oppose it . it wages war indeed with vices , not with men : and in the camp of our religion as once in israel , i there is no sword found but with saul and jonathan his son , only the princes sword. our spirit is the dove , no bird of prey that , nor indeed of gall or passion : if christian religion be to be writ in blood , 't is in that of its own confessors only ; if mens false opinions make no parties nor mischiess in the state , we are not to make them martyrs to their false opinions ; and if they be not so happy as to be orthodox send them down to hell directly ; tear out one anothers souls to tear out that which we think an error . sure they must not root out smutted corn that must not root out poppy ; we may let that which is a little blasted grow , if we must let the k tares and darnel grow . the souldiers would not crucifie christ's coat , nor make a rent there where they could find no l seame : but now men strive so for the coat , that they do rent his flesh to catch it , and to gain an inclosure of the name of christians tear all other members from the body of christ ; care not to sacrifice a nation to a supposed error ; will attempt to purge away what they call drosse in a furnace of consuming flame : the christian spirit 's fiery tongues must kindle no such heats , but his effusions call'd rivers , came to quench such fires : effusions that were mistaken for new wine indeed , but never lookt like blood. nor are they that retain to this spirit , those that have him call'd down on them in their consecration , impowered for such uses . when christ sent his disciples to convert the world , a behold saith he , i send you forth as lambs among wolves : and sure that does not sound like giving a commission to tear and worry those that would not come into the flock : the sheep were not by that impowered to devour the wolves . our lords directions to his apostles when a city would not receive their doctrine was b shake off the dust of your feet ; let nothing of theirs cleave to you , have no more to do with them ; cast off the very dust that setled on your sandals as you past their streets . and surely then we must be far from animating to give ruine to , and seize the sword , the scepter , and the thrones of kings , if they refuse to receive christ or his kingdom , or his reformation , or his vicar . if i must not have the dust of any such upon my feet , i must not have their land in my possession , their crowns on my head , their wealth in my coffers , their blood upon my hands , nor their souls upon my sword. it will be ill appearing so when we come to give an account how we have executed our commission ; and shall be askt , did i send you to inflict the crosse , or preach it ? to save mens souls or to destroy their lives , yea and souls too ? and when in those myriads of souls that have perisht in the desolations which such occasions have wrought their blood shall cry from under the altar , as being sacrific'd to that duty and religion which was the utmost that they understood ( it so be that there were no treason to discolour it ) and they that did inflict all this appear but christian dioclesians , and stand at that sad day in the train of the persecutions , on the same hand : o then those fires which these boutefeus called for and kindled shall blaze out into everlasting burnings ! and now it may seem strange that they who most of all pretend the spirit of christ , are yet of the most distant temper in the world from that of gospel ; alwayes endeavouring to do that which our saviour here checks his disciples for proposing , and did threaten peter for attempting . there are among ourselves that seem to live by inspiration , that look and speak as in the frame of the gospel , as if every motion were impulse from heaven : and yet as if christ had fulfilled his promise to them without metaphor , baptized them with the holy ghost and fire , only that they might kindle fire , and the unction of the spirit did but add oyl to those flames ; as if the cloven tongues of fire in which the spirit did descend , were made to be the emblems of division , and to call for fire ; these mens life , their garb , their very piety is faction ; they pray , rebell , and murder , and all by the spirit . 't is true indeed they plead now what we seem to say , that they should not be persecuted for not being satisfied in their conscience ; so they mince their breaking of the laws for which they suffer . but do these know themselves what manner of spirit they are of ? or are we bound not to remember when they had the power how they persecuted all that would not do at once against their king , their conscience , and the law ? and we do thus far know what spirit they are of , that if they have not yet repented of all that , then it is plain if they can get an opportunity they will do it all again , nay they must by their spirit think themselves obliged to do it . but these are not all : those that above all the world pretend to the infallible assistance of the spirit , our church is bold in her offices of this day to say , a do turn religion into rebellion ; she said it more severely heretofore , and the attempts of this day warrant the saying , when not like our disciples that would call for fire from heaven on the village that rejected christ , these will raise up fire from hell to consume their own prince and his progeny , the whole line of royalty , the church and nation also in their representative ; and all this onely for refusing him that calls himself christ's vicar . there are , i must confesse , among them that renounce the practice , and say 't was the devise only of some few desperate b male contents , wicked catholiques , and design'd by the devil : and they will allow their father garnett to have had no other guilt , but that he did not discover it having received it in confession . and this gives me occasion to propose a story to your patience and conjectures . not long before the time of this attempt , a priest of the society of jesus in a book he publisht , does propose this case of conscience , whether a priest may make use of what he hath learnt in confession to ave●t great impendent mischiefs to the government ? as for example , c one confesses that himself or some other had laid gun powder , and other things under such an house , and if they be not taken thence the house will be burnt , the prince must perish , all that passe throughout the city will be either certainly destroy'd or in great peril ; and resolves it thus , 't is d the most probable and safe opinion , and the more suitable to religion , and to that reverence which is due to the sacrament of confession , that it is not lawful to make use of this his knowledge to that end . that his holiness clement the . had just before by a bull sent to the superiours of the regulars commanded most studiously to beware they make not use of any thing which they come to know by confession to the benefit of the secular government . he adds , that in cases of confession the priest must not reveal though death be threatned to him , but may say he knows it not , nor ever heard it , a quia rever à non scit nec andivit ut homo , seu pars reipub . tea he may swear all this if he but mentally reserve , so as to tell you . 't is del rio in th . book of his mag. dis . . cap. sec. . it seems 't is safer to break all the obligations to allegiance and to truth , his duty and his oaths , the princes and gods bonds , than the seal of confession . but i did not mention this to let you see the kindness these men have to princes and their government : i shall avoid producing any the opinions of b particular persons howsoever horrid in my arguments this day ; but i onely ask whether it be not very probable this instance was the thing to be attempted on this day ? whether the resolution was not publisht , the pope's bull if not made yet produc't at least to caution any priest that should receive it in confession , and should be so honest as to abhor the fact , yet from betraying it and hindring the execution of it . if it were the case , this was not then any rash attempt of some few desperate malecontents ; but a long contrivance and of many heads , and its taking , its effect was the great care of their church . well they are even with us yet , and lay as horrid projects to the charge of protestants . among our other controversies this is one , whether are the worse subjects ? bloody sayings are produc't from authours on both sides ; yea there is the image of both churches , babel and jerusalem , drawn by a catholique pen , and then you may be sure all babell's divisions and confusions make the draught of ours , and are said to be the issue of the protestant doctrines : whereas such things though countenanc't by some particular authours of their church , were never own'd by any publique act , or doctrine of a general councel to which they provoke us . i must needs confesse our calendar can shew a thirtieth of january , as well as a fifth of november . there are indeed that say , the romanists hatcht that dayes guilt , and c challenge any man to call them to account for saying so . but whether so or not ; which churches doctrines such things are more suited to , i will now put to tryal , that we may know what spirit each is of : and i will try it by the publique acts and most establisht doctrines of the churches , and here undertake to shew the church of england most expresly does declare against all practises against the prince for the cause of religion . but the romish in those acts wherein she hath most reason to expect infallibility of spirit , also in the publique acts of the church representative , in general counsels does abett the doing them , not onely for religion , but for the cause of holy church . first , if the church of rome have reason to expect infallible assistance of the spirit in any case , it is as much in a canonizing of a saint as in any other , it being as unhappy to determine a false object for religious worship to their church as a false article of faith ; there is as much need that there should be an infallible proposal of the one as other ; for when she does decree by the authority of the omnipotent god such a one is a saint , receiv'd in glory , and so renders him the object of their worship , if he should chance to be a reprobate ; to cause the people to fall prostrate to the shrine of one that 's damn'd , and call his flames to warm gods altar and the votaries breast , to make the whole church worship one that is in hell , is lyable to greater aggravations of impiety than an erroneous opinion in very many of their points of faith can be . but it is known their church hath canoniz'd one of this nation , b becket , who though he was indeed illegally and barbarously murthered , yet 't is not the suffering , but the cause that makes the martyr , now he did not fall a sacrifice for his religion , but was slain because he did disturb the state by c suspending all the bishops that upheld the kings just cause against him , so that neither king nor state could live in peace for him ; for d opposing also those lawes which himself had sworn to , lawes that were not onely truly soveraign rights , but are maintain'd even unto this day as priviledges by the gallican church , and they not branded for so doing : in a word , he was slain for those actions which his e own bishops condemned him for , as a perjur'd man and a traitour : and for persisting in them to the death he was f sainted . now whatever the estate of this man be in the next world , ( i meddle not with that ; ) yet for disobedience and rebellion to place one in heaven , whence for those things lucifer did fall ; does seem to shew what spirit they are of that canonize such saints : for the church to pray to christ that a by the wounds of this saint he would remit their sins , does expresse what rate their church does set upon the merits of resisting princes , and disturbing states in the behalf of holy church : when such actions make men fit to be joynt purchasers with christ in the redemption of the world. but when the french b histories say 't was disputed long after in paris whether he were damn'd or sav'd , that the church in her publique offices should pray c to go thither where he is gone to have his society ; though it expresse their most infallible assurance of the condition of those men , who for their sakes resist the secular powers , yet o my soul ! enter not thou into their counsels in this world , neither say a confederacy to whom they say a confederacy : much lesse pray to be in their society , who by resisting d s. paul sayes , do receive unto themselves damnation . secondly , it is notorious that in their first general counsel at lyons , anno . the emperour frederick the second , by the e sentence of the pope and the f whole councel after long deliberation and producing several arguments which they say are not sleight , but effectual to prove the suspicion of g heresie , is h depriv'd of his empire all his subjects are absolv'd from their oath of allegiance , and by apostolical authority forbidden to obey him : therefore that such things may be done in the cases of religion hath the authority of a general council , 't was that councel that decreed i red hats to cardinals : hats red it seems not onely with the royal purple , but with the blood of kings and of royalty it self . thirdly , i should have urg'd the well known canon of the general councel of a lateran , ( the greatest their church ever boasted of ) which sayes , b that if the temporal lord shall neglect to purge his territories from such as the church there declares hereticks , he shall be excommunicated by the metropolitan , & if he do not mend within a year complained of to the pope , c that so he may declare his subjects absolv'd from their allegiance , & expose his lands to be seiz'd by catholicks ; who shall exterminate the hereticks , saving the right of the chief lord : d provided he give no impediment to this . but the same law shall be observed to those that have no chief lords ; that is , who are themselves supreme . this i should urge , but that some say that penal statutes , which are leges odiosae , tantum disponunt , quantum loquuntur : therefore this canon since it does not name kings , it does not they say concern them , although 't is plain it do sufficiently enough . but that there may be therefore no evasion , fourthly , in the general councel of constance , that part of it i mean that is approv'd by their whole e church . the f pope and councel joyn together in commanding all arch-bishops , bishops , and inquisitors to pronounce all such excommunicate as are declared hereticks in such and such articles ( and that of g transubstantiation , h half-communion , and the i pope's supremacy are among them ) or that favour or defend them , or that communicate with them in publique or in k private , whether in sacred offices or otherwise ; ●tiamsi l patriarchali , archiepiscopali , episcopali , regali , reginali ducali , aut aliâ quâvis ecclesiasticâ , aut mundanâ prae●u●geant dignitate : and commands them also to m proceed to interdicts , and deprivation of dignities , and goods , and whatsoev●r other penalties , vias & modos . thus that councel though it took away the peoples right to the blood of christ , denying them the cup in the sacramc●t , gave them in exchange the blood of th●ir own kings , making them a right to that . and that they extend the force of these canons to the most absolute princes , even to him that pleads exemption most , to the king of france is plain , because when sixtus the fifth thundred out his bulls against the then king of navarre afterwards king henry the fourth of france , and the prince of conde , depriving them not onely of their lands and dignities , but their succession also to the crown of france , absolving their subjects from their oaths , forbidding them to obey them , he declared he did it to them as to relapsed hereticks , favourers and defenders of them , and as such fal'n under the censures of the a canons of the church . now there are no other canons that do take in kings but these which can touch him , for that of b boniface the eighth which sayes the pope hath power to judge all temporal powers , is declared not to extend to france . cap. mer●it . de priviledg . in extravag communibus . thus by the publique acts of their church , and by the canons of their general councels we have found in causes of religion deprivation of princes , wars and bloodshed , and the other confequent miseries are establisht ; rebellion encouraged by a law : and if c rebellion he as the sin of witchcrast then we know what manner of spirit they are of that do encourage it ; sure witches have no spirit but the devil for familiar . but the church of england on the other side , in her publique doctrine set down in the book of homilies , establisht in the . articles of her religion , says in expresse words that it is not lawful for inferiours and subjects in any case to resist and stand against the superiour powers : that we must indeed believe undoubtedly that we may not obey kings , magistrates , or any other , if they would command us to do any thing contrary to gods commands . in such a case we ought to say with the apostle we must rather obey god than man. but nevertheless in that case we may not in any wise withstand violently , or rebell against rulers , or make any insurrection , sedition , or tumults , either by force of arms or otherwise , against the annoynted of the lord , or any of his officers , book of hom. part of serm. of obed. not for reformation of religion ; for what a religion 't is that such men by such means would restore , may easily be judged , even as good a religion surely as rebells be good men , and obedient subjects , book of hom. . part of the serm. against wil ful rebellion . the very same thing is defined in the first of the constitutions and canons ecclesiastical of the year . for subjects to bear arms against their king , offensive , or defensive , upon any pretence whatever , is at least to resist the powers which are ord●in'd of god : and though they do not invade but only resist , s. paul tells them plainly , he that resists receives unto himself damnation . this was the doctrine of the church in those her constitutions ; & although there was no parl. then sitting to enact these canons into lawes , yet since that time the law of england is declar'd to say the same ; and we obliged by it to acknowledge , a that it is not lawful upon any pretence whatsoever , to take up arms against the king , by this parliament , whose memory shall be for ever blessed . and now it is not hard to know what manner of spirit our church is of , even that spirit that anoynts the lords anoynted , that is , which commissions them , gods spirit , as we find it phras'd in scripture : and 't is obvious to each eye that there is much more resemblance betwixt present rome , and the image of babylon , as s. john hath drawn it in the revelations , than there is of babel and the church of england , as to those confusions which seditious doctrines make , as the romanists pourtrai'd her . but far be it from me to conclude hence that all of their communion do allow their doctrines : though they stand on the same bottom that their faith of half communion , and transubstantiation do ; even acts of the same counsels , yet i doubt not multitudes of loyal souls of this our nation do abhorr the tenents , by what rule of theirs i know not i confesse . nor shall i enquire what security a prince can have of the allegiance of those , who by the most infallible rules of their religion can be loyal onely on condition , by the leave of those who are his enemies , on whose will and power all their oaths and duty are depending . if the most essential interest of princes will not move them to consider this , sure i am i shall not undertake it : but i shall take the confidence out of the premises to infer , that no religion in the world does more provide for the security of kings , than the christian as it is profest in our church does . and when we see the interest of the crown and church were twisted by god in the preservations of this day , nor could be separated in the late dismal confusions , but died and reviv'd together in the resurrection , they that hate the execrable mischiefs of those times , or love the crown , or do not come to mock god when they come to give him thanks for his great glorys of this day , cannot choose but have good will for our sion , cannot have an unconcernedness for this religion , a cold indifference to it or any other ; which where-ere it is , alas i fear betrayes too openly indifference and unconcernednesse for religion it self . for if i should appeal to our most sceptick statists , and not beg one principle of a religion , but take their own : religion was contriv'd , they say , by pretending to engage a gòd to uphold his vicegerent , and by putting after , everlasting punishments before mens fears , ( for they saw present ones restrained not treason ) was contriv'd i say , to uphold states : then that must be the best with them that best upholds , and then i have evinc't the christian is secure , as 't is profest by our church . but then shame to those who to gratifie their lusts meerly , labour to perswade themselves and others there is no such thing in earnest as a resurrection to punishments : who by publique raillery in sacred things , and turning all to merriment , endeavour to take off the sense of all religion , and have done it in great measure ; and so thrown down the best basis on which government subsists : which they themselves confess was necessary to be fram'd on purpose for it . for if there be no after fears , he that is stronger than to need to fear the present may rebell , kill kings . these atheists are fanaticks , i am sure in politicks ; more trayterous than our mad enthusiasts , or than the canons of the popish councels : to these sadduces in christianity we may say ye know not what spirit ye are of , who know not a whether there be any spirit . but it is indeed because they are all flesh themselves : but then if the works of the flesh be b manifest , adultery , fornication , seditions , heresies , murders , drunkenness , &c. we know what manner of spirit they are of ; even the spirit that did enter into the swine , the legion indeed of spirits , one spirit is not devil enough to animate the flesh into so many of those works . but the fruits of the spirit that gospel spirit which we christians are of , are love , peace , long-suffering , gentleness goodness , faith , meekness , temperance , joy in the holy ghost ; and they that do bring forth such fruits are baptised indeed with the holy ghost ; and if with fire , fire that came down from heaven too , 't was onely to consume their drosse that they may be pure mettal , fit as for the king's inscription , meek christians , good subjects , so for gods image to be stampt upon , that is , renewed in kighteousnesse and true holynesse . fire this that will sublime our very flesh into spiritual body , that we may begin here that incorruptible which our corruptible must put on , when our vile bodies shall be made like to the glorious body of our saviour : to which state that spirit which rais'd up jesus from the dead bring us , by quickning our mortal bodies . to whom , &c. sermon xi . christ-church in oxford . novemb. . . being the monthly fast-day for the plague . luke xvi . . . nay father abraham , but if one went unto them from the dead , they will repent . — and he said unto him , if they hear not moses and the prophets , neither will they be perswaded though one rose from the dead . that god who purchas'd for us the possibilities of repentance with the son of his bosom , and requires nothing more in exchange of the blood and life of christ , but some unfeigned tears and reformation of our lives , that he should be contriving methods to bring men to repentance is nothing strange ; for this is but to take care that all that ever he hath done for them be not in vain and lost : but that in hell , a place which nothing but repentance can destroy ; there should be such designs seems strange , yet not if we consider the condition of the place , whose torments are not onely of so dire a nature , that he that is condemned to them would be alone in them , but were made so dire on purpose that they might be preservatives against themselves ; nothing being judged more effectual to terrifie men from those pains , than the exceeding greatness of those pains , which he that feels thinks the relation alone will do , for he said , nay father abraham , but if one went unto them from the dead they will repent , &c. the words do willingly suggest occasion for several inquiries , and some of those of the nicer and more curious kind , but truly i shall not attend to those suggestions , but shall choose to handle a few of the most obvious and popular considerations that the words break into , and they are three . first , the rich man's charity to his brethren , his unsatisfied desire and care that they may be brought to repentance , expressed in these words , nay father abraham , though they have moses and prophets , yet let them have one method more . secondly , we have here his choice of that method , that which he thought would do though nothing else would ; in these words , if one went unto them from the dead they will repent . in the handling of which , we shall examine what the grounds were upon which this rich man was so confident that that would work upon them ; and here we find he chose with several advantages . first , one from the dead ; secondly , that one lazarus ; and he first , one out of abraham's bosom : secondly , one that had seen him also in his torments and could testifie of them , v. . thirdly , we have here these fancied hopes all dash't in abraham's answer , and he said unto him , if they believe not moses and the prophets , neither will they be perswaded though one rose from the dead . first of the first , the charitable , careful contrivances this rich man in hell had for his brethren upon earth : nay father abraham , &c. it is commonly reported of men who know themselves infected by the plague , that they desire to infect as many others as they can ; they contrive to spread the contagion , and love society of ruin ; and we are sure it is so in that plague of the soul , sin. this humour did not content it self to debauch heaven , and unpeople paradise , but all the ages of the world make up its triumph , and every sin that ever was , and misery that shall be , is its issue . lucifer's pride would have a train of angels and mankind to wait upon him in destruction : and in such an attendance , though to his everlasting cost , he does still pride himself ; he feeds upon that envy that devours him , and cheers himself with adding fewel to his flames that do torment him ; and upon this account enjoyes his own agonies and god's indignation : and then it is no wonder if his agents upon earth enjoy the sport ; and if the devil does not more please himself to see his dominions enlarg'd and the business of hell go forward , than wicked men do in having others become like themselves ; as if they did derive to themselves , and possess the pleasure ; as they do the guilt of those whom they draw in ; and the delight like the sin , were all in all , and all in every part of the whole company that joyn in wickedness . but it should seem 't is otherwise with the sinners in hell. our rich man here when he saw his own estate remedilesse , so vast a gulf betwixt him and the bosom of comfort , that not the least drop of refreshment , no not the hopes nor wishes of it could passe thence to him ; but torment sealed upon him by an irreversible decree ; he begins then to contrive for his brethren , how their falling into the like estate with him might be prevented , v. , . nor satisfied with this , when abraham replyes , they are provided well enough , they have moses and the prophets , the one preaching the law to them , whose rules they have made as familiar to them as their dresse , they put on daily gods commandments , and their duty ; make his precepts their frontlets and their wristbands . and the other the prophets , are commissioned from god to lay before their eyes the issue of transgression , give them a vision of the judgments that await their sins , and come to them burdned with the fore-knowledge of the sinners expectations ; so that except they will resolve to choose destruction wilfully to assault their own perdition , there is no fear they should come thither ; those tell them as much as any from the dead can do : ah! but thinks he , all those methods i had , yet i am here ; and then let them have one other ; for as now after this little tast of torments were i to live again , i should most certainly avoid this place , and lead another kind of life than that which does expire into this tophet ; so if one went to tell them how it is with me , sure then they would repent and not come hither ; therefore i pray thee send , nay father abraham , &c. i cannot here assent to cardinal cajetan's account that all this earnestnesse was onely pride in our rich man , and a desire to have the glory of his family advance'd ; which as he laboured to raise here by wealth , so now finding by sad experience that was but a weak foundation to build a lasting house upon , and that all the shine of it was but false treacherous light , such as did end in flame with him ; and having made discovery of other greater glorys , that abraham and lazarus possest , he would have his family as high and bright as they ; and this their repentance , which he took such care for , was but in order to that exaltation . if it were so , truly it is the first pride i ever read of that would content it self with no meaner a dress than the robes of immortality , and was ambitious of the throne of glory . i have heard i confesse of a proud lowlinesse , where the humility is but the manage and the art of being lofty , is onely assum'd condescention whereby men but descend to be extol'd , and stoop to take advantage for their mount : but never heard of any pride that aimed to raise it self by the humiliations of repentance , that laid its groundwork in that dust and ashes , cloath'd it self in the sackcloth and neglected rudnesses of a pious penitent sorrow : the prides of this side hell are of a different garb i 'm sure , if theirs be such ; if they design by those just means to settle the inheritance of heaven in their familys , sure the vices of hell may be fit patterns for our religious performances , and 't were to be desired that all christians had this mans ardencies and flames in their affections to their houses . yet neither can i from this one particular instance draw any general proposition concerning the kindness of that place to sinners upon earth , although all those that make this history not parable would give me colour for it : but waving that , since christ hath so framed the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( which is a relation of such words as they would have spoke had they spoke on this occasion ) i shall take that as ground enough to apply it to the conviction of those who are so far from these charitable designs to the souls of others , that they contrive nothing more than how to have the company of their friends in those wayes that lead to this place of torment ; prevail with them to joyn in sinning , and shew a vice how to insinuate into them . the kindnesses of our man here in the flames were divine god-like charities compared to these . our saviour sayes , take heed that ye despise not one of these little ones , for i say unto you that in heaven their angels do alwayes behold the face of my father which is in heaven , mat. . . which one expounds , if we neglect to do what shall be in our power to preserve the meanest christians from vice , and sleight their sinning , their tutelary angels that have continual recourse to god , and are high in his favour , will make complaints of us in their behalf , at least they will if we offend them , and any action of ours prove an occasion of their sins . and if a favourite of heaven shall accuse us to the lord for that , then how will he complain of us when we tempt ? when he shall have to say against us , that we have ensnared and drawn such a soul into a custome that will ruine it eternally ; and when he shall bring against us an instance out of hell here , and the kindnesses of one among the devils shall come in judgement against us ; where we see the rich man thought not of his own condemnation so much he thought of the averting that of his brethren . we might suppose a man in his condition could not consider any thing but his own tortures . o yes , to preserve others from them ; yet , when the man in hell does so , the men on earth do think of nothing more than to entice others into them . and is it not a strange age then ! when to tempt is the only mode of kindnesse , and men do scarcely know how to expresse themselves civil to their friends but by pressing them to sin and so be sick with them ? as if this were the gentile use of societies , to season youth into good company , and bring the fashionable vices into their acquaintance . and 't is well if they stay there ; it happens so that parts and wit , faculties and acquisitions do ingratiate men into these treacherous kindnesses , and qualifie them for the desires and friendships of such persons as entertain them by softning them into loosnesse and then into prophannesse ; debauch their manners , and then their principles ; teach them to sport themselves with vice , and then with holy things , and after with religion it self ; which is a greater luxury than that their ryots treat their appetites withall , the luxury of wit. and thus they educate them into atheisme , and these familiar devils are call'd acquaintances and friends : and indeed the companions in sin a man would think should be dear friends , such as pour an heart into one another in their common cups , shed souls in their lusts , are friends to one another even into ruine , and love to their own condemnation , are kind beyond the altar-flames , even to those everlasting fires ; such communications certainly cement affections so that nothing can divide them : and let them do so , but lord send me the kindnesse of hell rather , one that will be a friend like this man in his torments , that with unsatisfied cares minded the reformation of his friends , nay father abraham , but if one went unto them from the dead they will repent ; which brings me to the choice , the second part . if a ghost should indeed appear to any of us in the midst of our commissions , it would certainly hurry us from our enjoyments ; and there are no such tyes and unions by which the advantages of sin do hold us fixt and joynted to them , but the shake and tremble we should then be in , would loosen and dissolve them all , and make us uncling from them , if we may believe discourses that tell us such a sight is able to startle a man however he be fixt by his most close devotions ; for what the jews were wont to say , we shall dye because we have seen an angel of the lord from heaven , most men do fear if they should see the spirit of a dead man from the earth . indeed the affrights which men do usually conceive at the meer apprehension of such an apparition , do probably arise from a surprise , in being minded hastily of such a state for which they are not then prepared so as they would wish or hope to be , to which they think that is a call , for we shall dye said the jews . but not to ask the reason of this now , but find the reason why our rich man thinks when moses and the prophets cannot make a man repent , such a ghost should : we have it v. . they do but discourse to us , but one from the dead could testifie , he could bear witnesse that it is so as they say , speak his own sight and knowledge , and therefore though they hear not moses and the prophets , yet if one went unto them from the dead they will repent . for first , one from the dead could testifie that when we dye we do not cease to be ; and he would make appear that our departing hence is not annihilation , and so would dash the hopes of epicures , such as i was , and i may fear they are ; who as they live like beasts do think to dye so too ; and who are rational in this alone that they desire to be but animal . and all the rest of men whether worldly or sensual , that enclose their desires and enjoyments within this life , and above all the atheist that dares not look beyond it , all these would be convinc'd by such an evidence . indeed this would take away the main encouragement of all ungodlinesse , which upon little reasonings how thin soever , that there 's no life after this does quicken and secure it self , wisd. . and therefore every sect of men that did prescribe morality did teach an after life , nothing was more believ'd among the heathen ; their tribunal below , where three most severe judges were appointed , meant the same thing with our last assize , and their elizian fields were but poetical paradise , their phlegethon , river of fire , was set to expresse our stream of brimstone flame : thus resurrection in fable made them vertuous ; the ghesse at it made socrates dye chearful , and though his hopes had faint weak principles they had heroick almost martyr resolutions . and on the other side , of those that among them deny'd an after life , though we are told that epicurus was a vertuous man , yet his sect did give name to vice ; and is still the expression for it , and all that did espouse the tenents of it , did the vices too ; the sadduces among the jews are call'd epicures , not onely for opinions sake , because they did make god a body , and totally denyed his a providence , as zakuth sayes , but epicures also for their practise sake , : for they used to scoff at the pharisees for afflicting themselves by fasting and austerities in this life , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when there is nothing at all of recompence for them in any life to come . yea and josephus sayes of them they b were the worst of all sects , living like savage beasts towards one another , and uncourteous to their own sect us to strangers ; and this , sayes he , was but a natural effect of their opinion , c which wholly denyed the immortality of the soul , and all rewards and punishments after this life ; which principle one coming from the dead would rectifie , and so contribute to repentance . especially if . secondly , that one were lazarus , if he that at the supper of the lamb sits next the father of the faithful , and the friend of god , in one of the higher seats of paradise , in abraham's bosom ; if he would go and speak his knowledge of the pleasures of that bosom which he tasts , and of the glories of that place , and but compare them with the little gayeties of my fathers house ; shew them the difference betwixt their structures and that foundation whose builder and maker god is , betwixt the entertainments of their riotous palates , and the festivals of the blessed trinity , then sure they would disrellish those , and catch at these , which do exceed them by a whole infinity , and will out-live them an eternity . and here should i attempt , what he would have had lazarus perform , to dash out the blessednesse of that place , making the first draught of them with notions of delight , not such as the understanding cannot apprehend , but such as seize the heart with pleasure in this life , and that give it the strongest agitations here ; and sweetning that by those transendencies which i could fill it up with , and should i raise it then with shadow , evince that reason , though it cannot fathom , can yet by sure discourse conclude the greatnesse of those glories , which i would leave for your expectations to loose themselves into ; should i attempt all this i were an insolent undertaker . yet were it very easie to describe them so as that viewing them with the things below , these would vanish in the comparison . and to do so much was the utmost that our rich man could design by sending lazarus , who if he could have been believ'd might probably have done the work ; for if faith did but do what lazarus did , look into abraham's bosom , were it but turn'd into a little vision , and but as cleer an evidence of things not seen as eye-sight hath of its temptations , had the spiritual object but that advantage the carnal hath of being present , ( now it is the work of faith to give it that advantage ) sure it would be impossible for the sensitive objects , the pleasures are the profits of this world , which are so far inferiour to the other in desirablenesse , and onely make advantage of their being present , when the other is so far of , 't would be impossible for them to gain our wills consent at any time ; and therefore when those glories shall be present to the soul , 't will be impossible for any other object to steal , or ravish , any way to engage one thought away from them : in heaven they cannot wish to sin . nay the flash alone of that glory fascinates the heart ; peter , and james , and john , saw but a glimpse of it , and that transfigur'd too , ( onely the other way that moses and elias were , for the glory suffered an exinanition ) and they but wak'd into the sight of it , so that 't was but an apparition of heaven ; and yet they never would have left the place which it once lightned , master it is good for us to be here , let us go down no more , never converse with any thing beneath mount tabor , but let us build three booths , such tents would be like that which he hath spread , and such booths be some of the many mansions of his house , who spreadeth out the heavens for a tent for himself to dwell in . but the truth is while men do onely hear of joyes above , and have but thin neglected notions of them , and on the other side a sense of present profits , pleasures , honours which the world affords , they will not be affected with the future dry hopes of those as with all these in present , will not have as effectual a tast of the supper of the lamb , as of their own delicious daily fare , nor be as much wrought upon by the promises of being cloath'd upon with the white robe of immortality , and by the mentions of a crown , although of glory , as they are pleas'd with their own royal purples , they have much surer conviction of the delights of present things , than of those far removed futurities ; but now if lazarus would go from abraham's bosom , he might convince them from his own experience , and then they would repent . especially thirdly , because lazarus hath seen me in my torments , and can give account of them , wherefore i pray thee father abraham send him , for if such an one went unto them from the dead , one that could testifie of this place , he would tell them such sad stories of my condition here , how in lieu of all my sumptuous fare i have nothing now but gnashing of teeth , streams indeed of brimstone , and a lake of fire , but everlasting feaver of thirst for my delicious intemperate palate ; my short-liv'd sins turn'd to eternal agonies ; sure this would prevail with them to cut off their sins by repentance , before death cut off their sin and them together ; and so they might prevent the coming hither . and very probably it might have taken ; for upon such conviction 't is hard not to resolve to change , for who is he that can resolve thus with himself , well i will now content my self with everlasting condemnation and this sin , for i see they are consequent , now this i cannot leave therefore let the other come ; they that were once affected with the apprehensions of the greatnesse and the certainty of that damnation cannot resolve thus , and therefore we see fewer men adventure to transgress man's law , whose punishment is neer and most assur'd , than god's commandments . and when their fears of the lords judgments stare them in the face , they quickly tremble into the terrours and the agonies of penitence . for who dares sin , and who does not repent upon his death-bed ? he sinks at the remembrance of his former draughts , when he does apprehend his next is like to be in the infernal lake , he hath the frost of the grave on him when he but thinks of his lascivious heats , and does think too that his hot lustful bed will turn him off strait into tophet : and then if lazarus could raise these apprehensions in them , sure they would repent . 't is plain these were the grounds our rich man built this his request upon , i do not lay them as infallible , i make no question but that men are able to defie their knowledge , and charge through their own belief to sin and to destruction ; but commonly men do not lay things deep enough to their heart to be throughly convinc't in earnest , and thus he believed ; for had abraham granted his desire , and sent lazarus to testifie the glories he had tasted in himself , and the torments he had seen their brother in , all he could hope from this was but to make them more believe the one and other ; therefore he thought for want of this they would miscarry , and this alone would do it ; so that we may conclude , that in the judgment of one that dy'd without repentance , having resisted all god's methods , and knew upon what score he did it , and suffered the deserved pains of so doing ; the reason why men do not repent , is because they are not sufficiently convinc't of the next life , and of its two eternities of joy and torment , they do not credit them , but notwithstanding all that god hath done his truths want witnessing , for if one went unto them from the dead , one that could testifie , they would repent . i should now make reflections on this and our selves together , and truly all this would bespatter fouly such as go on in a vice , for it does conclude concerning them that they do not believe gods truths , but in the midst of their professions of religion are infidels ; 't is plain they are so in the acknowledgments of one of their own tribe , who in the anguish of his torments does confesse this of them from his own experience : but worse things will appear when we have seen that god hath done all this to us with more advantage than this man in hell did think sufficient , or indeed desire ; which was my next undertaking , and i shall manage it in the same order . first , if one went unto them from the dead , sayes he , they will repent . and now to answer that , christ is come from the dead ; an article this is that made its way through all the swords , and all the racks , and torturing engines that the powerful witty malice of a whole world could find out and execute : and shall it find its death among the softs and glories of its own victorious profession ? when it was instant ruine to acknowledge the belief of it , then myriads ran into the flames , at once to own and to partake christs resurrection : but now they that professe it are so well here in this life , that in defiance of their own profession , they will not think there is another life . it is not out of principle they doubt ( as it were easie to demonstrate ) but out of improbity : they have an aversion to severe piety , and are uneasie under any thing that does engage to it , and must therefore work themselves out ; and here they storm ; unkind men to themselves ! not onely in imprudence , who adventure all upon such hazards ; but in disparaging themselves , who being men of reason , and that set it up to such an height as to make it contend with god , and dispute out his power of raising them again , yet can think such a reasoning soul was given them for no other end but to procure for , and to animate the organs of their sensuality . but this is dasht if christ be risen , because his resurrection did make faith that he would judge the world in righteousnesse , on purpose to make them repent ; acts . , . so that this his first expectation is most fully answered to us . but secondly , if lazarus would go , one out of abraham's bosom then they would repent . and hath there not a greater than lazarus been with us ? one not out of abraham's but gods bosom ? even the son of his bosom , one that himself prepar'd those joyes for them that would believe him and obey him ; one that from all eternity enjoy'd them in the bosom of the divinity . and who could better reveal them to us than the authour and the god of them ? who knew them more than he that did create them and possess them ? yea when this son of god would be incarnate and take flesh , and was to carry it through all the miseries that sin deserv'd and god's wrath could inflict , he thought these joyes encouragement enough to do it willingly , these pleasures were worth agonies which none but a god could suffer , heb. . . now sure he that prepar'd these joyes did understand them , and he that is the word of god knew best how to reveal them too . and now how poor a wish was that of our rich man ? let lazarus go tell them : why a person of the trinity hath told us ; indeed how could god do more than come himself to reveal the truth of them , and himself dy for them to reveal the greatness of them ? good god! that no body could serve thy turn to tell us of the pleasures of thy bosom but the son of thy bosom ! that thou shouldst think it worth an incarnation to reveal them , and we not think it worth a little reformation to have them ; that he should part with blood and give his life for those joyes , and we not be content to forsake a custom , to give away the pleasures of a lust , the neither pleasures nor profits of an oath , the sick delights of an excesse , nor the vexations of a passion in exchange for them ! what will hell say to us when one there said , if lazarus will go they will repent ? if lazarus , thirdly , one that saw me in hell , and so can testifie the torments of this place , yet god hath out-done this too . our creede will tell us who descended into hell , and the psalmist saying concerning him , god should not leave his soul in hell. s. austin asks , quis ergo nisi infidelis negaverit fuisse christum apud inferos ? 't were easie for me to produce enough besides that say so . clem. alex. origen . hier. greg. naz. fulgent . euseb. emissenus . caesarius . anastas . jobius . damascenus . oecumenius &c. but because we are not agreed what he did there , i 'll take a surer medium . that no lazarus can decipher the condition of a sinner after the pleasures of his iniquity have left him to the recompences of it , so well as christ who not onely did prepare the plagues , and therefore can describe them , but also himself bore the pains , and found a few hours bearing them to be too heavy for him , is most evident . his agonies will give you a relation beyond the skill of lazarus that saw the torments , or of all that suffer them . look but into the garden , and see if you do not behold there a more dismal landshape than that which lazarus had beyond the gulf , and was desir'd to give account of ? there you shall find christ at the first approaches saying my soul is exceeding sorrowful unto death , mat. . . as if the only apprehension of his sufferings had inflicted them , and he could not live under the thoughts of them : and then he went a little farther and fell upon his face and prays saying , o my father if it be possible let this cup passe from me . and what was there in this cup which so empoyson'd it as to make it dreadful to the son of god ? oh 't is the sinners potion that he must swill to everlastingness , and when he was in this condition there oppeared an angel from heaven strengthning him , luc. . . yet v. the . we find him still in an agony . angels cannot comfort one that is sensible of the guilt of sin upon him ; and he prays more earnestly in that same place , abba father all things are possible with thee , take away this cup from me . he does not leave an attribute unattempted , he does adore the majesty , for he falls upon his face and prayes : a person of the trinity prostrated in the dust to deprecate those pains ; he wooes him to it abba father , canst thou deny thy well-beloved , onely begotten son , thy son that is thy self , when he comes to thee with such tender compellations of kindness ? with words of so much bowells ? abba father : he takes hold too of his omnipotence , all things are possible with thee ; and he does it with all the earnestnesse possible to such a person : for saith s. luke there , he does it more earnestly , and his sweat was as it were great drops of blood falling to the ground , and what agony is there in the torment , when there is agony in the deprecation of them ? such a passion could not be prayed against with earnestnesse enough , but that that very earnestnesse will prove a passion : yea and he goes again the third time and prays the same words , as if , if nothing else , importunity should prevail , and when we shall consider that the person doing this is the son of god , to whom nothing could be truly insupportable , yet that he should not be able to bear sin ; the weight of that we see makes him cry out my god , my god , why host thou forsaken me ? as if god could forsake that person in whom the godhead was of his person : or indeed as if the condition did even separate between him and himself . and now could any from the dead have given us such a frighting account ? is there not as much warning in this prospect , as if our selves had tasted all of it ? for is it not more that these torments should be so terrible to him than that they should be insupportable to us ? blessed saviour ! if the first apprehensions did assault thee with such killing fury , can we resolve to stand the storm ? if we do not resolve that , then if all this will not scare us , but notwithstanding all these fears we will have our delightful , yea and our tormenting sins , what other method will be able to reclaim us ? they that hear not moses and the prophets , not yet christ , neither will they be perswaded sure though any other come unto them from the dead . and so i fall on my last part in these words . if they hear not moses and the prophets neither will they be perswaded though one rose from the dead . here the expression should be first taken notice of : for that is chang'd , it should go regularly thus , as in the proposal , nay father abraham , but if one went unto them from the dead they will repent , so in his answer , if they repent not for moses and the prophets , neither will they repent though one rose from the dead . but here 't is otherwise ; as if to repent and be perswaded , yea and to hear moses and the prophets were the same things . and if it were our age had got a fair pretence for bringing all religion to the ear ; but sure repentance costs the eyes and heart more than it does that part , and yet the scripture useth oft the like expression : so in tim. . . it is faid of timothy , that by continuing in his doctrine he should save them that hear him . so also cor. . . by which ye are sav'd if ye keep in memory the things which i have preacht unto you . t is pity when the ear and memory are so priviledg'd , that the tongue hath not the like advantage ; but not every one that saith lord lord shall enter into the kingdom of heaven ; yet to know hath as great , for this is life eternal to know thee the onely true god and jesus christ whom thou hast sent . joh. . . which life eternal , and the being sav'd , or justified , we may not think are so attributed to these , as if to hear , or to remember , or to be perswaded , that is to believe or know , any or all of these alone , shall be rewarded so ; or that these necessarily do produce all the rest that is necessary to attain those ends : but onely that it is so reasonable that they should produce them , that the scripture does presume they will ; and therefore affirms , he that sayes he knows god and keeps not his commandments is a lyar. john . . and he that sinneth hath not seen him neither known him , joh. . . nor heard of him it seems by the text here : for it is so i● national that they who have had notice of the advantages of serving god , and the sad issues of iniquity , should not reform ; that the scripture does not suppose them guilty of it , but does choose to word it thus , they hear not : a sharp rebuke for them all whose religion is much hearing without doing ; the men whose soul dwells in their ear , and that dwells by the pulpit , that these should be adjudged as men that never heard ; and so they shall in every respect indeed , but in the innocence of not having heard , that they do hear so much shall aggravate their sentence ; and yet their crime is that they hear not moses and the prophets and then neither will they be perswaded though one rose from the dead . where i note secondly , that our saviour does not intend here to commit prophecy and miracles , and set them one against the other , to shew which were most efficacious in begetting faith ; for predictions being gods exerting of his omniscience , as raising from dead is the exerting of his omnipotence , the one a miracle of knowledge , as the other is of power , prophecy therefore is not to be oppos'd to miracle , because it works meerly as one ; indeed it is a miracle in expectation , or at distance , and the other present : nor are they to be made to vie , since both conspire , and both are best in different cases : besides our saviour is not talking here of begetting faith , but making men repent , and the whole meaning of the words is briefly this . thy brethren being jews have moses and the prophets , those contain all the motives of repentance , gods commands , his promises , and threats ; even heaven and hell as themselves confess , all these have been confirm'd already by great miracles , and as such have been long since received by the whole jewish church , with so immoveable an opinion of the truth of them , that there needs no new miracle to give accession of credit to them . and then what can one coming from the dead perswade ? new motives he can bring them none ; man 's nature is not capable of any other kinds , for he can act but from his affections , or his reason ; all which are baited to the height by those motives they have ; the understanding and the appetite whether it love , or hate , or hope , or fear , ( which set on work whatever we perform ) all these i say heaven and hell are object for even to the utmost possibility of motion ; if he can bring no new ones , those they have when they are once truly believ'd then they have all the vigour they can have ; belief being the application of those active motives to their work , but all the strength to act being in those motives themselves ; all i mean in opposition to the miracle . i know that there are other strengths of grace , but those do help as well the miracle as motive ; those have influence on the believing too , by their exciting and assisting : ( but this strength which may be common to both is not to be considered when one vies with the other : ) what therefore shall he go for who can give no new motives nor strength to those they have . if any should not be confirm'd enough in that which moses and the prophets say , how shall they be convinc't that this ghost is of more credit than they were ? but if he should be so far heeded , as to add new confirmation to them , yet if improbity hath been able to dead the force of the activity of all that moses sayes , although acknowledged with that veneration which the jews receive moses with , whose credit they themselves do say no miracle can be wrought so great as to be able to add to , or diminish from : why then that same improbity within a while will with more ease work off the force of this new confirmation , so that it will be vain . indeed 't is possible that the surprize of such a miracle just as any other suddain and amazing accident may make a man consider , what though he did afore believe , yet he did not mind nor lay to heart ; yet when the astonishment of that is over , the motives then are left to their own strength , and can work only by their own activity , which we see hath been able to do nothing ; so that a miracle at most can be but a more a●ful remembrancer . now sure to bring this to our selves , we want none such , nor do they prove much useful : occasions of astonishment and such fatall remembrancers have come and taken up their habitation in our land , and make approaches towards , hover over every place . long bills of mortality , and sad knells , and dreadful passing-bells , these are all messengers from the dead , that come posting to us swift a gods arrows : and one would think we should take notice of their message , hear them when they passe so near us , when they seem to call out to our selves , when a thousand do fall besides us , and ten thousand at our right hand ; wherefore should not an army of such carcasses become as moving as one ghost ? should lazarus come forth with all his sores , they would not be so terrible as these carbuncles and ulcers of the plague : and the destroying angel out of heaven with his sword drawn , one would expect , should be as efficacious as a preacher out of abrahams bosom . and yet men do not seem to hearken any more to these than they do to us , when we either preach , or which they think much lesse , when we read scripture to them , that is , when they hear moses and the prophets . men have the same security as to their sins which they had in the freest times , whatever fears possess them , they are not the fears of god , those that make men depart from evil , none of those that fright into repentance ; we have no religious cares upon us now more than at other times , but vice as if that also had a sanctuary under the lords wings , and might retire under his feathers to be safe , dreads no terrours of the night , nor arrows of the day , but walks as open and as unconcern'd as ever . and now should we behold a mad man on his death-bed spending his onely one remaining minute in execrations ; the paleness of a shrowd upon his face , but blood and crimson sins upon his tongue ; the frost of the grave over all his parts , but a lascivious heat in his discourse ; in fine , one that had nothing left alive of him but his iniquity ; would not an horrour seize you at that sight ? and the same frost possesse you but to hear him ? and yet his madness is his excuse , and his disease his innocence . should we see one that had no other madness , no other sickness but his sin do thus , would it not be more horrid ? and is it not the same to see a nation as it were upon its death-bed , visited with all the treasures of gods plagues , his tokens on it , and every place and man in fearful expectations , and yet no allay of vice ? wickednesse as outragious as ever ? while it is thus , with what face can we beg of god to keep from us this plague and grievous sicknesse ? when we do onely mean to make this use of such indulgence , to cherish another plague in our own hearts ? what can we say to prove it would not be a mercy to us to be suddenly cut off , even in the midst of our iniquity ? when by our going on in sin in the midst of destruction , we make appear if he should let us live , yet we would onely live to finish our iniquities : and longer time would have no other use but to fill up a greater measure of sin . what answer do we make to all these messengers of death that come so thick about us ? what do we that may justifie gods care in sending us so many warnings ? but 't is no wonder if the onely neighbourhood of death have not been able to prevail upon us ; have you not seen one whom his own iniquity , or gods immediate hand , hath by a sicknesse , or by some sad accident cast to the very brink of death , so as the grave seemed to begin to take possession of him ? and all his hopes sickned and dy'd ? so , that recovery from that condition may be well , as 't is in scripture often called a rising ? have you not seen him in that state , when he supposed that sinning was now done with him , and the next thing was judgment , when god's tribunall seemed to be within his view , and hell to gape for him as wide as the grave , both opening to receive their parts of him at the same time , and himself ready to divide himself into those two sad habirations ? with what effectuall sermon will he then preach to himself against his sins ? and that you may be sure shall work upon him ; he instantly resolves against his vices , he will not carry them along with him out of this life , but cast them off as too sad dangerous company , nor yet if god shall lend him life will he retain them , but it shall be a new life which he will lead : and yet when god hath rais'd him up , after a while he returns to his vomit , his sins recover with his body ; he owes his innocence but to his weaknesse , nor is it more long liv'd ; his holy purposes decay as his strength grows , and dye as soon as setled health does come : and he who never would commit the sin again when he was dying , mends into it again : and then what hopes is there in this mistaken method ? when we see men come themselves from the dead unto themselves , yet cannot make themselves repent . but if we are not all concerned in this , take a more spreading and more visible experiment . if ever one came from the dead , this church and state came thence : and by as great a miracle of resurrection . but where is the repentance such a miracle may have flattered our expectations with , as i am confident the resolutions of it did in that sad dying state ? are not some men as violent in those wicked practises that merited our former ruine ? and others in those cursed principles that did inflict it , as they ever were ? 't is said by many that have evil will at sion ( and it is our concern to take a care they speak not truth ) that in the church some that are risen up again have still the silence of the grave upon them , and are as dumb , as if their mouth were yet full of their monument earth : and yet as if it were not full of earth , nor had been satisfied with it in the sepulchre , they gape still like the grave that never can be satisfied . and we see others who as if this resurrection were but a start out of a sleep , or lucid interval of former madnesse , have their hands ready not onely to tear off the hair , the unessential accessary beauties of the body of the church and state , but to scratch the face , pull out the eyes , and tear open those wounds which their last fit of fury did inflict , so to let life out again . and as for the community of the nation , 't is true we are as it were risen from the grave , but have we not brought up with us the plague sores ? are not the spots upon us still ? the venome , ulcer , and infection about us ? yea more contracted stench and putresaction ? such as death and the grave do add ? and coming from the dead we will not yet part with these , but dresse our selves in those infected and defiled grave-clothes , and rise into corruption , and so confute gods method of a refurrection . 't were happier if we would so far confute the text , that coming our selves from the dead , we would renounce communion with all deaths adherencies ; begin the incorruptible , which shall be consummated when we shall rise again a church triumphant : when death shall be swallowed up in victory , and neither sin nor repentance shall be any more , but holinesse , and life , and glory too shall be immortal and unchangeable . to which , &c. sermon xii . christ-church in oxford . decemb. . . luke ii. part of the . vers . behold this child is set for the fall and rising again of many in israel , and for a sign which shall be spoken against . and simeon blessed them , and said , &c. a benediction sure of a most strange importance : if to bring forth one that is to be a large destruction , if to be delivered of a child that must be for the fall of many , and the killing of the mother's self , be blessed ; if swords and ruins be comforts , then my text is full of these : but if this be to blesse , what is it to forespeak and abode ill ? yet however ominous and fatal the words are , they give us the event and the design too of the blessed incarnation of the son of god , the child of this text and of this season : a short view of gods counsel in it ; and the effects of it . the effects in these particulars . . this child is for the fall of many . . for the rising again of many . . for a sign : with the quality of that sign ; he is for a sign that shall be spoken against . . the counsel and design of this is signifyed in the word here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : he is set , and preordain'd to be all this . first of the first effect , this child is for the fall of many . and here i shall but onely name that way whereby many men set this child for their own fall , while they make his holy time to be but a more solemn opportunity of sinning : we know many celebrate this great festival with surfeits and excesses , the usual appendages of feasting ; oaths and curses the ingredients of gaming ; dallyance and lasciviousnesse the attendants of sporting ; of all which this seems as it were the anniversary , a set time for their return . thus indeed the israelites did solemnize the birth of their idol-calf , they sate down to eat and drink , and rose up to play. and must we celebrate this child too like that calf , because he was born among brutes ? and must his votaries also be of the herd ? and he live and be worship'd alwayes in a stable ? because god became man , must men therefore become beasts ? is it fit to honour that child with iniquity and loosnesse , that did come into the world upon designs of holinesse , to settle a most strict religion ? nothing can be more incongruous than this ; and certainly there is nothing of gods counsel in it . but to you whose time seems nothing else but a constant festival , always hath the leisure , and the plenties , and the sports of one , who as to these things keep a christmass all your life , this season as it does not seem to challenge those things to it self peculiarly , so i shall not now insist on them ; but proceed to those ways by which simeon did prophecy , this child would be for the fall of many in israel . and they are three , . this child whom i but now declar'd god had prepar'd to be the glory of his people israel , yet his birth was so inglorious , and his life answerable to it shall be so mean and poor , and his death so full of shame and curse , that these shall prove a scandal to his people , who shall be offended at them ; and being prepossest with prejudices of a pompous royal messiah , they will not believe in this , but reject a saviour that comes upon those disadvantages , which will therefore prove occasions of falling to them . that it was so is expresly said , behold , i lay in sion a chief corner-stone , a stone of stumbling , and a rock of offence . and that it was so upon this account is clear , the great ones cry out of him , this fellow we know not whence he is : they that seem'd to know whence did upbraid him with it , is not this the carpenter ? and therefore with a deal of scorn they question , do any of the rulers or the pharisees believe in him ? yea christ himself knew this would be so great , a scandal , that in the chapter of s. mathew , in the close of many miracles which he wrought on purpose to demonstrate he was the messiah , he adds vers . . and blessed is he that shall not be offended in me . as if he thought his mean condition would prove a greater argument against him than his mighty works were for him : and it were a vaster prodigy to see the saviour of the world , the promised messiah , poor and abject ; than to see one cure the blind , and heal the lame , and raise the dead ; and they might think they had a stranger miracle to confirm their unbelief , than any he would work to make them believe in him . and really , that the kingdom of the messiah , which the prophets did expresse in terms as high as their own extasies and raptures , in transported words , as if it vied with gods dominion , both for extent and for duration , should prove at last an empire onely over twelve poor fishermen and publicans , and one of them a traytor too : and that he that was born this king , should be born in a stable ; while he liv'd that he should not have an hole to put his head in , nor his corps in when he died , but his grave too must be charity ; this would startle any that did wait for the redemption of israel in those glorious expresses which the prophets trac't it out in . to you indeed that are votaries to this child , are confirmed christians , these seeming disadvantages can give no prejudice : however mean and abject his condition were , that cannot make you to despise him , who from that must needs reflect how dear you were to god , when for your sakes meorly he became so mean and abject . he became poor , saith s. paul , that you through his poverty might be made rich : he was made the child of man , that you might be made sons of god ; it was to pay the price of your redemption that he so emptied himself ; thus he valued you ; and men do not despise meerly because , and by those measures that , they are esteem'd , these are not the returns of love ; its passionate , obliging , ravishing effects do not use to be thus requited ; this his great descent cannot occasion your fall , who know he descended only to assume you up to glory . but 't is worth inquiry , why , since it was certain that for this this child should be the fall of israel , that for this they would reject him ; and the meannesse of his condition would prove an unremoveable obstruction to their belief , as it is to this day ; why yet he would choose to be born in a condition so in the utmost extream to his own nature , so all contradiction to his divinity , and so seemingly opposite to the very end of his coming . the jew indeed will find no excuse for his infidelity from this condition : for whatever that were , yet those miracles that made the devils to confesse him , brought conviction enough to make jews inexcusable . and it was obvious to observe , that he who fed five thousand with five loaves and two fishes , till they left more than was set before them , needed not to be in a condition of want or meanness , if it were not otherwise more needful he should not abound . god , that when be brought this first begotten son into the world , said , let all the angels of god worship him , might have put him into an estate which all mankind most readily would have done homage to : as easily have drest his person with a blaze of pomp and splendor , as his birthday with a star ; if there had not been necessity it should be otherwise . and such there was . for when the fulnesse both of time and iniquity was come , when vice could grow no further , but did even cry for reformation , and when the doctrine that must come to give the rules of this reformation , was not onely to wage war with flesh and blood , with those desires which constitution gives , but which perpetual universal custom had confirmed ; and which their gods also , as well as inclinations did contribute to ; which their original sin , and their religion equally fomented ; for vice was then the worship of the world , sins had their temples , theft its deity , and drunkennesse its god , adultery had many , and to prostitute their bodies was most sacred , and their very altar-fires did kindle these foul heats , whence uncleannesse is so often call'd idolatry in scripture : and besides all this , when all the philosophy , and all the power of the world were ingag'd in the belief and practise of this , and resolv'd with all their wit and force to keep it so . when it was thus , the doctrine that must come to oppose , controul , reform all this , must come either arm'd with fire and sword , design to settle it self by conquest , or come in a way of meeknesse and of suffering : the first of these religion cannot possibly design , because it cannot aim to settle that by violence , which cannot be forc't ; and where 't is force , is not religion . one may as well invade , and hope to get a conquest over thoughts , and put a mind in chains , and force a man to will against his will. all such motives are incompetent to demonstrate doctrines ; for however successful their force proves , yet it cannot prove the doctrines true ; for by that argument it proves that religion that it settles true , it proves that which it destroyes was true before , while it prevail'd and had the power . had this child come so , he had onely given such a testimony to the truth of christianity , as heatbenifave had before , and turcisme hath since : he might indeed , have drown'd the wicked world again in another deluge of their own blood : but sure , never had reform'd it thus . therefore that religion , that must oppose the customes and the powers of the world , upon principles of reason and religion , must do it by innocence and patience , by doing good , ( and which was necessary , then by consequence as the world stood , ) by suffering evil : parting with all , not only the advantages but the necessaries of this life , and life it self too , where they stood in competition , and were inconsistent with mens duties , and their expectations : and by this means they must shew the world that their religion did bring in a better hope than that , which all the profits , pleasures , glories of this world can entertain and flatter . thus they did , and thus they did prevail . for the first ages of the church , were but so many centuries of men , that entertained christianity with the contempt of the world , and life it self . they knew that to put themselves into christ's service and religion , was the same thing as to set themselves aside for spoyl and rapine , dedicate themselves to poverty and scorn , to racks , and tortures , and to butchery it self . yet they enter'd into it ; did not only renounce the pomps and vanities of the world in their baptism , when they were new born to god ; quench their affections to them in those waters ; but renounc'd them even to the death ; drown'd their affections to them in their own heart blood : ran from the world into flames , and fled faster from the satisfactions and delights of earth , than those flames mounted to their own element and sphere : in fine , they became christians so , as if they had been candidates of death , and onely made themselves apprentises of martyrdom . now if it were not possible it should be otherwise than thus , as the world stood , then it was necessary that the captain of salvation should lead on , go before this noble army of martyrs ; if it were necessary that they must leave all who followed him , then it was not possible that he should be here in a state of plenty , splendor , and magnificence ; but of poverty , and meannesse ; giving an example to his followers , whose condition could not but be such . to give which example was , it seems , of more necessity , than by being born in royal purple , to prevent the fall of many in israel , who for his condition despis'd him . i am not so vain as to hope to perswade any from this great example here to be in love with poverty , and with a low condition , by telling them this birth hath consecrated meannesse , that we must not scorn those things in which our god did choose to be install'd ; that humility is , it seems , the proper dresse for divinity to shew it self in . but when we consider , if this child had been born in a condition of wealth and greatnesse , the whole nation of the jews would have received him ; whereas that he chose prov'd an occasion of falling to them : yet that god should think it much more necessary to give us an example of humility and poverty below expression ; then it was necessary that that whole nation should believe on him . when of all the virgins of that people , which god had to choose one out to overshadow , and impregnate with the son of god , he chose one of the meanest , ( for he hath regarded the low estate of his handmaiden , said she , ) and one of the poorest too , for she had not a lamb to offer , but was purifyed , in formâ pauperis . when he would reveal this birth also , that was to be the joy of the whole earth , he did it to none of that nation , but a few poor shepherds , who were labouring with midnight watches over their flocks ; none of all the great ones , that were then at ease , and lay in softs , was thought worthy to have notice of it : lastly , when the angels make that poverty sign to know the saviour by . this shall be a sign unto you , you shall find the babe wrapt in swadling cloathes , and laid in a manger : as if the manger were sufficient testimony to the christ , and this great meannesse were an evidence 't was the messiah . from all these together , we may easily discover what the temper is of christianity . you see here the institution of your order : the first born of the sons of god , born but to such and fstate . and what is so original to the religion , what was born and bred with it , cannot easily be divided from it . generatio christi generatio populi christiani , natalis capitis , natalis corports . the body and the head have the same kind of birth , and to that which christ is born to , christianity it self is born . neither can it ever otherwise be entertain'd in the heart of any man , but with poverty of spirit , with neglect of all the scorns , and the calamities , yea , and all the gaudy glorys of this world , with that unconcernednesse for it , that indifference and simple innocence that is in children . he that receiveth not the kingdom of heaven as a little child , cannot enter thereinto , saith christ : true indeed , when the son of god must become a little child , that he may open the kingdom of heaven to believers . would you see what humility and lowliness becomes a christian ? see the god of christians on his royal birth day . a person of the trinity , that he may take upon him our religion , takes upon him the form of a servant ; and he that was equal with god , must make himself of no reputation , if he mean to settle and be the example of our profession . and then , when will our high spirits , those that value an huff of reputation more then their own souls , and set it above god himself , when will these become christian ? is there any more uncouth or detestable thing in the whole world , then to see the great lord of heaven become a litte one , and man that 's lesse then nothing magnifie himself ? to see divinity empty it self , and him that is a worm , swell and be puffed up ? to see the son of god descend from heaven , and the sons of earth climbing on heaps of wealth , which they pile up , as the old gyants did hills upon hills , as if they would invade that throne which he came down from ? and as if they also were set for the fall of many , throwing every body down that but stands neer them , either in their way or prospect ? would you see how little value all those interests that recommend this world , are of to christians ? see the founder of them choose the opposite extream : not onely to discover to us that these are no accessions to felicity , this child was the son of god without them : but to let us see that we must make the same choyce too , when ever any of those interests affront a duty , or solicite a good conscience ; whensoever indeed they are not reconcilable with innocence , sincerity , and ingenuity . it was the want of this disposition and temper that did make the jews reject our saviour . they could not endure to think of a religion that would not promise them to fill their basket , and to set them high above all nations of the earth , and whose appearance was not great and splendid , but lookt thin and maigre , and whose principles and promises shew'd like the curses of their law , call'd for sufferings , and did promise persecution ; therefore they rejected him that brought it , and so this child was for the fall of many in israel . . this child is for the fall of many by the holinesse of his religion : while the strictnesse of the doctrine which he brings , by reason of mens great propensions to wickednesse , and their inability to resolve against their viees , will make them set themselves against it , both by word and deed : for they will contradict and speak : ill of , yea , they will openly renounce , and fall away from it and him . . for that reason they will contradict , speak ill of him and of his doctrines : this is said expresly in the last words of my text , he is for a sign that shall be spoken against ; that is , that very holinesse both of his life and doctrine , that shall make him signal , it shall make him be derided and blasphemed . as if his being a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for an ensign lifted up , a standard for all nations ; were not for them to betake themselves to , but to level all their batteries against . accordingly we find they call'd him beelzebub , because he cast out devils . and all this was foretold : for although he were fairer than the children of men , psal. . yet isai. . it is said , he hath no form nor comlinesse , when we shall see him , there is no beauty in him , that we should desire him , he is despised and rejected of men . surely because his holinesse did cloud and darken all his graces . devotion in a countenance does writh and discompose it , prints deformity upon it ; and eyes lifted up with ●rdency , look as bad as eyes distorted , set awry . nay majesty , when it was most severe and pious , never yet could guard religion from these scorns . david , that great and holy king , sayes of himself , i wept and chastned my self with fasting , and that was turn'd to my reproof ; as if repentance were among his crimes , and he must be corrected for his discipline . i put on sackcleath also , and they jested vpon me , they that sate in the gate spake against me , and the drunkards made songs upon me . sure these jolly men are not companions to those angels , in whose presence there is joy over one sinner that repenteth ; that his vertue should be a rejoycing , and a song to them too : certainly the penitent mans tears do not fill their cheerful bowls , nor his groans make those airs which they set their drunken catches to . but that we may be sure it never will be otherwise , s. peter tells us , that in the last dayes there shall come scoffers , walking after their own lusts . now the men of our dayes have the luck to obey scripture thus far as to make that prophecy to come to passe ; for those scoffers are come in power and great glory . the psalmist tells us of a chair of scorners , as if these were the onely men that speak ex cathedra : and sure scoffs and taunts at religion are the onely things that may be talk'd with confidence , aloud : they imprint an authority on what is said , and conversations that are most insipied on all other scores , get accompt as they come up towards this , practise : hence they gain degrees ; commence ingenious as they border on these atheistical and irreligious blasphemies ; and when it is pure scorn , then it is in the chair . but it stayes not there ; for secondly , upon the same account of strictnesse of religion , men will fall off from and openly renounce both christ and his religion . this is that our saviour himself found , light , saith he , is come into the world , and men loved darknesse rather than the light , because their deeds were evil . and he said of the pharisees , they repented not that they might believe , as knowing it impossible that they could venture to believe that doctrine which condemn'd those courses that they would not repent of . and if i should affirm , that it is nothing else but mens unwillingnesse to be obliged to those things , which if there be a god , and a religion which this child was set to institute , they must account themselves obliged to ; nothing else i say but this , which makes them so unwilling to believe a god or christ ; yea , openly renounce them both , and their religion ; i should have for proof of this , not only the late instance of a nation in the indies ; which , by institution of the portugals , was easily perswaded to embrace the christian creed , and was baptized into our faith ; but when they were required to lead their lives according to christs precepts , and renounce their heathen licences , they chose rather to renounce their creed and saviour , and returned instantly to their indulgent heathenisme . but to this experience , give me leave to add this reason , that it is not the difficulty of the misteries of faith , and their being above our comprehension , which makes them not to be receiv'd ; because there are as great difficulties in things that we are certain of . for in the very sphere of reason , within the lines and measures of her own infallibility , in things of which she does assure her self by diagrams and sense , yet she is as much amaz'd , as at those objects in the highest and remotest regions of faith ; and mathematicks hath her paradoxes that stand in as great danger of a contradiction as any of religions mysteries ; while reason cannot cape what she demonstrates , but is to seek how those things can be possible which she proves most certain ; and they are incomprehensible to her , even when they are most evident : and then sure if we can think there is a god , we must needs think he can do things which we cannot comprehend , when it is plain our reason cannot comprehend what she her self does find out and creat . it is not therefore contradiction to reason , but to appetite , that makes things of religion so incredible ; which i thus demonstrate to the atheist . those very difficulties , to avoid which he denies a god ; to wit , those of an eternal being that is of himself ; those very things he must and does acknowledge in the being of the world , if that either be it self eternal ( as the atheist of the peripatetick tribe will have it ) or else if its atomes , out of which it was concreted , were : ( as those of epicurus herd assert . ) in a word , if they say the world or its materials were made , they grant a god that made it ; if they say they were not made , they assert then an eternal being of its self ; that is , they allow those difficulties for which they pretend to deny a god. there being therefore the same difficulties , ( greater i could prove them , from the diverse natures of corporeal and spiritual beings ; for we are sure , in bodies that are still in motion , and so subject to succession , those things are impossible ; but if there be a being that is not in motion , and by consequence , not subject to the laws of our time , all these knots unty themselves , those difficulties vanish and have no place : but to say no more than i have shewed , there being the same difficulties , ) in the atheist's hypothesis as in the other , 't is apparent , not the difficulties of belief , but practise , make him fix upon his own against the common notions of the world. so that 't is not his understanding , but his appetite frames his hypothesis ; and without figure , 't is his will that he believes with . and it is most evident , that because men do not love the precepts of religion would not have them be their duty , therefore they would have the doctrines of it not be truths ; and in this they are the disciples onely of their lusts , and because they cannot resolve to be otherwise , therefore they resolve not to be christ's disciples , but reject him for his holy doctrines sake : and so this child is for the fall of many . but it were strange if upon this account , christ should be for the fall of any of us ; who have learnt a trick to reconcile his severe doctrines and our sins together . where vice most abounds , though it be wilful , and men persevere in it , they are so far from finding any reason to fall off from him , or from his gospel for this , that they therefore take the faster hold of it , rely upon him with the bolder , stronger confidence . as if good old simeon were mistaken , when he thought , because men would not leave those sins which christ so threatned , therefore they would leave him : because they could not bear those his hard sayings , to pull out the lust and the eye too ; cast away the treasures of unrighteousnesse , and the right hand that receives them also ; therefore they would cast off him : for , for this reason they betake themselves to him more eagerly , devolve and cast themselves upon him with assurance . t is possible indeed that the new christian'd indians might believe themselves oblig'd to lead their lives according to the vow that they had made in baptisme , knew not how to live a contradiction , to be christian pagans ; therefore they thought it absolutely necessary to renounce the one ; and to reject christ and his strict religion was easier they thought . our saviour also might suppose , that when he brought light into the world , men would not receive that light , because their deeds were evil : but our modern wickednesses that are of the true eagle kind , are educated , bred up to endure , and to defie the light : our deeds of night have learnt to face both sun and men , yea and face the sun of righteousnesse , and the light of those flames that are to receive them . our saviour told the pharisees indeed , that they repented not , that they might believe ; for thinking it impossible they could assent to what he did affirm , except they would consent to what he did command , he therefore thought they were not able to believe , because they would not purpose to amend . but there is nothing difficult in this to us , who at the same time , are so perfectly resolv'd that every threat of gospel is so divine truth , as that we assure our selves , that we could be content to dye martyrs to the truth of them , rather than renounce one tittle of them ; yet even then are martyrs to those lusts and passions which those threats belong to : who , at once , believe this book of god , that sayes , except ye repent ye shall all perish ; and believe also , that notwithstanding we do not repent , yet by believing we shall scape ; not perish , but be saved , and is not this directly to believe our selves into damnation ? the third and the great fall , which his child is set for . . this child is for the fall of many , to wit , of all those who on these , or any other grounds do not believe in , or do not obey him ; who shall therefore fall into eternal ruin. this our saviour does affirm , s. john . . this is the condemnation that light came into the world , &c. this does aggravate the guilt , and sentence . we were fal'n before indeed in adam : and i dare not undertake to be so learned to say whether ; to determine with some men that was but a fall from paradise into the grave , and we were forfeit to death onely : but i may adventure to affirm , that in the second adam , sinners finally impenitent shall fall much farther than we did in the first adam : now their pit shall have no bottom , but this light that came to lighten them , shall be to them consuming fire and everlasting burnings . and all reason in the world . for , upon that fall of ours in adam , help was offer'd us : an easie way not onely to repair those ruines , but to better infinitely that estate which we were fal'n from ; and a way that cost god dear to purchase ; cost him , not this incarnation onely , but the death and passion of his son , and diverse other blessed methods of salvation : now if we refuse the mercy of all this , and scorn these miracles of condescending goodnesse , and defie those methods , that he makes use of to raise us from our fall , it is apparent we provoke and choose deeper ruine ; this refusal hath in it such desperate malignity , as to poyson this great mercy of the incarnation , and all the rest . 't is but a small thing to say , that they who stumble at this rock of their salvation , spurning at it by their wilful disobedience , that these make an infinite masse of loving-kindnesse to be lost upon them , so as that salvation cannot save them ; for alas salvation ruines them the deeper , and this child is for their fall . the condition they were forfeit to before by reason of their breach of the first covenant was advantage , comfortable in comparison of that which christ does put them in : this is the condemnation that he came into the world : and it had been infinitely beter for them , that this child too had never been born . the unreformed have the least reason in the world to solemnize this festival , they do but celebrate the birth of their own ruin ; bow down , and do reverence to their fall : had it not been for this , they had not gone to so severe an hell. so that they do but entertain the great occasion of their greater condemnation . such it proves to them , and that it might be so , he was fore-ordained for it : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , this child is set for the fall of many , which does lead me to gods councel in all this : my next part . this child is set for the fall of many , even by gods direct appointment ; for saith grotius , accedo ii● qui 〈◊〉 non nudum eventum sed & consilium dei signifie●●● . i am of their opinion , who understand not the success alone , but the design of this child 's coming , and gods counsel in it i● intended here . and without disputing of gods antecedent will , and consequent , this is safely said : god design'd this child should be such an one , that they who had no inclinations for virtue , would not entertain the love of it , but counted it a mean pedautick thing , and all its rules and laws unreasonable servitude , these loose men would certainly reject him and his doctrines , which were so severe and strict , that those who did pretend : friendship for vertue , and a service for religion , but withal must be allowed to maintain correspondence with the world , seek the honours and advantages of earth , and will trespasse on religion where it enterferes with these , break with virtue when their interests cannot consist with it , that these false hypocritical pretenders , should be offended with the mean conditions of this child , and of his followers in this world , and with the poor spirited principles of his religion . in summe , they that upon these , or any other grounds 〈◊〉 disbelieve , or disobey him . god design'd this child to be a means of bringing sorer punishments even to everlasting ruin upon such . a black decree this , one would think . he that had so much kindnesse for mankind , to give away the onely son both of his nature , his affections , and his bosom to them ; could he then design that gift to be the ruine of the greatest part of men ? this child , simeon said but just before my text , is gods salvation , which he had prepared before all people ; and does he now say god hath set him for their fall ? the angels preached this was a birth that brought glad tydings of great joy that should be to all people ; and is there so much comfort in destruction , that most men should rejoyce at that which is ordeined to be the great occasion of it to them ? but we have no reason to complain : 't is not unkind to deny mercy to them that refuse the offers of it ; that will not accept salvation , when their god himself does come to bring it to them : tenders it upon condition of accepting and amending : which if they despise , and prefer hell before repentance , choose sin rather than gods blessed retributions , 't is but reason to deny them what they will not have , and let them take their chosen ruine ; to will their judgment which they will themselves ; set and ordein him to be that to them , which themselves do ordein , and make him to be to themselves . so s. peter sayes expresly : he is a stone of stumbling and a rock of offence to them who being disobedient stumble at the word , whereunto they were appointed . disobedience , where it is obdurate , alters so the temper of our god , that it makes him who swears he would not have the sinner dye , yet set out his son to make such sinners fall into eternal death . makes judgment triumph over mercy , even in the great contrivances and executions of that mercy ; and while god was plotting an incarnation for the everlasting safety of mankind , prevails with him to decree ruins by the means of that salvation ; to decree even in the midst of all those strivings of his mercies , that that issue of his kindnesse should be for the fall of such as they . oh! let such consider , whether they are likely to escape that which is set and ordein'd for them by god ? whether they can hope for a redemption , when the onely great redeemer is appointed for the instrument of their destruction ; and god is so bent on their rui●e , that to purchase it he gives this child his son. yea , when he did look down upon this son in agonies , and on the crosse , in the midst of that sad prospect , yet the ruin of such sinners , which he there beheld in his sons blood , was a delight to him , that also was a sacrifice , and a sacrifice of a sweet smell to him . for s. paul sayes , we are unto god a sweet savour of christ in them that perish , because we are the savour of death unto death to them : as if their brimstone did ascend like incense , shed a persume up to god , and their everlasting burnings were his altar-fires , kindled his holocausts ; and he may well be pleased with it , for he ordein'd it . 't is true indeed , this child riding as in triumph , in the midst of his hosannas , when he saw one city whose fall he was set for on this very accompt ; he was so far from being pleas'd with it , that he wept over it in pity . but alas , that onely more declares the most deplored and desperate condition of such sinners . blessed saviour ! hadst thou no blood to shed for them ? nothing but tears ? or didst thou weep to think thy very bloodshed does but make their guilt more crimson , who refuse the mercy of that bloodshed all the time that is offered ? sad is their state that can find no pity in the tears of god , and remedilesse their condition for whom all that the son of god could do , was to weep over them , all that he did do for them , was to be for their fall ; too sad a part indeed for festival solemnity , very improper for a benedictus and magnificat . to celebrate the greatest act of kindness the almighty could design onely by the miseries it did occasion ; to magnifie the vast descent of god from heaven down to earth , onely by reason of the fall of man into the lowest hell of which that was the cause . my text hath better things in view : the greatnesse of that fall does but add height to that resurrection which he also is the cause of : for , behold this child is set for the rising again of many : my remaining part . rising again , does not particularly and only refer to the fore-going fall here in the text , which this child did occasion , as i shewed you ; but to the state wherein all mankind , both in its nature and its customes , lay ingulf●d , the state of ignorance and sin : a state from which recovery is properly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a resurrection and a reviving in this life , and so call'd in scripture often ; as ephes. . . wherefore he saith , awake thou that sleepest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and arise from the dead . and rom. . . yield not your members as instruments of unrighteousnesse unto sin , but yield your selves unto god , as those that are alive from the dead . now to raise us from the death of sin into the life of righteousnesse , by the amendment of our own lives , to recover us into a state of vertue , is the thing this child is said here to be set for . this was that which god thought worth an incarnation : neither was there any greater thing in the prospect of his everlasting counsel , when he did decree his son into the world , than that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he is set for this . the word was made flesh , to teach , practise , and perswade to vertue : to make men reform their lives , was valued at the price of a person of the trinity . piety and his exi●anition , yea his blood and life , were set at the same rates ; all of him given for our recovery . the time would fail me if i should attempt onely to name the various methods he makes use of to effect this . how this child that was the brightnesse of his fathers glory , came to lighten us ; shining in his doctrine and example : how he sent more light , the fiery tongues , illuminations of the holy ghost to guid us in the ways of piety : how he suffered agonies and death for sin to appale and fright us from it . how he rose again to confirm judgment to us , to demonstrate the rewards of immortality to them that will repent and leave their sins , and everlasting torments to those that refuse this grace ; grace purchased with the blood of god , to enable them to repent and leave . besides all these , the arts and mesnage of his providence , in preventing and following us by mercies and by judgments , importuning us , and timeing all his blessed methods of salvation to our most advantage . arts , god knows , too many , if they serve us onely to resist , and turn to wantonnesse and aggravation ; if we make no other use of grace but this , to sin against , and overcome all grace , and make it bolster vice ; by teaching it to be an incouragement to go on in it , from some hopes we entertain by reason of this child , instead of doing that which he was set , decreed to make us do . and really i would be glad to see this everlasting counsel of the lord had had some good effects , some , though never so little , happy execution of this great decree , and that that which god ordein'd from all eternity , upon such glorious and magnificent terms , were come to passe in any kind . now , certainly there are no evident signs of any great recovery this child hath wrought among us , in the world that 's now call'd christian. after those omnipotent inforcives to a vertuous life , which he did work out , if we take a prospect of both worlds , it would be hard to know which were the heathen ; and there would appear scarce any other notice of a christ among us , but that we blaspheme him or deride him. sure i am , there are no footsteps of him in the lives of the community of men : and i am certain that you cannot shew me any heathen age outgoing ours , either in loosnesse and foul esseminacies , or in sordidnesse and base injustice , or in frauds and falsenesse , or malignity , hypocrisie , or treachery , or to name no more , even in the lowest , most ignoble , disingenious sorts of vice. in fine , men are now as earthy , sensual , yea and devilish , as when sins and devils were their gods. yea , i must needs say , that those times of dark and heathen ignorance , were in many men times of shining vertue ; and the little spark of light within them , brake out through all obstructions into a glory of goodnesse , to the wonder and confusion of most christians : 't is true , we are prity well reveng'd on them for setting us examples so reproachful to us ; calling their heroick actions , splendida peccata , onely beauteous sins , and well-fac'd wickednesses ; and we have a reason for it ; because they never heard of christ , whose name and merit 't is most certain , is the onely thing that can give value and acceptance to mens best performances : while on the other side , we christians comfort and secure our selves in our transgressions from this child , and from his name . but if this child were set to raise us up from sin , and to establish stronger arguments for a good life than the heathen ever heard of , more especial divine engagements to vertue ; then if their vertues were , because they never heard of these engagements to them , sins ; what censure will be past upon their actions that know all those engagements and despise them ? a sharper certainly unlesse to defie knowledge , and provoke against all divine obligations , all that god could lay , shall prove more tollerable than to labour to obey without them , without knowing why . 't is true , they had not heard it may be of that name , than which there is no other name under heaven given unto men whereby they may be saved . yet they endeavoured in some measure to do that , which he that owns that name , and wrought the covenant of those salvations , does require . we know that name , and have it call'd upon us , and know too , that be that names that name , ( that calls himself a christian , owns the being a retainer to the holy jesus ) must depart from iniquity , otherwise it is no name of salvation to him , yet we never mind the doing that ; and then which hath the better plea ? the heathen's sure were better , though he were not vertuous . and if so , give me leave to tell you , how not onely this child , but this resurrection too is for our fall . in the first chapter to the romans we shall find , those heathens , when they did neglect to follow the direction of that light within them , by which they were able to discover in some measure the invisible things of god ; when they did no longer care to retain god in their knowledge ; then they quickly left off to be men : and when they ceast to hearken to their reason , they soon fell into a reprobate sense . what was it else to change god into stocks and stones ? and worship into most abominable wickednesse ? to make the vilest creatures deities ? and the foulest actions religion ? to turn a disease into a god , and a sin into devotion ? a stupidity , which nothing else but gods desertion and reasons too , could have betrayed them to , and made them guilty of . and then , if by how much greater light and means we have resisted , we shall be proportionably more vile in the consequents of doing so ; keep at equal rates of distance from those heathens , that the aggravations of our guilt stand at from theirs ; whether , alas ! are we like to fall ? 't is an amazing reflection , one would tremble to consider , how the christian world does seem to hasten into that condition which s. paul does there decipher : you would think that chapter were our character : but that we have reason to expect we shall fall lower , into much more vile affections then those heathens did , as having fall'n down from a greater height then they . consider whether men do not declare they like not to retain god in their thoughts , when they endeavour to dispute and to deride him too out of the world ! 't is true , they have not set up any sins or monsters in their temples yet , as they did : but if they can empty them of god and christ , and their religion , and make room , we may imagine easily whose votaries they will be , that live as if they thought themselves unhappy that they had not liv'd in those good pagan dayes , when they might have sinned with devotion , been most wickedly religious , and most god-like in unchastities and other villanies ; i dare say none of our fine gentlemen , or our great wits , would have been atheists or irreligious then . think whether those are not already in that reprobate sense s : paul does speak of , who have cast off all discriminating notions of good or evil , who say in their hearts , and affirm openly , there are none such in truth and nature : it would appear they were if we should try by those effects , verse , , . or by that essential signature , vers . they not onely commit such things , but have pleasure in them that do them ; which because they cannot have from those commissions when they do not commit them , therefore their debauched minds must be satisfied there is no evil in those doings . and must reap the pleasure onely of such satisfactions : that is , have the satisfactions and pleasures onely of a reprobate sense . in fine , ( because i dare not prosecute the character ) men sink so fast , as if they were resolv'd to fall as far below humanity , as this child did below his divinity . o do not you thus break decrees , frustrate and overthrow the everlasting counsel of gods will for good to you . he set , ordain'd this child for your rising again : do not throw your selves down into ruin in despite of his predestinations . he hath carried up your nature into heaven , plac'd flesh in an union with divinity , set it there at the right hand of god in glory : do not you debase and drag it down again to earth and hell by worldlynesse and carnal sensuality . make appear this child hath rais'd you up , already made a resurrection of your souls and your affections ; they converse , and trade in heaven : and that you do not degenerate from that nature of yours that is there . then this child who is himself the resurrection and the life , will raise up your bodies too , and make them like his glorious body , by the working of his mighty power , by which he is able to subdue all things to himself . to whom with the father , and the holy ghost be all blessing , power and praise , dominion and glory for evermore . sermon xiii . white-hall . novemb. . . st. james iv. . resist the devil , and he will flee from you . these words are easily resolved into two parts : the first , a duty ; and the second , to incourage the performance , an assurance of an happy issue in the doing it . the first , the duty in these words , resist the devil ; the happy issue in those other , he will flee from you . for the more practical and usefull handling of these parts , i shall endeavour to do these three things . . view the enemy we are to resist , the devil ; see his strengths , and what are his chief engines , his main instruments of battery , whereby he shakes , and does endeavour to demolish the whole frame of vertue in mens lives , shatters and throws down all religious , holy resolutions , and subjects men to himself and sin. . see what we are to do in opposition to all this ; and how and by what means we must resist . . prove to them that do resist , the happy issue which the text here promiseth . first of the first . though no man can be tempted ( so as to be soil'd by the temptation ) but he that is drawn away by his own lust , and enticed , james . . and all the blandishments of this world , all the wiles and artifices of the prince and god of it , the devil , are not able to betray one into sin , till his own a lust conceive that sin , and bring it forth ; man must be taken first in his own nets , and fall into that pit himself hath digged , before he can become the devil's prey : yet satan hath so great an hand in this affair , that the tempter is his name and office , mat. . . and the war which is now before us is so purely his , that we are said to fight , b not against flesh and blood ( those nests and fortresses of our own lusts ) but against principalities and powers , against the rulers of the darknesse of this world , against spiritual wickednesses in high places ● that is , against the enemy here in the text , the devil . now to bring about his ends upon us he hath several means . the first that i shall name is infidelity . with this he began in paradise , and succeeded by it ; for he had no sooner told the woman that she should c not surely die , and so made her doubt of , not believe , and consequently not fear , that which god had threatned , but she took of the forbidden fruit , and she did eat , and gave it to her husband too , and he did eat . now if a serpent siding with her inclination could so quickly stagger and quite overthrow her faith ; if she , because she sees and likes a pleasing object , can , in meer defiance of her own assured conviction , when the revelation look'd her in the face , and god himself was scarce gone out of sight , straight give credit to a snake , that comes and confidently gives the lye to god her maker , offers ●er no proof at all of what he sayes , but onely flatters her desires with promises and expectations of she knows not what d te shall not dye , but ye shall be as gods ; if in spite of knowledge she turn infidel so soon and easily : 't is no great wonder if that serpent do , at this distance from revelation , prevail on men , whose conversation being most with sense ( their satisfactions also consequently gratifying of their sense ) they do not willingly assent to any thing but that which brings immediate evidence and attestation of the senses , which the objects of our faith do not ( especially if it give check to and restrain those satisfactions , as those do ) on such men , i say , that do not care , nor use , in things that are against their mind , to apply the understanding close and strongly to reflect on those considerations which should move assent , and work belief . considerations which i dare affirm , if with sincerity adverted to ( if there be no improbity within to trash their efficacy , no sensual inclination cherish'd that must hinder their admittance , as not being able to endure to lodge in the same breast with those persuasions ) would make disbelief appear not onely most imprudent , but a thing next to impossible . but in those that give themselves no leisure , have no will thus to advert , 't is not strange if , through satans arts , in things of this remote kind they have onely languid opinions , which sink quickly into doubts , and by degrees into flat infidelity . s. paul does setch the rise of unbelief of christianity from hence , cor. . , . if our gospel be hid , it is hid to them that are lost ; in whom the god of this world hath blinded their minds : that is , if the christian doctrine do not appear to be the truth of god to any , 't is to obstinate persons onely , whom the devil hath besotted so with the advantages and pleasures of this world , that their affections to these will not let the other be admitted . for , that carnal prejudice can cast a mist before the mind , or that a bright and glittering temptation of this world may dazle it so as that it cannot see that which is most illustriously visible , we have this demonstration . those works which christ and his apostles wrought , which made the whole world that was heathen then , so many millions of such distant nations as could never meet together to conspire an universal change in their religions , made them yet agree to lay aside their dear gods and their dearer vices , and do that to embrace a crucified deity , a god put to a vile ignominious death , as one worse than the worst of men ; and a religion that was as much hated , counted as accursed as that god of it , he and his doctrine crucified alike ; and a religion too that had as great severities in its commands as in its persecutions , that did it self enjoyn as hard and cruel things to flesh and blood as they that hated it inflicted , the duties and the punishments equally seem executed on its followers ; and a religion whose performances had no retributions here but fatal ones , no otherwise rewarded but with fire and faggot , and whose after-promises were most incredible : those works that could produce all this , had certainly omnipotent conviction in them ; sure we are there must be prodigie of miracle either in the causes , or in the effect . and yet the scribes and pharisees are not wrought on by them . their carnal prejudices would not be removed , not by the finger of god : the mean and despicable , and , as to all their worldly expectations and affections , the unsatisfying condition of our saviour , had so clouded all his works , and their own pride so blinded them , that they could see no argument in miracle . now 't is the devil , that god of the world , that hath the power of its glories , and the managery of its temptations , who , by raising these affections , dazles so and blinds the minds of men , that they should not believe . s. paul affirms it : and 't is plain that unbelief is no one's interest but satan's . for it is not man's . not the vertuous man's certainly : he 's concern'd as much as happinesse amounts to , to believe there is a god , whose cares and providence watch over him , whose ears and armes are open to him , whose bowels yearn for him , whose blood did purchase him , whose everlasting blessednesses do await him . 't is his interest to trust that vertue , which the world so scorns or pitties , was yet worthy god should be incarnated to teach it , die to purifie us into it , and will raise us up again to crown it . neither is this unbelief man's real interest , abstracting from these prejudices of religion . for if it were man's real interest , then it were every man's wisest course to pursue that interest . but if every man did so , and should persuade himself into infidelity , and that religion and a deity were but dreams or artifices , and so arrive so far as to have no fear of god , nor sense of honesty or vertue , the whole world must needs return into the first confusions of its chaos : villany and rapine would have right . when those mounds are thrown down , there is nothing that can hinder but that every man may lawfully break in upon and invade every thing . there is no fence to guard thy coffers nor thy bed , no nor thy very breast : rather indeed there can be nothing thine . this is , 't is true , leviathan's state of nature ; and 't is so indeed with the leviathans of sea and land , the wild beasts of the deep and of the desert . but to prevent the necessary and essential mischiefs of this state amongst us men , he will have nature to have taught us to make pacts and oaths : but if there 's no such thing as vertue or religion , then there is no obligation to keep pacts or oaths . and why should he observe them that can safely break them ? here it is indeed that doctrine ends ; to this their infidelity does tend . and therefore 't is no interest of states or princes . this the atheist will confesse ; gods and religions he sayes , were invented for the meet necessities of governours , who could not be secure without those higher obligations , and these after-fears . and are they not kind subjects then who , by promoting atheisme , labour to break down that fence which themselves account necessary ? or are they not good rational discoursers too , who labour to throw out a thing as false and vain , because 't is necessary ? so necessary sure , that they who weaken these bonds of religion , quite dissolve those of allegiance , all whose sinews are made of those sacred ties , which if you untwist , the other cords are burst as easily as threads of cobweb . nay these doctrines lay principles that justifie rebellion and king-killing . for if there 's no such thing as vertue or religion , then those are no crimes . and it is no wonder treason hath been loved , when blasphemy hath been so . they that hear men droll on god almighty , raille their maker , and buffoon with him , will quickly learn to speak with little reverence of their superiours . there 's no kingdom but the devil 's that can have support from infidelity ; 't is the interest of that indeed . his work goes more securely on● , when there are no religious apprehensions to check it : allow'd vice cannot be at ease if it but think those things are true . it is the infinite concern of wickednesse , that the laws of vertue and religion should be onely spiders webbs , snares for innocent and lesser flies , while venimous spiders can passe safely through them , and the wasps can burst them ; are entanglements onely for the weak , the pblegmatick , and hypochondriack : and that there should be no god that can bring them to an after-reckoning . they that flatter and betray , that hugg and then trip up , or that plot villanies and ruines under fair and godly vizards ; must needs be unwilling to believe that there is one who a tries the reins , and searches hearts , and that will render every one according to his works . the drunkard , who nor must nor can keep the remembrance of his cups , cannot endure to apprehend he must be call'd to an account of them . the man whose lust prevents the grave , that putrefies alive , and drops by piece meal into rotten dust ere he return to earth , must needs be loth that there should be a resurrection , to collect the scatter'd , the foul atomes of his sin and his disease , and shew them at that dread tribunal , before god , his holy angels , and mankind . such as these are the onely men that are concern'd against religion . here we see whose interest such promote who promote infidelity . and truly 't is so much the devil's interest , that by those very measures that he weakens faith , he strengthens every sort of wickednesse : by the steps and degrees of infidelity men ascend towards the heights of sin : and when they have surmounted all religious apprehensions , then they are upon the precipice of vice. when the flood-gates are remov'd , the torrent must break in impetuously . for what is there that can hinder ? nothing certainly , if present interest be not able : but 't is plain that thieves , and murtherers , and rebells , in fine , every one whom we call sinners , do pursue that which they account their present interest : that therefore if there were no other , would not be sufficient , since the devil does make use of that to work with under infidelity . this indeed he batters , makes his spreading ruines with : therefore s. paul calls him a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the spirit that works in filiis diffidentiae , saith the vulgar : in the unbelievers , so it bears : in filiis insuasibilitatis , in the men that will not be persuaded to belieue . in these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they are his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , possest and agitated by him ; 't is he spirits what they do : their actions are his incitations and motions : in summe , as to wickednesse , they are meer demoniacks . this therefore is his chief and the first engine . the second instrument by which he does demolish whatsoever hopes of vertue we are built up to is want of imployment : and in order to this , he hath so far prevail'd on the opinions of the world , that they believe some states of men not onely have no obligation to be busied , but to have no calling is essential to their condition ; which is made more eminent upon this account that they have no businesse . wealth , how great soever , it with an imployment or profession , makes a man onely a more gentile mechanick : but riches and nothing to do make a person of quality . as if god had made that state of men , far the most generous part of the whole kind , and best appointed for the noblest uses of the world , to serve no other ends but what the grashoppers and locusts do , to sing and dance among the plants and branches , and devour the fruits ; and providence had furnished them with all advantages of plenty for no better purposes . such persons think not onely to reverse gods curse , and in the sweat of others faces eat their bread , but reverse nature too ; for job saith , b man is born to labour as the sparks fly upwards ; in his making hath a principle to which activity is as essential as it is to fire to mount ; from which nothing else but force can hinder it : as if man did do violence to his making when he did do nothing ; and it were his hardest work and pressure , not to be imployed ; it were like making flame go downwards . i am sure it is one of the busiest wayes of doing satan's work . our saviour in a parable in the chap. of s. matt. from the . v. saith , when the unclean spirit is gone out of a man , he goeth through dry places , seeking rest , and findeth none : then he saith , i will return into my house from whence i came out ; and when he is come , he findeth it empty , swept , and garnished . then goeth he , and taketh with himself seven other spirits more wicked than himself , and they enter in and dwell there . where , under the similitude of a man cast out of his habitation , who , while he wanders through none but desert places seeking for a dwelling , he is sure to meet with none ; but if he find an house that 's empty , swept and garnished , he hath found out not a receptacle onely , but an invitation , an house drest on purpose to call in and to detain inhabitants : he signifies , that when a temptation of the devil is repell'd , and himself , upon some working occasion , by a resolute act of holy courage thrown out of the heart , as he finds no rest in this condition , every place is desert to him but the heart of man , is indeed hell to him , for he calls it a torment to be cast out thence ; yea he accounts himself bound up in his eternal chains of b darknesse ; when he is restrained from working and engaging man to sin ; so , while he goeth to and fro , seeking an opportunity to put in somewhere , if he find that heart from which he was cast out , or any other heart , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( so the word is ) idling , not imploy'd or busied ( so it signifies ) such an heart is empty , swept , and garnish'd for him , 't is a dwelling that 's drest properly to tempt the devil , fitted to receive him and his forces too , prepared for him to garrison , and make a strong hold of , whence he cannot be removed ; for he takes unto him seven other spirits more wicked than himself , and they enter in and dwell there . no doubt they are the patron guardian spirits of the seven deadly sins , their tutelary devils . some of those good qualities that are the attendants of idleness you may find decypher'd in the scripture . s. paul sayes , when people c learn to be idle , they grow tattlers , busie bodies , speaking things which they ought not . 't is strange that idlenesse should make men and women busy bodies , yet it does most certainly in other folks affairs . faction , than which nothing in the world can be more restlesse , is nurst by it . where are states so censured , so new modell'd , as at certain of our refectories , places that are made meerly for men to spend their time in which they know not what to do with ? at those tables our superiours are dissected ; calumny and treason are the common , are indeed the more peculiar entertainments of the places . in fine , where persons have no other imployment for their time but talking , and either have not so much vertue as to find delight in talking good things , or not so much skill as to speak innocent recreation , there they talk of others , censure , and back bite , and scoff . this is indeed the onely picquant conversation ; gall is sawce to all their entertainments : and that you may know these things proceed from that old serpent , they do nothing else but hiss and bite . t is the a poison of asps that is under their lips which gives rellish to their discourses ; 't is the sting that makes them grateful , venime that they are condited with . more of the brood of this want of imployment you may find at sodome ; namely , pride and luxury : for saith ezekiel b this was the iniquity of sodom ; pride , fulness of bread , and abundance of idlenesse was in her and in her daughters . and indeed the idle person could not possibly know how to pass his hours , if he had not delicacies to sweeten some , wine to lay some asleep , and the solicitous deckings of pride to take up others : but the studious gorgings of the inside , and the elaborate trimmings of the outside , help him well away with them . good god! that for so many hours my morning eyes should be lift up to nothing but a looking-glasse ! that that thin shadow of my self should be my idol , be my god indeed , to which i pay all the devotions i perform ! and when with so much care and time i have arrayed and marshall'd my self , that i should spend as much more too in the complacencies of viewing this ! with eager eyes and appetite surveying every part , as if i had set out , expos'd them to my self alone , and onely drest a prospect for my own sight ! and since nature , to my grief , hath given me no eyes behind ; that i should fetch reliefs from art , and get vicarious sight , and set my back parts too before my face , that so i may enjoy the whole scene of my self ! and why all this ? for nothing but to serve vain ostentation , or negotiate for lust , to dresse a temptation , and start concupiscence . and that the half of each day should be spent thus ! the best part of a reasonable creatures and a christians life , be laid out upon purposes so far from christian or reasonable ! and truly luxury will easily eat the remainder up , that sure companion of idlenesse . for when the israelites were in the wildernesse , where they could not eat but by miracle , and the rock must give them drink ; yet , having no imployment , they made feasts : a they sate down to eat and drink and rose up to play . nor would eating to the uses of their nature serve them , but they must have entertainments for their wantonnesse . had they been imployed to get their bread , their labour would have made their morsels sweet : but since god , as the wise-man saies , sent them from heaven bread prepared without their labour , they must have varieties to sweeten it ; they require him to b prepare a table also in the wildernesse , and furnish them with choice . and although they had the food of angels , c able to content every mans delight , and agreeing to every tast , and serving to the appetite of the eater , it temper'd it self to every mans liking , and what could they fancy more ? the latitude of creatures , the whole universe of luxury could do nothing else ; in every single morsel they had sorts , variety , all choyce ; as if that desert had been paradise , that wildernesse the garden of the lord : yet so coy is idlenesse , so apt to nauseate , that they abhor the constancy of being pleas'd . and though they were not sated neither , d he that gather'd much had nothing over , onely to his eating , god as well providing for their health and vertue , as necessity , and dieting their temperance as he did their hunger : yet their very liking does grow loathsome to them . when their bodies were thus excellently well provided for , having no imployment , nothing to take up their minds and entertain their souls , they require e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meat for their souls , meat not to serve the uses of their bodies , but to feed their fancies , their extravagant minds . thus idlenesse requires to be dieted . and all this but to pamper and feed high mens inclinations , so to make temptations irresistible , and by consequence vice necessary . it were easie to recount more of those wayes by which the devil does make use of mens want of imployment to debauch their lives , and ruine all the hopes of vertue in them . s. j●de findes more of its effects at sodome : f they gave themselves over to fornication , and went after other flesh , and are set forth for an example , suffering the vengeance of eternal fire . indeed these are most certain consequents of not being imployed : quaerit●r aegysthus — is too known an instance : and g great holy david is another . but it s dire influence is sufficiently visible in that which it rain'd down upon those cities . since it did fulfil the guilt of sodome , and made heaven furnish hell for it , and god himself turn executioner of fire and brimstone to revenge it ; this shall serve to prove it is one of the devil's master-pieces . . next succeed his a fiery d●rts , as s. paul calls them , namely , persecutions , or calamities of any kind : which he manageth either by inflicting pressures ; and he was so confident of the force of these , that he did tell god he would make b job curse him to his face with them : or if he find men in necessities and pressures , then by tempting them to get from under them by methods which he shall direct ; and he had such affurance of the strength of this temptation , that by it he tryed our saviour , to find out whether he were the c son of god or no , believing none but he that was so would be able to resist it . indeed the trials are severe which this temptation does present , to draw men from their duty , and to overcome their constancy : whether it solicite by inflicting punishment ( as on the mother and her children , maccab. . ) or by offering to withdraw it , if they will submit to their unlawful terms ( and so they tried her youngest son there , vers . . ) or at leastwise by some feigned act , some ambiguous words or practices , will pretend compliance ; ( so they dealt with eleazar , chap. . . whom they would have had to bring flesh of his own provision , such as he might use without offence , and so onely seem to eat forbidden meat . ) each of which is as great a trial also , and to stand against them reckon'd up amongst as vigorous acts of faith , as those that held out in the greatest tortures persecuting malice could invent : heb. . . they were stoned , sawn asunder , were tempted . now to fetch an instance of the sad successe of these , i shall not need to go so far as to those persecutions of antiochus , nor those of the primitive times of christianity ; when they had no other choices but these , to deliver up their bibles or their lives ; either to sacrifice to idols , or at least procure a ticket which should certifie that they had done it , or to be themselves an holocaust , and give those idols a burnt-offering with their martyr-flames . which made the traditores , lapsi , the thurificati and the libellatici to be so numerous . through gods blessed mercie there is no use of such instances , as there is no fear of such a trial ; 't is not death to be a christian now : for if the son of man or satan's self should come to try us at those rates , 't were a great doubt whetherthe one or other would d find faith upon the earth ; whether they would sacrifice a life to our religion , who are not content to sacrifice a little interest or pleasure to it ; whether they are likely to a resist unto blood fighting against sin , who will not resist to tears nor sober resolutions . alas ! what religion should we be of , if god should raise a di●clesian , come to tempt us with the fiery trial ? martyrs as we are to nothing but our passions and our lusts ! nor shall i produce more known and near experiences , when , by reason of such storms of persecution , men made shipwreck , if not of their faith , yet of good conscience . when by order or permissions of providence they were brought to such a streight , that either they must let go their possessions or their honesty , acting against principles , and conscience of duty ; i shall not remember , how , when god did shake his angry hand thus over them , they fled to the devils kindnesse , and made hell their refuge , to save them from their fathers rod : how they grew so atheistical , as to believe a perjury or other crime greater security , that would preserve their selves and their condition better than all god had promis'd ; were such infidels , that they did rather trust their being here to the commission of a sin , than to the providence and the engagements of the almighty . for indeed what need i instance in these greater cases , where the trial was so sharp , as not to offer any easier choice than this , either to part with conscience or with all they had ? god knows , we find lesse interests will do : the devil by no more than this , driving the gadarens swine into the sea , was able to drive christ out of their coasts . you have the story mat. . from the . vers . a legion of those evil spirits did possesse two men ; and finding christ would cast them out , and by that miracle so far shew sorth his power , that in probability the whole countrey would believe on him , they fall upon this project to prevent it ; they besought him , if he would cast them out , to suffer them to go into an herd of swine there feeding ; hoping by destroying them to incense the owners against christ : and , to try them , he permitted this . the possessed swine ran violently down into the lake , and perished . now a man would think the virulency of these devils , which were so destructive when they were at liberty and not restrained , would have endeared the mercy that had cast them out of the poor men , and came to dispossess the countrey of them ; and that their astonishment at so great a miracle would possess them all with reverence and belief of him ; and that they would therefore seise and possess him also , and not let the mercy go : but , on the contrary , the whole city and countrey came out to meet jesus , and in consideration of the loss of their swine , desire him to depart cut of their coast. lo here an equal enemy to christ and all his miracles , that was indeed too hard for them . the senate of hell had no project to keep out religion like to this , to make religon thwart an interest . rather no christianity than lose an earthly satisfaction by it : rather have the swine than christ himself . . but if he chance to fail in this assault ( as by our saviour he was beaten off ) he hath yet a reserve in which he places his last , strongest confidence ; with which he ventured to charge christ , when it is probable he knew he was the son of god. a he takes him up into an high mountain , and shews him all the kingdoms of the earth in the twinkling of an eye , and the glory of them , and says , all these things will i give thee . he thought it was impossible for such a prospect not to make impression on the appetite , raise some desire , or stir one covetous or ambitious thought : which if it could but doe , he made no scruple then to clog the gift with such conditions as that there , all these things will i give thee , if thou wilt fall down and worship me . 't is said indeed , the b covetous man is an idolater : and here we see the god he does do homage to , and worship . the devil does require , that those whom he gives wealth to ( now 't is he that gives it to the covetous , to all indeed that get it with injustice or with greediness ; ) he requires , i say , that these should pay all their religion to himself : and the ambitious , in however high a place he sets them , must fall down to him . and truly these two dispositions can give worship to no other god but such an one as is c abaddon , the destroyer of mankind . for all the great commotions of the world , all those convulsions that tear provinces and empires , all seditions and rebellions , with those armies of iniquities that attend them , and that wage their designs , which are upheld by legions of villanies as well as men , all the disturbances of states and church , are but attempts of covetous and ambitious spirits , men that are unsatisfied with their condition , and desire a change , and care not how they compass it : they can charge through seas of blood and sin , over the face of men and conscience , to get out of that condition , which they therefore are not well content with , because something they like better beckens their ambitious and their covetous desires . would you see what one of these will venture at ? when christ our saviour was to be betrayed , when a person of the godhead was to be delivered up and crucified , the devil had no passion to imploy on that design so fit as the desire of getting money ; and when that desire was once entertain'd , we see he enters a really in person , and possesses such a soul ; and when he is there , he designs no farther but to warm and stir that passion : 't is sufficient fruit of his possession , he hath done enough in such an heart wherein he dwells , if he but keep alive that desire of money : for he knows that will make the man adventure upon any guilt ; for it made judas undertake to betray christ. and as for the other passion which the devil did design the glories of his prospect to give fire to , though he could not stir it in our saviour , yet he knew it vanquisht him himself when he was angel. what height is there which amibtion will not flie at , since it made this spirit aim at an equality with the b most high ? heaven it self was not sufficient to content him , while there was a god above him in it . and since this affection peopled hell with devils , 't is no wonder if it people earth with miseries and vices . . the remaining trial with which satan did assault our saviour , when he tempted him with c scripture and god's promises , and sought to ruine him with his own priviledges : with that also . his being a lying spirit in the mouth of all the prophets ; by which long ago he did destroy an ahah , in the kings . . but fince by sad experience we know , he ruined the best king , purest church , and most flourishing state , by the same strategem . but these , with those other which s. paul does call his d wiles , i must omit ; sufficient hath been said already to inforce the necessity of resisting , which is the duty , and the next confiderable . resist the devil : that is , do not you consent to his temptations : for there is no more required of us , but this onely , not to be willing to be e taken and led captive by him . for let him suggest , incite , assault and storm us , no impression can be made upon us till we yield , and till we give consent no hurt is done . it is not here as in our other wars : in those no resolution can secure the victory , but notwithstanding all resistance possible , we may be vanquisht ; yea , sometime men are overprest and die with conquering , and the victor onely gains a monument , is but buried in the heaps of his slain trophies . but in these wars with the devil , whosoever is unwilling to be vanquisht , never can be : for he must first give consent to it , and will the ruine ; for men do not sin against their wills . onely here we must distinguish betwixt will and thin velleity and woulding . for let no man think when he commits deliberate iniquity with aversenesse and reluctancy of mind , allows not what he does , but does the evil that he would not , what he hates that he does ; that this is not to be imputed to the will ; that in this case he is not willing , but here the spirit is willing , but the flesh is weak , and yields through meer infirmity : for , on the contrary , the devil finds the flesh so strong in this case , that with it alone he does assault the mind , and breaks through its reluctancies and aversations , bears down all its resolutions , triumphs over all that does pretend to god or vertue in him . where 't is thus , let no man flatter or perswade himself he does what he would not , when it is plain he does impetuously will the doing it . let him not think that he allows not , but hates that which he does ; when it is certain , in that moment that he does commit , not to allow that which he does resolve and pitch upon and chuse ; to hate what with complacency he acts ; or to do that unwillingly which he is wrought on by his own concupiscence to do , and by his inward incitations , by the mutiny of his own affections which the devil raises , and when it is the meer height and prevailency of his appetite that does make him do it ( as it must be where there is reluctancy before he do it , his desires and affections there are evidently too strong for him ) or at last , to hate the doing that which 't is his too much love to that makes him do , are all impossibilities ; the same things as to will against the will , desire against appetite . but do but keep thy self sincerely and in truth from being willing , and thou must be safe : for god expects no more but that we should not voluntarily yield to our undoing . he hath furnisht us with his own compleat armour for no farther uses of a war , but to encourage us to stand . a take unto you the whole . armour of god , that ye may be able to stand against the wiles of the devil : and again , put ye on the whole armour of god , that ye may be able to withstand in the evil day , and having done all , to stand . there is no need to do more than this , not to be willing and consent to fall ; for no man can be beaten down but he that will fall . it were very easie for me to prescribe you how to fortifie against those engines of the devils battery which i produced to you . but that i may not stay upon particulars , directing those whom he prevails upon through want of imployment to find out honest occasions not to be idle ( and sure it is the most unhappy thing in the world , for any man to be necessitated to be vicious by his having nothing else to do , and because , while the world accounts it a pedantick thing to be brought up by rules and under discipline , he cannbe learn how to imploy himself to his advantage ) to passe by these , i say , the universal strength against this enemy is faith ! a tour adversary the devil , like a roaring lion , goeth up and down seeking whom he may devour ; whom resist stedfast 〈◊〉 the faith. and that not onely as it frustrates all that the attempts by means of infidelity , but it also b quenchis all his fiery darts ; whatsoever bright temptation he presents to draw us from our duty , or whatever fiery trial he makes use of to affright and martyr with : for the man whose faith does give him e evidence and eye-sight of those blessed promises eye hath not seen , and gives d substance , present solid being to his after-hopes , and whose heart hath swallowed down those happy expectations which have never entred in the heart of man to comprehend ; what is there that can tempt or fright him from his station ? to make all that which satan gave the prospect of prevail on such a soul , the kingdoms of the earth must out-vie gods kingdom , and their gauds out shine his glory , and the twinkling of an eye seem longer than eternity : for nothing lesse than these will serve his turn , all these are in his expectations ; or what can fright the man whose heart is set above the sphere of terrours ? who knows calamity , how great soever , can inflict but a more sudden and more glorious blessednesse upon him ; and the most despiteful cruel usage can but persecute him into heaven . 't is easie to demonstrate that a faith and expectation of the things on earth , built upon weaker grounds than any man may have for his belief of things above , hath charg'd much greater hazards , overcome more difficulties than the devil does assault us with . for sure none is so sceptical , but he will grant that we have firmer grounds to think there is another world in heaven , than columbus ( if he were the first discoverer ) had to think there was another earth ; and that there are for richer hopes laid up there in that other world , for those that do deny themselves the sinful profies and the jollities of this , and force them from their inclinations , than those sea-men could expect who first adventur'd with him thither . for they could not think to gain much for themselves , but onely to take seisin of the land ( if any such there were ) for others covetous cruelty ; could get little else but onely richer graves , and to lie buried in their yellow earth nor are we assaulted in our voyage with such hazards , as they knew they must encounter with ; the path of vertue and the way to heaven is not so beset with difficulties as theirs was ; when they must cut it out themselves through an unknown new world of ocean , where they could see nothing else but swelling gaping death , from an abysse of which they were but weakly guarded , and removed few inches onely ▪ and as if the dangerousest shipwrecks were on shore , they found a land more savage and more monstrous than that sea. yet all this they vanquisht for such slender hopes , and upon so uncertain a belief . a weak faith therefore can do mighty works ; greater than any that we stand in need of to encounter with our enemy : it can remove these mountains too ; the golden ones that covetousnesse and ambition do east ùp : yea more , it can remove the devil also , for if you resist him stedfast in the faith , he flies ; which is the happy issue , and my last part . resist the devil , and he will flie from you . and yet it cannot be denyed but that sometimes when the messenger of satan comes to buffet , though s. paul resist him with the strength of prayer ( which when moses managed he was able to prevail on god himself , and the lord articled with him , that he might be a let alone ) yet he could not beat off this assailant , cor. . , , . when god , either for prevention , as 't was there , v. . or for exercising or illustrating of graces , or some other of his blessed ends , gives a man up to the affaults of satan , he is often pleased to continue the temptation long ; but in that case he does never fail to send assistances and aids enough against it . my grace is sufficient for thee , saith he to s. paul there . and when he will have us tempted for his uses ( if we be not failing to our selves ) he does prevent our being overcome ; so that there is no danger in those trials from their stay . but yet it must not be denyed but that the devil does prevail sometimes by importunacy , and by continuance of temptation ; so that resistance is not alwayes a repulse , at least not such an one as to make him draw off and flie . it is not strange to find him fiding with a natural inclination , with the bent of constitution , still presenting objects , laying opportunities , throwing in examples , and all sorts of invitation , alwayes pressing so , that when a man hath strugled long he does grow weary of the service , not enduring to be thus upon his guard perpetually , watching a weak heart which strong inclinations , busie devils do lay fiege to ; and so growing slack and carelesse , he is presently surprised : or else , despairing that he shall be alwayes able to hold out , lays hold upon a tempting opportunity , and yields ; by the most unreasonable and basest cowardise that can be , yields , for fear of yielding ; lest he should not hold out , he will not , but gives up ; and puts himself into that very mischief which he would avoid , meerly for fear of coming into it . for which fear there is no reason neither : for 't is not here as in our other sieges , where , if it be close , continuance most reduce men to necessity of yielding , strengths and amunitions will decay , provisions fail , and , if the enemy cannot , their own hunger will break through their walls , and make avenues for conquest , time alone will take them ; but in these spiritual sieges , one repulse inables for another ; and the more we have resisted , the temptation is not onely so much flatter , and more weak and baffled , but the inward man is stronger : victory does give new forces , and is sure to get in fresh and still sufficient supplies . for a god giveth more grace , saith s. james : and , b they shall have abundance , saith our saviour . so that where the devil after several repulses still comes on with fresh assaults , we may be sure he does discern there is some treacherous inclination that sides with him : and although the man refuse himself the satisfaction of the sin , the devil sees he hath a mind to it , his refusals are but faint , not hearty ; though he seem afraid to come within the quarters of the vice , he keeps , it may be , correspondence with the incentives to it , entertains the opportunities , plays with the objects , or at best he does not fortifie against him . now this gives the tempter hopes , and invites his assaults , and does expose the person to be taken by him . but where he sees he is resisted heartily , his offers are received with an abhorrency , discerns men are in earnest , watch to avoid all opportunities and occasions , and prepare , and fortifie , and arm against him , there he will not stay to be the triumph of their vertue . we may know this by his agents , those that work under the devil , whom he hath instructed in the mysteries of waging his temptations . where they are not like to speed ( and as to this they have discerning spirits ) they avoid , and hate , and come not near , but study spite and mischief onely there . the intemperate men are most uneasie with a person whom they are not able to engage in the debauch ; the rudeness and brutality of their excesses are not so offensive to the sober man , as his staid vertue is to them ; they do not more avoid the crude egestions , shameful spewings of their overtaken fellows riot , than they do the shame and the reproach that such a man's strict conversation casts on them , which does in earnest make them look more foul and nasty to themselves . in fine , every sinner shuns the company of those whom he believes religious in earnest ; 't is an awe and check to them ; they are afraid , and out at it , as their great master also is , who when he is resisted must be overcome : and as they that are beaten have their own fears also for their enemies , which are sure to charge close , put to flight , chase and pursue them ; so it seems he also is afraid of a sincere and hearty christian , for he flies him : so he did from christ , . mat. vers . . and so the text assures , if you resist him , he will flie from you . and now , although we all did once renounce the devil and his works , were listed souldiers against him , took a sacrament upon it , and our souls , the immortality of life or misery , depend upon our being true and faithful to our selves and oaths , or otherwise ; nor is there more required of us but resolution and fidelity , onely not to be consenting to our enemies conquest of us , not to will captivity and servitude : yet as if , in meer defiance of our vows and interests , we not onely will'd the ruine , but would fight for it , we may find , instead of this resisting of the devil , most men do a resist the holy ghost ; quench not the b fiery darts of satan , but the c spirit and his flames , by which he would enkindle love of god and vertue in them . if he take advantage of some warm occasion to inflame their courage against former follies , heat them into resolutions of a change ; as soon as that ocasion goes off , they put out those flames , and choak these heats untill they die . if he come in his soft whispers , speak close to the heart , suggest , and call them to those joyes of which himself is earnest ; to all these they shut their ears , can hear no whispers , are not sensible of any sounds of things at such a distance , sounds to which they give no more regard , than to things of the same extravagance with the musick of the spheres . nay , if he come with his more active methods , as the angels came to lot , send mercy to allure and d take them by the hand , as they did , to invite and lead them out of sodome ; if that will not , judgments then to thrust them out , as they did also , come with fire and brimstone to affright them ; they not onely like the men of sodome , do attempt a e violence and rape upon those very angells , but they really debauch the mercies , and profane the judgments , having blinded their own eyes , that they might see no hand of god in either : using thus unkindly all his blessed methods of reclaiming them , till they have a grieved him so that he forsake and leave them utterly . as if they had not heard that when the holy spirit is thus forc'd away , the evil spirit takes his place , sam. . . as if they knew not that to those who close their eyes and stop their ears against the holy spirit 's motions , till they are grown dull of hearing and blind to them , god does send a spirit of slumber , that they should not see nor bear ; and that for this dire reason , that they may not be converted , nor be saved . b five times he affirms it in the scripture . yea , once more in words of a sad emphasis , thess. . , . he sends them strong delusions that they may believe a lye , that they all may be damn'd who believe not the truth , but have pleasure in unrighteousnesse : and that , because they received not the love of the truth , that they might be saved . blessed god! is it so easie for such sinners to believe and be converted , that thy self shouldst interpose to hinder it , and hide the possibilities of mercy from their eyes , that they may never see them , nor recover ! what can then become of those for whom god does contrive that they shall not escape ? when instead of those bowells that did make him c swear he would not have the sinner die , but would have him return and live , he puts on so much indignation at such sinners , as to take an order they shall not repent , and take an order that they shall be damn'd . and yet all this is onely to those men , who , being dull of hearing the suggestions of the spirit , and not willing to give entertainment to his holy motions , grieve him so , that they repell and drive him quite away ; and so by consequence onely make way for the devil : whereas there are others that directly call him , force him to them , ravish and invade occasions to serve him . some there are that study how to disbelieve , and with great labour and contrivance work out arguments and motives to persuade themselves to atheisme : others practise , discipline , and exercise themselves to be engag'd in vice. some dresse so as to lay baits , snares , to entrap temptation , that they may be sure it may not passe them : others feed high to invite and entertain the tempter , do all that is possible to make him come , and to assure him that he must prevail , when they have made it most impossible for themselves to stand and to resist . some there are indeed whom he does not overcome so easily , but is put to compound with them , takes them upon articles : for when he would ingage them to a sin to which he sees they have great inclinations , with some fears , he is fain to persuade them to repent when they have done ; to lay hold upon the present opportunity , and not let the satisfaction escape them , but be sorry after , and amend . for where these resolutions of repentance usher in transgression , there we may be sure it is the devil that suggests those resolutions . but if he can get admittance once thus , by prevailing with a person to receive him upon purposes of after penitence ; he is sure to prosper still in his attempts upon the same condition : for repentance will wash out another sin , if he commit it ; and so on . and it is evident that by this very train he does draw most men on through the whole course of sin and life : for never do they till they see themselves at the last stage , begin repenting . when they are to grapple with death's forces , then they are to set upon resisting of the devil : and when they are grown so weak that their whole soul must be imployed to muster all its spirits , all their strength , but to beat off one little spot of phlegm , that does befiege the avenues of breath , the ports of life , and sally at it , and assault it , once , again , and a third , many times , and yet with all the fury of its might cannot break through , nor beat off that little clot of spittle ; when it is thus , yet then are they to a wrestle with , and conquer principalities and powers , all the rulers of the utter darknesse b pull down the strong holds of sin within , cast down imaginations , and every high thing that did exalt it self against the knowledge of god , and bring into captivity every thought to the obedience of christ ; and with those seeble hands that they are scarcely able to lift up in a short wish , or prayer , they must doe all this ; resist the devil , and take heaven by force . now sure to put it off to such a fatal season is a purpose of a desperate concern . in god's name let us set upon the doing it while there is something left of principle and vigor in us , ere we have so griev'd god's spirit , that he do resolve to leave us utterly ; and before the devil have so broke us to his yoke , that we become content and pleas'd to do his drudgery . we deceive ourselves if we think to do it with more ease when constitution is grown weaker ; as if then temptations would not be so strong : for the habits will be then confirm'd , vice grown heroical , and we wholly in the c power of satan , dead and senslesse under it , not so much as stirring to get out . but if we strive before he have us in his clutches , we have an enemy that can vanquish none but those who consent to , and comply and confederate with him , those that will be overcome : so that if we resist , he must be conquer'd ; and temptation must be conquer'd too , for he will flie , and then by consequence must cease to trouble and molest us . this is the sure way to be rid of temptations , to put to flight the great artificer and prince of them , subdue and overcome him and our selves : and to a him that overcometh thus christ will grant to sit with him on his throne , as he also overcame , and sate down with his father on his throne . to which , &c. sermon xiv . white-hall . last wednesday in lent . / . philipp . iii. . for many walk of whom i have told you often , and now tell you even weeping , that they are the enemies of the cross of christ. though many by the crosse of christ here understand any sort of suffering for the sake of christ or religion ( it being usual with the scripture to entitle christ to every evil that befalls a man for doing of his duty , ) yet others looking on it properly as that on which christ himself suffered , by the enemies of the crosse understand those that set themselves against the whole design and influence of christ's death upon it . now to name that in few words , the crosse of christ not onely is one of the greatest props on which our faith of the whole gospel leans , which it establisheth the truth of as christs blood shed upon it was the sanction of the covenant on gods part , who by that federal rite of shedding blood engag'd himself ; and we may certainly assure our selves , he cannot fail to make good whatsoever he hath promised in that covenant , who would give the blood of his own only son , who was so holy , and who was himself to seal that covenant ; and his blood is therefore called a the blood of the everlasting covenant . but besides this extrinsick influence of it , all the blessed mercies also of the gospel , are the purchase of this cross , and all the main essential duties of the gospel are not only doctrines of the crosse , such as it directs and does inforce , but the crosse also hath an immediate efficacy in the working of them in us : for s. paul saith by the b crosse of christ the world is crucified to me and i unto the world. on it the flesh is also crucified with the affections and lusts : and to say all that comprehensive duty of the gospel , self denyal , is but another word for taking up the crosse : and then as for the mercies of the gospel on the crosse the satisfaction for our sins was made , the price of our redemption paid , and that effected : there was wrought our reconciliation with our god ; lastly that was the consideration upon which grace was bestowed whereby we are enabled to perform our duty : with good reason therefore s. paul calls the gospel c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the word or doctrine of the crosse ; so that the enemies of the crosse of christ are in a word the enemies of christianity , and so the blessed polycarpe in his epistle to these same d philippians seems to understand it : and they that walk as enemies to it , are such as do not onely hate the duties of the gospel , those especially which the crosse directly does inforce ; but their course of life is order'd so as to break the very frame and power of christianity , they set themselves against all that christ came to do upon and by the cross , resist , and wage war with the doctrines , and by consequence oppose the mercies of it . the words being thus explain'd , i have no more to do but onely answer two enquiries which they give occasion for . the first is , what sort of men those are that walk as enemies to the crosse , and wherein their hostility does expresse it self ? the second is , what the danger and the sadnesse is of that condition , that they should make s. paul think it necessary frequently to warn them of it , and to do it now with so much passion ? for many walk , saith he , of whom i have told you often , and now tell you even weeping , &c. first for the first . and here i shall not strive to give you in a perfect list of all that walk as enemies to the crosse , but shall take that which s. paul hath made ready to my hands in the next words . and first the enemies which he brings up in the front , are the sensualists , the men whose god is their belly . secondly , they whose glory is in their shame . thirdly , who mind earthly things , to which as being their consederates , and neer allyes i shall add fourthly , those that he reckons up in the cor. . the wise men of this world . first the sensualists . that men who diligently mind the serving of their appetite in meats and drinks , that study and contrive its pleasures , and with industry have learnt , and practise arts of luxury , and in those have set up their delights , that these should be accounted enemies of the crosse of christ there is but too much reason . for their course of life is perfect opposition to that crosse , and to the whole design of christianity . and to the very being of all vertue . for since vertue is but moderation and restraint of appetites and passions , and since sensuality indulges , and does raise and heat them : since the whole design of christianity , is to mortifie the deeds of the body , those our members upon earth , that body of sin and death ; and since voluptuousnesse quickens , pampers and does make them vigorous ; lastly , since the doctrines and the influences of the crosse of christ do aim at crucifying the flesh with its affections and lusts , and luxuries do gorge and make them ramping , sure the enmity is too apparent to be prov'd . it is the businesse of religion to instruct and frame men into reasonable creatures : god himself chose to dye upon the crosse that we might live like men here , and then afterwards dye into sons of god , and become equal to the angels . he suffered on the tree , that we might be renewed into that constitution which the tree of knowledge did disorder and debauch . before man ate of that , his lower soul was in perfect subordination to his mind , and every motion of his appetite did attend the dictates of his reason , and obey them with that resignation and ready willingness which our outward faculties do execute the wills commands with ; then any thing , however grateful to the senses , was no otherwise desired than as it serv'd the regular and proper ends and uses of his making ; there was a rational harmony in all the tendencies of all his parts , and that directed , modulated by the rules and hand of god that made them : in fine , then grace was nature , vertue constitution . now to reduce us to this state as near as possible is the businesse of religion ( as it had been in some kind the attempt also of philosophy . ) but this it can in no degree effect , but as it does again establish the subordination of the sensual to the reasonable part within us : that is , till by denying satisfactions to the appetite ( which is now irregular and disorderly in its desires ) we have taught it how to want them , and to be content without them , and by that means have subdu'd its inclinations ; or by taking down the body have abated of its powers and its provocations ; and where it is stubborn , heady , and rebellious , there by cutting off provisions from the flesh , and by sharp methods vanquisht and reduc't it into a condition of obedience ; and ( whenever that is also necessary ) weakens so that insolent untam'd part of our selves , that we make it lye fainting , groveling at our feet ( these are the doctrines of the cross , and this the method of its discipline : ) and withal by those rational and divine heavenly encouragements which above all doctrines in the world our christianity suggests and furnisheth with infinite advantage , have so fortified the mind that it resumes its principality , governs , and carries on the lower soul in its obedience to duty easily without resistance , as they say the higher heaven moves the inferiour orbs along with it although their proper tendencies are contrary : at leastwise if impressions from without or inbred inclinations stir , raise passions , and mutinies , yet the mind keeps so much power that they shall not beat it off , and force it from its prosecutions of good ; nor shall , unlesse by a surprize , engage its consent in the pursuit of evil . this is that which religion aims at , thus to make us men , teach us to live according to our nature , to put reason in the throne , and vindicate the spirit from the tyranny of its own vassal flesh . but sensuality is most perfect opposition to this whole design ; for it renverses that subordination without which there is no possibility of vertue as i shew'd you ; and it puts that whether lust or passion in the throne , which either constitution , conversation , or whatever accident , did give possession of our inclinations to : and makes the strangest prodigy of centaure where the beast is uppermost and rides the man ; where the beast is god indeed ; for the sensual man acknowledges no other god but his own belly , so s. paul does character him here . and truly if we look on the attendances , and careful services he gives it , and how studiously and wholly he does consecrate himself to please it , one would think it most impossible he should have any other god ; but if we number the drink offerings , and meat-offerings , the whole hecatombs he gives it , and whereas other deities had onely some peculiar appropriate creatures for their sacrifices , how this votary rifles the universe , goes through the whole latitude of beings for oblations , one would think he did out-number all the heathen legions in his gods ; and yet all this is onely for his belly . now he that deifies his appetite , and that is so attent and so sollicitous in its service , he that sets up such an antigod as this to christ , appears a scornful insolent enemy to him , his crosse and his religion , neer the state of those men whom the wise-man couples with the sensual , persons of an impudent mind , the very disposition of those enemies of the crosse of christ whom s. paul brings up in the second place , those that glory in their shame . amongst the uses of the crosse of christ , one chiefly meant , was by the ignominy of that most accursed infamous punishment to represent the vilenesse of iniquity ; to which shame and confusion were so due , that there were to be contumelies as well as agonies in the death that was to expiate it : and it seems not sufficient that the blood of god be shed for it , but that blood must be stain'd too with the imputation of a malefactor : christ was to suffer the insulting scorns and vilifyings of his crucifiers , his honour must be sacrific'd as well as his life , barabbas must be preferr'd even before that person of the trinity to whom sin was to be imputed , and who was to bear the just shame of it , such infinite debasement and contempt being a most essential ingredient in the wages of iniquity , of which this crosse of christ was the expresse . and then how is it possible for men to wage a more profest hostility against the crosse of christ , than by endeavouring to put reputation on the thing on which that cross was set to throw disgrace ? by raising trophies to themselves for that which raised a gibbet to their saviour ? giving themselves a value for the thing which hath such infinite diminution in it , that it made the son of god esteemed worse than barabbas ? these men are two successful enemies of the crosse that thus triumph over it , and when it was erected as an ensigne to display the vilenesse of iniquity , and to shame sin out of the lives of mankind , vindicate and rescue sin from that contempt , and throw the crosse and shame upon religion it self ; while they exult in their commissions as in commendable things , and too truely verifying the apostles aggravations against wilful sinners , crucifie to themselves the son of god afresh and put him to an open shame , while they put scorns on that contempt he suffered : for the agonies and contumelies he endured on that account of sin must needs be most ridiculous to them who count sin gay and honourable . thus they trample and insult upon his passion , thus tread underfoot the son of god even on his crosse , and upon that footstool they exalt themselves by putting sin in countenance and credit with the age. for it is plain it is so when men once can glory in it : for our actions raise a glorying in us onely in relation to the sentiments of others , that growing from a confidence of having praise and value for them in the world . so that they must assure themselves that most men or the most considerable will applaud their vices ; otherwise they could not glory in them , but would be ashamed . and such a judgment we may safely passe upon an age or nation , where great crimes not only have impunity but reputation ; and men glory in them . had it been so in the heathen world when christ and his crosse first appeared there , christianity had wanted one of its convincing pleas . tertullian in his apology for our religion to them that blasted it with all imaginable imputations of impiety discourses thus : omne malum aut timore aut pudore natura perfudit : nature hath dasht every vice with fear or shame ; all malefactors labour to lye hid , and if they are laid hold upon they tremble , and deny when they are accus'd , hardly confesse it to the rack ; and when they are found guilty they bewail , upbraid themselves , and aggravate confessions of their crimes . christianus verò quid simile ? but what does the christian like this ? none of us is asham'd of his religion , or repents , except it be because he was not sooner of it : if he be branded for it he rejoyceth , if you accuse him of it he does own it , triumphs in it ; if he be condemned for it he calls his execution his martyrdom , his sufferings his crown . quid hoc mali est quod naturalia mali non habet ? now what strange kind of impiety is this that hath none of the natural affections of it ? not the shame nor fear , tergiversations or repentance , or deplorings of it ? quid hoc mali est cujus reus gaudet , cujus accusatio votum est , & poena foelicitas ? what a kind of evil's this , which he that is found guilty of is glad ? to be accus'd of it is his ambition ? to suffer for it is his happinesse ? alas the world hath taught vice now adayes to use this plea with a much greater confidence , and he that would apply this argument to our experiences might plead thus for the religion of sin . for now they are but pitteous puisny sinners who feel those things which in tertullians dayes were natural and essential to sin , to blush , and be ashamed , and have regrets . men do not onely own it as those primitive persons did their christianity , but they out-vie the martyrs heats ; for they accuse themselves , and boast of their performances in villany , yea falsify , belye themselves in sin , and usurpe vice , steal the glorious reputation of exceeding sinfulnesse , as if the impiety were meritorious . and truly as that christian confidence and magnanimity brought in the world as proselytes to the crosse , so this other confidence brings sholes of votaries to vice : for when once there is no need to be asham'd of it , there are but very few but will venture to commit it . and indeed this sort of men do manage their hostility so dexterously , as to use those very weapons christianity was successful with , against it self . 't was by a discipline of shame ( for that was the great strength of the church censures ) that our religion did at first prevail almost to the exterminating vice out of the world : the temporal sword was never so victorious as this weapon of our spiritual warfare was , which yet in those times drew no blood , unlesse it were into the face , in blushes . but since men have found or made pretexts to glory in iniquity , and several crimes are become honourable ; vertues are drest up as mean , poor spirited , sneaking qualities ; some look melancholick , sad , are hypocondriacke , some pedantick , some unmanly , some irrational , and worse ; so that men are now asham'd of duty , 't is a disparagement to own the doing it : thus they have as it were excommunicated religion . it is accounted a contemptible , or at best foolish thing ; which is the very sentence of the third sort of enemies the wise men of this world , those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that mind earthly things ( the fourth sort ) in which all their wisdom lies . which two last sorts of enemies i shall attaque together . the crosse of christ amongst its other ends was set to be an instrument a whereby the world is to be crucified to us , and we unto the world ; to be the means whereby we are enabled to prevail upon and overcome our worldly lusts and inclinations ; and to sleight , yea and detest all the temptations of its wealth , delights , and heights , when they attempt to draw us into sin or take us off from duty . now to this it works by these three steps . first , shewing us the authour and the finisher of our faith nailed himself to that crosse ; his joynts rackt on it , his whole body stript , and nothing else but vinegar and bitter potions allow'd his thirst ; and thus convincing us that a if we will be his disciples we must take up his crosse and follow him , at leastwise we must have preparednesse of mind to take it up when ever it is fixt to duty ; to renounce all profits , honours , and delights of this world that are not consistent with our christian profession : this is the doctrine of the cross of christ ; it being otherwise impossible to be disciples of a crucifyed master . and when this great captain of our salvation was himself consecrated by his sufferings , and had for his standard his own body lifted up upon the crosse , we that are listed under him , and with that very badge the crosse too , crucis consecranei , votaries and fellow souldiers of that order , if we shall avoyd our duty when it is attended with a crosse , or straitned any wayes , and the provisions of this world are cut off from it , and betake our selves rather to the contents of earth ; we do not only shamefully fly from our colours ; fugitives , and cowards , poltrons in the spiritual warfare ; but are renegadoes , false and traytours to our selves too , such as basely ran away not onely from our officer , but from salvation , which he is the captain of ; and which we cannot possibly attain , except we be resolv'd to follow him , and charge through whatsoever disadvantages attend religion , vanquishing all those temptations with which the world assaults us in our course of duty . thus the crosse of christ first shews us the necessity we have to renounce and crucifie the world. but to encourage and enable us to do so , it does also shew us secondly , the certainty of a good issue in the doing it , assures us , that those who deny themselves forbidden satisfactions here , that will be vertuous maugre all the baits and threats of earth , will embrace duty when it is laden with a cross , although so heavy as to crush out life , and kill the body ; assures us that those lose not , but exchange their lives , shall save their souls , and that there is another world wherein their losses shall be made up to them , and repaired with all advantage . to the truth of this the crosse of christ is a most pregnant and infallible testimony . for as by multitudes of miracles christ sought to satisfie the world that he was sent from god to promise all this , and justified his power to perform it by experiment , raising some up from the dead ; so when they said he did his miracles by beelzebub , he justified it further with his life ; affirming that he was the son of god ( now 't is impossible but he must know whether he were or no ) and consequently sent and able to do all he promised , and resolv'd to do it also for our more assurance in himself , that he would raise himself up from the dead within three dayes ; and saying this when he was sure he should be crucified for saying so , and sure that if he did not do according to his words , he must within three dayes appear a meer impostor to the world , and his religion never be receiv'd . now 't is impossible for him that must needs know whether all this were true or no to give a greater testimony to it than his life . for this that blood and water that flowed from his wounded side upon the crosse , which did assure his death , is justly said to bear witnesse to his being the son of god , and consequently to the truth of all this , equal to the testimony of the spirit ( whether that which the spirit gave when he came from heaven down upon him in his baptisme , or the testimony which he gave by miracle ; ) for there are three that bear witnesse upon earth , the spirit , the water and the blood : thus by his death christ did bring life and immortality to light ; his choosing to lay down his own life for asserting of the truth of all this , was as great an argument to prove it as his raising others from the dead : and lazarus●● empty monument , and walking grave-cloathes were not better evidence than this crosse of christ. . once more , this crosse not onely proves the certainty of a future state , but does demonstrate the advantage of it ; and assures us that it is infinitely much more eligible to have our portion in the life to come than in this life : that to part with every thing that is desirable in this world rather than to fail of those joyes that are laid up in the other , that to be poor here or to be a spoyl , to renounce or to disperse my wealth , that so i may lay up treasures for my self in heaven , and may be rich to god ; never to taste any one of these puddle transient delights , rather than to be put from that right hand where there are pleasures for ever more ; to be thrown down from every height on earth , if so i may ascend those everlasting hills , and mount sion that is above ; that this is beyond all proportion the wisest course it does demonstrate ; since it shews us him who is the son of god , who did create all these advantages of earth , and prepare those in heaven , and does therefore know them both : who also is the wisdom of the father , and does therefore know to value them , yet a for the joyes that were set before him choosing to endure the crosse and despising the shame . on that beam he weigh'd them , and by that his choice declar'd the pomps of this world far too light that b exceeding and eternal weight of glory ; that the whole earth was but as the dust upon the ballance and despis'd it ; and to make us do so , is both the design and direct influence of the cross of christ. but as at first the wise men of this world did count the c preaching of the crosse meer folly , to give up themselves to the belief and the obedience of a man that was most infamously crucifyed , and for the sake of such an one to renounce all the satisfactions , suffer all the dire things of this life , and in lieu of all this onely expect some after blessednesses and salvations from a man that they thought could not save himself , seemed to them most ridiculous : so truly it does still appear so to the carnal reasonings of that sort of men , who have the same objections to the crosse of christ , as it would crucify the world to them , and them to it ; as it would strip them of all present rich contents , and give them certain evils , with some promises of after good things , which they have no tast for , nor assurance of . now this being in their account folly , then the contrary to this they must think wisdom ; as it is indeed the wisdom of this world ; which wisdom since it does design no further than this world , and hath no higher ends than earth and its felicities , it must needs put men upon minding the acquist and the enjoyment of these earthly things , for that is onely to pursue and to atchieve their ends , to catch at and lay hold on their felicity ; and accordingly we see it does immerse them wholly in those cares . so that it is no wonder if their god and religion can get no attendance from them , it being most impossible they should , when mammon hath engaged them in the superstitious services of idolatry ; and when they sacrifice their whole selves to pleasure and make their bodies the burnt offerings of their lusts , and when ambition , even while it makes them stretch and climb and mount , causes them also to fall low , prostrate , make their temper , nature stoop , lye down to every humour , and to every vice they think themselves concern'd to court and please . and though a man would think these so great boundlesse cares are very vain and foolish upon several accounts ; for common sense as well as scripture does assure 〈◊〉 that this life and the contents of it do a not consist in the abundance of the things that we possess ; that it is all one whether my draught come out of a small bottle or an hogshead 〈◊〉 the one of these indeed may serve excesse , and sicknesse better , but the other serves my appetite as well ; the one may drown my vertue , but the other quenches thirst alike . and every dayes experience also does convince us , that the least crosse accident , pain or affliction on our persons or some other that is seated neer our hearts , or the least vexation or crosse passion will so sowre all those advantages , that we cannot possibly enjoy them while we have them ; sickness makes the richest plenty onely a more nauseous trouble , a more costly loathing ; then the poorest soul that is in health is that great rich mans envy . and ther 's no man also but does see so far into futurity as to satisfie himself that he shall dye , and then the shadow of death will cloud and put out all these glories . and universal reason also does tell every man that to deny himself or want his present satisfactions of this helplesse dying kind , and suffer present evils , is in prudence to be chosen for avoiding of a future evil or atchieving of a good to come which do transcend those other infinitely , and to all eternity continue . sure as no man pities the poor infant in the womb because he lyes imbrued in blood , hath no inheritance there at all , is fetter'd , coffin'd as it were in that dark cell ; if he be to be born to an estate , to live a full age here in gaiety of mind , and health of body , in reputation , and all plenty of delights , we never are concern'd or troubled at his other nine months dungeon . so if this life be to the next as the womb is to this ; and if our hopes be no more on the earth than in the belly ; and we have no inheritance or abiding place here , as we had not there ; although the waters of affliction , and to be in our blood should be as naturall to us as to the child , yet if we thus presse forward to the other birth , to be delivered into immortality of joyes , this state were not to be lamented , but endeavoured for with all our powers . lastly , the same reason does assure us , that if those futurities ( which are most certain ) were but onely possible , yet to part with every thing , and suffer any thing here to prevent miscarriage in relation to those two eternities is certainly the safest course , and then by consequence the wisest . and this does appear a truth to all men when they go to dye : and if it be the truth then , 't is alwayes so . yet notwithstanding all this , he that minds these earthly things , whose heart is set upon them , whose desires the world serves , provides to satisfie every imagination of delight : his heart is so intangled in affections to them , and in prejudices for them , and hath so imbib'd the impressions of them , that he hath no taste for any other , and by consequence no satisfying notions of them : and if he hath not then it is not possible that he should really and from his heart , out of conviction and inward sense value these beyond the earthly ones ; and it is plain we see he does not ; and if he do not , to deprive himself of all the sweet contentments of his life , and tear out his own bowells that yearn after them , and cling to them ; and instead of those embrace a crosse , and do this for things which he cannot value more , and counts uncertain , he must needs think a mad folly : consequently to contrive and seize the present to the best most plentiful advantage is the wisest course ; and therefore they that by whatever arts do thrive , advance themselves , live high and in delights , they are wise men ; because they do attain their ends , by meanes appropriate to those ends . and now the enmity betwixt the crosse of christ and the wisdom of the world appears ; first , their designs are most directly opposite ; the crosse designs to take us up from earth and from its satisfactions , which have also thorns and bryars in them , that eartbs curse , things that pierce and wound as fatally as the nayles and thorns and other cruelties of christ's crosse ; and to lift us towards heaven , to direct our hearts and our affections thither as our harbingers , to take possession for us of those joyes the crosse did purchase for us , but no crosse can ever trouble . but the wisdom of this world designs to lay out all its cares and its contrivances within this world , minds nothing else but earthly things , and does not lift an eye or thought to any other . secondly , their principles wage war : for earthly good things being the design , the main end of this worldly wisdom , consequently that does justifie all courses without which men cannot gain those ends , by which they do , though they be never so unlawful by the rules of that which we call vertue and religion ; it does justifie , i say , all such as prudent . but the principles of the doctrines of the crosse of christ are positive , that we must renounce all earthly satisfactions , when they cannot be injoyed without transgressing christs commands , and imbrace duty even when it executes it self upon us . but thirdly , there 's no enmity so fatal to the crosse of christ as is the practice of those men who minding earthly things , and all their wisdom lying as to them , they therefore think themselves concern'd to represent the doctrines of the crosse , which does so contradict their wisdom , as meer madnesse , and the crosse it self as the ensign of folly ; and accordingly they do , treat it en ridicul ; and make the proper doctrines of it , the strict duties of religion , matter for their jests , and bitter scof●s : they character religion as a worship that befits a god whose shape the primitive persecutors painted christ in , a deus onochaetes , as if christianity were proper homage onely to an b asses person , as tertullian words it ; and the votaries transform'd by this their service and made like the god they worship , were what they were call'd then c asinarii creatures only fit for burden , to bear , what they magnify , a crosse and scorns . no persecutions are so mortall as those that murder the reputation of a thing or person ; not so much because when that is fallen once then they cannot hope to stand , as because those murder after death , and poyson memory , killing to immortality . they were much more kind to religion and more innocent that cloath'd the christians in the skins of bears and tygers , that so they might be worried into martyrdom ; then they that cloath their christianity in a fools coat , that so it may be laught to death , go out in ignom●ny and into contempt . if to sport with things of sacred and eternal consequence were to be forgiven , yet to do it with the crosse of christ : thus to set that out as foolishness which is the greatest mystery the divine wisdom hath contriv'd to make mercy and truth meet together , righteousness and peace kiss each other , to make sin be punisht , yet the sinner pardoned : thus to play and sin upon those dire expresses of gods indignation against sin , are things of such 〈◊〉 and dangerous concern , that s. paul could not give a caution against them but with tears , for many walke saith he , of whom i have told you often and now tell you even weeping , &c. which calls me to my last consideration . indeed the crosse of christ does represent almighty god in so severe a shape , and gives the lineaments of so fierce displeasures against sin , as do exceed all comprehension . there was a passion in christs prayer to prevent his passion , when he deprecated it with strong cryes and tears , yea when his whole body wept tears as of blood to deprecate it ; and yet he cryed more dreadfully when he did suffer it ; the nayles that bor'd his hands , the spear that pierc't his heart and made out-letts for his blood and spirits , did not wound him as , that sting of death and torments , sin did , which made out-lets for god to forsake him , and which drove away the lord that was himself out of him . neither did his god forsake him onely , but his most almighty attributes were engag'd against him : gods holinesse and justice were resolv'd to make christ an example of the sad demerit of iniquity , and his hatred of it : demerit so great , as was valuable with the everlasting punishment of the world , fal'n angels and fal'n men ; for to that did it make them lyable . now that god might appear to hate it at the rate of its deservings , it was very necessary that it should be punisht , if not by the execution of that sentence on mankind as on the devils , yet by something that might be proportionable to it , so to let us see the measures god abhors it by , to what degrees the lord is just and holy by those torments , torments answerable to those attributes . now truly when we do reflect on this we cannot wonder if the sinner be an enemy to the crosse , and hate the prospect of it , which does give him such a perfect copy of his expectations , when our saviours draught which he so trembled at shall be the everlasting portion of his cup : for if god did so plague the imputation of iniquity , how will he torment the willful and impenitent commission of it ? but then when we consider those torments were the satisfaction for the sins of man , methinks the sinner should be otherwise affected to them : christ by bearing the cross gave god such satisfaction , as did move him in consideration thereof to dispence with that strict law , which having broken we were forfeit to eternal death , and to publish an act of grace whereby he does admit all to pardon of sins past , and to a right to everlasting life that will believe on him , for sake their sins and live true christians . he there appears the a lamb of god that taketh away the sins of the world , for that he does as being a b lamb slain , then he was our c sacrifice , and that crosse the altar . and the humbled sinner that repents ( for , notwithstanding satisfaction , god will not acept a sinner that goes on ; by all those agonies his holynesse would not be justifyed , if when he had forsaken and tormented his own son for taking sin upon him , he should yet receive into his favour and his heaven , sinners that will not let go , but will retain their sins : but the penitent ) may plead this expiation : lo here i poor soul prostrate at the footstool of the crosse lay hold upon the altar , here 's my sacrifice on which my sins are to be charg'd , and not on me , although so foul i am , i cannot pour out tears sufficient to cleanse me , yet behold lord and see if there ever were any sorrow like the sorrow of thy son wherewith thou didst afflict him for these sins of mine : and here is blood also , his blood to wash me in : and that blood is within the vaile too now and that my offering taken from the crosse up to thy throne , thou hast accepted , it , and canst not refuse it now my advocate does plead it , and claims for me the advantage of the crosse. now that men should be enemies to this , and when they are forseit to eternal ruine , hate that which is to redeem the forfeiture ; that they should trample on the crosse whereon their satisfactions were wrought ; tread down the altar which they have but to lay hold on and be safe ; wage war with , beat off , and pursue a lamb , that lamb of god that comes to take away their sins ; and make a spoyl and slaughter of their sacrifice ; hostilely spill upon the ground that blood , that was appoynted for their blood upon the altar , for their blood of sprinkling , and was to appear in heaven for them . it men resolve to be on terms of duell with their god , and scorn that satisfaction shall be made for them by any other way than by defiance ; and although their god do make the satisfactions for them to himself , yet not endure it , but choose quarrel rather ; this is so perverse and fatal an hostility as no tears are sufficient to bewail . but possibly men sleight these satisfactions because some terms are put upon them which they know not how to comport with ; the merits of the crosse must not be accounted to them but upon conditions which they are not able to perform ; they are required to master all their wicked customes , their untam'd appetites , and settled habits , to keep under their concupiscence , to calm their inclinations and their passions : now on such severe articles friendship with the crosse they think is too hard bought . but therefore secondly , that crosse was the consideration upon which grace is offer'd us , whereby we are enabled to perform all this ; the power to will and strength to do , all necessary aids from heaven are granted to us as christ merited them for us by his sufferings ; and that blood he shed upon the crosse it is the fountain , 't is the ocean of all grace : and if temptations storm thee , lay hold on that crosse , it is the anchor of salvation thou hast hold on ; tell thy god although thou art not able to resist and stand , thou hast the price of strength , that which did purchase it was paid down for thee on the crosse , and is at his right hand , he hath it ; give me therefore grace for it , let me have the value of that blood , the blood of god in spiritual succours , which may make me able to resist thy enemies , and do thy will. now god will never be unjust to deny any man those aids that were so dearly purchast for him , and for which he hath receiv'd the price . and then that men should be enemies of the crosse which is their magazine of strength against their enemies ! as men that do resist the having grace , least it should change their inclinations ! as men that will not be impowered against vice , but will oppose the aids of heaven , fight against the succours that are given them , and destroy their own forces , least with them they should be able to encounter sin and overcome it ! thus wilfully to run against and charge their anchor of salvation ; to poyson to themselves the fountain the whole ocean of their graces , is the state of them onely that do resolve and that had rather perish . once more , on that crosse was wrought a reconciliation betwixt god and man ; and that upon such terms of honour to us men , that god does seem to condescend as far in this his treaty , as in coming down from godhead into flesh ; there is exinanition in his yieldings and complyance . he sent his son to move us to be reconciled , as if he did acknowledge us the offended party ; and as if he meant to give us satisfaction , in his blood , he dyes upon the crosse to effect that reconciliation . when our saviour would magnify a love he thus expresses it , a greater love than this hath no man , that a man lay down his life for his friend : but behold here is greater love , for b christ commended his love to us in that when we were enemies he dyed for us , onely out of hopes to make us friends ; c love strong as death indeed , that brought him to the grave who could not dye . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , affection violent as hell , that brought god to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and made him descend to hell : for so low he stoopt ; thus he humbled himself to perswade us to be reconcil'd , and to prevail with us to be at peace with god. and is a reconciliation with the lord so hateful to us , that we will be enemies to the crosse that works it ? are we so assur'd of worsting god almighty , that we will resist whatever makes towards a peace with him ? are the sinners expectations so tempting ? do we look for such advantage from the covenant we have made with death , and the agreement we are at with hell , that we will have the league defensive and offensive ? will be foes to their foes ? and will have war with god because he is their enemy ? are we thus resolv'd to be reveng'd upon the triumphs of the crosse ? and because our saviour a spoyled principalities and powers , triumphing over them on it ; therefore set our selves against that trophee of his victories over our friends the devil and his fiends ? is the love of christ so injurious to us that we will be enemies to the expresses of it ? and when his affection threw him down so low for our sakes , humbled him to hell to beg and to procure our friendship , will we go to trample on him there rather than not go thither , and rather than we will not be for ever there ? was it not for this o blessed saviour ! that thou didst pray against thy cup so earnestly , because of man's ingrateful enmity to it ? because thou wast to suffer god almightys indignation in it , and the sinners hatred for it ? because it was the cup of the lords fury , and man 's also ? god squeezed into it all the dregs of his wrath , and man scornfully spits into it ? and when the one will make thee drink it up , the other throws it in thy face ? was it not because thou wert to take a crosse up which thou couldst not bear the torments of , and man will not endure the blessings of ? but most despitefully treads down that cross while thou art sinking under it laden with their weight ? this is alas , a state so sad that neither s. pauls tears , nor christ's blood hath sufficient compassion for . and yet though one wept the other dyed for them , these men have neither tears nor pitty for themselves . yet one would think this were a subject worthy of them : 't is storied of xerxes that when he took a view of his vast army which he went to conquer greece with ( an army such as the sun never saw , and it could scarce see that , which the historian sayes did coelo minitari tenebras , as it cover'd and drank up the sea , and took up and devour'd the earth , so it did seem to darken heaven too : an army which consisted saith herodotus , when muster'd at thermopylae of five millions , two hundred eighty three thousand , two hundred and twenty men , besides laundresses , harlots , and horses ; and it had twelve hundred gallies for sea fight , besides twenty hundred ships for carriage . ) when upon this view he had for a while gloryed in his happinesse to behold and command so many nations , and so powerfull a fleet and army : notwithstanding on a sudden he burst into tears on this consideration , that in one hundred years there should not one survive of that great marvellous multitude : ( and truely through his folly in one hundred weeks scarce any one but was the prey of enemies , and death and infamy . ) but 't is a sadder contemplation to reflect on the far greater armie of the enemies of the crosse , who , if they do not end that quarrel , will in fewer years be all dead and in hell. i know not whether such a sad reflexion called out s. paul's tears , but sure i am it does deserve their own : and there is nothing will avail in their behalf without their tears . it may be tears are piteous things for such brave sinners : but then what will these insulting enemies of the cross do , when they shall see that sign of the son of man coming in the clouds of heaven ? when this crosse shall usher in the great assize ? when they shall look on him that they have pierced and crucified upon it ? and when that crucified offended enemy shall come there to be their judge ? that takes himself to be offended much more in his kindnesse , than his person ; and will judge this more severely that we would not let his crosse and passion do us any good , than that we crucified him on it . let us then be caution'd in the fear of god to be no longer enemies to that which is to reconcile our judge to us . if we have his friendship on the crosse , we may be sure to have it on the judgment seat. he that on the crosse parted with godhead and with life for us , will on the bench adjudge us that inheritance which his crosse did purchase for us . he sits there to pronounce happinesse upon all faithful sincere christians to proclaim come ye blessed of my father inherit the kingdom prepared for you . to which , &c. sermon xv. white-hall . novemb. . . marke x. . verily i say unto you , whosoever shall not receive the kingdom of god as a little child , he shall not enter therein . the kingdom of god , especially as it concerns the forepart of the text , signifies nothing else but that of the messiah , or in one word , christianity ; and that both as to the profession and the practise , the doctrine and the life of it : for so the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by which theophylact expounds the words , the preaching of the doctrine is it self called the kingdom of god by our saviour , mat. . . 't is not delivering of a message onely in weak empty words , 't is jurisdiction and exercise of soveraignty : and the commission that authoriz'd to it was the delegation of the powers of omnipotence : a all power , saith our lord , is given to me both in heaven and in earth , and ( which the syriack adds in that place also ) b as my father sent me , so send i you , go ye therefore and teach all nations , teaching them to observe whatsoever i have commanded you . as if this were execution of the greatest and most kingly power , and every doctrine had the force of proclamation , every denunciation were sentence ; as it will be certainly to them that do not give obedience to it . which obedience is secondly , and that most properly entitled the kingdom of god ; rom. . . for by that he reigns ; without this our great universal lord were a prince of no subjects , had a kingdom but of rebells onely : so that to receive the kingdom of god is by the obedience of faith to submit to the gospel , to receive the doctrines of is by believing , and the precepts by obeying them : the duty which our saviour here directs , and which with such severity he threatens non-performance of , even with exclusion from that blessed immortality of joyes which the kingdom of god imports , which is that sense it bears in the last words of my text. in which we must consider , first , the object both of the duty and the threat a kingdom , and that the kingdom of god. secondly , our concern and duty in relation to that kingdom we have onely to receive it . whosoever shall not receive the kingdom of god. whatever bustle men are well content to make to get possession of any earthly dignity or power , sometimes to wage war with their conscience and all obligations , violate all rights both humane and divine , and assault greatest difficulties and yet greater guilts , to invade mens crowns , and other rights , there 's no such need in this ; we have no more to do but let this kingdom come , and not resist the having it . for therefore also thirdly , the manner we are by our saviour here prescribed to receive this kingdom in is , as a little child . whosoever shall not receive the kingdom of god as a little child , as one that cannot stand against the power of a kingdom when it comes ; that hath nor strength nor malice , neither force nor will to oppose ; which they that do must needs keep themselves out of it : which is fourthly , the thing threatned , they shall not enter therein ; there being neither reason nor indeed a possibility men should possesse that which they will not receive . lastly , christ's asseveration is added to all this , verily i say unto you whosoever shall not receive the kingdom of god as a little child , he shall not enter therein . but because the main thing christ intended in the text ( which he so oft repeated upon several occasions ) was , by the significative embleme of a little child , visibly to informe us of some dispositions that are absolutely necessary to the entertaining christianity , either in our minds by faith or in our lives by practise ; i shall therefore wholly attend that design of his in the words , and handle them particularly as they seem here to be spoken in relation to the doctrine of it . this being most of use now in an age when men not only tear religion with disputes , but aime to baffle it with reproaches quite out of the world : now against such the text is positive , whosoever shall not receive the kingdom of god , the doctrine of christianity as a little child he cannot enter therein , neither into the possession of the promises of christianity , nor indeed into the profession of it . and here i need not labour much to finde that in a child which christ requires of those that come to be disciples in religion ; for it is plain that children being impotent , unable to sustaine or to direct themselves , they give themselves up to the aids and the directions of others , those especially whom they are committed to , and with whose cares of them they are acquainted ; to whose guidance they resign themselves entirely , laying hold on them in any dangerous appearance , and not trusting to themselves at all : and when their age first makes them capable of having any thing infus'd into them , being empty and unseason'd vessels they will easily receive all and sincerely without taint : and being neither fill'd before hand with prejudicate opinions , nor with windy vaine conceits of their own skill or knowledge , they must needs take in without any let or hindrance what ever is infus'd , and submit themselves to be directed wholly by their teachers , without contradiction or dispute , for they judge not , nor examine , but receive . now such a resignation seems the proper disposition which our saviour expects in a disciple . it is plain that his pretended vicar and that church expect it , that men shall submit their faith entirely to the church , believe whatever shee proposeth as reveal'd by god meerly on that account as she proposeth it , for otherwise it is not a right faith : yea , she requires that men give their assent to the determinations of her head , the pope , in matters of fact also , where they are as competent to judge as he ; and though with all their industry , and using the same means , they cannot finde the fact to be as he determines , yet they are oblig'd in conscience to that superior to depart from their own judgement , and to yield and sign their assent to his determinations , witnesse the matter of jansenius . yea their great cardinal is positive that a if the pope could erre so far as to call evil good , good evil , to prohibit vertues or command vices , the church were bound in conscience to believe those vices good and honest , and those vertues evil . so far he . indeed if that church be the mother and nurse of all christians , 't is from her breasts only they must seek the sinceremilk of the word : now that she is so , they must take her word , as children do their parents words that they are so . and indeed this is properly to receive the doctrine as a little child , not judge , nor reason , nor examine , but believe it . and such legendary doctrines as well as histories , which they deliver , are most fit to be receiv'd by such as children . yet as if this had been the proper method among christians alwaies , in s. austin's time we finde the manichees derided christianity , that discipline of faith , because by b that men were commanded to believe and were not taught how to distinguish truth from falshood by clear reason , and again , that it c requires us to assent before we have a reason for it . and long before that d celsus did advise the christians to receive no doctrines but on the account of reason , credulity being the inlet to deceit , saying , they that without grounds believe are like those that admire and are satisfied with juglers , and take appearances and sleight of hand for truth , adding many of the christians , neither would receive , nor give a reason of their faith but us'd to say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do not you examine , but believe , 't is your faith shall save you ; and as if from the beginning it were so we cannot but have heard the story of that man that reading genesis where moses says , in the beginning god created the heaven and the earth . and he said let there be light and there was light , &c. swore at him , saying , this barbarian only asserted boldly but prov'd nothing . as if argument and reason never had place in the jewish or the christian religion , only those who were the institutors of each religion , did deliver it ; others had no more to do but to believe it , that is , to receive it as a little child . whether these reproaches , and the oath of these known enemies may go for proofs that it was so , i shall not now enquire . but it is certain on the other side s. paul requires of his new christian f corinthians , that they be not children in understanding , that they be in malice children , but in understanding men. now a man and a child differ not in this that the one hath an understanding reasonable soul , and the other hath not ; but in that the one cannot use his understanding or his reason , and the other where he acts as man does : so that our religion in requiring that we be in understanding men , does require of us that we use our reason in it . and since assenting to a thing as truth is an act of the highest faculty of the soul of man as it is properly and truly reasonable , namely as it understands and judges , it is not possible a man should really believe a thing unlesse he fatisfie himself that he hath reason for so doing . yea , whether that be true or not which many men so eagerly contend for , that the will though free is bound , and cannot choose but will that which appears best at that time it wills , yet it is sure that he who with his understanding , which is not free in her apprehensions and judgments , but must necessarily embrace that which hath most evidence of truth : he i say who really assents to any proposition does satisfie himself that he hath better and more cogent reasons for that then the contrary : and therefore it is impossible that any man can verily believe a thing which he is throughly convinc't is contrary to clear and evident right reason , for he cannot have a better reason for the thing that is so ; and were it possible for any man to believe so , there could be neither grounds nor rules for such a ones belief ; for there is nothing in the world , so false and so absur'd although he were assur'd it were so , but he might assent to it , for whatever demonstrations could be offer'd why he should not , yet it seems he might believe against acknowledg'd evident truth and reason , but this were onely wish or fancy and imagination , not belief . and to prevent such childish weak credulity was the great work and care of christ , so far is he from requiring we should be as children in this kind . for when he was ascended up to heaven he gave some apostles , some evangelists , some pastors and teachers , he shed down the holy spirit and his gifts , that we might not be as children tossed to and fro , and carried about with every winde of doctrine ; eph. . . first , for want of rationall grounds instable in our faith as children are in body , and in judgement also , taking all appearances for truths . if men were only to believe , there must needs be as great variety of religions as of teachers . and though god hath appointed that some church should be as perfectly infallible as that of rome pretends to be ; yet since there are so many churches , and the true one therefore could be known no otherwise then by some marks , there must be disquisition before faith ; and men must reason and examine ere they can believe upon good grounds ; for were they to receive religion as a little child , be nurst up with the doctrine as with milk , a child we know may suck infection from the poyson'd breast of an unwholesome mother , or some other person , for it knows not to distinguish ; and so may be nurst to death . a soul like theirs that is but rasa tabula white paper is as fitted to receive the mark of the beast , as the inscription of the living god , just as the first hand shall impresse . therefore we are bid a not to believe every spirit , not every teacher though he come with gifts , pretend and seem to be inspir'd , but try them ; and our b saviour forewarn'd the jews of false christs that should come with signes and wonders . something therefore must be known first and secur'd , before the understanding can be thus oblig'd to give up its assent ; and c captivate every thought into obedience , as s. paul directs . now what that was here to the hearers in the text is easily collected , namely that he was the christ that does require it : and s. paul expresses it in the forecited place ; where he says , we must bring into captivity every thought to the obedience of christ , to wit , of that christ , who as he does himself professe that if he had not done among them the works which no other had done , they had not had sin : john . . if his demonstrations had not convinc't them it had been no fault not to believe : so when he had made appear he was that person whom their prophesies had poynted out , the messiah , the son of the living god , and this not only his d disciples had acknowledg'd , but the e multitudes ; yea , when his miracles had made one of the pharisees confesse , f rabbi we know thou art a teacher come from god ; for no man can do these miracles , except god be with him . then if the g pharisees dispute against his doctrine of divorce , urge the authority of moses and gods law ; and the h disciples presse the inconveniences that will happen , if the case of a man be such with his wife ; he may answer them : he that will not receive my doctrines without dispute , that is to say , he that will not receive the kingdom of god as a little child shall not enter therein . this i king that cometh in the name of the lord may well determine how we shall receive the kingdom of god. if he propose strange precepts to our practise , it appears that he is sent from god , and gods commands are not to be disputed but obey'd ; if his revelations present dark unintelligible mysteries to our faith , his promises offer seeming impossibilities to our hope , why yet he hath made proof he comes from god ; and surely we are not so insolent as to doubt that god can discover things above our understanding , and do things above the comprehension of our reason . therefore since we are as children to all these , it is but just we should receive them even as little children : with a perfect resignation of our understandings and of our whole souls . here 't is most true what s. austin says , k those are not christians who deny that christ is to be believ'd , unlesse there be some other certain reason of the thing besides his saying : si christo etiam credendum negant nisi indubitata ratio reddita fuerit christiani non sunt . for to them that are convinc't of that , 't is such a reason that he is the christ. there is indeed no other name now under heaven , to whom we are oblig'd to give such deference , for however the modern doctrines dare assert , that christ hath given the very same infallibility which himself had to all s. peters succcessors as often as they speak ex cathedrâ ; and that in matters both of right and of particular fact ; yet not to countenance this monster by admitting combate with it , nor to put my self into the circle which these men commit who talk of the authority of the church , to which they require us to resign our faith. i shall not stay to rack them on that their own wheel : this i dare affirm , it is impossible for any person or assembly to produce a delegation of authority in more ample terms then the great councel of the jews could shew , sign'd both by god and christ. according to the sentence of the law which they shall teach thee , and according to the judgement which they shall tell thee thou shalt do ; thou shalt not decline from the sentence which they shall shew thee , to the right hand , nor to the left , saith god , deut. . . compar'd with chron. . , , , . and our saviour says , they sit in moses chair , all therefore whatsoever they bid you observe , that observe and do , mat. . . let them of rome produce a better and more large commission . yet did not this suppose that councel was infallible either in the interpreting the law , or in attesting of tradition , or in judging of a prophet , or that the jews were blindly to give up their assent and their obedience to their sentence ; god did not mean the people should imagine that when he prescrib'd a sacrifice for expiation of their errors in their judgement when they found it out . lev. . as their own a doctors do expound it : therefore god suppos'd that they might erre , and we know that their traditions did evacuate the law. mat. . . they judg'd and slew true prophets , v. . they declar'd the messiah an impostor , mat. . . and blasphemer , and for that condem'd him , mat. . . and decreed what the apostles told them they must not obey , act. . . but though there be no such authority that 's absolute ▪ over the faith of men now upon earth ; yet if this jesus did acquire such by his works ; if by the miracles he wrought , his raising others from the dead , his own death and his resurrection , he sufficiently justified the divinity of his doctrine : ( and if those miracles were true , they were no doubt sufficient ) and if those that did pretend they were eye-witnesses and ministers of all this , his apostles and the seventy disciples , and those others that accompanied him , who conversed with him continually , and could not therefore be deceived if they professe they heard and saw all this , and preacht it in the face of those that would have contradicted if they could , and rather than their lives have proved all false ; yea preacht it every where , the lord working with them , and confirming the word with signs following . if they consign'd that word in writing also which they preacht , to be a measure and a standard of that doctrine to futurity ; which word so preacht and written by agreeing , would in after-times give mutual illustrious evidence to one another ; and if any heterodoxies should at any time creep by degrees into the articles or the external practice of the church , they might be easily discovered by those records . and if the multitudes that heard , and saw , and did receive all this , and which were grown extreamly numerous almost in every nation of the then known world , while those apostles and disciples liv'd , if these deliver'd what they must needs know whether 't were true or not , deliver'd both that doctrine and those books of it as most certain truth , by preaching , and by writing , and by living to it , and by dying for it , and engaging their posterity to do so ; and they also did that to all ages ; if all this , i say , be true , then it is easie to conclude that we are to receive the doctrine of that jesus , and this book the records of it , with the resignation of a little child , and absolutely to submit our faith to them . but that it was thus ; first as sure as any of us here , who have not seen the thing can be , that christianity is now profest , the bible now received in all the regions round about us throughout europe , or indeed that there are such regions and places , so sure we may be , for we have the testimony of the world , that for example , in the dayes of dioclesian 't was over the world profest both with their mouths and lives ; owned in despite of spoyl , of torments , and of death ; and they did value the records of this doctrine so much dearer than their lives or their estates , that in prosecution of those a edicts , wherein the christians were required to deliver up their bibles to be burnt , in one month b . were put to death : and the persecution lasted at that rate for ten years time ; so that in aegypt only it is said there were slain c , and banisht . ( the laity it seems were allowed bibles then . ) or put the case higher in adrian's , or trajan's time , who both lived within an d hundred years of christ , who martyr'd them till wearinesse slackned the execution , and they gave off onely as it were that so they might cease to persecute themselves ; and we have the a officers engaged attesting this , all which must needs be as notorious as the light. now secondly , 't is most impossible those so vast multitudes of every nation should have met together , forg'd a code of doctrines , and agreed so uniformly in professing a religion , and in dying for it ; for we may as easily believe that there were never any men before this age we live in but that these began the king , as that those of that age began the christian religion . thirdly , 't is as impossible that their immediate ancestors who lived in the apostles age , who heard their preaching , received their writings , saw the miracles they did , if they did any , and many of them must have seen christ also after he was risen if it were so ; yea multitudes of them were themselves parties in the gifts of tongues and miracles , if there were any , and so could not be impos'd on , but must necessarily know whether they were truths or forgeries : it is as impossible i say , so many should agree together to betray all their posterity into the profession of a religion from which they could look for no advantage but the certain total ruin of themselves and their posterity ; it was not possible they could have done this if they had not thought all this was true ; and since they did know whether it were true or not , if they thought it was true , they did know it was , and if they knew it was , then it is certain that it was so ; and these scriptures , and the doctrines christians deliver ( so far as they have not varied since that time from these authentical records ) they have the seal of god , miracles to attest they come from god. i might have urged completion of prophecies to prove the same . first those in the old testament of the messiah , which so eminently came to passe in christ , that they sufficiently clear those books to be divine : next christ's predictions in the new , particularly those about jerusalem , which saith eusebius , b he that will compare with what josephus an eye-witnesse and no christian , writes of it ( or what our selves know of that nation and that place indeed ) he must acknowledge the divinity of his words . but enough hath been said to prove they come from god , and therefore we must so receive them as the word of god , with perfect resignation of our souls , and submission of our judgments , denying every apprehension that would start aside from and not captivate it self to that prime truth which cannot be deceived nor lye ; and renounce all discourses reason offers that resist such abnegation of it self and all our other faculties , that is , receive this word of the kingdom as a little child . i do not here affirm , by saying this , that our religion does disdain , or keep at distance from the services of any of mans faculties , for it sometimes admits them not as ministers only , but as judges : 't is plain the senses were the first , i do not say conveyance onely , but , foundation of faith , which was built on the first believers eyes and ears ; they heard the doctrine , saw the miracles , were sure they saw and heard them , and so , supposing the signs sufficient to confirm the doctrine to have come from god , were certain of their truth , without any authority of a church to influence that faith into divine : and s. john therefore does not onely call in , and admit , and urge their testimony , a that which we have heard , which we have seen with our eyes , which we have looks upon , and our hands have handled of the word of life , that declare we unto you ; but our saviour in the highest point of faith appeals directly to their judgment : b reach hither thy finger , and behold my hands , and reach hither thy hand and thrust it into my side , and be not faithlesse but believing : and s. austin also gives them the decision of a point of doctrine which of all others now troubles the church most ; for speaking of the eucharist , he sayes , c that which you see is bread , and 't is a cup , it is that very thing which your eyes tell you ' t is . d tertullian also long before that had appealed to them in that very cause . and in an instance where their sentence passes , 't is not strange if reason also take the chair , and do pretend to judge . and truly when the scripture that does call those elements e christs body and his blood , does also call them after consecration f bread and wine ; and since they must be called one of them by a figure , for they cannot be in substance both ; and since that scripture hath not told us where the figure lyes , hath not expresly said , 't is this but in resemblance , that in substance : here if reason that hath principles by which to judge of bodies , which are expos'd to all the notices and trials of our several faculties , and to which a trope is not a stranger , it can judge of figurative speeches ; when it therefore finds if it admit the figure in that form this is my body , 't is but just the same which was in the jews sacrament the paschal lamb : which they call'd the body of the passever , though it were but the memorial , a figure which was alwayes usual in sacraments , and is indeed essential to sacraments : and which is used in all things that are given by exhibitive signs . but if it should resolve it to be bread & wine onely in a figure , besides a most impossible acknowledged consequence , that a man can be nourisht by them , which the romamsts dare not deny ; nor yet dare grant that men can feed upon a trope , be nourish't with a figure ; besides this , if reason shall resolve that , it must judge against all rules it hath of judging by , and judge in contradiction to known principles , and trample on all laws of sense and understanding , which ( especially when the scripture hath no where defined expresly ) must be most unreasonable ; yea most impossible , to judge that true ( that is to say , believe that thing ) which it sees is most irreconcileable with known truths . here therefore reason is not insolent if it give verdict by its proper evidences ; men are not bound to swallow contradictions as they do the wafer , or receive as a little child , that discerns the lords body , no more then it does the repugnancies that are consequent to their hypothesis concerning it . or to make another instance , when the scripture says , god is a spirit , yet does also give him hands , and eyes , and ears , and wings , and these of strange prodigious dimensions ; neither tells us which of these is proper and which figure : here if reason that can prove god cannot be a body , and cannot endure his god should be a monster , shall be called in to passe sentence ; they that make philosophy interpret holy writ in this case , and give the last resort to reason , do no more usurp or trespasse on religion , then they that make use of authours , or a dictionary judge of the sense of any greek or hebrew word in scripture . but notwithstanding this we may not think the mysteries of faith are to be measured by the rules of natural reason , so to stand or fall as they approve themselves to its discourse or principles : for though it be impossible that any revelation can contradict right reason ( truth cannot be inconsistent with truth : ) yet it is very possible god can reveal those truths which we have neither faculties analogal , nor principles or notions proportioned to , nor any natural wayes of judging or examining . and if those faculties which are not capable of cognisance will judge ; and judge of things removed from all our notices ; ( such as spiritual , infinite , eternal being is ) and do it by principles gathered from the information of our senses , and by analogy with things of another kind ; corporeal finite things that are about us ; reason need not be informed how liable such judgments must be to mistakes ; and how that which we call repugnancy in one may have no place in the other . here therefore to submit our understandings , and believe is but modest justice , and to receive as children what our heavenly father sayes . and therefore they that will presume to comprehend whatere they are commanded to believe , and those that will believe nothing but what they are able to comprehend , are alike insolent , if not pernicious . t is true god by the gospel hath revealed and brought to light many things which before appeared onely as he himself did in the temple , in a cloud ; namely concerning the divine nature , persons , properties , and the eternal being , and the incarnation of his son ; but still , as god himself is said to do , these also dwell in light , that no man can approach unto . which he that will needs gaze and pry too near to , must be dazled into blindness , and be only so much more in the dark . but he that proudly does conceit his little spark of reason can bear up with that divinity of brightnesse , and enlighten him to look through all those inaccessible discoveries , with lucifers assuming he hath reason to expect his fall . the a one of these that will needs clear all mysteries , the a other will take them all away ; the one that with his pencil will presume to figure him who is the brightnesse of gods glory , and trace out the lineaments by which that everlasting father did impresse the character , and express image of his person on him , and the other that with a bold hand dashes out the person from the nature ; the one that will untie the knots of the hypostatick union ; and the other that will cut them and the union too asunder ; the one that will needs prove by reason whatsoever is in scripture , and the other that speaking of christ satisfaction , saith , c for my part if it were not onely once 〈◊〉 oftentimes set down in holy scripture , yet would not i therefore believe it , because forsooth it was against his reasonings : neither the one or other of these sure receive revelation as a little child , not like young samuel , speak lord for thy servant heareth . but these , as all extravagance is wont , are profited into much worse : the one that would be proving , making reasons for , the mysteries , often god knows framed only shadows , and the other by their light of reason being able to dispel and make those shadows vanish , that so easie victory encouraged them to frame reasons against , and to attaque the mysteries themselves ; and then others finding there was something that was taken to be reason not agreeing with some chief heads of religion , as they had been still received ; took occasion thence to conclude against the whole religion ; and by scruples at some articles taught themselves to dispute all the creed ; and now a difficulty in one doctrine makes the rest suspected , and regarded onely as things made to amuse , and the unusual wording of a command is thought ground enough to turn all christian duty into raillery . for instance ; if christ intending by prescribing patience , to teach men how to escape not onely from the guilt , and present torture that a spirit which will needs return each sleight offence is subject to , but also from the future and eternal recompences of revenge , shall in phrasing his in junctions but bid them a turn the other cheek , no gentleman can be of his religion ; and that is cause enough i hope not only to renounce , but scorn it . if in meer compassion meaning only to make virtue easie , by advising us against the snares and the occasions of vice , he word his counsel in prescriptions to b pull out the right eye , cut off the right hand : his religion is a much worse tyranny then the covenant c nahash offered to the men of jabesh gilead , and they think themselves as much concern'd to make parties against it : in fine , if that he might at once instruct us how to pull up d the root of all evil , he forbid us e to lay up treasures upon the earth , and tell us that our treasures should be laid up in heaven , and say it is f impossible for arich man to enter into heaven ; here they cry out mainly he supposeth us , and treats us just as children : this command requires indeed that they who do receive it should be children , whom we use to cheat of gold by the same methods , telling them it is not good for them at present , that it shall be laid up for them ; and therefore when religion does attempt to deal with men so , 't is concluded it designs to cozen them , as they think it does indeed , and is a cheat , and all that minister about it are meer fourbes : and truely if we rackt the consciences of dying men , and if so be they would give so much to this cloyster or that order promised them remission of their sins , and worse than judas , sold the purchase of christs blood at those base rates , and betrayed the redemption so , on gods name let them so account us ; but if we do attempt on nothing but mens vices , and would onely steal their souls from hell , and cheat them into piety and blessedness , these we hope are very unreproachful frauds . but alas ! to talk to them of these after things , of heaven and hell is altogether as much liable to their contempt as the commands are . if we tell them of a resurrection to judgment , and of everlasting fire to punish wicked men , because their reason cannot comprehend how flame can hurt a soul ; or for the body how devouring fire can repair the food it preys upon , that it may keep alive and nourish torment to eternity ; or how each mans peculiar dust that is digested into several mens being , and so become no one mans peculiar , when it shall be also blended with the ashes of the universe , can be singled out and parted to its proper owner , when there are so many own it , because their reason cannot comprehend all this , therefore scriptures lake of fire must be no more then the poets acheron ; and resu●rection was fram'd ( as the apparition of a ghost is wont to do ) to fright men meerly ; and however 't is attested christ did never rise , but all is fable : thus from such premises as these our rational disputing men conclude . and here i shall not aske how these men dare presume , that if there be a god who hath declar'd that he will bring such things to passe , yet he must be unable to affect them , if they cannot comprehend the manner how he does them ; or be confident they can look through those h leams that come out of his hand , in which the hiding of his power is : but this i shall say to our men of reason , theirs is the most unreasonable way of arguing in the world ; to dispute against plain matters of fact , the being and the works of such and such so many ages since , and witnessed by a greater testimony then the world can shew for any other thing ; and ever since appearing in their visible and vast effects , as the conversion , suffering , faith , of the whole earth almost . now to attempt the confutation of such matter of fact by reasonings drawn from difficulties in some things which those men are witnessed to have deliver'd , or to conclude , that there can never have been any such persons in the world , because they cannot understand all that those persons taught , or possibly because they can take some occasions to buffoone on what they taught , is most ridiculous . thus history must have been false , and several known places not have been , because the story hath been turn'd into burlesque : thus he that with the ancients cannot comprehend how it is possible that there should be antipodes , or the earth can be any thing but a plain flat , otherwise he thinks the inhabitants must fall down to heaven ; may as rationally despise all the discoveries of the earth , assure himself our constant navigations which perswade us 't is a globe inhabited on both sides , bring home from the indies nothing else but false relations , and that indeed there are no indies . i need not urge how christianity approves it self even to the reasoning of the sober part of mankind ; and the morality of it had the suffrage of the world before it self appeared : for while the evidence stands good , if the matter of fact be true , the doctrine must be true , and the commands obey'd : and to use such arguings to refell such matter of fact is just like that which zeno did attempt , namely , by subtilties to prove it was impossible there could be any motion , while another did disturb his lecture by his motion up and down the schools ; it is the same thing as to take a bowle to cut with , or the vessels of the danaid's to carry water in : for such reasonings are alike improper for that work . and indeed these arguings are not the exceptions of reason , but the struglings of mens vices against religion . and it must be impossible so many thousands would give up their bodies , rather then their bibles to the fire in dioclesian's days , because it is a book which they can find no other pleasure in but that of railling it , or helping them with subjects to be prophane upon . it must be false that christ did feed with loaves and small fishes , till baskets full of broken pieces did remain ; yet not so much because they know not how their eating could nourish the victuals so , and make it grow ; as because they are angry with the worker of the miracle , who forbids and upbraids the excesses of their luxury , which can easily , and does daily consume the price of that that would suffice , without miracle on single persons ; and all that when 't is drest according to the modern mode of eating well , dissolved , turned into juyces , and exalted into the elixir of the epicure , shall leave , alas ! no broken pieces for the alms-basket : this is the quarrel ; this does make the miracle impossible . and yet methinks upon the same account they should allow , that at a feast he turned so many pots of water into wine , because that seems to gratifie the thirsts of their intemperance . in fine , we do not live as men prepared or willing to be called to an account of all our doings , therefore we have no mind to rise again to give it : when we are thus minded , it is not hard to meet with difficulties that encourage the opinion that we shall not rise . which difficulties when we look into , we cannot find how it is possible we can be raised , and 't is easie then to think we cannot , that it is impossible , especially when it is our will and interest to think so ; and then it must be false whatever is in scripture that we shall . these are the processes of those that reason against christianity , such the grounds that they dispute upon : but their reasons are but sophisms of lust and interest , which will guild and paint whatever they are much in love with , and it is no wonder they find colours for it , and can think them reasons , for they always did so against present evident conviction . when moses by his miracles endeavoured to let pharaoh know who was the lord , and to persuade him to let israel go ; while god permitted the a magicians to counterfeit those miracles , it lookt like reasonable indeed that pharaoh should not be convinced ; but when they could not imitate , but did confess b the finger of the lord , and c themselves suffered those plagues which they could not either conjure up or down ; then if pharaoh will not be persuaded , 't is plain nothing but his interests , not the wonders which were wrought by the magicians , were the reasons that prevailed with him ; for those were not reasons against more and greater miracles ; yet they were effectual with him to the destruction of himself and his nation . again when they who knew the mighty works christ did , and were a forewarned by him of false christs and false prophets , that would come with signs and lying wonders ; god allowing sathan leave to struggle at his last gasp , and to make a blaze when he was to fall from heaven as lightning , but far beneath the glory of his onely begotten son : when they who knew both these , chose yet to follow a barchocab , a false falling meteor , who came indeed with greater shew , and not with such strict mortifying doctrines , nor onely with the thin encouragement of after-expectations as christ did , for he gave them hopes of present temporal enjoyments ; but he did no wonder besides spitting fire ( s. jerome says ) and throwing great stones from his knee as from an engine , say his followers ; which yet could not scare the souldiers , neither did the roman eagles ( which were true-bred ) fear those flames he spate , but destroyed some c millions of them . now 't is evident by the comparison of the several signs that christ and this barchocab wrought , the only reasons that gave efficacy to that sleight imposture , and did make it over-power christs mighty works , was their earthly desires and affections which christs severe doctrines could not gratifie , and therefore d they receiving not the love of the truth , but having pleasure in unrighteousness , gave themselves up to delusions to believe a lie ; yet still those delusions went for reason with them . once more tertullian challenging the heathen says , produce before your judgment s●ats some , whom you will , of those who are inspired by any of your gods , when gaping ore the altar they have in its fumes ( according to their custom ) taken in the deity till they are great with it & ructando conantur , while they are in travel with him , as it were , have belching throws , that they burst almost , till they are delivered of the inspiration : while it is thus , let but any christian adjure them by the name of christ , and if the spirits that they are possest with do not presently confess that they are devils , ibidem illius christiani procacissimi sanguinem fundite , let the sawcy petulant christian lose his life . he speaks of this as a known frequent trial . and minutius felix says , their chiefest gods have been forced out of their votaries , and acknowledged they were evil spirits . now here was reason and experience ; the miracle was so evident , that tertullian bragging says , do not believe it if your eys and ears can suffer you ; and the reason was more pressing then the fact : nec enim divinitas deputanda est quae subdita est homini , it being most impossible that that should be a god which a man could rule and triumph over , so imperiously manage him , as with a bare command to force him from his hold , and make him shame himself so villainously before both his adorers and his enemies , as to say , he was a devil . yet the heathens still found colours to do out all this conviction ; and their old acquaintance with their gods , together with the custom of their vicious worships , had more force with them then miracle and reason . and while the christian disposest their deities , he was himself turned out of all his own possessions ; and although he made their god confess himself a devil , yet still poor he was made to suffer as a malefactour . and 't is not strange if men now stick as closely to their vices , as those did to the gods that patronized them , and it be as hard to exorcise the devil out of their affections and practices , as it was then out of heathen votaries or temples . they are as fierce against the christian religion for their lusts sake , as those for their venus , and the very same account that made those heathen customs , or the lying wonders of false christs , or pharaoh's magicians signs , be more persuasive then the other more real miracles ; namely , because they sided with their inclinations and interests . this very account makes little difficulties ( which almighty god hath left in our religion , as he suffered signs and lying wonders heretofore , for trials ) yea , makes cavils , mere exceptions , pass for reasons most invincible , be disputed , urg'd with great concern and passion , against all those methods of conviction which god hath afforded christianity . now if this be to receive religion as a little child , 't is with the frowardnesse of children , when they are displeas'd or ill at ease ; who resist and quarrell with the thing that is to make them well or please them , and returne the parents cares to ease and quiet them with little outrages and vexing . and do ye thus requite the lord , o foolish people and unwise ? is not he thy father that hath bought thee ? hath he not made thee and establisht thee ? ask thy father and he will shew thee , thy elders and they will tell thee . de●t . . , . now have children any other way to know their parents , then to let their father shew them , and their elders tell them ? or should we cast off the relation and tenounce all the obedience due to it , because we are not sure of it our selves ? for ought we know those may not be our parents , we have only testimony for it : thus we serve our god on that account ; and yet hath he not made thee and establisht thee ? as he began us , so did he not nurse and bear us in his arms , and carry us in all our weaknesses and difficulties , till he brought us up to a full strength ? till by a miraculous and signal providence he had establisht , settled us ? and after all these cares bestowed upon us , do we prove a generation of vipers onely , such as do requite the bowels that did bear and nourish them , by preying on them and consuming them ? or like the of-spring of a spider , who , when he hath spent himself with weaving nets and working of them into labyrinths , to be the granaries and the defences of his brood , to catch them prey , and to secure them ; then the strongest of his young ones , when he is by these his cares establisht and grown ripe to destroy , makes those threads fatal to his parent , which he spun out of his bowels to be thread of life to him . and shall we be such children to our father that establisht us ? make all his plenties turn to poison in us , and invenome us against himself ? make his miraculous mercies furnish us for the abuse and provocation of him ? his blest providence serve onely to afford us arguments against it self ; help to confute it self because it hath so prospered , doth still suffer us ? but after all this , is he not thy father that hath bought thee ? who to all his titles to us , his endearing obligations , notwithstanding our despites and provocations of them ; yet did give the life of his own son to purchase o're again the same relation to us , that we might have right to the inheritance of his kingdom : and then however we have hitherto affronted , let us be content now to be bought and hir'd , to receive that kingdom of god as his children ; for if children , then heirs ; heirs of god , and joynt heirs with christ , who died to make us kings and priests to god and his father . to whom be glory , &c. a sermon preached in s. peters westminster on sunday jan. . . at the consecration of the right reverend fathers in god , gilbert lord bishop of bristoll , edward lord bishop of norwich , nicholas lord bishop of hereford , william lord bishop of glocester . by richard allestry d. d. canon of christ church in oxford , and one of his majesties chaplains . london , printed by thomas roycroft for james allestry at the rose and crown in saint paul's church-yard . . to the right reverend father in god , gilbert lord bishop of london , and dean of his majesties chappel royal. my lord , when i consider with what reluctancies i appear thus in publick ; i have all reason to suspect and fear , lest this offering , which like an unwilling sacrifice was dragg'd to the altar , and which hath great defects too , will be far from propitiating either for its self or for the votary . but i must crave leave to add , that how averse soever i was to the publishing this rude discourse , i make the dedication with all possible zeal , and ready cheerfulness . for i exspect your lordship to be a patron , not only to my sermon , but to my subject . such a separate eminence of virtue and of sweetness mixt together may hope to ingratiate your function , to a generation of men that will not yet know their own good , but resist mercy , and are not content to be happy . and for my self , your lordships great goodness and obligingness hath encourag'd me , not only to hope that you will pardon all the miscarriages of what i now present , but also to presume to shelter it and my self under your lordships name and command , and to honour my self before the world by this address , and by assuming the relation of my lord , your lordships most humbly devoted and most faithful servant , rich. allestry . sermon xvi . in st. peters west minster . january . . acts xiii . . the holy ghost said , separate me barnabas and saul for the work whereunto i have called them . and as they ministred to the lord and fasted , the holy ghost said , — although that ministring to god by prayer and fasting , be the indicted and appropriate acts to preface such solemnities as this ; and that not sermons , but litanies and intercessions , are the peculiar adherents of embers , and of consecrations ; and those vigorous strivings with almighty god by prayer are the birth-pangs in which fathers are born unto the church : yet since that novv this sacred office is it self oppos'd , and even the mission of preachers preach'd against , and the authority that sends despis'd as antichristian , vvhilst separation and pretence unto the holy ghost set up themselves against the strict injunction of the holy ghost to separate ; the pulpit , that othervvhiles hath fought against it , must novv attone its errours , by attending on the altar , and the bold ungrounded claimes of inspiration , that false teachers have usurp'd , be superseded by the voice of the holy ghost himself , vvho in this case becomes the preacher , and says , separate me barnabas and saul for the work whereunto i have called them . my text is a commission parole from heaven , in it you have , first , the person that sends it out ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the holy ghost said . secondly , the persons to whom it is directed ; imply'd in the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 separate , more particularly exprest in the foregoing words . thirdly , the thing to which they were impowr'd by the commission , or which was requir'd of them ; set down in the remaining vvords of the text , wherein you have . the act injoyn'd ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , separate . . the object ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , separate me barnabas and saul . . the end for vvhat ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for a work . . the determination of that work ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for the work whereunto i have called them . of these in their order : and first , the holy ghost said . of those a five things , for vvant of vvhich the second jewish temple sunk below the first , and its glory seem'd faint in the comparison , the chiefest vvas the holy ghost ; vvho became silent , his oracles ceast then , and he spake no more by the prophets . a thing not only confest by the thalmudists , ( vvho say our rabbins have deliver'd to us , that from the time of haggai , zechary and malachy , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the holy ghost was taken away from israel ) but so notorious in experience , that vvhen st. paul meets disciples at ephesus , acts . . and asks them if they have received the holy ghost , vvhether at their baptisme the spirit came down upon them as he did then on others ; they answer ver . . vve have not so much as heard whether there be any holy ghost , any extraordinary effusions of the spirit , vvhether he do come down in gifts and afflations , such as vve know were usual in the first jewish temple , but have not been for a long time , and we have not yet heard they are restored , ( for of this pouring out of the holy ghost they must needs mean it , not of himself , of vvhom they could not doubt , nothing was more known in the jewish church . ) but as our saviour did supply the other four vvith all advantage , and so fulfilled the prophecy , and made the a glory of that temple greater : so for the fifth , the spirit , he was restored in kind with infinite improvement ; that of b ioel fulfill'd , i will pour out my spirit upon all flesh , for they vvere all baptized with the holy ghost ; baptized in rivers of living waters , which did flow out of the belly of themselves , for this he spake of the spirit , which all that believed on him should receive , joh. . . so that ioel did scarce feel or foresee enough to prophesie of this abundance , but the inundations were almost like christ's receivings , without measure . nor were his inspirations as of old , dark and mysterious oracles , direction in rapture ; where the message it self was to have another revelation , and it must be prophecy to understand as vvell as utter : but in the gospel his effusions run clear , and transparent as the vvater that expresseth them , revealing even all the unknown languages that were the conduits and conveighances ; all plain express direction , such as that of the text. novv amongst all the several uses of the holy ghost for vvhich he was pour'd out in this abundance , amongst all the designes he did engage himself in , and advance , he does not seem to have a greater agency nor to interess himself more in any , than in qualifying for , and separating to church-offices . this seems to be his great vvork : and indeed how can he choose but be particularly concern'd in those offices vvhich are his own 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , his gifts ? timothy's is expresly call'd so , in each of his epistles , tim. . . tim. . . and vvhen our saviour , ephes. , . is said to give the gifts of the holy ghost to men , it is added how , ver . . he gave some apostles , some evangelists , some pastors and teathers , for the perfecting of the saints , for the work of the ministry , namely because those gifts enabled for those offices , and all the reason in the vvorld that he should have a special hand in giving , vvhere himself is to be receiv'd . receive the holy ghost , that vvas from the beginning , and is yet the installation to them : and if vve take them from their divine original , from that great pastor and bishop of our souls , vvho vvas the maker of them too , thus he vvas consecrated ; the spirit of the lord is upon me , therefore he hath anointed me to preach the gospel , luk. . . and vvhen he comes to ordain succession , he sayes , as my father sent me , so send i you : and he breathed upon them , and said , receive the holy ghost , joh. . . and after bids them tarry at jerusalem till they should be endued with power from above , luk. . . that is , endued with the holy spirit , act. . the present barnabas and saul were sent by his commission in the text ; and v. . and saint paul tels the elders of the churches of asia , the holy ghost made them overseers , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , act. . . timothy had his office , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by immediate designation of the holy ghost , tim. . . a clemens romanus saith , the apostles out of those they had converted , did o●dain bishops and deacons , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , having first try'd them by the holy ghost , and so taught by his revelation who should be the men . b and clemens alexandrinus says , iohn after his return to asia , ordain'd throughout all the regions about , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , such as were signified and design'd by the holy ghost : so that oecumenius pronounces in the general , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the bishops that were made , they made not inconsiderately on their own heads , but such whom the spirit did command . chrysostome said as much before , and c theophylact. nor can we doubt that he maintains his interest in this affair even at this day : but that our veni creator spiritus , come holy ghost eternal god , does call him to preside in these so concerning solemnities ; for christ , when he commission'd his apostles , assuring them , behold i am with you even to the end of the world ; which promise he performs only vicariâ spiritús praesentiâ , by the presence of the holy ghost , who is his vican , as tertullian expresses ; not can the spirit be with them till then , but by making them be till then ; which being done by ordination , that ecclesiastical procreation , ( for so they derive themselves to the vvorlds end ; ) upon the strength of that promise we may assure our selves he does assist as truly , though not so visibly , as when he said here , separate . the holy ghost's concernment being thus secured , i have this one thing only to suggest ; that they who set themselves against all separation to these offices and orders , in and for vvhich the holy ghost hath so appear'd , ( what they be i dispute not now ) they fight against the holy ghost , and thrust him out of that in vvhich he hath almost signally interessed himself . and they that do intitle the spirit to this opposition , do not onely make gods kingdome divided against it self , or raise a faction in the trinity , and stir up division betwixt those three one persons ; but they set the same person against himself and make the holy spirit resist the holy ghost . you know the inference prest upon them that did this but interpretatively in the devils kingdome , and did make satan cast out satan : and is 't not here of force ? and they who make the spirit cast out the holy ghost , contrive as much as in them lyes gods kingdome shall not stand . i will not parallel the guilts . those pharisees b●asphemed the holy spirit in his miracles , ascribing that to beelzebub vvhich vvas the immediate vvork of the holy ghost : ( and such indeed do sin unpardonably , because they sin irrecoverably ; for miracles being the utmost and most manifest express wherein the holy ghost exerts himself , they who can harden their understandings against them have left themselves no means of conviction , and cannot be forgiven , because they cannot be rectified or reclaimed ) these others do blaspheme the spirit in his immediate inspirations and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ascribing to the spirit of antichrist all those offices and orders , which these gifts of the holy ghost were powr'd from heaven immediately to qualifie for , and seperate to ; things in which he hath as signally appeared as in his miracles : and as he made these meanes to convince the world , so he made those the officers of doing it , and set them to out-last the other . now in the same nearness that , these two guilts come up one towards the other , just to the same degree these sin the sin against the holy ghost . for the holy ghost said , separate . so i pass to the second , to those whom this injunction is directed to . and thence i do observe in general , that notwithstanding all the interest and office that the holy ghost assumes in these same separations , yet there is something left besides for man to do . although he superintend , they have a vvork in it : he is the vnction , but it must be apply'd by laying on of hands . i have call'd them , saith he in the text ; and yet to them that ministred , the holy ghost said , do ye separate . i do not now examine vvhat degree and order of men they vvere vvhom the holy ghost here commissions for this office. the judgement of the antient church in this affair is enough known , by the condemnation of a aerius , and by the fate of b ischyras and colluthus : and for the present instance , in vvhich they are call'd doctors that are bid to do it , there hath enough been said to prove 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a title of a bishop : to vvhich i shall only adde , that it was a variation of name that stuck by them untill bede's age , in vvhich , vvhat bishop signified does come under no question ; for he does say , c that austin call'd together to the conference , episcopas sive doctores , the bishops or the doctors of the province . besides that there vvas then in antioch a bishop , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , d in the time of claudius emperour of rome , and of euodius , whom the apostle peter had ordained at antioch , those that before were call'd nazarenes and galileans , were call'd christians : a thing vvhich happen'd a little before this separation in the text , as you finde chap. . . but vvho they vvere that us'd to separate for every execution of these holy offices , vvill appear from the instances that i shall make to prove the present observation , that , besides that of the holy ghost there vvas an outward call : and whomsoever the spirit sent , he commanded that they should have commission from men. and all my former testimonies for the holy ghost , bear vvitness for this too . the text is positive ; here vvas a congè d'eslire for barnabas and saul . timothy had his office 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by designation of the spirit , tim. . . yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with laying on of hands , ibid. yea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by the laying on of my hands , ●im . . . and timothy vvas plac'd at ephesus , as titus also left at creet , to ordain others in the same manner ; st. paul providing for the succession of the rite and ceremony as vvell as of the office. and in st. clement's testimony , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; the spirit try'd , but the apostles constituted . and down as low as trajan's time , when st. iohn's date was almost out , his life and his commission expiring , and the churches of asia to be provided with succession , the men were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , signified by the holy ghost : but the chron. alex. saith , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that he went clean throughout asia and the adjacent regions , constituting not only bishops , but others of inferiour clergic : and even in the lowest thus it was ; when the first deacons were to be made , men full of the holy ghost and vvisdome vvere to be look'd out , act. . . but yet that did not autorize them , the holy ghost and wisdome did not make a deacon : for besides that , the apostles will appoint them over their business , ibid. and they are brought to them , and they do lay their hands upon them , verse . thus it vvas in those times of full effusion of the holy ghost : men alwaies had to do in giving that commission : so that vvhoever pleads an order of the spirit for his office , ( although such a commission of the spirit , if he had it , vvould evidence it self , and if it vvere , it vvould appear , for 't was the manifestation of the spirit that was given to every man to profit withall ; yet ) if vve yield him his pretensions , and let his own incitations pass for inspirements , and his strong fancie for the holy ghost , if the holy ghost did call him , vvho did separate him ? vvhom the holy ghost calls , he sends to his officers to empower ; they both vvork , he says , do ye separate . and here a consideration offers it self unto those holy fathers , vvhom the spirit makes his associates in separating men to sacred offices ; that vvhen they set apart even to the lowest stalls of the church , they labour to perform it so that the holy ghost may be engag'd , and act along vvith them in the performance : separate such as they may presume the spirit hath call'd , and vvill own . he does not call the ignorant , or appoint blind eyes for the body of christ , or make men seers to lead into the pit . the holy spirit calls not the unclean , or the intemperate ; vve knovv it vvas another sort of spirit that vvent into the s●ine : nor does he ever say , separate me those who separate themselves , the schismaticks : the spirit cals not such as break the unity of the spirit ; nor sets into the rank of higher members in christs body those who tear that body , and themselves from it : the factious , those that will not be bound neither in bonds of peace nor of obedience , but break all holy tyes , that make commotions , and rave and foame , sute 't is the legion that sends them , and not the holy ghost . he vvhom the spirit vvill call , must not be under the reputation of a vice , but should be of a good report , lest he fall into reproach , and so into the snare of the devil , tim. . . i. e. lest he fall into reproach , and then his teaching do so too , and men learn to slight or not heed the doctrines of such a one as is under scandal for his life , and so the devil get advantage over them , and do ensnare them . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . for to be to any an occasion of falling , is to be the devils snare . now christ's b fishers of men , those vvhom the holy ghost appoints to spred nets for the catching souls to god , their lives must not lay snares for the devil , and entangle souls in the toyls of perdition . those also that come to you out of ambition or of greediness of gain , the spirit calls not neither : he calls we see 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to a work ; so that they who feek more then they can well attend the labour of , or are qualified for the work of , they are not of his sending . but of all men the holy ghost will least deal with the simoniacal , that come not to a work , but to a market , that contract with patrons for the spirits call , or , worse than their master simon , vvould hire the holy spirit himself to say , separate me them : the successors of the apostles have a canonical return to these , your money perish with you . they vvhom the holy ghost does call must have his gifts and temper ; st. paul hath set all down to timothy and titus , and those vvho minister in this employment , if they vvill be vvhat he hath made them , joynt commissioners vvith him , and his co-workers , they must order it so that he may vvork and act , which he does not but where he calls , nor does he call but those whom he hath qualified : and 't is of those only whom he hath call'd , that he says , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , scparate . the third particular , the thing enjoyn'd ; and the holy ghost said , scparate . the separateness of the functions of the clergy , the incommunicableness of their offices to persons not separated for them , is so express a doctrinc both of the letter of the text , and of the holy ghost , that sure i need not to say more , though several heads of probation offer themselves : as first the condition of the callings , which does divide from the community , and sets them up above it ; and here i might tell you of a bearing rule , of b thrones , of c stars and c angels , and other vvords of as high sense , and yet not go out of the scripture bounds , although the dignitie did not die with the scripture age , or expire vvith the apostles : the age as low as photius words it thus , d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . that apostolical and divine dignity , which the chief priests are acknowledged to be possest of by right of succession . styles vvhich i could derive yet lower , and they are of a prouder sound than those the modest humble ears of this our age are so offended vvith . but these heights it may be vvould give ombrages ; although 't is strange that men should envy them to those , vvho are only exalted to them , that they may vvith the more advantage take them by the hands to lift them up to heaven . those neernesses to things above do but more qualifie them to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in theoph. and to draw near to god on your behalf , that those your a angels also may see the face of your father vvhich is in heaven , and those stars are therefore set in b christs right hand , that they may shed a blessing influence on you from thence . . the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the vvork and labour of the vvork , ( the one is the text's , and the other saint c paul's vvord ) require a vvhole man , and therefore a man separate : and if saint paul , one of our separated persons here , vvho had the fulness of the spirit , and the fulness of learning too , that vvas brought up in the schools , and brought up in paradise , taught by the doctors , and taught by the mouth of the lord in the third heaven , snatcht from the feet of gamaliel to the presence of god , to have a beatifical vision of the gospel , if after all this he cry out , vvho is sufficient for these things ? sure they are not sufficient , vvho in those little intervals vvhich their trades and necessities afford them , fall into fits and frensies of religion , have a sharp paroxysme of irregular convuls'd divinity , as if they vvere its 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , possest vvith their theology till their vveariness , and not knowing what to say do exorcise t●em . but not to speak only to the wild fancies of this age , the scripture says of the men of these callings , they are taken from among men , and ordain'd for men in things pertaining to god. and such discriminations are evinc'd by all the expressions of a church in scripture . 't is call'd the body of christ : now the parts of a body , as vvhere they are so separate that they divide from one another , they do not make a body , but are an execution ; so vvhere they are not separate in a diversitie of organs , for several faculties and operations , it may be a dead element , as similar bodies are , but cannot be that body vvhich saint paul describes , cor. . vvhich is not one member ; but many , vers . . and if they were all one member , where were the body ? vers . and indeed all that chapter is inspired for this argument . in christ's church 't is as impossible that every one can be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an overseer , as that every part in the body can be an eye : and the vvhole frame of man may be nothing else but a tongue , as vvell as every christian may be a preacher : and if it might , where indeed were the hearing ? as saint paul does ask . the church is also call'd a a building , and b gods house : now it is true that every christian is by saint peter call'd a lively stone , and all of them built up a spiritual house , an holy priest-hood , pet. . . and they all are a royal priest-hood , an holy nation , a peculiar , separate people , vers . . yet all this is no more of priviledge than is affirmed in the very same vvords of the iewish nation , exod. . . where yet god had his separated levites , priests and high-priests too . but sure 't is manifest enough that in this building , as in others , stones have their separate places and distinct ; every one cannot beat up the corner , or be a pillar and foundation-stone ; much less can every one place it self in the ephod , assume to be one of the vrim and the thummim-stones , and there break out in oracles , and give responses ; and every rubbish stone set it self in the mitre , and shine in the head ornaments , as if it were one of the precious stones of sion . in fine , ( to speak now out of metaphor , ) not only the transactions of the text , which is a precedent for men to commission such and such , but also all scripture rules direct a choice ; and where there is election , there is also dereliction , and both evince a separation , and if all the nations in the world have had their distinct officers for religion , and , as it were , to signalize the separateness of their function , in many nations they did live apart from men : the priests had their adyta as well as the deities ; dark solitary groves were made choice of , not so much for the god , as for his officers retirement ; so that every appearance of him also was a vision , and the priest was reveal'd as well as the oracle ; and all this at the first to make a kind of sacred pomp for the solemnity of awfulness , ( though afterwards it often prov'd but opportunity for foul performances . ) and if to this uniform practice of the world gods attestation be set , who order'd it in his own government ; not that as a levitical or iewish administration , but it was practised amongst his own from the beginning , and vvhen dominions vvere but greater families , there vvere still distinct persons for the imployments of religion ; that vvas the office and the priviledge of the a first-born : esau vvas call'd profane for selling that b birth-right of his : ( and the vvord in the text here , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 separate , is the same vvhich god does vvord the sanctifying the first-born for him with , exod. . . ) 'twere easy to deduce all this out of all ancient jewish records . and vvhen the practice ever since hath been the same in christs religion ; after all this , sure nothing else but absolute defection of the notions of mankind , and blotting out all the impressions of vniversal nature and vniversal religion , or else an absolute command from heaven , could alter this establishment ; from vvhich command vve are so far , that 't is the holy ghost himself that said expresly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 separate . now this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , this separateness in function , does infer upon us a separateness in life and conversation , and they who are thus set apart from the vvorld , must keep themselves unspotted from the vvorld . to separate and consecrate are but two vvords for the same thing : separate three cities is the command in deut. . . and they sanctified three iosh. . . our offices assume them both , and all are holy orders . now separate and pure are both so primitive , and so essential notions of holy , that truly i cannot determine vvhich of them is original , and vvhich secondary : our consecration does challenge both ; and as vve vvill be separate in our calling ; so vve must be separate in our lives , not a conforming our selves to the vvorld , for i b have chosen you out of the vvorld , saith christ. a torrent licence of an age must not carry us along ; an universal custome of the world must be no precedent , and can be no excuse for us to do vvhat is irregular . we are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 separate ; and that the world does such things is no more a plea for us to do so , than that because the world is common ground , therefore the church is so too , fit to be put to all the uses of the field , or of vvorse places . were it a reasonable argument ; because i see that the vvhole countrey 's till'd , vvhy should i not break up the holy places , and plow the temple ? why , so vve are enclos'd for god , and separated for the uses of religion , and to preserve our selves pure for them . our saviour says that the community of christians is a city upon an hill ; and then sure the consecrated persons are the temples of that city , the separate places of it ; and then as they are most in fight ( the church is ordinarily the most visible building ) so truly he that sees one of them , it should be as if he saw an open church , where there is nothing else but holy duty , as if his life were liturgy , publick service and worship of god. hath your zeal never rose , at least your indignation , at the profane fury of this age , which never made a stop in violation of things sacred , when to its heap of other sacriledges , it added most contemptuous defilements of god's houses ; making the place that a angels met us in to vvorship , and god b dwelt in to c bless us there , the place appointed for the divinest mysteries of our redemption , for the celebration of christs agonies , for the commemoration of the blessed sacrifice , the place for nothing but christ's blood , then to become the place of a most odious and insolent uncleanness ? if i had worded this more aggravatingly , it had been only to infer that then to see a consecrated person to pollute himself with those black foulnesses that made hell and made fiends , is sure a sadder and a more unhappy spectacle . if an apostle become wicked , he is in our saviours character a devil ; have i not chosen twelve , and one of you it a devil ? yea if the good saint peter do become a scandal , tempt to that which is not good ; get thee behind me , satan . christ calls his nearest officers stars ; emblems of a great separateness those , that teach them how far their conversation should be remov'd from earth ; for they are of another orbe , heaven is the region of stars : but they are emblems of a greater purity ; there 's nothing in the world so clean as light , 't is not possible so much as to sully shine ; it may irradiate dung-hills , but they do not defile it ; you may eclipse a star but cannot spot it ; you may put out the light , you cannot stain it . 't is a vvord for god's purity : only his light is glory ; and as his holiness is so separate that it is incommunicable , so his light is inaccessible ; yet sure they that are starres in christs right hand , they do come neer , and mix their light with his ; and they of all men must be pure and holy , vvhom the spirit calls to that place , as he does all vvhom he calls to that separation that he did barnabas and saul , the persons and the next part ; separate me barnabas and saul . i intend not to make particular reflections upon these persons , although the character of barnabas be registred the . chap. ver . . he was a good man , full of faith , and of the holy ghost , and the good influence that that had upon the people follows ; and much people was added to the church . and as for saul ; though he began the christian persecution , and vvas baptiz'd in the first martyr-blood , and breath'd out threatnings , so that nothing but thunder could out-voice him , and at last was born as an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as an untimely birth , aborting through those vvounds vvhich his own hands had made in the church , and making himself a birth vvith ripping up her bowels ; yet this abortive prov'd the strongest birth , and 't was a miscarriage into the chiefest apostle . as he began the after-sufferings of christ in stephen ; so he fulfilled the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and made up all that was behind , in himself , being in deaths more than those he inflicted . the sound of his preaching was loudee than that at his conversion , out-voic'd the thunder ; for this vvent out into all lands , as if himself alone meant to execute the vvhole commission , preach the gospel to every creature : vvhich he did almost , not only preaching to those places where christ was not named , with●●● the other apostles line ; but even where the rest imploy'd themselves , he vvrought as much as they , in asia as saint iohn , at antioch as peter ; yea and at rome too , having as much to doe in their foundation : if i had said more , i could have brought the popes own seal for evidence ; where not onely both are , but saint paul hath the right hand : and truly if they had had the luck to think at first of founding all their pretensions on saint paul , his cars of all the churches would have born them out , as well as feed my lambs does now . but these considerations i pass ; though they would give a man that hath done mischief in the church a pattern for the measures of his future service to the church . the thing i shall concern my self in , is the solemne separation here of those who were before separated to the work of the gospel ; barn●bas sent by the church of jerusalem to antioch , act. . . and paul not onely separated from his mothers womb , gal. . ● . but chosen by express revelation , and by the laying on of anan●at hands a that so he might receive the holy ghost , qualified to b preach the gospel to the gentiles and to kings . in vvhich vvork both of them had for some years exercised themselves . yet here is a new cons●cration , and they are taken up to a condition more separate , and distinct from vvhat they were before . and all those vast advantages in vvhich these persons did excell ; the one of faith and fulness of the holy ghost , the other , besides those , of express and immediate mission from heaven ; and the most strange success their labours had been blest with , all these i say , did not qualifie them to assume these powers which the holy ghost commands another separation to enstall them in : and 't was this call that call'd paul to be an a apostle , rom. . . ( as from this time he is alwayes call'd paul , not sooner . ) nor do vve find any least footsteps of their being apostles before , though barnabas vvere sent to antioch , yet he does not undertake vvhat peter and john did at samaria in the very same case ; for they confirm and give the holy ghost , act. . . . but barnabas does nothing but exhort , act. . . and he and paul together preacht the vvord abroad , but vve find nothing else they enterpriz'd : but from this time they exercise jurisdiction , settle churches , and ordain them elders in the churches , ch. . , . and ( as it does appear ) singly deriv'd these povvers to others , to be exercised by them singly . to titus most expresly , tit. . . the like also to timothy , vvith all the other acts of iurisdiction , ( of vvhich their epistles are the records ) particularly that of censures , vvhich paul himself had inflicted on offenders in the churches he had planted . powers these , vvhich by such steps and by degrees of separation an apostle himself receives , and does not execute till he ascend the highest , that vvhich they have a new solemnity ordain'd from heaven to enstare them in , by a new laying on of hands , and the holy ghost himself commanding ; separate . the separateness of this highest order in the church is a doctrine handed down to us both by the writings of all ages and the practices ; ( two things , vvhich as they scarcely do concurre in such a visible degree in any other things in our religion , so also when they do concurre , they make and secure tradition beyond all contradiction , give it sufficient infallibility : and truly he that does refuse the evidence vvhich such tradition gives to all the motives of believing christianity , if he be not a socinian , he must be an enthusiast , and can receive his religion only from revelation . ) now the matter of fact of this tradition is a subject for volumes , not for a discourse , and it hath filled so many , that there is nothing left unsaid , or to be said against , as to the main : and they that pick some little sayings seeming against this order out of those ancients which were themselves of it , and wrote much expresly for it , and think by those means to confute it , do the same thing with that romanist , who tore some little shreds , that look as if they favoured some opinions of the romanists , out of the books of protestants , most of which were directly writ against the church of rome ; and putting those together went about by them to convince the world there never were any such things as protestants , but they that did profess to be so were all papists . but i will say no more then my text hath done , which evidences it not a separation only of degree , but order , by a new ceremony , and commissionating to new powers . if i vvould stay on words , 't is expressed here by one that speaks very great distances , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , separate , which does in scripture vvord the distances that the censures of the church do make ; luke . . and still in the greek liturgies , vvhen absolution is given , 't is said to be a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to free them from all curse and separation ; as if to pass into the bounds of this uncall'd , vvere such a thing as to leap over the censures of the church , over the line of excommunication ; and to break through this wall of separation , vvere to break through anathema's and curses : yea , 't is used to express the distance betwixt the lord's two hands , his right hand and his left , at the day of doom , mat. . . betwixt vvhich hands there is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a most insuperable gulfe . but these i shall not urge . indeed the fathers of the church have been in these last dayes counted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 separate in the severest sense , cast out as the dung of the earth ; and the calling it self was under reprobation , as if it separated only to the left hand of god : but so it was vvith their predecessours in the text , saint paul sayes of himself and the rest of his order , that they vvere counted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as the filth of the world , and the off-scouring of all things , cor. . . and as if they vvere called only to ruine , and consecrated for a sacrifice , he says , the lord hath set us forth as men appointed to death , vers . . indeed since god hath pleased to own you as his churches , angels , vve are not troubled if some have counted you as the off-scouring of the earth , while we know angels do relate to heaven : and let them consider how they vvill reprobate those to the left hand of god , whom christ calls stars in his right hand , and he is at the right hand of his father ; and vvhile you were accounted so you did but follow them that vvent before in sufferings as vvell as office ; and to do so vvas part of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the work that they vvere separated to ; vvhich is the next part , for the work . i shall but run this over , and reflect upon it as i pass , according as it is of present concernment ; and first , saint paul's vvork vvas to preach the gospel , and vve find him doing it from this time forward to his end. the high priest of the je●s vvas called the angel of the lord of hoasts ; of which name an heathen does give this account , that he was call'd so , because he vvas , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the angel or the messenger of gods commands : so diodorus siculus . and malachy gives the same reason , mal. . , he vvas the substitute to him upon mount sinai , and gave the law also , only without the thunder . our governours succeed into the name , they are the churches angels ; and when vve hear the word from them , we have it as it vvere from heaven again , and we receive our law too 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by the disposition of angels . indeed the case now is not like saint paul's , the gospel then vvas to be first revealed to all the world , and by continual inculcating secur'd against the depravations vvhich all the malice of the devil and the world sought to infuse , and the unskilfulness of infant christians did make them apt to entertain ; but now vve are all confirm'd christians : yet truly the time is novv such as did give occasion for saint paul's charge to timothy , tim. . , , . a time wherein they will not indure sound doctrine , but after their own lusts shall they heap to themselves teachers . he therefore that is in timothy's place , must heap up reproofs and exhortations ; or he must heap good sound dispensers of them : such as vvill feed the lembs vvith sincere milk , not chafd and heated vvith commotion and busie restless faction ; not embitter'd vvith the overflovvings of a too-ful gall ; not sour'd vvith eager sharpnesses of a malicious or a dissatisfied mind ; not impoisoned vvith the foul tinctures of a scandalous life , nor the corrosive infusions of schismat●●al and turbulent opinions . he that caters thus for his flock , and provides such as by doctrine and by practice do instruct them to live quiet and peaceable lives in all godliness and honesty ; he , like the angel on mount sinai , gives the law to a nation together , preaches to his whole diocess at once , continually . the second vvork vvas praying for , and blessing them : this does begin , and close every epistle ; that he asserts of himself constantly , and 't is vvell kno●vn the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , gifts of those times inspir'd for this vvork . now thus our angels also are angels of incense , the high priests office in especial : those that did daily minister perform'd a service of incense too , that did accompany the prayers of the people , and sent them up in perfume ; but the high priests incense vvas part of the a expiation , and vvas the cloud that cover'd the transgressions of the people vvhen he came vvith them all about him before the mercy-seat . and they vvho snall consider that the prayer of moses ( now moses and aaron vvere among the b priests , psal. . . and he was the chief c priest ) did vvithhold the arm of god vvhen it vvas stretcht forth in fury to destroy , and did commit a violence upon the lord , such as he could not grapple with , but seems to deprecate , and vvould fain avoid , and sayes , let me alone , that i may destroy them , exod. . . if thou vvilt permit me , my fury shall prevail upon them , saith the arabick , but if thou pray it cannot ; therefore let go thy prayer , saith the chald and let me alone . and they vvho shall consider also that his prayer did maintain a breach against the lord , when he had made one , and vvas coming to enter in a storm of indignation , then this made head against him , and repuls't him , psal. . . d they that consider these effects , vvill certainly desire the prayers and benedictions of those gods chiefest officers of blessing , those that are consecrated to bless in the name of the lord ; and vvill have them in love for this works sake . their third vvork is government , vvhich may be some do look upon as priviledge and not as work ; the exspectation and delight of their ambitions , and not the fear and burthen of their shoulders . but ambition may as rationally fly at miracles as government , and as hopefully gape after diversity of tongues , as at presiding in the church , the power ; of each did come alike from heaven , and were the mere gifts of the holy ghost , e cor . . it was so in the law ; when god went to divid part of moses burthen of government amongst the lxx , he came down and took of the spirit that was upon him , and gave it to the lxx , num. . . a work this that may have reason to supersede much of that which i first mentioned : for notwithstanding all saint paul's assistances of spirit , he does reckon that care that came upon him daily from the churches amongst his persecutions , and it sum●es up his catalogue of sufferings : cor. . such various necessities there are by vvhich government is distracted , and knows not how to temper it self to them . for sometimes it must condescend : paul notwithstanding apostotical decrees made in full council that abrogated circumcision , ( as the holy ghost had declared it void before , ) yet is fain to comport so far with the violent humours of a party as to circumcise timothy , at the very same time when he delivered those decrees to the churches to keep , act. . , . yet afterwards vvhen circumcision vvas lookt on as engagement to the whole a law , and to grant them that one thing , vvas but to teach them to ask more , and to be able to deny them nothing ; then he suffers not titus to be circumcised , nor gave place to them by submission , no not for an hour , gal. . , . thus the spirit of government is sometimes a spirit of meekness , does its vvork by soft yieldings , and breaks the adamant vvith cus●ions which anvils vvould not do : i he ocean vvith daily billows and tides , helpt on vvith storms of violence , and hurried by tempests of roaring fury , assaults a rock for many ages ; and yet makes not the least impression on it , but is beat back , and made retire in empty some , in insignificant passion : vvhen a few single drops that distil gently down upon a rock though of marble , or a small trickle of vvater that only vvets and glides over the stone , insinuate themselves into it , and soften it so as to steal themselves a passage through it . and yet government hath a rod too , vvhich like moses's can break the rock , and fetch a stream out of the heart of quarre ; and vvhich must be used also : the holy spirit himself breathed tempest vyhen he came , blew in a mighty boisterous vvinde : nor does he alwayes vvhisper soft things , he came down first in a sound from heaven , and spoke thunder ; nor did it vvant lightning , the tongue was double flame . of some we know we must have a compassion , but others must be saved vvith terror , iude , . vvhich drives me on to the last piece of their vvork . the censures of the church , the burthen of the keys ; vvhich ( passing by the private use of them in voluntary penitences , and discipline upon the sick ) as they signifie publick exclusion out of the church for scandalous enormities , and re-admission into it upon repentance , have been sufficiently evinc'd to belong to the governours of the church . the exercise of these is so much their work that saint paul calls them the vveapons of their spiritual vvarfare , by which they do cast down imaginations and every high thing that exalteth it self against the knowledge of god , and bring into captivity every thought to the obedience of christ , cor. , . a blessed victory even for the conquered ; and these the only vveapons to atchieve it with . if those vvho sin scandalously , and will not heat the admonitions of the church , were cast out of the church ; if not religion , reputation would restrain them somewhat : not to be thought fit company for christians would surely make them proud against their vices . shame , the design'd effect of these censures , hath great pungencies , the fear of it does goad men into actions of the greatest hazard , and the most unacceptable ; such as have nothing lovely in them , but are vvholly distastful . there is a sin whose face is bloody dismal , and yet because t is countenanc'd by the roysting ruffian part of the world , men will defie reason and conscience , man's and god's law , venture the ruine of all that is belov'd and dear to them in this vvorld , and assault death , and charge and take hell by violence ; rather then be asham'd before those valiant sinners , satans hectors : and , they must never come into such company if they do not go boldly on upon the sin , is of more force vvith them than all the indearments of this world , than all their fear of god , and death , and that vvhich follows . now if religion could but get such countenance by the censures of the church ; and every open sinner had this certain fear , i should be turn'd out of all christian company , shall be avoided as unfit for conversation ; vvould it not have in some degree the like effect ? and if the motive be as much exactly , vvould not men be chast or sober or obedient for that very reason for vvhich they will now be kil'd and be damn'd ? without all question saint peter's censure on the intemperate , cor. . must needs be reformation to him : 't is such a sentence to the drunkard , not to company vvith him , vvhose vice is nothing but the sauce of company ; and vvho does sin against his body and against his faculties and against his conscience , is sick , and is a sott , and goes to hell meerly for societies sake . now the infliction of these censures is so much the vvork to vvhich church governours are call'd by the holy ghost , that they are equally call'd by him to it and to himself ; both are alike bestow'd upon them : receive the holy ghost , vvhose sins ye retain they are retained , john . . and in the first derivations of this office , it vvas performed vvith severities , such as this age i doubt vvill not believe ; and vvhen they had no temporal sword to be auxiliary to these spiritual vveapons . and now to make reflections on this is not for me to undertake , in such a state of the church as ours is ; vvherein the very faults of some do give them an indemnity , vvho having drawn themselves out of the church , from under its authority , are also got out of the power of its censures : so children that do run away from their fathers house , they do escape the rod ; but they do not consider that vvithall they run away from the inheritance : and many times in those that do not do so , but stay vvithin the family ; long intermission of the rod , and indulg'd licence makes them too big and heady to be brought under discipline . and is 't not so vvith us ? among many of those that stay vvithin the church , ( i know not vvhether i do vvell to say so , vvhen of these i mean there is little other evidence of their doing so but this , that they vvill s●ear and drink of the churches side ; blessed sons of a demoli●●ed church , vvho think to raise their mother a temple by throwing stones at her : ) by reason of the late overthrow of government and discipline , and the consequent licenses : vice hath been so nurst up , not only by an universal , barefac'd , uncorrected practice ; but by principles of liberty , that can dispute down all ecclesiastical restraints , and have set up the religion of license : that now sin is grown so outragious , as to be too strong for discipline ; nay rather than it should be set up , 't is to be feared they vvould endeavour to renverse all in the church , and enterprise as much in their vices quarrel , as others have done for mistaken religion . and indeed to vvhat purpose vvere the censures , vv●ose first and medicinal effect is shame , amongst men , vvhere 't is in very many instances the only shameful thing not to be vitious ; vvhere men stand candidates for the reputation of glorious sinners , take to themselves sins they have not committed , that are not theirs , and usurp vice ; sins and damnations hypocrites ? what vvork is here for discipline ? but this state wants not precedents ; the censures of the church vvere not only lay'd aside in the vastations of t●e arrian heresy and persecution ; vvhen the weapons of the churches warfare vvere too weak to make defence against all their cruelties and impieties : and before that in diocletian's daies against the lapsi : but vve find also that saint paul is forc'd to break out only in a passionate with , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i would they vvere even cut off that trouble you ( cut off by excommunication he means ) gal. . . when he saw the ill humours vvere too spreading , and too tough also ; sedition and schisme wide and obstinate ; so that neither his authority could reach , nor his methods cure , but were more likely to exasperate them : then he does excommunicate them only in desire . and again , cor. . . and having in a readiness to revenge all disobedience when your obedience is fulfil'd . it becomes therefore every one that hath good vvill for sion , to labour to fulfill his own obedience , that so the church may be empower'd to use christ's method for reforming of the rest . and they that vvill not do so , must know they shall not only answer for their sins , but for refusing to be sav'd from them , that they resist all medicine , as men resolv'd that nothing shall be done towards their cure , as men that rather choose to perish ; and prefer destruction . and for the seasons and degrees of putting this work into execution , wisdom must be implor'd from that spirit of vvisdom that calls unto this work : the last part ; vvhereunto i have called them . the nature of the calling of the holy ghost is a subject that would bear a full discourse . but waving those pretensions which necessity , and inward incitation do make to be the calls of the holy ghost ; i shall positively set down that the call of god and of the holy ghost to any vvork or office , ( for i enquire not of his calling , to a priviledge or state of favour , ) is his giving abilities and gifts qualifying for that vvork or office : he call immediate when the gifts were so , but mediate and ordinary , when the abilities are given in his blessing on our ordinary labours . 't is so in every sort of things , exod. . . see i have call'd bezaleel , and i have fill'd him vvith the spirit of god in vvisdome , and in understanding , and in knowledge , and in all manner of vvorkmanship , to devise cunning vvorks , and to vvork in all manner of vvorkmanship ; and behold i have given him aholiab , and in the hearts of all that are vvise hearted i have put vvisdom , that they may make all that i have commanded thee : and he repeats the same again , chap. . . adding that he hath put in his heart that he may teach , both he and aholiab ; so that giving this skill to vvork and teach is nam'd gods calling . so in another case , the lord does say of cyrus , i have call'd him , esay . . vvhich he explains in the . i have holden him by my right hand to subdue nations before him , to loose the loyns of kings , i have girded him . so vvhen isaiah saith , the lord hath call'd me from the vvomb , or rather sayes that of our saviour , isa. . . he tells you how , ver . . he form'd me and prepared me from the vvomb to be his servant , to bring jacob to him . and throughout the new testament , as his call to a priviledge is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , his grace , in allowing such a state of favour ; so his calls to a work are his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , his gifts enabling for it . the gifts of these apostles by vvhich they vvere enabled for their office , and vvhich made up their call , are set down : those of barnabas in the fore-cited act. he was a good man , full of faith , and of the holy ghost ; and paul's call vvas a little extraordinary . if vve look into times , vve shall find reason to believe those revelations in cor. . vvere given to paul a little before this consecration of him in the text. that epistle vvas vvrit , saith baronius , in the second year of nero , and this separation vvas in the second of claudius , as may be gathered also in some measure from the famine mention'd in the . verse of the . chap. betwixt these two vvere fourteen years : now saith saint paul vvhen he vvrote that , he had his revelation somewhat above a . years before ; a little therefore before this solemnity . here vvas a call indeed , call'd up to the third heaven to receive instructions for his office , and for ought he did know , call'd out of his own body too , that he might be the fitter for it ; whether in the body or out of the body , i cannot tell , god knows , verse . and that again , verse . they vvhom gods spirit qualifies for consecration to separate to these diviner offices may be stil'd angels well , vvhen they are call'd from all regards or notices of any body that belongs to them ; their gifts and graces set them above the consideration of flesh : in the entertainment of these qualifications the soul is swallowed up so , that it cannot take cognizance whether it have a body of its own , and is not sensible of that deer partner of it self , it is so onely sensible of this employment . 't is not for an apostle ( or for his successor ) to think of things below vvith much complacency : when these have all their uses , all their glories on , they but make pomp to dress the body ; vvhich an apostle does not designe for , nor knowes vvhether he be concern'd at all in . he becomes something without a body , and above the earth , vvho for a preparative must be taken up to paradise , and call'd from all commerce and all intelligence with his own body . saint paul vvas call'd from heaven to preach the gospel ; but he vvas call'd to heaven to qualifie him for this higher separation , to an apostle and church governour . and now you see your calling , holy fathers : and to pass by such obvious unconcerning observations as at first sight follow , that those vvho are not qualified are not call'd ; i shall onely take notice hence of the counter-part of this call , the charge god takes upon him , when he calls to this charge ; and that is , he owns and will protect whom himself calls . 't was that he promised to the pounder and ●od of your order ; i the lord have call'd thee , and i will hold thine hand , and i will keep thee , isa● . . . and vvhen he said of cyrus , i have call'd him , he said also , he shall make his way prosperous , isai. . . and so he shall be the vvay vvhat it vvill ; for thus he said to jacob , i have called thee , when thou goest through the vvater i am with thee , and through the rivers they shall not overflow thee , isai. . , . there was experience of all this in one of the chief princes of your order ; vvhen the apostles vvere scarce safe within their ship , they vvere so toss'd with vvaves and fears , yet if our lord vvill call him , peter is confident he shall be safe even in the sea ; lord , if it be thou , bid me come unto thee on the water , saith he ; and the lord did but call him , and he vvent down and walked on the vvater safely : as if the swelling billows did only lift themselves to meet his steps , and raise him up from sinking . and vvhen his own doubts , vvhich alone could , vvere neer drowning him , and he but call'd the lord ; immediately he stretched out his hand and caught him : he answers his call , if vve answer ours ; if we obey vvhen he sayes come , then vvill he come and save vvhen vve call to him . and so peter receiv'd no hurt , but a rebuke ; o thou of little faith , why didst thou doubt ? couldst thou imagine i vvould not sustein thee in the doing vvhat i bid thee do ? in answering my call : but vvhy seek we experience of so old a date ? there is a more encouraging miracle in these late calls themselves . had god sustein'd the order in its offices and dignities amidst those vvaves that vvrack'd the church of late , it had been prodigy of undeserved compassion to our nation : but vvhenas all was sunk , to bid the sea give up what it had so allowed and consumed ; this is more than to catch a sinking peter , or to save a falling church . the vvork of resurrection is emphatically call'd the working of god's mighty power , and does out-sound that of his ordinary conservation . and truly 't was almost as easie to imagination , how the scattered atomes of mens dust should order themselves , and reunite , and close into one flesh ; as that the parcels of our discipline and service that were lost in such a vvild confusion , and the offices buried in the rubbish of the demolisht churches , should rise again in so much order and beauty . stantia non poterant tecta probare deum . this calling of the spirit is like that when the spirit moved upon the face of the abyss ; and call'd all things out of their no-seeds there ; or like the call of the last trump . thus by the miraculous mercies of these calls god hath provided for our hopes , and warranted our faith of his protections ! yet he hath also sent us more security , hath given us a constantine , if his own be not a greater name , and more deserving of the church ; for which ( it is well known to some ) he did contrive and order , when he could neither plot nor hope for his own kingdome ; and did vvith passion labour a succession in your order , vvhen he did not know how to lay designes for the succession of himself or any of his fathers house to his own crown and dignity . nor is the secular arme all your security : god himself hath set yet more guards about his consecrated ones , he hath severe things for the violaters of them : moses , the meekest man upon the earth , that in his life vvas never angry , but once at the rebellious ; seems very passionate in calling . vengeance on those that stir against these holy offices . smite through the loines of all that rise against them , and of them that hate them , that they rise not again : the loines ( vve know ) are the nest of posterity ; so that , strike through the loines , is , stab the succession , destroy at once all the posterity of them that vvould cut off this tribe , and hinder its succession . nor vvas this legal spirit ; gospel is as severe . those in saint judge that despise these governours , that do as corah and his complices did , ( vvho gathered themselves against moses and aaron , and said , you take too much upon you , ye sons of levi , since all the congregation is holy , every one of them , and the lord is among them , wherefore then lift you up your selves above the congregation of the lord ? vvords these that vve are vvell acquainted with , and vvhich it seems st. iude looks on as sins under the gospel : ) these perish in the gainsaying of core ; vvhom god vvould not prepare for punishment by death , but he and his accomplices went quick into it ; he would not let them stay to dy , but the lord made a new thing , to shew his detestation of this sin , and the earth swallow'd it in the commission , and all that were alli'd and appertain'd to them that had an hand in it . and truely they may well expect strange recompences , who do attempt so strange a sacriledge , as to pull stars out of christ's own right hand : from vvhence , vve have his vvord , that no man shall be able to pluck any ; but if they shine thence , on their orbs below , and convert many to righteousness , their light shall blaze out into glory , and they shall ever dwell at his right hand , to vvhich right hand he that brought again from the dead the lord iesus , that great shepheard and bishop of the sheep , and set him there : he also bring you our pastors , and us your flock vvith you ; and set us vvith his sheep on his right hand . to vvhom , vvith the same iesus and the holy ghost , be ascribed all blessing , honour , glory , and power , from henceforth for ever . amen . finis . a sermon preached at hampton-court on the th . of may . being the anniversary of his sacred majesties most happy return . by richard allestry d. d. and chaplain to his majesty . london , printed by thomas roycroft for iames allestry at the rose and crown in saint paul's church-yard . . to the right honourable edward earl of clarendon , lord high chancellour of england , and chancellour of the university of oxford . my lord ; to vouch your lordships commands for the publishing this discourse , i might reasonably think , would be to libel your judgment ; and the prefixing your name to it , and this mean address , would look rather like revenge than homage or obedience : if i did not know that low performances are due to the transcendency of such a subject as i then discours'd upon , and such a patron as i now dedicate to : so i lie prostrate under my great arguments , here insufficiency is art and rhetorick . and the truth is , my lord , it was not this which made me so sollicitous to avoid your injunctions , but apprehensions of the unusefulness of the discourse itself . when god's most signal methods of all sorts do not seem to have wrought much conviction ; vvhen neither our own dismal guilts , nor miseries , nor most express miracles of deliverance have made us sensible , but after the equally stupendous oth of january and th of may , and the black time that interven'd ; we are still the same perverse untractable people ; vvhen luxury is the retribution made for plenty , license for liberty , and atheism for religion , vvhil'st miracles of mercy are acknowledged only by prodigies of ingrateful disobedience : and on the other side , vvhen factious humours swell against all laws , as they vvould either over-flow those mounds , or make them yield and give way to them ; vvhen declarations and decrees , which were infallible when they came only from a party of a part of a parliament , are neither of force nor esteem when they have all solemnity and obligation that just and full authority can give ; alas , what hopes of doing any thing can a weak harangue entertain ? but , my lord , since you are pleas'd to command , i give up both it and my understanding to your lordship , and the weaker the discourse is , so much the more pregnant testimony is it of the obsequiousness of my lord , your lordships most devoted and most humble servant , rich. allestry . sermon xvii . at hampton-court may . . hosea iii. . afterward shall the children of israel return , and seek the lord their god , and david their king , and shall fear the lord and his goodness . he had said in the vvords before , that the children of israel shall abide many dayes vvithout a king and vvithout a prince , vvithout a sacrifice and vvithout an image or altar , and vvithout an ephod and vvithout teraphim . now vvhen they shall have been for many years in such a state of helpless desolation , shall have no king under vvhose shadow they , their laws and rights , might hope for shelter ; no prince to guard them from the sad calamities of vvild confusion or usurping violence ; shall have no exercises of religion to allay and soften those calamities , and give them comfort in the bearing of them ; no altar to lay hold on for security against them , or to stretch out their hands towards ; for deprecation of them ; no nor a god to put an end to this sad state ; nor any means of direction vvhat to do under it , no ephod to ask connsel at ; nor yet the pageantry , the fallacy of these , no teraphim for ephods , nor image for a god ; the same destruction having seized these and their worshippers , the people and their idols going into captivity together , and the only true god having forsaken them : now vvhen the prophet had denounc'd this state of woe , which vvas to dwell vvith them so long as that their very expectations of deliverance should be dying , having continued threescore years and ten , a longer and more wearisome age of patience then life ; he then proceeds to so eeten all by telling them of a return , and what things they shall doe in it ; and they are three . first , seek the lord their god , apply themselves to his worship and odedience , and cleave to him ; for so the word is rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lev. . . and jeremy repeating this c. . . vvords it , shall serve the lord their god , and david their king : which is the second thing they vvere to do . as th● ecclesiastical state vvas to be setled , so the secular too upon its just foundations : religion and loyalty both running in their ancient current . thirdly , they shall fear the lord and his goodness : not only tremble before him , vvho is the lord , that did exert his power in their destruction ; but shall much more revere his goodness , that did flow out in such plentiful miraculous expresses of delivetance . now these being not only prophecy vvhat in that juncture they vvould do , nor only duties vvhat they were to do , but also counsels and directions immediately from god vvhat they vvere best to do , the only prudent and safe course according to the policies of heaven ; the direct view of these particulars in reference to that state of theirs is not an unconcerning prospect at this season , which is the anniversary of an equal return ; and therefore i shall lay them so before you , and the reflection on them in our practice shall make the application . . they shall seek the lord their god is my first part , and the lord 's prime direction for the repairing of a broken nation . neither indeed can any other course be taken ; for till we have found him , while he does hide his face , nothing but darkness dwells upon the land ; or if any light do break out , 't is but the kindlings of his anger : so he expresses , deut. . . this people vvill forsake me and break my covenant , then my anger shall be kindled against them , and i vvill forsake them , and hide ▪ my face from them , and they shall be devoured , and many evils and troubles shall befall them , so that they vvill say in that day , arc not these evils come upon us because our god is not amongst us ? this absence is only another vvord for desolation : be thou instructed , ô ierusalem , saith god by ieremy , c. . . lest my soul depart from thee , and i make thee desolate , a land not inhabited : as if without him there vvere nothing else but solitude in cities and in courts , and all vvere desart vvhere he does not dwell . yea there is something beyond desolation , hos. . , . as for ephraim , their glory shall flee away like a bird from the birth and from the vvomb , and from the conception : though they bring up their children , yet i vvill bereave them that there shall not be a man , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yea vvo also to them vvhen i depart from them . and it must needs be so ; for let our state be never so calamitous , if god be not departed , there is comfort in it , and a deliverer at hand : if vve are in the place of dragons , his presence vvill make heaven there ; and although we be covered vvith the shadow of death , if the light of his countenance break in , vve are in glory ; and the brightness of that vvill soon damp and shine out the fiery trial . but if the lord depart ; then there is no redemption possible ; god hath forsaken him , persecute him and take him , for there is none to deliver him , psal. . . but if there vvere deliverance some other vvay ; yet the vvant of god's presence is an evil , such as nothing in the whole vvorld can make good : the presence of an angel in his stead does not . when the lord said to israel , i vvill not go up in the midst of thee , but i vvill send an angel vvith thee , and drive out the amorite , the hittite , &c. yet vvhen the people heard these evil tidings , they mourned , and no man did put on his ornaments ; exod. . . nay more , i shall not speak a contradiction if i shall say , that the most intimate presence of the godhead does not supply god's absence ; and such a small vvithdrawing of himself as may consist vvith being united hypostatically , vvas too much for him to bear , vvho vvas immanuel vvhen he complained god vvas not vvith him : i mean our saviour on the cross. he , vvho although he did beseech against his cup vvith fervencies that did breath out in heats of bloody sweat , vvith agonies of prayer ; yet when he fell down under it , did chearfully submit to it , saying , not my vvill , but thy vvill be done ; yet vvhen god hides himself , he does expostulate vvith him , crying out , my god , my god , why hast thou forsaken me ? his god could no more forsake him ; than himself could be not himself : and yet the apprehension of that vvhich could not be vvas even insufferable to him , to whom nothing could be insufferable . he seems to feel a very contradiction while he but seems to feel the vvant of the lord's presence . such is the sad importance of god's not being with us ; and this same instant tells us vvhat drives him away . 't was sin that he vvithdrew from then : christ did but take on him our guilt , and upon that the lord forsook him : god could no more endure to behold wickedness in him , than the sun could to see god suffer ; iniquity eclips'd them both , and sin did separate betwixt him and himself , and made that person vvho was god cry out , my god , my god , why hast thou forsaken me ? and it will do the same betwixt god and apeople . isay. . , . behold , the lord's hand is not shortned that it cannot save ; nor his ear heavy that it cannot hear ; but your iniquities have separted between you and your god , and your sins have hid his face from you , that he will not hear . his face is clothed with light , we know ; but when wickedness over-spreads a people , those deeds of darkness put out the light of his countenance . his hand although it be not shortned , yet it contracts and shuts it self , not only to grasp and withhold his mercies from them , but to smite : iniquity builds such a wall of separation as does shut out omnipresence , and makes him who is every where , not be with such a people ; not be in hearing of their needs ; for vvhen their sins do cry , no prayers can be hearkned to ; he will not hear you , saith the prophet . and that gives us the very 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the lord's departure from a people , and the manner of it . he is taking away his peace and mercies from a nation vvhen he vvill hear no prayers for it ; and he declares that he vvill hear no prayers when he vvithdraws once from his house of prayer , and makes his offices to cease . the place appointed for these offices , the sanctuary , he calls , we know the tabernacle of a meeting , that is , vvhere he would b meet his votaries , and hear and bless them ; calls it his c house ; his d dwelling place , his court , his e presence , and his f throne : and if so , vvhen he is not to be found in these , vvhen he no longer dwels nor meets in them , vve may be sure that he hath left the land . the psalmist , vvhen he does complain men had done evil in the sanctuary , the adversaries roared in the midst of the congregations , and set up their banners there for trophies ; they broke down all the carved work thereof with axes and hammers , and had defiled the dwelling places of god's 〈◊〉 even to the ground , and burnt up all the houses of god in the land ; he does suppose that god vvas then departed vvhen they had left him no abiding place : and therefore cries out , o god wherefore art thou absent from us so long ? remember s●●● where thou hast dwelt . but 't is not only upon these a●●l●gies i build ; this method of departure vve shall finde exactly in ezekie●● vision of that case to vvhich my text referres : it begins ch . . . and the glory of the god of israel ( i. e. the 〈◊〉 cloud , the token of his presence in the sanctuary , ) went up from the cherub whereupon he was , to the threshold of the ●●nse , as going out ; and then ver . ▪ he does refuse to be entreared for the land : after that ch . . . the glory went from off the threshold to the midst of the city ; and chap. . . it went from thence to the mountain without the city , and so away : and then nothing but desolation dwelt upon the land , untill the counsel of my text vvas followed , and they did seek the lord their god : for then the glory did return into the sanctuary just as it vvent away , as you may find it ch . . and having seen vvhen and how god forsakes a people , and for vvhat , that does direct us how to seek him , and it is thus , when men forsake those paths in vvhich they did not only erre and go astray , but did walk contrary to god , so that they did forsake each other ; and do return , walk in his vvaies , the vvayes of commandments , and return also to his church , and seek him in his house , fall low before his footstool , begge of him to meet in his tabernacle , renew his vvorship , and all invitations of him to return into his dwelling-place . for sure as it is in vain to seek him but in his own vvayes , nor can vve hope to meet him but in his tabernacle of meeting ; so also scripture calls both these to seek the lord , and promises to both the finding him . to the first , de●t . , . if from thy tribulation thou ●●alt seek the lord thy god , t●ou shalt find him , if thou seek him vvith all thy heart , and vvith all thy soul , if thou turn to the lord thy god , and shalt be obedient unto his voice . and to the second , jer. . . speaking of this sad state to vvhich my text relates , then shall ye call upon me , and ye shall go and pray unto me ; and i will hearken unto you , and i will be found of you , saith the lord , and i will turn away your captivity . i ●ould produce you instances of asa making all his people swear to seek the lord : but because my text speaks of david , he shall be the great explication , as he vvas the practice of this duty in both senses . in the former , . psal. i have sought thy commandments above gold or precious stone ; more than that vvhich does make and does adorn my crown , than that which furnishes all the necessities and all the pomps of royalty . and for the other , psal. . , . o god , thou art my god , early vvill i seek thee : my soul thirsteth for thee , my flesh longeth for thee in a dry and thirsty land where no vvater is : to see thy power and thy glory , as i have seen thee in the sanctuary . his very words do seem to labour too , and he does seek expressions to tell us how he seeks . the hot fits of a thirsty palate that call so oft and so impetuosly are in his soul ; it hath a pious fever , which cannot be allay'd but by pouring out of his soul to god in the temple , by breathing out its heats in his devotion offices . nay more , he longs , hath that i know not vvhether appetite , or passion , which is not to be understood , but onely suffered ; to vvhich all the unreasonable violences which passion can be heated into , all the defaillances nature can be opprest into , are natural ; it is the bodies extasie . now this he had towards the vvorship of the sanctuary ; his very flesh found rapture in those exercises , and vvhen he vvas in a barren and dry land , vvas driven from the plenties of a court , and from the glories of a throne into a desaert solitude , he found no other vvants but of god's house ; did mind , pant , and long after nothing else , did neither thirst for his necessities , nor long for his own crown , but for the tabernacle only . and besides the religion of this , he had reason of state too to be thus affected ; this vvas the best means to engage his subjects to him and secure his throne . he knew , if by establishing god's worship and by going vvith the multitude , as he did use , to the exercises of it ; if by royal example and encouragements of vertue , and by discountenanting and chastising impiety , by doing as he did profess to doe , ps. . ( that directory for a court ) he could people his land vvith holy living , and his temple vvith holy worship ; he knew he should then have good subjects , loyal to him and at peace vvith themselves . if they vvill seek their god , then they will seek their king. the lord saw this dependence , and therefore counselled this course should be taken . the master of our politicks discerned it too , and therefore does advise that the first and chiefest publick cares should be about things of religion , that and the same profession of it being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the cement of communities , and the very foundation of all legislative , and indeed all povver in the magistrate : and in the people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 't is a most efficacious philtre , a charm , a gordian knot of kindness . and as a iew observed of their own nation , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to have one and the same opinion's of god , and not to differ in their rites from one another , breeds the best harmony in mens affections . when on the other side no obligations , though the most signal and divine , vvill hold them in obedience and peace , if their ambitions or interests look another way : and if at any time present advantage , or an expectation , or some passion do encline them to seek david their king ; yet the appearance of a change of interest , that expectation defeated , or a cross animosity will burst those bonds , unless religion and communion in worship help to twist them . david had had experience of this . abner knew of god's oath to david that after saul he should be king over all israel ; but he vvas otherwise concerned , and therefore he made ishbosheth king , maintained a long and a sore warr even against vvhat he knew god was engaged to bring about , and made himself strong for the house of saul , sam. , , ch . but vvhen a quarrel happened betwixt ishbosheth and him , then , so do god to abner and more also , except as the lord hath sworn to david , even so i do to him , to set up the throne of david over israel and over iudah . and he sent messengers to him saying , vvhose is the land ? make but thy league with me . c. . , , , . do but look forward , and you find when abner vvas cut off , and ishbosheth vvas slain , and israel had no leader , then they came to david , saying , behold , we are thy bone and thy flesh , and the lord said to thee , thou shalt feed my people israel , c. . , . they knew all that before , yet vvould not let him do it , till they had no other leader . nay , vvhen they had done that , by absalom's insituations ( who in a vvay of trecherous pitty did instill dislikes against the government , and did remonstrate in good wishes , as some men do in prayers , c. . , . ) they vvere all drawn into rebellion against this david , and made him flie out of the land , and became subjects to that absalom . when he vvas dead indeed they spake of bringing back the king , c. . . and vvhen his own iudah had done it , quarrell'd ver . . because that their advice was not first had : and though iudah had nothing but their service , for , have we eaten at all of the kings cost , or hath he given us any gift ? say they , ver . . yet israel is is angry , because he came not back upon their score , for they forsooth have ten parts in him , v. . and yet the next day every man of israel went after him that said , we have no part in david , sheba a man of belial , ch . . . thus no allegiance , no tie however sacred and divine vvill hold them vvho follow not upon god's score . nay at the last , because that rehoboam vvould not ease their taxes , all israel cry out , vvhat portion have we in david ? see to thi●e own house , david . and to make this secession perpetual ( vvhich all the former did not prove ) ieroboam did use no other policy , but to change the vvorship and the priests : he knew he should divide their hearts and nations for ever , vvhen he had altered once the service and the officers ; and if he could but keep them from seeking god at ierusalem , he vvas secure they vvould not seek david their king. and so it proved . now the lord to prevent divisions had provided so far for vniformity in his vvorship , that he required a single vnity ; and that it might be but in one manner , he let it be but in one place . and truly , when men once depart from uniformity , what measures can they set themselves of changing ? what shall confine or put shores to them ? vvhat principle can they proceed upon vvhich shall engage them to stay any where ? and why may not divisions be as infinite as mens phansies ? and though , vvhen those are but in circumstantial things , those vvho are strong , and know them to be such , are no otherwise concerned to contend for them than on authorities behalf , ( to vvhich every change is a convulsion fitt , ) and on the account of decency , and of compliance vvith the universal church : yet vvhen others do dogmatize , and put conscience in the not doing them , and stand at such a distance from them as to chuse schisme , disobedience , and sedition rather , and therefore must needs look upon damnation in them ; these differences make as great a gulfe and ch●sme as that vvhich does divide dives from abraham's bosom . it is one god , one faith , one vvorship makes hearts one . hands lifted up together in the ●emple they vvill joyn and elasp : and so religion does fulfill its name à religando , binds prince and subjects all together ; and they vvho thus do seek the lord their god , vvill also seek david their king , god's next direction , and my second part . . and here three things offer themselves , a king , their king , and david their king. i am not here to read a lecture of state policy upon a vie of governments ; vvhy seek a king , not any other sort of government ; and vvhy their king , one that already was so by the right of succession , not vvhom addresses or election should make so . and though i think , t were easie to demonstrate only monarchy had ever a divin● or natural original , and that elective monarchy is most unsafe and burthensome , full of dangerous and uneasie consequences ; and this so much to sight , that choice for the most part bounds it self , proves but a ceremony of succession : yet this i need not do , for i am dealing vvith the jews , vvho had god's judgement in the case , and his appointment too ; and to me that is argument enough . and vvhen god hath declard , for the transgressions of a land many are the princes thereof ; many at once , as in a common-wealth , or many several families successively , ( for so god reckons also one or many ; 't is still , vve see , david their king , while 't is in david's line , and so the king does truly never die , while his race lives . ) if either of these many be gods punishment , for the sins of a land ; i vvill not say that they vvho love the many princes love the transgressions which god plagues so ; but i will say , they who do chuse that which god calls his plague , that quarrel for his vengeance , and vvith great strife and hazard take his indignation by force , i can but pity them in their own opinions and enjoyments : but , o my soul , enter not thou into their counsels . as for seeking their king. i shall content my self vvith that vvhich calvin saies upon the words ; nam aliter verè & ex animo deum quaerere non potuit , quin seetiam subjiceret legitimo ●mperio cu● subjectus erat : for they could not otherwise truly and with all their heart seek god , except they did subject themselves to his government to whom they did of right belong as subjects . and i shall adde that they vvho do forsake their king , vvill soon forsake their god. the a rabbines say it more severely of israel , that they at once rejected three things , the kingdome of the house of david , and the kingdome of heaven , and the sanctuary . and truly , if vve do consult that state from the beginning , we shall find that vvhen they vvere vvithout their king , they alvvaies vvere vvithout their god. moses vvas the first king in jeshurun , and he vvas only gone into the mount for forty daies , and they set up a golden calf ; they make themselves a god if they vvant him vvhom the lord makes so , as he does the magistrate : if they have not a prince , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , living image of god , then they must have an id●l . when moses his next successor vvas dead , vve read that the man micah had an house of gods , and consecrated one of his sons to be his priest : and truly he might make his priest vvho made his deities . and the account of this is given , in those daies there vvas no king in israel , iud. . , . the very same is said , ch . . . to preface the idolatry of the tribe of dan : there vvas no heir of restraint , as it is worded ver . . it seems , to curb impiety is the princes inheritance , vvhich till it be supprest , he hath not what he is heir to . but vice vvill know no boundaries if there be no king , vvhose sword is the only mound and fence against it : for if vve read on there , , , . ch . vve shall finde those dismal tragedies of lust and vvarre , the one of vvhich did sin to death the levites wife ; the other , besides . slain of them vvho had a righteous cause ; and vvhom god did bid fight , destroyed also a tribe in israel : these all spra●g from the same occasion , for so the story closes it , in those daies there was no king in israel , ch . . . just upon this , when god in their necessities did raise them iudges , that is , kings , read all their story , you will find to almost every several judge there did succeed a several idolatry : god still complaining , the children of israel did evill again after the death of such an one , till he raised them another . those . years being devided all betwixt their princes and their idols . after them jeroboam , he that made the great secession of that people from their prince , hath got no other character from god but this , the ( a ) man that did make israel to sin , at once against god and against their king. yea upon this account they are reckon'd by god to sin after both their idolatry and state vvere ended , vvhen their calves and their kingdome vvere destroyed . ezek. . , . the lord does bid the prophet lie on his left side . daies , to bear the iniquity of israel according to the number of the years of their iniquity . but this vvas more then the years of their state , vvhich vvere only . . years indeed there vvere betwixt the falling off of the ten tribes , and the destruction of ierusalem by the king of babel ; but those ten tribes vvere gone , their kingdome perfectly destroy'd above . years before : but their iniquity vvas not , it seems , that does outlive their state , so long as that god's temple , that king's house did stand from vvhich they did divide . as if seditious men and schismaticks sin longer then they are , even while those are vvhom they do sin against in separating from . 't is true , there vvas an ahaz and manasseh in the house of david , but hezekiah and iosiah did succeed . mischief did not appear entail'd on monarchy , as 't is upon rebellion and having no king. it does appear their kings vvere guards also to god and his religion , the great defendors of his faith and worship . god and the prince for the most part stood and fell together : therefore st. paul did afterwards advise to pray for kings , that we might live in godliness and honesty ; and still they vvere the same vvho sought the lord their god , and david their king. but vvhy david their king ? for could his kingdome disappear and be to seek , of vvhom the lord had said , i have sworn once by my holiness , i will not fail david ? psal. . and his throne therefore vvas as sure as god is holy . but yet the lord had said to the people of israel , if ye do wickedly ; ye shall be destroyed both you and your king. there are other sins besides rebellion and treason that murder kings and governments : those that support their ills by their dependencies , and use great shadows for a s●elter to rapacity , oppression , or licences , or any crying vvickedness ; these prove traitors to majesty and themselves , strike at the root of that under vvhich they took covert , fell that and crush themselves . national vices have all treason in them , and every combination in such sins is a conspiracy . if universal practice palliate them , we do not see their stain it may be , think them slight ; but their complexion is purple : common blood is not deep enough to colour them , they die themselves in that that 's sacred . nay these do seem to spread contagion to god ; as if they vvould not let the lord be holy , nor suffer that to be which he swore by his holiness should be : for the psalmist cries out , where are thy old loving kindnesses which thou swearest unto david ? but sure some of god's oaths will stand ; if not those of his kindness , those vvill by vvhich he swears the r●ine of such sinners , and god that is holy will be sanctified in judgement upon them . yea , upon more then the offenders , for the guilty themselves are not a sacrifice equal to such piacular offences . innocent majesty must bleed for them too ; if you do wickedly , you shall be destroy'd both you and your king. thus when god vvould remove judah out of his sight , good josiah must fall ; and the same makes them be to seek david their king. but how david their king , vvhen 't was zorobabel ? for with theodoret and others i conclude he must be meant in the first literal importance of the vvords . it vvas the custome of most nations from some great eminent prince to name all the succession , so at once to suggest his excellencies to his followers , and to make his glory live . now vvithout doubt david vvas heroe enough for this , and his ●lour alone sufficient to ground the like practice upon . and though we do not find that done , yet vve do find his piety and his uprightness made the standard by vvhich that of his successors is meted . of one 't is said , he walked in the waies of david his father , of another , he did that which was right in the sight of the lord , but not like unto david his father . and because david vvent aside , and vvas upright vvith an exception , once therefore it is said . the lord was with ieho●haphat , because he walkt in the first ● ayes of his father david . but besides this , his very name is given to two , zorobabel , and the messiah ; both vvhich vvere to be the restorers of their people : the one from sin and hell , to re-establish the kingdome of heaven it self ; the other to deliver his people from babel , and to repair a broken nation and demolish'd temple . and for this vvork god bids them seek david their king. the vvaies from babel to ierusalem , from the confusion of a people to a city that is at unity in it self , the city of god where he appears in perfect beauty , and where the throne of the house of david is , must be the first vvaies of david : in those he vvalk'd to sion , and did invest his people in god's promises , the vvhole land of canaan . in those zorobabel brought them back to that land and sion . and in these our messiah leads us to mount sion that is above , to the celestial ierusalem ; does build an universal church and heaven it self . and all that have the like to do must vvalk in those first waies , fulfill that part of david , and must copy christ. such the repairers of great breaches must be : these are the vvaies to settle thrones ; the only vvaies in vvhich vve may find the goodness of the lord ; vvhich to fear is the third direction , and my last part . they shall fear the lord and his goodness . . that israel vvho came but now out of the furnate should fear the lord vvhose vvrath did kindle it , vvhose justice they had found such a consuming fire as to make the temple it self a sacrifice , and the vvhole nation a burnt-offering , is reasonable to expect : but vvhen his goodness had repair'd all this , to require them to fear that , does seem hard . that that goodness vvhich vvhen it is once apprehended does commit a rape upon our faculties , and being tasted melts the heart , and causes dissolution of soul through swoons of complacency , that this should be received vvith dread and tre●bling , is most strange . indeed the psalmist saies , there is mercy with god that he may be feared ; for vvere there not , vve should grow desperate : but how to fear those mercies is not easie . 't is true , when god made his goodness pass before moscs , shewed him the glory of it , as he saies , in those most comfortable attributes , the sight of vvhich is beati●ick vision , exod. . , &c. the lord , the lord god , merciful and gracious , longsuffering , and abundant in goodness and truth , keeping mercy for thousands , forgiving iniquity , transgression and sin ; if that vvhich follows there be part of it , and that will by no means clear the guilty ; visiting the iniquity of the fathers up on the children unto the third and fourth generation ; if this be one ray of the glory of goodness , if it dart out such beams , alas , 't is as devouring as the lake of fire , his very goodness stabs vvhole successions at once , and the guilty may tremble at it for themselves and their posterity . but if those vvords do mean as vve translate those very vvords , jer. . . i vvill not leave thee altogether unpunish'd , yet will not utterly cut off , not make a full end of the guilty , vvhen i visit iniquities upon the children , but vvill leave them a remnant still ; then there is nothing dreadful in ●t , but those very visitations have kindness in them , and his rod comforts , and this issue of his goodness also is not terrible but lovely . to fear god's goodness therefore is to revere it , to entertain it vvith a pious ●stonishment , acknowledging themselves unworthy of the crums of it , especially not daring to provoke it by surfeting , or by presuming on it , or by abusing it to serve ill ends , or any other than god sent it for , those of piety and obedience : not to comply vvith vvhich , is to defeat god's kindness , and the designs of it . if vvhen they sought the lord , he vvas found of them , and came to his dwelling place onely to be forc'd thence again by their abominations ; if vvhen his goodness had restor'd all to them , they had david their king but to conspire against , an altar onely to pollute , and a temple to separate from , as manasses the priest , sanballat's son in law , vvith his accomplices did doe ; this vvere both to affront and to renounce that goodness , vvhich above all things they must dread the doing : for if this be offended too , ruine is irreversible ; tho●e is no other attribute in god a sinner can fly to vvith any hope . his holiness cannot behold iniquity ; his iustice speaks nothing but condemnation to guilt , his power vvithout kindness is but omnipotent destruction ; but if vve have his goodness on our side , vve have an advocate in his own bosome that vvill bear up against the rest , for his mercy is over all his attributes as vvell as vvorks : but if this also be exasperated , and kindness grow severe , there is no refuge in the lord , no shadow of him to take sanctuary under ; for there is nothing to allay the anger of his compassion and bounty . this sure is the extreamest terrour , we are to dread his kindness more than his severity and wrath ; we have an antidote , a buckler against these , but none against the other if it be provok'd ; and if the heats of love take fire and rise into indignation , 't is unquenchable flame and everlasting burning . therefore when god hath done all things that he can do or they can wish , then most of all they must fear the lord and his goodness . my text and i have spoke all this vvhile to the iews : nor do i know vvhether i need to address any other vvay , all this did so directly point at us . the glories of this day need not the foil of those calamities from vvhich this day redeem'd , to set them off ; or you may read them in my prophet here , and our own guilts will make too sad a comment on his text , who were more barbarous assyrians to our selves . we also were without a prince and without sacrifice , had neither king , nor church , nor offices , because we our selves had destroy'd them , and that we might not have them had engag'd or covenanted against them ; ty'd to our miseries so , that without perjury we could neither be without them , nor yet have them . as we had broke through all our sacred oaths to invade and usurp calamity and guilt , so neither could we repent without breach of vows , if ●● is were not enough to make us be without a god too , then to drive him away vve had defil'd his dwelling places to the ground , and by his ancient gists of remove he vvas certainly gone . there was indeed exceeding much religion among us , yet , god knows , almost none at all , while christianity was crumbled into so many , so minute professions , that 't was divided into little nothings , and even lost in a crowd of it self ; while each man was a church , every single professor vvas a vvhole multitude of sects . and in this tumult , this riot of faiths , if the son of man should have come , could he have found any faith in the land ? vertue vvas out of countenance and practice , while prosperous and happy villany usurped its name ; vvhile loyalty , and conscience of oaths , and duty vvere most unpardonable crimes , to vvhich nothing but ruine vvas an equal punishment ; and all those guilts that make the last times perillous , blasphemy , disobedience , truce-breakings and treasons , schisms and rebellions , with all their dismal consequences and appendages , ( for these are not single , personal crimes , these have a politick capacity ) all these did not onely walk in the dress of piery , and under holy masks , but were themselves the very form of godliness , by which 't was constituted and distinguished , the signature of a party of saints , the constellation of their graces : and on the other side , the detestation of such hypocrisie made others libertines and atheists ; vvhile seeing men such holy counterfeits , so violent in acting , and equally engag'd for every false religion , made them conclude there vvas none true , or in earnest . and all this vvas because vve vvere without our king ; for 't was the only interest of all those usurpations that vvere , to contrive and preserve it thus . and vvhen vve had roll'd thus through every form of government , addrest to each , mov'd every stone , and rais'd each stone to the top of the mount , but every one still tumbled down again , and ours like sisyphus's labour was like to have no end , onely restless and various calamity ; necessity then counsell'd us , and we applied to god's directions in the text , i know not whether in his method , but it is plain we did seek david our king. and my heart is towards the governo●rs of israel , that offer'd themselves willingly among the people : bless ye the lord : yea , thou , ô lord , bless them . may all the blessings which this was the birth-day of , all that my text encloses , all the goodness of the lord , be the sure portion of them and their families ; may they see the king in his beauty , and peace upon israel , and may their names be blest in their posterities for evermore . we sought him with the violent impatiences of necessitous and furious desires , and our eyes , that had even fail'd with looking for him , did even fail with looking on him , as impotent and as unsatisfied in our fruitions as expectations ; and he was entertain'd with as many tears as pray'd for ; as one vvhom not our interests alone , but our guilts had endear'd to us , and our tears : he vvas as necessary to us as repentance , as vvithout vvhom it vvas impossible for us to repent and return from those impieties to him , of usurping his rights , of exiling , of murthering him by wants , because vve could not doe it by the axe or sword ; vvithout him ' t vvas impossible for us to give over the committing these ; and the tears that did vvelcome him vvere one of our best lavers to vvash off that blood that vve had pull'd upon our selves . one endear'd also to us by god's most miraculous preservations of him for us : we cannot look upon his life but as the issue of prodigious bounty , snatch'd by immediate providence out of the gaping jaws of tyrannous , usurping , mutherous malice , merely to keep him for our needs ; and for this day : one vvhom god had train'd up and manag'd for us , just as he did prepare david their king , at thirty years of age to take possession of that crown vvhich god had given him by samuel about twelve years before ; and in those years to prepare him for canaan by a vvilderness , to harden him vvith discipline , that so the luxuries and the effeminacies of a court might not emaseclate and melt him ; by constant watches , cares and business , to make him equal for , habituated to , careful of , and affected vvith the business of a kingdome ; and by constraining him to dwell in mesech , vvith aliens to his religion , to teach him to be constant to his own , and to love sion . and hath he not prepared our david so for us ? and vve hope hath prepared for him too the first dayes of david , having no sheba in the field , nor achitophel in the councel , nor an abiathar in the temple , not in that temple vvhich himself hath rais'd , god having made him instrument of that vvhich he vvould not let david doe , building his house , and furnishing it vvith all its offices , and making it fit for god to meet us in , vvhen vve do seek him also , vvhich vvas the other perquisite of our condition . there never vvas so much pretence of seeking god as in those late dayes of his absence from us ; and it should seem indeed vve knevv not vvhere to find him , vve took such several vvayes to seek him . but if god did look down from heaven then as he did psal. . to see if any did understand and seek after god , should he not then have found it here as there ? they are altogether gone out of the way ; their throat is an open scpulchre , with their tongues have they deceived , the poison of asps is under their lips , their mouth is full of cursing and bitterness , their feet are swift to shed blood : destruction and unhappiness is in their wayes , and the way of peace have they not known ; there is no fear of god before their eyes : they eat up my people as it were bread ; and , vvhich is vvorse in these then them , they even then call upon god ; as if they craved a blessing from the lord upon that meal that did devour his people , and when they did seek god , they meant to find a prey . yet where were any others that did seek him ? or that do cleave to him novv ? the schtsmatick does not seek god , who shuns the place where he appears , and meets , and dwells ; nor does he cleave to god vvho tears himself off from the lord's body . mark such as cause divisions , saith s. paul , and avoid them : and if all christians must avoid them , then i am sure god is not vvith them . the other schismaticks that divide from the world by cutting off the world from them : do they seek god that are diverted by so many saints and angels ? that terminate divinest worship in a creature ? or do they cleave to god , when their devotion embraceth stocks and stones ? or did they seek god for the purpose of my text , who did not seek david their king , but did apply themselves to several forein princes , and to others which they hoped would setup their golden calf ? incendiaries , that make fires and raise commotions , these are farre from god ; for the lord vvas not in the fire , or in the earth-quake , but in the still small voice , in the soft whispers of peace and love . the atheist , he that says in his heart there is no god , will not seek god , you may be sure ; nor does he care to seek david h● king , who is equally well under all governments that will allow his licences , and who hath no religion to tie him to any . if he at all disliked the former , it was upon reasons of burthen , or of pride , or libertinism : so much religion , though counterfe●t , was a reproach to him , and the face of such strictness was uneasie to him . these are so far from seeking god , that god says these did drive him out of israel , ezek. . . and then when that hath so long been the wit , that it is now the complexion of the age , and they who thought fit to shew their not being hypocrites by license , and ( ●o give it an easie word ) by drollery in sacred things , have now made nothing to be sacred to them ; how shall the lord dwell among such ? they are enough to exorcise god out of a nation . the hypocrite also , for all his fasts and prayers never did seek god , for he is but a whited sepulchre , our saviour says . now who would seek the living god among the dead ? the lord of life sure is not to be found in graves . golgotha was a plate to cruci●ie him in , not worship him : he takes not in the ait of funeral vaults for incense ; it was a demoniack that used to be among the tombs . the subtle , false , and faithless men that walk in mazes , never shall meet god ; these are the windings and the tracts of the old serpent and they lead onely to his habitation . they that do climb as if they meant to finde god on his own throne , that follow christ up to a pinnacle of the temple , or to the top of that exceeding high mount. whence they can over-look the glories of the world , and pick and chuse , these do not go to seek christ there : it is the devil that does carry up ●nither , upon his own designs . not is it possible to seek the lord in the wavs that lead to the strange vvomans house , for her house is the way to hell , solomon says , ( and he did know ; ) nay more , her steps take hold on hell , seise on those everlasting burnings which her foul heats kindle and begin . in a word , they that seek their own , that turn all meerly to their advantage , they cannot seek god too , he will not be joynt god with mammon . and then where are the men that ●ought him ? that did retrive him to us ? or with whom does he dwell ? if he be not among us , we do in vain flatter our selves in our prosperity and peace , gawd it in all our bright appearances . have we not seen the sun rise with a glory of day about him , and mounting in his strength chase away all the little receptacles and recesses of the night , not leave a cloud to shelter the least relicks of her darkness , or any spot to checquer or to fleck the countenance of day ? when strait a small handful of vapor rais'd by that sun it self , did creep upon his face , and by little and little getting strength bedasht his shine , and pour'd out as full streams of storm as he had done of light ; till it even put out the day , and shed a night upon the earth in spight of him ? so may prosperity it self , if the lord and his blessing be not in it , raise that which will soon overcast and benight the most glorious condition of a nation . that wine which now makes your hearts glad , may prove like that which did commit the centaures and the lapithae , first kindle lusts , then vvars , and at last onely fill a cup of trembling and astonishment ; and that oyl that does make you chearful countenances , may make your paths slippery , and nourish flames that will devour and ruine all . but god , vvho is found of them that seek him not , nay who himself sought the lost sheep and carried him , when with his straying he was wearied into impossibility of a return , has also sought , and found , and brought together us and our great shepherd : for this is the lords doing , and it is marvellous in our eyes . these ways of his also are so past finding out , that we may well conclude they are the meer footsteps of his incomprehensible goodness , and we have onely now to fear that goodness . but give me leave to say , those that despise his goodness , do not fear it ; and they whom it does not lead to repentance , do despise it . s. paul says , rom. . . despisest thou the riches of his goodness , and forbearance , and long-sufferance , not knovving that the goodness of the lord leads thee to repentance ? and now , o lord , what sort of men among us hath thy goodness wrought upon , and made repent ? those whom it was directed to convince , and came on purpose to , to prove by their own onely argument they had of providential miracles , they were not in the right , but that destruction and misery vvere in their vvays ; yet these chuse rather to deny their own conclusions , and resist gods goodness , then to be convinced and repent : for we have seen them as bold martyrs to their sin as ever any to religion , signalize their resolv'd impenitence with chearful suffering , as if the fire they were condemn'd to were that triumphal chariot , in which the prophet mounted up to heaven . others that did not go so far in condemnation nor guilt as they , and therefore think they have no reason to repent of that , do they repent of what they did contribute to it ? of those that lifted up their hands to swear and fight , how many are there that have made them fall , and smite their own thigh , saying , vvhat have i done ? do not all rather justifie as far as they themselves proceeded ? and if all that were well , why do not we repent of our allegiance and lovalty ? if all that were well , what hath thy goodness done , o lord , that hath reverst it all ? and for the rest , those that do not partake the plenties of thy goodness , murmure and repine at it ; are discontent at having what they prayed for , what they would have died for . those that have been partakers of it , have turned it into vvantonness , have made it furnish them for base unworthy practices ; such as have not the generosity of vice , have not a noble , manly wickedness , are poltron sins ; have made it raise a cry on the faithfullest party , the best cause , and the purest church in the world. while we have debauched gods own best attribute , made his goodness procure for our most wicked or self-ends ; and the face of things is so vicious in every order and degree and sex , that — but the confession is onely fit for litanies , and we have need to make the burthen of ours be , lord , give us some afflictions again , send out thy indignation , for we do fear thy goodness , it hath almost undone us ; and truly , where it does not better , it is the most fearful of gods attributes or plagues , for it does harden there . s. paul says so in the forecited place ; and origen does prove this very thing did harden phara●hs heart , indulgence was his induration . now induration is the being put in hell upon the earth : there is the same impenitence in both , and judgment is pronounced already on the hardned , and the life they lead is , but the interval betwixt the sentence and the execution , and all their sunshine of prosperity , is but kindled brimstone , onely without the stench . and then to make the treasures of gods bounty be treasures of vvrath to us ! to make his kindness , his long-suffering ; that is s. peter says , salvation , condemn us , his very goodness be hell to us ! but sure so great a goodness as this we have tasted , cannot have such deadly issues ; and it was great indeed , so perfectly miraculous in such strange and continued successes , resisting our contrivances and our sins too , over-coming all opposition of our vices , and our own policies , that do not comport with it , and in despight of all still doing us good ; it was fatality of goodness . now sure that which is so victorious will not be worsted by us . but oh! have we not reason so much more to fear the goodness ? the greater and more undeserved it is , the more suspicious it is : as if it were the last b●az● of the candle of the lord , when its light gasps ; its fl●sh of shine before it do go out , the dying struggles and extream efforts of goodness , to see if at the last any thing can be w●ough● by it . and if we did consider how some men menage the present goodness , make use of this time of it , and take , and catch , we would believe they did ●ear the departure of it : but vet it is in our power to fix it here . if we repent , gods gifts then are wit● out repentance , but one of us must change : b●ing piety and vertue into countenance and fashion , and god will dwell among us . nay s. paul says , goodness to thee if thou continue in his goodness . if we our selves do not forsake it , and renounce it , not fear it so a● to fl●● from it , but with the fears of sinking men , that catch an● grasp , lay fast dead hold upon it ; if , as god prom●ses . he so put his fear in our hearts that vve never depart from it , fear that hath love in it , and is as unitive as that , then it sh●ll never depart from us ; but we shall see the goodness of the lord in the land of the living , and shall be taken thence to the eternal fulness of it . this day shall be the birth-day of immortal life , the entring on a kingdom that cannot be moved . a crown t●us beautified , is a crovvn of glory here , and shall add weight and splendor to the crown hereafter : a church thus furnished , is a church t●umphant in this world , and such a government is the kingdom of heaven upon earth ; and then we shall all reign with him who is the king of kings , and vvho vvashed us in his blood , to make us kings and priests to god and his father . to vvhom be glory and dominion for ever . amen . finis . sermon xviii . at christ's-church in oxford on st. steven's day . matth . v. . but i say unto you , love your enemies , blesse them that curse you , do good to them that hate you , and pray for them that despitefully use you , and persecute you . i need no artifice to tie this subject and this day together . the saint whose memory we celebrate was the martyr of this text : and 't is impossible to keep the feast but by a resolution of obeying these commands , you being call'd together on this day to beseech god to grant that you by the example of this first martyr st. stephen , who pray'd for his murderers , may learn to love your enemies , and pray for them that despitefully use you , and persecute you . a strange command in an age , in which we scarcely can finde men that love their friends , nor any thing but that which serves their interests or pleasures , that indeed love nothing but themselves ; nor is it onely injury that works their hate and enmity , but difference in opinion divides hearts , and men are never to be reconcil'd that have not the same mind in every thing ; as if one heaven should not hold them that have not one judgement in all things , we see that one church cannot hold them , and they that have but one same god , one redeemer and saviour , one holy spirit of supplication , cannot agree yet in one prayer to him , though they have but one same thing to pray for to him : will not meet in their worship because they doe not in some sentiments ; and 't is no wonder all christ's reasonings and upbraidings , all the advantages he does propose to them that love , the shames he casts on them that doe not , by putting them out of his train into the condemnation of publicans ; 't is no wonder all this does not work with them whom their own sufferings and black calamities will not convince . there is not one of us but knows that thus our miseries began but few years since , and yet we that have suffered for and by our divisions , whose quarrels wounded the whole nation and our selves , who have wept so much bloud at once to vent and to bewail our differences , are still as full of the same animosities as ever , and want nothing but opportunity to confound all again , religion and our selves : and in the name of god what did christ mean when he prescrib'd this precept ? when he disputed ? prest it thus ? or what doe christians mean when they doe break and tear this precept and themselves ? though i be farre from any hopes to reconcile our parties , ( as by gods help i shall ever be from making any , ) yet i will offer an expedient to make them not so noxious ; namely , if they will keep the differences of their judgements from breaking out into their affections and actions . and though while meekness and obedience to governours , and the whole constellation of gospel-graces , doe not seem to shine so fair as man's own reputation , or humor , or possibly some strict opinion which they have own'd , and the shew of holiness that glitters in it , while 't is thus , i say , we cannot look any party will yield , all doe or will believe themselves to be in the right ; yet i will give them leave to think so , and my prescription shall concern them equally although they be ; and by addressing my discourse to them that are so really , i shall conclude more forcibly them that are not , who ere they be ; for sure i am none can be more in the right than those whom christ lays this injunction upon , than his disciples and apostles as relating to those that would be their enemies as such : yet 't is to them he speaks here ; i say unto you , love your enemies , &c. the words contain a duty prescrib'd , and the authority prescribing it : the prescription and the authority in these words , i say unto you , the duty in the rest : where it is set down . in general : love your enemies , and that to be consider'd under a double prospect : . as it is plao't in opposition to something that was before indulg'd the jews , or presum'd so to be by them ; signified here by the particle but ; and then as it stands by itself , in its own positive importance : love your enemies . and secondly , this duty is particulariz'd in several exercises of the act commanded , love , in relation to several sorts of the objects of that act ▪ enemies : as . those that curse you , you must bless : . those that hate you , you must doe good to : . those that use you despitefully and persecute you , you must pray for . these i shall treat of in their given order , beginning with the general duty , and viewing that at once in both the lights that it doth stand in , that one may clear and fortifie the other . but i say unto you , love your enemies . of all the points of christian religion those which did most stagger the faith of some , and check their acceptation of it , or adherence to it , ( saith marcellinus writing to st. austin ) were these ; the incarnation of our lord : the meanness of his miracles , which they thought the works of apolloni●s equall'd ; and thirdly , the prescriptions in the text , it seems they lookt upon these duties as the mysteries of practice ; that spoke as loud a contradiction to their active principles and inclinations , as the other appear'd to doe so , those of speculation and discourse , a god made flesh , and flesh and bloud made so lame and passive , sweetned so , being alike impossible to their belief : as if no flesh could certainly be so , except that of which god was made , and the word incarnate onely could fulfill , these words here in my text : they lookt upon this as a much-more mighty work than any of his miracles ; as if 't were easier to snatch one out of the arms of fate from the embraces of the grave , than to receive an enemy into ones own : as if christ had done more when he pray'd for his crucifiers then when he prayed lazarus out of his grave : for their magicians , they say , vied miracles with him , but none of their religions or gods did ever aim at this prescription , ut quae sit propria bonit●s nostra ; saith tertullian ; this being a sort of piety peculiar to the christians . nor did they onely think it unpracticable , but unreasonable ; as carrying opposition to all government , to the prosperity and peace of every polity ; for he that does require that i shall have no return of injuries , but for a wrong , makes me in debt a kindnesse , not onely supersedes judiciary proceedings , but does secure rapine by law , and encourage it by reward ; and truly if it were impossible for him that does affect a person to dislike his evil actions , and to desire he may have condigne punishment , such as by gospel-measures may be satisfaction equal to his fault , and warning to himself and others , these men had reason : but if a father can at once love and correct his child ; if when i am with indignation displeas'd at my offences against god , and by severities revenge them on my self , i do then love my self most passionately ; and if i can pray with all the vigour of my soul for that false traytor-bosom-enemy , my flesh , while it lies goading me to sin , & with temptation perfecuting me to everlasting death , then no reason of state , or of my own requires i should not doe all these acts of kindness to my adversary . in that thou hast an exact pattern for thy enmity to them that wrong thee , and thou shalt hate thine enemy as thy self , is a most perfect gospel-rule : that being most consistent with and directive of this duty , love your enemies . but yet there is so great a difference indeed betwixt this act here and its object ( enemy being constituted such by enmity , that is aversion and hate ) that love , and that seem strangely coupled , things that can be put together onely for a contest , just as heat and cold , to weaken one another , that both the love and enmity may be refracted into a lukewarmnesse . therefore i shall divide them , handling love first by its self , viewing the import of that as it is sincere , lest the enemy appearing with it , make it shrink into a very slender duty : and having done that , secondly , see whether an others enmity ; and thirdly , whether enmity with that appropriation here , your enemies , can take off from the obligation of that duty , love. now love shews fairest to our purposes in those dresses which s. paul present her in , cor. . . and . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. . and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; v. . it suffers long , if not the dammage , yet the malice of repeated injuries , as knowing it is bound to forgive till a times times : and 't is not easily provok't , not apt for sudden violent heats , instantly all on fire , quick as lightning . such heats are from another passion ; which though sometimes they do but flash and die , yet oft they have their thunder-bolt , and most-what do forerun a storm : whereas the heats of charity are calm as sun-shine , such as do not consume , but cherish : for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the same verse , love is kind and gracious , full of humanity : this vertue is a kind of universal friendship , hath nothing of reserv'd , morose or sour an humour , that makes solitude in the midst of society , and makes men onely their own company , their rule , and soope ; and such a person aristotle sayes must be either a god , who can enjoy nothing beside himself , is his own blessed and immortal entertainment , or a wild beast whose nature is unsociable because 't is savage , whereas love is a pious complaisance to all , 't is condescention too ; for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the . v. does not think any thing unseemly , how contemptible soever , nor unworthy of him , so he may do his neighbour good ; he will debase himself to meanest offices to work a real kindnesse . thus christ , because he lov'd his own , knowing the father had given all things into his hand , he took a towel , and gir●ed himself , and put water in a ba●●n and washt his disciples feet , making the lowest act of servitude be his expression , and our example : that is but slender charity that will keep state , heaven could not unite majesty and love : but to exercise this , god did descend from glory into the extremity of meannesse . 't is bowels that expresse compassion , and tender kindnesse : now those we know of all parts of the body are employed in the most low ignoble offices ; and to such love condescends , where 't is true . again , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it covers all ; the naked with a garment , and the deformed , the lepro●s sinner with a covering too ; for b charity covers a multitude of sins , hides his own wrong from his own eyes ; this love too like that in the poets , cannot see , yea covers all that is not fit for light , suffers onely the graces to be naked near him , and not to name all , which you may find there , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ver . . believeth all things , however incompatible to love , and to be wise have been accounted , yet this love is . james his wisdome that came down from heaven , cap. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , apt to in●erpret any thing to the most favourable sense ; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , easie to be persuaded , still believes the best , and where it cannot , yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , hopes the best : affection while it lives cannot despair , for then it must deposite its desires , which are onely the warmth of love , and till it die cool not , but if all do not answer hopes , yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he does wait for it , is not discourag'd with relapses and the repetitions of injuries , but still expects , and suffers all the contradictions of spite and wrong . now if all these acts and the many other there are essential to love and all be under obligation ; and s. paul says there , they are so much duty , that without these performances all faith and all graces profit nothing : the preaching rhetorick of men and angels would be nothing else but tinkling , and working miracles , but shewing tricks . it follows then these acts must necessarily have a certain object , there must be some body that we are bound to love thus : and if that object be our neighbour ( as that is most sure ) 't is clear my neighbours injury , or hate or enmity to me , cannot take off nor yet diminish in the least that obligation i have to all those acts , but i must love him though he be mine enemy in every of those instances . for it is plain his having wrong'd me does not make him cease to be my neighbour ; nay more , that en●ity does formally dispose and quallifie my neighbour for the object of my love : and many of its acts cannot relate but to a man that injures me , it must be in respect to provocations that love is said to cool into such a temper as is not easily provokt ; for men are not provokt with kindnesses . i cannot suffer any thing but wrong , nor suffer long except there be continuation and frequency of wrongs . nor is it possible i should forgive unlesse it be offences done against me . and so for divers of the rest : now it were strange the enemy should supersede the obligation of that duty , which cannot be a duty but in order to an enemy ; that injury should give me a release , from doing that which i can never have cause or occasion to do but in the case of injury ; that i should have leave not to obey the command for that meer reason which alone makes it possible to obey it , and which alone makes the command : whereas indeed because i must needs love in these expresses , therefore he must needs be my enemy whom i must love . but if he be without all provocation very unjustly so , if his hate be his sin , so that he hath offended god too in it , may i not then espouse gods quarrel thus farre , not to love his enemy if i must mine own , not to love the injurious , the sinner ? vice certainly is the most hatefull thing that is , and therefore it must needs render the subject not to be belov'd ; accordingly 't is said , that the ungodly and his ungodliness are both alike hatefull unto god , wisd. . . and david does comply with god in this , psalm . do not i hate them , o lord , that hate thee ? yea , i hate them with perfect hatred , i count them mine enemies . and when i reflect on mine under this no●on , or if mine be such as set themselves against religion and the peace and quietnesse of the church , am i bound to love them ? if so , then i may be allow'd to do it with a little regret sure . but yet if we consider how these in the text are designated by that appropriation , your enemies , which means those that hate you , my disciples , those that in the last words of my text , will persecute you even for your being mine ; and yet those they are bid to love , we may conclude in the next place we may not hate our enemies as sinners : nor yet does enmity with god , his church , or his religion qualifie a person for our aversation or mischiefs . i except here apostacy and utter obduration in it ; a state that incapacitates for mercy , and by consequence for love and kindnesse . there is a sin which s. john would not say that we should pray for , and the church thought that there was such a sinner , julian , but as to lesse degrees ; they that are suppos'd to persecute disciples , and in doing so persecute christ himself , may well be granted sinners , enemies to god and christianity ; but yet says he , i say unto you , love these your enemies . tertullian understood this so , and writing to the governour of carthage who threatned all the christians of that province with excision , that he might persuade him from his purpose , thus began his proposals : we do not write as fearing for our selves , or dreading any thing that we are like to suffer , for we did enter our religion on the condition of suffering , we covenanted to endure , and staked our lives when we began our profession ; but 't is for you we fear , for you our enemies , whom our religion does command us to love and to do good to . and though we must hate vice , and do our best to root out infidelity and atheisme , destroy profanenesse , irreligion and heresie and schism : these are fit objects for the zeals of hate , and for the feavers of our passion , and if our enemies be such we may meetly endeavour they may have appropriate restraints , yet not to exercise the acts of charity and kindnesse to them we have no allowance : no sins can make it lawfull for us to ruine , or not to do good to the sinners . in fine , the onely persons that the jews pretended to have ground to hate were enemies , and enemies indeed to their religion , the idolatrous gentile-world , therefore that being now forbid to us , there is no sort of men , nor any man whom it is lawfull for a christian not to love ; and all the reasons urg'd here by our saviour do prove that all mankind whether good or bad is the object of a christians love : because god does good to all , his methods of mercies are universall ; he makes his clouds drop fatnesse even upon them that consume the encrease on their lusts , and sacrifice it to their riots , making their belly be their god : he gives abundance of his good things unto those that love them onely as they advantage vanity and sin , and that turn gods store into provision for vice and for destruction . he gives gold to them that make gold their idol , and bestows large portions of earth on them that are children of hell , and them who for the pleasures of that earth despise his heaven . yea , the whole order of things does teach us this , the creatures do service to the whole kind , they acknowledge the man , and not the countrey-man and friend ; but alike the rich and poor , the good and gratefull , the wicked and ungratefull too . the sun does not collect his rays and shed more day to guild the gaudy and gay person whose cloaths and jewels will reflect his light , return him as much almost as he sends , and vie brightnesse with him , then he does to the poor dark , sordid raggs that even damp his beams : he sheds the same unpall'd day even on those men that draw such streams of bloud as with their mists endeavour to put out or stain his shine : the ayr gives breath to them that putrifie it , as well as those that send it out a perfume . yea the creatures of sense and perception do not yet discriminate their lords , but with that same indifference serve all : the oxe knows his owner , and the asse his master , not his religion , nor his vertues ; and then as there is something in man as man which god is kind to , something in man as man for which the creatures serve , so there is something in man as he is man which we must love , and consequently we must love every man. and till thou hast found one so much a monster that no creature will fear or obey , and such a one as god will shew no kindnesse to at all , will not let his sun shine , or his rain rain upon , but while as others are in goshen , sets him in the storm and dark of egypt , till then , i say , thou hast not found a person whom thou mayst not love , no , though he be thine enemy in mind , and thought , in deed , for if he curse thee , thou must bless , and must do good to him which hates thee , which are the particular expresses of the love in the text , the first of which is , bless them that curse you . bless being here oppos'd to curse , must signifie wish well to them that wish you evil : though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , also do import speak well of , as that is oppos'd to railing , pet. . . not rendring railing for railing , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but contrariwise blessing . and both are the duty of this place , which does intend that all sorts of loving words should be the christians returns to the offences of the tongue , whether by curse or contumely . and truly when i do consider how the other way , the rendring like for like , and giving him that does with or speak evil as good language as he brings , is so far from all shadow of compensation , that there is really a loss of honour in those dismal imprecating words , the anger that does belch them out , does swell and stretch and rack the passion , blushes at it self , the malice drinks those spirits up which it lurks in , and the envy that snake , sucks all the blood away , leaves nothing but its own pale venim in the stead : in a word , the very essence of impatience is vexation and fret ; and then that men should call that recompence for suffering which is it self a present agony , and hath no prospect of any after-good , that they should satisfie themselves in that does make that bold assertion of the r●manist , who says that those in hell do will and love their being there not strange at all , for indeed there is one and the same reason of both , that in the paroxysme of a passion , whensoever a man is seiz'd by an affection with violence ( as they in hell are alwayes , and those that speak evil are for the present , ) he does for that time love , cherish and pursue the affection : and in good earnest , if so be that men can please themselves in the extreme impatience of a fruitless choler , it looks like demonstration , that the damn'd may please themselves in their damnation ; as to that part of it , that which tears the soul , the rage of its own passions when they are loose and unmuzzel'd , and the more because we have good reason to believe theirs are the very passions we are now upon , envy , and hate , and shame ; and they do vent themselves in the same manner too , in blasphemy and curses ; and differ nothing , but that their's are endless , and then let such men please themselves in the returnes of calumny and imprecations , we will allow them the delights of hell in doing so , and they do tast those very onely satisfactions that the fiends do in their torments , and much good may they do them . 't is true then what the psalmist says , that he who thus delights in carsing , it shall enter into his bowels like water , and like oyl into his bones ; like pleasure and refreshment , like water to allay his passionate heats , and oyl to make him chearful after his vexation : for so indeed the venting of his curses seems to do ; but alas if to powre them out do make them enter into him , into his bowels and his bones , his most substantial parts , and his most necessary inwards ; if it leave nothing there but curse , poys●n instead of marrow , in the bones , and in the bowels fiery indignation for water , if this be the effect , then if you do resolve not to obey the text and will not love your enemy , yet for your own sakes , out of self-love do not execute your enemies ill wishes on your selves , and in meer spite to him make all his maledictions come to pass upon you , but that blessing may not be far from you , bless them that curse you , do good to them that hate you , the next part . do good . if to do good , mean onely those acts of charity that are under general pr●cept , rel●eve necessities , help in needs , and the like ; then it is plain anothers hate to me takes not away my obligation , unless it take away his wants , and the wrongs he hath done me do not render me not bound to succour him , unless it put him in a state that needs no succour , for if th●ne enemy hunger , thou must feed him , if he thirst , give him drink , rom. . yea , though his hatred be to thy religion : do good to all , the scripture says , and the father porrig at manum jupiter & accipiet : if the heathen idols that have mouths indeed , but as they cannot speak , so neither can they eat , if they , i say , could hunger , and did ask , i would feed them , and i would give their god , that is the devil if he wanted . but if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie do kindness and favours , be good , as that means bountiful and full of courtesies and grace , be more then merciful by rule and general command , which the gospel calls righteous , ( and truly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in tim. . . does mean a work of excellency , in a state of virtue without precept ) and if it be so here too , enmity seems to have advantage above friendship in the gospel , and brings kindness under an obligation ; graces and favours that in their notation and effence imploy the being free , yet are not so to hatred , which hath by christs law just pretences to them . i will not be too positive in my affirmings , yet from the words will offer this , that if a kindness lye before me , and i have no reason to deny it a man , but this because he hates me , i must not deny it him , and if christs reasonings do inforce the other it will conclude this too . for if we must relieve the wants of them that hate us , that we may be children of our father who does so , upon the same account we must be good and kind too to them , for he is , and he will scarce prove a true lawful issue of this father , who is in this unlike to him that tries and owns his progeny by these resemblances . so that what ever strength of argument there is in one , the other hath it . and truly we have reason to believe that there is more then motive in it , when first christ hath set this principle both to himself and us , with what measure you meet , it shall be measured to you again , matt. . . as if the lord had brought himself into that law of justice with us men , whatsoever ye would that others should do to you , do you also to them : and it be also , whatsoever ye would that god should do unto you , do ye also to others ; and secondly , when he practiseth just at the rates we do for with the froward god learns frowardness , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and is kind to the kind , so ps. . . recals a grace from him that would not do one , matt. . from nay thirdly , when he gives us leave to beg his kindnesses , but just in the proportion we do ours , forgive as we forgive , we ask no more , and praying so , we undertake to have endeavoured thus ; assure god that we practice so , and upon that score beg . now he that will forgive to the bounds of necessity , but never into favour , there he will stay his hand , will so much serve his turn from god ? and can he be content with such a portion ? take heed , o severe man , what thou dost ask , when thou dost put up this petition . as thou shouldest say , i knew that notwithstanding we offend god constantly , yet besides all the mercies of his covenant , ( and that 's a covenant of grace ) his kindness too is over all his works ; he does not onely furnish our necessities , but serves our pleasures and our fancies , prevents us with the blessings of his goodness , and watches over us , and waits to be kind to us in the rescues of his providence , and beyond these gives us means of salvation more than barely sufficient , the plenties of his grace , the five and ten talents , the expresses of his temporal , spiritual and eternal favours towards them that provoke him , are as immense and as innumerable as their guilts , but all these i shall rather part with , then be good and do favours to him that is mine enemy : i will never have any kindness for that man that hates me , nor do i beg any of thee , o lord. and wouldest thou say all this to god , if it were put in words at length in thy petition ? or dost thou think thou dost not say as much in praying so ? and thou that makest so ill requests for thy on self , how wilt thou pray for them that despitefully use thee & persecure thee ? which is the last particular command . pray for them that dispitefully use you and persecute you . as in this character of enemies , christ hath not left out any thing that does express h●stility , hating in heart , cursing in word , and persecution in deed , and which to some is more provoking than a persecution , despiteful usage : ( for persecution may make them serious , and look at their demerits , the other onely stirs their spl●en and gall ) all which , all that an enemy canspeak , or wish , or do , must be no ●ar to our affection : so to express the unfeignedness of that , he hath not left out any exercise of love , we must speak well of them , but that a crafty passion may do , and blessing may be but more plausible and cunning hatred : we must therefore also do good to them , but this a generous pride may do , as knowing it more glorious to raise up a distressed adversary , th●n to trample on him when he is down , and to make him my creature rather then my footstool : all this i may do therefore yet love nothing but my vanity or my designs : but when i take my enemy into my closer and into my heart , give him a share in the petitions of my soul , devide the a●ms and interests of my devotion to h●m , and make my prayers concern'd in the forgivness of his sins as of my own , there 's nothing but obedience to my saviour , and the love of my enemy can make a man do this : and truly t is a piece of kindness that is as necessary for our selves , as those that injure us . for them it is very necessary for persecution , or despightful usage , offending god , as by a disobedience to his precept ; so also by the suffering it does inflict on man , to forgive or require which that man hath right : god does not use to put the injur'd person by this right , or by his paramont authority assume to pardon the mans part of the wrong , but does retain the sin till that either in deed ordesire be satisfied for , or remitted , there being till then an obstruction to gods forgivness for till then the man hath not repented ; but when the sufferer does pray for him , in doing so he pleads that that obstruction is remov'd , that his part is remitted , and so leaves no bar in the way to that pardon which he begs for him of god , and which that bar being gone , the lord is us'd to grant with all advantage , the prayers of our martyr , in the seventh of the acts , are a demonstration , to which the fathers say the church did owe not onely her deliverance from all the violent intentions of soul , but all that christianity which st. paul planted the dying voice of that petition , a lord , lay not this sin to their charge , was answered by that b voyce from heaven , which converted saul in his career of fury : one prayer for a persecuter , puts an end to persecution , & si stephanus non orass et ecclesia non habuisset paulum . jobs miserable comforters , whose visits prov'd afflictions to him , could not at one themselves to god by their burnt offerings , but job must pray for them . chr. . , seven bullocks and seven rams cannot expiate , but one petition from the sufferer will do it ; for him i will accept , saith god , and he accepted him , not for them onely , but for himself for the lord turned the captivity of job , when he prayed for them . vers . these intercessions speed sooner then direct supplications , and such a petition is heard to ourselves , when t is made for others . and reason good , for such requests lay the condition of our pardon before god , making evidence of our performance , and they cry , for we forgive , and so call for pardon . and to encourage this procedure , our saviour before he did commend his own spirit into the hand of his father , he commended his executioners to the mercies of his father : our martyr did not so indeed , but first pray'd for himself lord jesus receive my spirit , acts . . but though heaven opening he saw that jesus standing at the right hand of god , as ready to receive it , yet his spirit would not leave his body so , it made him live yet to endure more stoneing from his persecutors , for whom he had not pray'd yet , but when he once fell on his knees , not beaten down by their storm , but his charity , and pray'd , lord lay not this sin to their charge , when he had said so he fell asleep v. . his spirit taken hence as it were ●sculo pacis , though by the most violent death , and he lyes down in a perpetual rest and peace , that thus lyes down in love . these are requests to breath out a soul into heaven in , and heaven it self did open to receive that soul that came so wafted . and now we are at the top of christ's mount , the highest and the steepest point of christianity , which vies with that to which our martyrs spirit did ascend : for it makes perfect as our heavenly father is perfect ; it sets our heads within in those higher and untroubled regions , wherein there are no meteor-fires , the flame of passion cannot wing it thither , for he that is above the power of injury , discontent cannot look up to him , it is with him as in the upper orbs , where there is only harmony and shine , all is peace and love , the state : of heaven it self , now as it does happen to them that look down from great heights , every object below is dwarf'd : and if the distance of the prospect be as great as that from heaven to earth , they tell us this whole globe would be but like a spot , all being swallowed in it self ; so if from this great height of duty , we should look down upon the world of christianity , would it no● almost wholly disappear and vanish ? some thing like a dark spot of it you may perchance behold , stain'd and discolour'd with the blood of christians , which their constant quarrels shed : some it may be dye that blood in colours of religion , their animosity is christned zeal ; they kill only for sacrifice , thus they interpret and fulfill christs precepts , this they call holy love , as if christ when he bid his disciples take no slaves with them , meant they should carry swords ; as if the love he had commanded , we should have for them that are in errour ( if our enemies be so indeed ) were but to murder them forsooth out of their errours . next for the kindnesses that christians do to those that hate them , or have disoblig'd them , they are god knowes so little , that no perspective can shew them from this height we are upon : and yet 't is not for want of light we cannot see them , 't is very rate men do those things in the dark ; for if they do not blazon them themselves , the enemy whom they oblige , must do it . the distance also is too great to hear the prayers that are made for those that treat men with despiteful usage ; perhaps it is because they are put up in secret ; but then what means the yelling of those curses ? that ill language that is banded to and fro ? while none will be behind in the returns of these : how far soever we are off , like thunder these are heard : and thence you may behold them also tearing christs wounds wider to mouth their swelling passion : we may see their anger redden with his blood , and themselves spitting out that blood by imprecations at the face of him that did provoke them ; we may see them raking hell to word these prayers , sending themselves thither in wishes , that they may express them with more horrour . the hatreds and revenges which men act on them that have offended them ( hates that seldom ever dye till themselves do , which the frost of the grave onely cools , yea , many times they are rak'd up , and keep their heat in the ashes , live in the grave , and are as long liv'd as the families , which for the most part is more careful and renacious of them then of their inheritance . ) the executions of these are often writ in characters legible at utmost distance ; in this mount of the lord they may be seen , but where now are the christians of my text and of this day ? there 's no appearance of them in the face of the whole globe of our profession ; nay worse , it is scarce possible they should appear , the duties of loving enemies , of returning affro●ts with kindnesses , these are banisht thence ; other virtues are practic'd down , but these are scorn'd and quarrel'd down . 't is become a base thing and not to be endur'd to be a christian in these instances : see pride and passions swoln up to an height , which christ's mount cannot reach , and which he must not level by his precepts : for since he was not pleas'd to consider how inconsistent in this last age of the world his rules would be with those of honour , and in making his laws , ●ook no care of the reputation of a gentleman , 't is fit his laws should give way to the constitutions of some hectors , and he must ●ear the violation of them : and all this must be reasonable too ▪ good god! what prodigy of age is this when christ the lo●d cannot be competent to judge either of right , of honour , ● of reason ? when to be like god , and to be perfect as our father : ● heaven is perfect , is to be most sordid and unworthy of a gentl●●an ? and in the name of god these men that are too great for v●●ue , that brave out religion , and will needs give rules to god , ●hat rank do they intend to stand in at gods judgment seat on ●e last day ? lord god! grant us to stand among the meek , on that ●●nd with the sheep , and those that are too poor in spirit to defy their ●nemies and thy commands : for however the meek maketh himse●● a prey , and is so far from enjoying the promise of inheriting the ●●th , that the virtue is scarce allow'd to sojourn in the earth , as ●it had breath'd it's last in this our martyrs prayer , took it's flight with his spirit , and those stones that slew him were the mon●●ent of loving enemies , of praying for those that persecure an murder ; and such charity were not to be found among us any more , yet sure i am these charitable persons shall enjoy the friendship and the glories of that lover , that did bless , do good●● , pray , and dye for enemies ; and these meek men shall reign with the la●b , who was slain , and is worthy to receive power , and riches , and wi●dom , and strength , and honour , and glory , and blessing , all which be ascribed to him , and to the father of all mercies , the god of consolation , and to the spirit of love ; now and for evermore . finis . errata . page . line . ●● . other side ; the gibbet . p. . l. . sullages . p. . l. . ten●ter . p. . l. . one ruine . p. . l. ● . mortified ; by the l. . ruins . p. ● . l. ● so the. p. . l. . arts . p. . l. . beatifick . p. . l. . blessednesses . l. . ●isfactions p. . l. ult . atone . p. . l. those . p. . l. . may be , at l●●t all . p. . l. . dotages . p. . l. ●● . then that son p. . l. . arts. l. . betray . l. . leave out a life . p. ●●● . . he not desire . p. . l. . share it them . . l . ●●●its 〈◊〉 p. . l. . for the leg . some . p. . l. ● leg . deference . p. ● . l. ●● leg . any other things . p. . l. . leg . we de● also . p. . l. ●● . for but , that . ● . l. . bawds . p. . l. . leg . when . am de●●●●●ing . p. . l. . leg . m●●● p. . l. . leg . deference . p. . l. ● . leg . these . p. . l. . leg . councils . p. . l. . leg . councils . p. l. . leg . their . l. . leg . councils with some others , especially false pointings , by r●●son of the authors absence . page . l. . ●ter eph. . . leg . that is for want of , and leave our first . errata . page . line . . leg. other side ; the gibbet . p. . l. . sullages . p. . l. . tempter p. . l. . one ruine . p. . l. . mortified ; by the — l. . ruines . p. . l. . for to leg . so . p. . l. . arts . p. . l. . beatifick p. . l. . blessednesses . l. . satisfactions . p. . l. ult . at one . p. . l. . those . p. . l. . may be , at least all . p. . l. . dotages . p. . l. . then that son . p. . l. . arts. l. . betray . l. . leave out a life . p. . l. be leg . be p. . l. . leg . share in them , her entertains . p. . l. . fruits there . p. . l. . for the leg . seme . p. . l. . deference . p. . l. . any other things . p. . l. . we deal also . p. . l. . that . p. . l. . bawds , p. . l. . when i am deprecating . p. . l. . must . p. . l. . deference . p. . l. . these . p. . l. . councils . p. . l. . councils . p. . l. . leg . these canons into municipal or statute laws , l. . these . l. . councils . p. . l. . blessednesses . p. . l. . or . p. . l. . did . p. . l. ult . l. as . p. . l. . this . p. . l. . it is offer'd . p. . l. . lowd . p. . l. . run . p. . l. ● . after eph. . . leg . that is for want of rational grounds leave out first . p. . l. . leg . other that will p. . l. . effect . p. . instance . p. . l. . his commandments . p. . l. . insinnations . p. . l. . options . p. . l. . l. do to those of . l. . tame . l. . leg . except that which that god was . p. . l. . l. meekely . p. . l. . l. and deed . l. . leg . that which does . p. . l. . blot out and and so leg . and he recals . l. . know . p. . l. . after necessary put . l. . after advantage put . l. . after planted put . p. . l. . blot out in . notes, typically marginal, from the original text notes for div a -e a a judges , . , , , . rom. . * * deut. . . a a cor. . . b b micha . . a a psal. . . b b hos. . . . a a mat. . . b b rev. . . c c psal. . . * * rom. . . a a psal. . . * * jer. . . a a luc. . notes for div a -e a a jer. . . b b john . . c c v. . a a psal. . . . b b num. . . a a rom. . . b b ezek. . . . a a mat. . , , . b b exod. . . b b tit. . . c c joh. . . . * * mat. . . * * jam. . . * * psal. . . a a col. . . b b rom. . . c c ephes. . . a a mat. . . b b luc. . . a a sam. . . . . b b job . . . c c psal. . . d d jam. . . * * tertuall . de anima . cap. . a a cor. . . a a jos. antiq. l. . c. . edit . basil. . b b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . jos. anti. l. . c. . c c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . l. . c. . d d psal. . . notes for div a -e a a maimonid . a a deut. . . a a tertull. a a aug. enchir. c. . a a tertul. de pudiciti . c. . & de poenit . c. . cyp. ep. . fdit . priorij . . ep . etia . . & lib. de lapsis . aug. enchir . c. . b b hieron in joel . & in ep . ad eustoch . de ob . paul. c c tertul. de poenit. c. . orig. hom. . in levit. d d ambros. de poenit. l. . c. . e e orig. hom. . in . exod. f f cyp. ser. de lapsis . chrys. hom. . ad pop . antioch . by dr. gunnings paschal or lent fast. notes for div a -e a a luk. . . . a a luc. . , , . b b joh. . . c c rom. . . d d joh. . , . & . . & cor. . . a a gen. . . b b gen. . . a a rom. . . a a mat. . . b b mat. . . c c mat. . . . d d levit. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a a psal. . . a a prov. . . b b prov. . . a a cor. . . v. . . . b b isai. . . cor. . . notes for div a -e a a james . . b b thess. . . c c mat. . . . d d mark. . , . e e rev. . , . b b psa. . . a a wisd. . . b b matt. . . a a num. . . . a a tho. de alb. luc. . . b b mat. . c c mat. . . d d heb. . . e e luc. . . f f mat. . . a a prov. . . notes for div a -e a a eccles. . . a a psal. . . a a cor. . . b b joh. . . . c c v. . d d joh. . . e e mat. . . a a psal. . . b b psal. . . c c psal. . . a a psal. . . . . b b pet. . . c c deut. . . d d hagg. . . e e jer. . . f f psal. . . . g g isai. . . h h psal. . . i i iso . . . k k psal. . . a a isa. . . a a psal. . . b b zech. . . c c acts . . a a mat. . . b b cor. . . a a rom. . . eph. . . b b zech. . . c c hagg. . . notes for div a -e a a jer. . . b b prov. . . v. , , . a a isay . , . b b mat. . , . c c talm. hieros . jaanith f. . . a a joh. . . b b joh. . . c c matt. . . a a acts . . a a john . . a a rom. . . a a luc. . . b b james . . a a psal. . . a a psal. . . b b luc . . c c luc. . , . a a hos. . . b b isa. . . c c prov. . . d d isa. . . e e heb. . . f f p●t . . , . a judith . , . a a king. . . a a luc. . . a a voyages of m●●dex pinto chap. . a a pet. . . b b malach. . . notes for div a -e a a matt. . . . a a isai. . . b b jam. . . a a psal. . b b job . a a joh. . . a a judg. . . b b sam. . . c c gal. . . a a matt. . . notes for div a -e gal. . . coll. . . cor. . . luke . . eph. . . mat. . . v. . mat. . . v. . luk. . . joh. . ● . job . , . rom. . . notes for div a -e a a joh. . . gen. . . . and . . compar'd with dout. . , . and judg. . , . b b deut. . . c c ps. . . d d josh. . e e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . fpiphan . de samarit . & scaliger sayes audeam dicere eos adeo ab omni idolol●tria abhorrere , ●t in hác parte judaeos ipsos superare . vide . anth. de emen . tem. l. . p. . f f joseph an. l. . c. . g g jos. l. . contra ap. p. . edit . g. l. h h joh. . . i i joh. . . a a king. . , , , . b b rom. . . a a luc. . . joh. . . a a isai. . , . &c. & . . b b gal. . . . a a mat. . . b b ibid. c c mat. . . d d mat. . . a a v. . b b v. . c c vid. s. aug. in psal. . d d vid. athan. apol. ad constant . & ho. epist. ad constant . in athan . ep. ad sol . vitam agentes . tom . p. . edit . paris . . e e vid. greg. naz. orat. am . tom. . p. . edit . par. . f f vid. ambr. provariis actionibus concion . . p. . tom. . edit . paris . . g g l. . ep. . p. . tom. . h h p. . tom. . i i sam. . k k mat. . . l l joh. . . a a luc. . . b b mat. . . luc. . . a a so the cardinals , arch-bishops , bishops , and the whole clergy of france in their general assembly , in the censure of a jesuit's book stil'd admonitio ad regem , publisht at paris . decem. , say of them that for religiou's sake rebell against their princes , fidem in factionem convertunt . alfonso de vargas relatio de stratagem . jesuitarum c. . b b jerusalem & babel or the image of both churches , p. . c c v. g. confitetur maleficus se posuisse pulverem , vel quid aliud sub tali limine & nisi tollatur domum comburendā , principem inte riturum , quotquot urbem ingredientur , egredienturque in magnam perniciem , aut periculum venturos . d d probabilior & tutior , & magis consentanea religioni , ac reverentiae huic sacramento to debitae , &c. a a because indeed he does not know , nor ever heard it as a man , or as a part of the common-wealth , or subject of the government . b b tea and particular provincial councels , though bellarmine names many for my turn . conc. rom. . & um . ( which was justified also they say in com. tribur . quint. ost●ens . claramont rom. . & . ) 〈◊〉 rom . 〈◊〉 rhem●●s . claramont . and he names more popes . c c see dr. dr moulin's answer to philanax anglicus p. . a a accordingly the school-men do account it de fide that the pope cannot erre in this . b b s. thomas the martyr . c c see daniel's hist. of engl. in the life of hen. . anno . p. . edit . london . ann. . d d idem . anno . p. . e e idem . p. . f f nor are the jesuites lesse favourable to fa. garnett who was executed for this treasonable powder-plot . for mr. de st. amour in his journal part. . c. . sayes , that among other prints of the pourtraitures of such as were canonisés come ayant repandu leur sang pour la religion chrestienne , canonized as having shed their blood for the christian religion , one was thus . pater henricus garnetus anglus londini pro fide catholicâ suspensus & sectus . maii . adding that those prints are made avec permission des superieurs . a a christs jesu per thomas vulnera quae nos ligan● relax● scelera . jesu 〈◊〉 per thoma merita nostra nobis ●…itte debit● pertisor . seu ●●●viar . all us●● eccles. s●ram . b b see daniel's hist. anno . p. . c c fac was christ● s●●●der● que thomas a ●●●●●it , h●nc p●●●camur assequa●●●r at thoma conserti●● . missul . ad us . eccles. sur. d d rom . . e e habetor ●●●te●●ia . concil . tom. . p. . edit . reg. par. an. . f f cum fratribus ●ostris & sacre co●c●●● deliber 〈◊〉 habit● dil●●●●il . p. . constanter igi●● & ●●●rrimè in ple●s & jo●● plenissi●●● concili● imperat●● pred . quasi 〈◊〉 ecclesi● 〈◊〉 & re●●●●● à ●●●ude part●s ●●habit . a●tibus . p. . dominus papa se●te●t●●m excommu●icati●●ls 〈◊〉 pl●●● concili● 〈◊〉 〈◊〉 〈◊〉 audicutium st●p●re & horrere terribili fulgu●●●● . it . p. . domin●s papa & pr●●●ti affid●●●●s concil● 〈◊〉 ●●co●sis in dictum imperat●r●● — terribilit●● — 〈◊〉 . p. . pr●lati●●●● cand●las s●●s acce●sas incli●●●●● & extinxer●●● excommuit●●●●● imperat●●●m dep●●●●tes . mutt . par. g g nonne igit●r ●●t 〈◊〉 levis sed effi●●●● su●● argu●●●●● de s●spici●●● n●r●sis contra eum co●●●●m . p. . h h o●●● 〈◊〉 & dignit●●● — sente●●i●●d● privamus ; 〈◊〉 qui ei jura●●●● fid●●●●tis te●●●t●r a●●ricti à 〈◊〉 〈◊〉 perpet●● absolventes : a●●●●●itatt apost●lic● inhibond● , &c. ibid. p. . i i po●●● . ration●r . ●●mper●m . l. . c. . parte prima p. . edit . par. ann● . . a a celebrated in the year of our lord . in which bishops &c. b b can. . con. tom. . p. . c c ut ex tunc ipse vasallos ab ejus fidelitate denunciat absolutos , & terram &c. ib. d d modo super boc ipse nullum pr●stet obstaculum , nec aliquod impedimentum opponat , e'dem nihilominus lege servatâ circa eos qui non habent dominos temporales . ca● . eodem . e e after martin v. was made . pope . f f sacro approbante concil . constant. per apostolica scripta committimus & mandamus . conc. tom. . p. . g g p. . . h h p. . i i p. . k k p. . l l t●ough they be patriarchs , archbishops , bishops , kings , or queens , or dukes , &c. m m per excommunicationis suspensionis & interdicti●ec non privationis dignitatum persona●uum — & etiam b●norum at dignitatum sacularium — & per alias paenas , vias & mcdos . p. . the same mandate also does in p. . enjoy● them to require the emperours , kings , dukes , &c. to expell those hereticks from their dominions ; see . te●●r●●● later an . concilii q●od incipis sicus ait . namely cap. . of the general councel of lateran under alex. . which ca●on threatens thus . relaxatos se ●overint â debito fidel●tatis & hominii ac totius obsequii — quicunque illis aliquo pacto tementur annexi . conc. tom. . p. . also in the sess. of the counc . of con●ance under john . conc. tom. . p. . the councel does define expresly excommunication and deprivation to kings also . hac sacrosancta constant synodus ecclesiam catholica●● representa●s in sp●rit● sancto legitime congregata , statmit , definit . & ordinatu quod quic●nque cujuscunque status ac conditionis existat etiamsi regalis cardinalatus &c. — sententiam excommunication is austoritate hujus s. concilii general ipso facto incurrat — & ulterius omni honore & dignitate sit ipso facto privat●s . a a les declarant heretiques relaps , chefs , fa●tours & protecteurs de l' heresie come tels tombes da●s les censures & les pei●es y portées par les loix & les canons , privez e●x & le●r descendans des tontes terres & dignités , incapables de succeder à quelque principa●té que se seit , specialement an royanme de france . absout leurs subjects d● serment de fidelité & leur defend de leur obeir . hist●ire du roy. h. le grand . par l' evesque de rhode● . ad annum . . p. . & v. p. edit amst. anno . b b cap. ●●am sanctam . de major & obedientia 〈◊〉 extra . com. c c sam. . . a a subscription to the act for uniformity car. . a a acts . . b b gal. . , , . ● . , . notes for div a -e a a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 joseph de bell. jud. l. . c. . edit . bas●● . b b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. ibid. c c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ibid. notes for div a -e exod. . . v. . . rom. . . pet. . . joh. . . mar. . . john . . cor. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 phil. . . mat. . , , . heb. . . heb. . . heb. . . luc. . . luk. . . compared with lev. . , . luk. , . leo. mat. . . phil. . , . deut. . . . mar. . . isai. . . mat. . . mat. . . psal. . , , . luk. . . pet. . . psal. . . joh. . . mat. . . congo . myster . ( ut vocari solet ) asymp . toticum & angul . contingent . &c. luke . . rev. . . . grot 〈◊〉 〈◊〉 pet. . . cor. . . heb. . . acts . . tim. . . vers . . vers . . ibid. john . . ph●l . . . notes for div a -e a a vers. . b b ephes. . . c c gen. . . . d d gen. . , . a a jer. . . a a ephes. . . joh. . . b b job . . . ver . . . a a mat. . . b b luk. . . c c tim. . . a a rom. . . b b ezek. . . a a exod. . . b b ps. . . . c c wisd. . . . d d exod. . . e e ps. . v. . f f ver. . g g sam. . , . a a ephes. . . b b job . . c c mat. . . d d luk. . . a a heb. . . a a mat. . , . b b eph. . . c c rev. . . a a joh. . . . b b isa. . . c c mat. . . d d eph. . . e e tim. . . a a eph. . . . a a pet. . . b b eph. . . e e heb. . . d d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : heb. . . a a deut. . . a a jam. . . b b mat. . . a a acts . . b b eph. . . c c thess. . . d d gen. . . e e vers. , . a a eph. . . b b isa. . . mat. . , . joh. . . acts . . rom. . . c c ezek. . . a a eph. . . b b cor. . , . c c acts . . a a rev. . . notes for div a -e a a heb. . , & . . b b gal. . . c c cor. . . d d poly. & ignat. ep. p. . edit . usserian . pro persequentibus & od●entibus vos , & pro inimitis crucis . a tertul. apolog. c. . a a gal. . . a a mat. . . joh. . . a a heb. . . b b cor. . . c c cor. . , , , . a a luk. . . a a tertul. apol. c. . b b tertul. ad nat. c. . c c ibid. a a joh. . . b b rev. . . c c heb. . . a a joh. . . b b rom. . , . c c cant. . . ibid. . a a col. . . notes for div a -e a a mat. . , . b b joh. , . a a si papa erraret pracipiendo vitia , vel prohibendo virtutes , teneretur ecclesia credere vitia esse bo●a , virtutes malas , nisi vellet contra conscientians peccare . bellarm . de rom. pontif. l. . c. . sect ultima . b b irridere catholica fidis disciplinam , quod juberentur homines credere , non autem quid esset verum cercertissimâ ratione docerentur . l. . retract . c. . c c de util . cred . c. . ante fidem nobis quam rationem imperari . d d origen . adv . celsum . l. . p. a editi . cantabr . a a si papa erraret pracipiendo vitia , vel prohibendo virtutes , teneretur ecclesia credere vitia esse bo●a , virtutes malas , nisi vellet contra conscientians peccare . bellarm . de rom. pontif. l. . c. . sect ultima . notes for div a -e verse . . a a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the arke of the covenant , with the propitiatory and che rubins , the vrim & thum mim ; the fire that came down from heaven to consume the burnt offerings ; the glory of god that appear'd between the cherubins ; and the holy ghost that spake by the prophets . see g●mar . c. . in i●ma . see also galas . l. . ci●ing the same out of r. elias , r. soloman . r. david . a a hag . . b b ioel. . . iohn . . 〈◊〉 . , . a a ep. ad corint : p. . edit . lunii . b b apud eusib. l. . c . c c on tim. . . matth. . . matth. . . . joh. . . a a epip . haet . . b b vide athanas. apol. . how this judgmentdid derive it self down into the reformation , may be seen from the account of the fratres bchemi , who sought over the world for episcopal ordination , and were never quiet in their consciences till they had obtained it . vide johan . am comen● ratio discipline ordinisque ecclesiastici in unitate fratrum bohemorum . c c bed eccl. hist. l. . cap. . d d suid. in voce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . tit. . . cor. . . mat. . ●● . luke ● . a a theophyl . in locum . b b matth . . act. . . a a tim. . . heb. . . b b matt. . . c c rev. . . c c rev. . . d d pho. cp . . a a matth. . . b b apoc. . . c c tim. . . cor. . , , , . cor. . . heb. . . col. . . a a ephes. . . b b tim. . . a a vid. rharg . hierosolym gen. ● . & jonath . ibid. & solom . ●atch . glossam ad exod . . . & ad cap. . . b b vide ifido . pelusio . l. . epist . . iac. . . a a rom. . . b b ioh. . . matt. . . a a cor. . . b b exod. . . c c exod. . john . . mat . . apoc. . . tim. . apoc. . . acts . cor. . . col. . . mar. . . rom. . . ● cor. . . cor. . . iohn . . . a a acts . . putting on his hands he said , thé lord hath sent me , that thou mightest be filled with the holy ghost . b b act. . . & . . a a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . separate for the work , that is , for the apostleship . occumenius upon this text . and so theoph. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . theoph. in act. apostol . p. . & in locum p. . vid. theoph. in locum p. . bre●ely . a a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . goari . p. . apoc. . . acts . . . a a lev. ● . , . b b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . g●g , naz. orat. ad g●●g . nyssen . c c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab●n ext. ad psal. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . greg. naz. ●bi supra 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●hilo de vita moses ● . , & . d d had not moses his chosen stood before him in the breach to turn away his wrath lost he should destroy them . e e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , miracles-gifts of healing , governments , diversities of tongues . a a [ that sense he puts upon it in the epistle to the galathians ch . . ver . . ] . a a ab annis quatuordecim , saith the arab. matth. . . . ● . ibid. eph. . . . num. . , . . deut. . ● . num. . . jude . num. . . ver . , . iohn . . heb. . . matth. ● . ● . notes for div a -e psal. . . luk. . . ver. . mat. . . mat. . . a a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b b exod. . , . c c psal. . . d d psal. . . e e psal. . . f f ier. . . & . . psal. . ver. . . . ver. . ver. . . psal. . . arist. pol. l. . ioseph . l. con . appio . kings . . luk. . . prov. . . a a r. simeon the son of iochai said , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and r. simeon the son of menasiah said , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deut. . ● . exod. ● . , . iudg. . . & ver . . ch. ● . . ch. . . ch. . . ch . . ● kings . . ch. ● . . & . . &c. tim. . . vet. ● . sam. . . psal. ● . . isa . . chro. . . king. . . chron. . . psal. ● . ▪ . psal. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iudg. . . sam. . . inter & . sauli qui regnavit an . . vid. sim. chron. psal. . . psal. . rom. . rom. . . ● kings . . matth. . . matth. . prov. . . prov. . . phil. . . isai. . . luk . , . king. . . let . . . rom. . . pet. . . rom. . . ier. . . apoc. . , . notes for div a -e a a mat. . . john . , , . b b pet. . . verse . . john v. . psalm . . white . psal. . . . gal. . . tertul. a a act. . . b b act. . . luk. . . . mat. . . rev. . . a discourse concerning the period of humane life, whether mutable or immutable by the author of the duty of man laid down in express words of scripture. allestree, richard, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; 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(eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) a discourse concerning the period of humane life, whether mutable or immutable by the author of the duty of man laid down in express words of scripture. allestree, richard, - . r. e. [ ], p. printed by h.c. for enoch wyer ..., london : . dedication signed: r.e. authorship regarding the whole duty of man, and other treatises by the same author is uncertain, but the preponderance of opinion favors richard allestree. cf. halkett & laing ( nd ed.). first ed. cf. nuc pre- . reproduction of original in huntington library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng predestination -- early works to . - tcp assigned for keying and markup - apex covantage keyed and coded from proquest page images - judith siefring sampled and proofread - judith siefring text and markup reviewed and edited - pfs batch review (qc) and xml conversion imprimatur , guil. sill , rev do episc. lond. a sacris domest . jan. . . a discourse concerning the period of humane life : whether mutable or immutable . by the author of the duty of man laid down in express words of scripture . london , printed by h. c. for enoch wyer , at the white hart in st. pauls church-yard , . to the honourable colledge of physitians at london . generous gentlemen , that i presume to prefix your great name to so mean a book , proceeds not from any confidence i have of its value ; but from the nature of the discourse , which your excellent profession is so much concerned in . for i must say , that since i could understand the debate , i have thought their opinion , who maintain the period of every mans life to be unalterably fixed by an absolute decree , does endanger your profession so much , that the truth is , if it be true , you may seek out some new world for your practice ; for here you should be only like the idol-gods , who could neither do good nor evil . this the excellent jo. beverovicius did prudently foresee , and partly endeavoured to satisfie both himself and others , by asking the advice of the learned men of his age . but that the period of humane life may be both extended and shortned , common experience does sufficiently attest . how many have been hurried to their graves by the unskilfulness of empericks ; and are there not multitudes also that can witness , you have been ( under god ) the cause their lives have been prolonged . gentlemen , i know you can expect no panagyrick from such an unfit person as i acknowledg my self to be . and methinks i also hear all men say , that that is a business only for a homer to perform . if 〈◊〉 meanness of this present be censured by some , yet i know you are more generous than to do so ; especially since the bestowing of a more valuable and signal evidence of respect , is only impeded by the inability of , honoured gentlemen , your most devoted servant , r. e. the preface . reader , the following discourse is of so small bulk , that a preface may seem as needless and ridiculous as an index . in some few hours it may be perused , and then both the design of the author and of the book may be known . it may be thou desirest to know , what was the occasion of the following discourse . but i know not if i be obliged to answer this and such like idle questions ; yet to satisfie thy curiosity , know , that the author was unhappily engaged to converse with a society of men , who frequently debated this and such like queries ; and mostly he was opposed by the greater part , as maintaining an unreasonable position . whether their charge be true or false , is a thing better determined by others unconcerned , than either by them or me . i know very well their clamorous calumnies and reproaches , which since i cannot shun , i shall endeavour to slight , as indeed unworthy to be regarded . if men of good consideration dislike any thing in the discourse , i promise them , upon information i shall either endeavour to satisfie them , or to rest satisfied with what they say . nay further , if there be any line in it inconsistent with piety and religion , freely reject it ; for i perswade thee ( if the author knew any such ) he would burn the book for its sake . but i hope upon trial there shall be found no harsh notion in it to offend the most squeamish conscience . for the opinion i have rejected is , in my judgment inconsistent with the divine goodness and holiness , repugnant to the freedom of humane nature , and destructive of all lawful means for the preservation of a mans life . while as that sentiment i embrace , begets in mens minds , noble and generous conceptions to promote real piety and religion , and to shun all manner of wickedness and intemperance ; upon the account that piety is the means to prolong our lives , and wickedness the cause of our short lives . and that this is no cheat or delusion , the wisest of men has left upon record , prov. . . as righteousness tendeth to life so he that pursueth evil , pursueth it to his own death . this brings to my memory the psalmists advice , with which i shall conclude ; what man is he that desireth life , and loveth many days , that he may see good ? keep thy tongue from evil , and thy lips from speaking guile . depart from evil , and do good . seek peace , and pursue it . but the wicked and deceitful man shall not live out half his days . of the period of humane life . job xiiij . , . seeing his days are determined , the number of his months are with thee , that he cannot pass . turn from him , that he may rest , till he shall accomplish as an hireling his days . this excellent book of job represents to us a plain and unquestionable instance of the various successes all humane actions are liable to , and of the promiscuous administration of divine providence to particular persons . here we may read of job's happy and flourishing condition , that he was the greatest of all the men of the east . and of his low and afflicted state , poor even to a proverb , and in a condition that only pleaded pity and compassion ; and how again the lord blessed the latter end of iob more than his beginning . from this various administration of providence , men have taken occasion to make divers inferences . the scoffing atheist hath from thence wickedly concluded , that god hath no care of humane affairs . if god ( say these scoffers ) had any care of this world , he would never suffer those men who have corrupted their ways by treachery and deceit , to prosper and enjoy an affluence of all worldly delights ; whereas the vertuous and godly man , who takes heed to his ways , lest he sin , and who throughout the whole course of his life has carefully studied to keep a conscience void of offence towards god and man , is notwithstanding a man of sorrow , and acquainted with grief ; as plagued all the day long , and chastened every morning , and hath waters of a full cup wrung out to him . if god ( say they ) concerned himself with humane affairs , he would never suffer the tabernacles of robbers to prosper , and the house of the upright to be ruined and destroyed . this is without all contradiction a great stumbling-block and offence to the blind atheist ; and hath even been a sad trial to the best of gods people . wherefore does the way of the wicked prosper ? wherefore are all they happy that deal very treacherously ? was a question jeremy could hardly at first resolve . and we find job and the prophet habbakkuk very much puzled with it ; and the psalmist plainly consesseth , that his feet were almost gone , and that his steps had well nigh slipt , when he saw the prosperity of the wicked , psal. . to see bad men prospering in their wicked purposes and undertakings , and good men unsuccessful and frustrated in their just attempts , has been none of the least topics the epicurean atheists have made use of , in their exempting this world from the divine rule and dominion . it was this single consideration that made cato . ( who was once a preacher of providence ; how orthodox , i enquire not ) accuse the dominion and government of the gods , of instability and unjustness , that caesar who tyrannically invaded the rights of the commonwealth of rome , should be successful in so unjust attempts ; and pompey put to the worst , and overthrown in the lawful defence of his country : this stumbled him exceedingly . 't is true , some few of the learned and sober heathens did not thus rashly fall foul upon providence ; but very wisely inferred the being of a future state , where the vertuous shall be rewarded , and the vitious punished . and those holy men in scripture , who did fret because of the prosperity of the wicked , quickly perceived their folly and error , and that the wicked were only fed like sheep for the slaughter ; and as the poet excellently expresseth it , tolluntur in altum ut lapsu graviore ruant . job's friends , though they did not directly fall foul upon the divine providence , yet it is evident they were of opinion , that god would never have afflicted job with such sad calamities , if he had been upright and sincere . remember ( saith eliphaz ) who ever perished being innocent ? or where were the righteous cut off ? ch . . . bildad tells job , if thou wert pure and upright , surely now he would awake for thee , ch . . . to both these zophar succeeds , with a charge as grievous and bitter , for thou hast said , my doctrine is pure , and i am clean in thine eyes : but o that god would speak , and open his lips against thee , ch . . v. , . these were the cordials job's friends afforded him , while-as his afflicted condition pleaded pity from his friends . these accusations were heavy ; but he saw it was needless to tell them , that god might destroy the perfect as well as the wicked ; and altho he would not plead not guilty , for then he confesseth his own lips should prove him perverse ; yet he humbly conceived , that it was a dangerous principle to conclude love or hatred from any such outward dispensations . therefore finding all his intreaties rejected , and his plea's for his own defence slighted ; he is at length forced to beg their silence , desiring far rather to plead his cause with his maker , who could discern his sincerity ; and therefore having ordered his cause , ch . . . and taken an exact and accurate examination of his former ways , he begins his pleadings for a mitigation of his present calamity , from v. , which he continues till interrupted by eliphas , ch . . and amongst the many arguments he urgeth , that taken from the determined days , and unpassable bounds prefixed to men is not the smallest : seeing his days are determined , the number of his months are with thee ; thou hast appointed his bounds that he cannot pass . turn from him that he may rest , till he shall accomplish as an hireling his day . these words being the ground of the following discourse , it is but reasonable i should spend a little time in their explanation . seeing his days are determined , &c. the word which our translators render seeing , is in the original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if , which some expositors think is used by way of query , thus , if his days be determined ? but the context seems to warrant our vulgar translation , and there is no doubt , but it is very emphatick ; for it contains an implicit affirmation , a phrase very ordinary , when the thing for its certainty is confessed and acknowledged . but let us suppose , that the words should be rendered by way of query , yet there are two doubts that must be removed , else their quarrelling with our translation is vain and impertinent . . it seems to be very evident , that it has then been a received opinion , that the days of men are determined ; else job had never made use of this argument , in his pleadings for a cessation from trouble . . if job had indeed doubted , that mans days were determined , it was no wise nor rational plea , especially since he was pleading with god , who knew whether it were so or not ; and since he might have made use of indubitable topicks . but i pass by this debate as trivial . his days , &c. it is debated by some , why job makes use of the third person , and not of the first . the reason some give is this , because the third person used for the first , denotes contempt and modesty ; and therefore job in his low state is pleased thus to abase himself , especially since pleading with his maker . but this conjecture is not fully satisfactory , for job in several of his other pleas , makes use of the first person ; which methinks he would not have done , if he had made use of the third person upon the account of the former consideration ; therefore from the promiscuous usurpation of the persons , we may easily conjecture , that when the argument he brings does in a more peculiar manner reach his own private condition , then he makes use of the first person : an instance of this we have ch . . , , &c. but now this argument taken from the determined days , and unpassable bounds set to men , is a general one , which all men as well as he might plead ; therefore he speaketh in the third person , yet always eying his own condition . the like instance we find in the beginning of this chapter , man that is born of a woman , is of few days , and full of trouble . here he speaks in the third person , and not in the first ; for to be of few days , and full of trouble , is the character of every man. few and evil ( says jacob to pharaoh ) have the days of the years of my life been , gen. . . are determined , &c. this word in the original properly signifieth to dig , or cut thorow ; here it is to be understood metaphorically ; because god doth as exactly know the number of mens days , as if the most accurate search were made . 't is true , in all humane determinations , it is reasonable that consultation preceed . some space must intervene betwixt their knowing of a thing and their determinations about it . i confess , it is disputed , whether the humane will be of it self a knowing faculty ? or if it must follow in its choice the dictates of the intellect ? i will not dispute this now ; but there is truth in that general maxim , ignoti nulla cupido . but to fancy that there is any such priority between the divine knowledge and volition , is a gross mistake , irreconcilable with the infinite and eternal perfections of god : who uno actu & ictu , ( as they speak ) comprehendeth and willeth all future events . the number of his months are with thee , &c. this phrase holds out these two things : first , the exactness and infiniteness of the divine knowledg ; and secondly the divine rule and dominion . first , it holds out the divine knowledg to be infinite and exact , the number of his months are with thee . that is , thou art a god whose knowledg reacheth the smallest portion of our time , even to months and days ; thou alone knowest all those circumstances ; and to know the particular portion of days allowed to every man , does certainly require an infinite and exact knowledg . i will not curiously enquire , what truth there is in the pretended diabolical predictions of future events ; and whether star-gazers from the conjunctions , and contrary aspects of celestial bodies , can foretell the future number of the days and months of terrestial and inferiour sublunary beings : a passing view of this i will have occasion to take afterwards ; at present we rest satisfied with this ; that an exact and comprehensive knowledg of our days and months ; is only the prerogative of him who holds our lives in being ; the pretended knowledg any creature boasteth of , is conjectural and uncertain , if not ( as frequently it is ) fictitious , unless when the divine wisdom for some secret , and to us unknown ends , reveals to his creatures such future events . but secondly , the phrase holds out the divine rule and dominion , the number of his months are with thee : that is , they are in thy power , thou may'st either prolong or shorten the days of men : and i think the meaning of this whole verse is comprehended under these two heads , which i shall afterwards discourse of at more length . thou hast appointed his bounds , &c. it is not fate or fortune , but the wise god who appoints to every man his time ; now the bounds set to men may be considered under a two fold notion . first , as it signifies that common and ordinary period which the god of nature has setled , which men by the common course of nature may fulfill , if no accidental circumstance hinder : and it seems the psalmist only understands this common term of humane life , psal. . . the days of our years are threescore years and ten , and if by reason of strength they be fourescore ; &c. or secondly , it may be understood in a more strict sense , as it is taken for the last moment of every individual and particular person ; and of both these i shall more fully discourse afterwards and show , that the words seem to refer to the common term of humane life ; or if they mean this particular term , in what sense they are to be understood determined , appointed , &c. these and such like condescending phrases , have been most unhappily used , and sadly misunderstood in the schools . some men no sooner read in scripture of gods determining or appointing , but they instantly conclude a physical previous necessitating act , which inevitably and irresistibly determines men : and this kind of determination they plead for in all cases : so that men even in their vitious actions are irresistibly determined to do so . i know no opinion which has rendered the reformed church more odious than this : would to god i could say the censure is causeless , and that i were forced to apologize , for saying our divines have erred in this case . but alas the opinion is grown strong , and not long since it was not much less than heresie to condemn it : and even to this day it is the study of some teachers , to instill it into the hearts of their hearers . for the correcting of this sowre opinion , i shall have occasion to add some things in this following discourse ; now i shall desire it to be considered , that while we speak of the divine determinations , appointment , &c. we speak of things our knowledg cannot reach , the best conceptions we can frame to our selves of the divine volitions , are dangerous and imperfect ; our capacities in this lapsed state are more narrow than we are aware of : and altho they were raised to a higher pitch , yet we can never comprehend his way of working , who in all his ways is unsearchable . 't is truly sad to see the contending world so serious and restless in digging those deeps that are unfathomable ; it were to be wished that men did not found their pretended knowledg of the divine volitions , on the basis of their own silly volitions and did not argue from what we find in our selves to be the same in god. 't is true the holy spirit hath condescended to express things suitable to our understanding & mean capacities , therefore we read in scripture of the divine determinations , appointments , &c. but yet to abuse such condescending expressions , and to imagine that there were really such purposes , and volitions in god as these we perceive in our selves : this were a hainous crime , pray let us satisfy our selves with this , that god in an eminent and transcending manner doth these things , which we cannot do without willing , decreeing , &c. that he cannot pass , or as others render it , and he shall not pass ; which phrase is not to be understood , as if the particular period of every mans life were so fatally fixed that he can neither shorten nor prolong it , for this is contrary to many clear texts of scripture , as shall afterwards fully appear : but by this phrase , we are to understand the common term of humane life , which is not mutable as the particular term is , and yet is not so fixed , that it cannot be altered ; for god has still reserved in his own power the shortening and prolonging of it . and further we must not apprehend that the particular term of humane beings is so mutable , that god knows them not , and cannot foretel the precise period of every mans life , or that the divine counsel concerning things future is mutable ; no sure , god has declared the contrary , i am god , and there is none like mee , ( saith the almighty ) declaring the end from the beginning , and from ancient time the things that are not yet done ; saying , my cousenl must stand , and i will do all my pleasure , isa. . . two things there be which occasion men to change their purposes and resolutions . . their want of power to execute them . . their finite and shallow knowledg , which cannot foresee those future circumstances which render their designs ineffectual . but now there is no difficulty that can pose the almighty ; with him all things are possible , it is the prophets argument , the lord of hosts hath purposed , who shall disanull it ? his hand is stretched out , and who shall turn it back ? isa. . . and further there is no circumstance or condition that lyes in the dark , and unseen to him , whose knowledg is infinite , and who equally comprehends things past , present and to come . therefore is it that men cannot pass these bounds prefixed by the divine foreknowledg : but of this afterwards . turn from him , &c. it is queryed whether job here petitioneth a withdrawing of gods supporting presence , and a cessation by death , or a cessation from the affliction and trouble he lay under . there be three things that plead for the former interpretation . . because the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 placed absolutely , signifieth to cease by death , . sam. . . and they that were hungry ceased , i. e. died . . because the supporting hand of providence being removed , men return to the dust. thou hidest thy face they are troubled , thou takest away their breath , they dye , and return to their dust , psal. . . . it is not inconsistent with jobs former desires , chap. . and . why died i not from the womb ? why did i not give up the ghost when i came out of the belly ? for now should i have lien [ still ] and been [ quiet ; ] i should have [ sleept , ] then had i been at [ rest ] : o that i might have my request , even that it would please god to destroy me ! that the phrase can never admit the former gloss evidently appears from the words immediately following , for if job had been pleading for death , why is that reason added , that he might accomplish his day ? it is only then a cessation from his grievous affliction that he so earnestly intreateth ; as if he had said , lord , thy afflicting hand is heavie , and what am i but weak dust , not able to bear thy heavy chastisments ? my soul is overburdened with grief , and wilt thou set thy terrors before me to afright me ? hath not poor man in this lapsed state , troops of miseries attending him , from which he may expect no freedom till mortality be swallowed up in life ? and are not his few days labour and sorrow , pain and affliction ? and wilt thou to those inseparable evils , superadd a burthen of pain more grievous and insufferable ? o do not measure out so dismal a condition to thy silly creature ! make me not the object of thy direful vengeance , but in the midst of wrath remember mercy . art thou not goodness it self , and far more compassionate than the most tender parent ? and shall it be said thou hast measured out so acute torments to vex thy poor creatures ? i confess perfection is not the thing i plead ; yet may not i say , it is not for my iniquity , nor for my sin , that thou hast afflicted me ? and let this consideration also prevail with thee , that my untender friends sadly mistake thy design in afflicting me ; they conclude it is for some secret heinous crime , that thy judgments are upon me : o that thou wouldst turn from thy wrath , that i may enjoy some rest , before i go whence i shall not return ? this phrase turn from him , is sometimes taken in a very bad sense . thus we find the wicked sadly characterized , as a people who desire god to depart from them ; but as it is uttered by the people of god under the pressure of afflictions , it implies no more but a serious desire that god would be pleased to remove that burden . now in such innocent petitions there appeareth no crime , for it is certain , that afflictions simply considered , are grievous even to the best of mankind : there is no affliction ( saith the apostle ) for the present that is joyous but grievous . 't is true impatience under affliction is an excess which no excuse whatsoever can pardon : there are some persons of such hasty complexions , that they rise in passion against god if they meet with the least affliction ; just like that wretched man who said , this evil is of the lord why should we wait any longer upon him ? but those petitions of the faithful in holy writ , altho at the first view they seem to be peremptory and absolute , yet they are truly qualified and submissive ; and at the most , only express the harmless resentments of innocent nature , that cannot but express how contrary afflictions are to it . that he may rest ; ut quiescat sc. paululum , that his affliction being removed he may yet enjoy a little space to solace himself , till he accomplish his day . i will purposely decline the answer of that querie , whether it is lawful to wish death when our condition is charged with a surplusage of calamity ; for the brevity i design will not suffer me to survey the difficulties of that case , only in the general i shall add two things . . if the affliction be violent , fierce , and seemingly durable , rendering us uncapable of exercising any duty ; i question not but common reason will suggest to every sober man , that in that case death is more eligible than life . yet . since we are ignorant what god designs to us , by sending us such afflicti-ons , it is our part to submit to the lords will , and say , good is the will of the lord. thus altho we may comparatively and submissively wish death upon the account of some acute trials , yet it is never lawful to be peremptory and absolute in such desires ; for frequently the happy event makes men conclude that it was good for them they were afflicted . rest , &c. methinks the very sound of this word is full of ravishing sweetness and pleasure , and yet to those who are stated in a condition of woe and misery , it is bitter and harsh ; as the most ravishing and pleasant musick is in the ear of him who is sad : those who never tasted the honey-comb , know not its sweetness : the men who have been always drudges and slaves , have no discerning what liberty is ; and those who from their birth have been accustomed to pain , know not their misery so sensibly . but to have once enjoyed blessings , and on a sudden to be deprived of them , not only the unexpected change , but also their former happiness , adds to their misery , and makes their condition more unsufferable . if man had been created to toil and labour , his eating of bread in the sweat of his face , had been no curse : but to have been placed in a blessed and happy state , and by his folly to be hurled into a state of misery and pain , that compleats his calamity , and makes him sensible , how miserable a thing it is to have been happy . this single consideration seems to add very much to jobs misery , his condition was once more than ordinary happy ; and the amission of the comforts he formerly enjoyed , makes him pathetically cry out , o that i were as in months past , as in the days when god preserved me ; but now ( as he sadly complains ) they that are younger than i , have me in derision . if job in this state of woe had been perswaded of the certain change of his condition , and that his latter end should be more blessed than his beginning , the expected hopes of this had served to allay and mitigate his sorrow , and to render his case more sufferable and easie . it is the hops of rest , that puts strength in the wearied traveller ; it was the expected reward and assurance of a future blessedness and better resurrection , which made those worthies heb. . so cheerfully undergo suffering . what the happiness of the saints rest is , i am not able to represent , it being so far above any thing we can in this imperfect state conceive or imagine . the advantages that attend our present tranquillity and rest , are many and great , which to enumerate would be prolix and tedious : but if from that , we should frame to our selves an idea of that celestial rest , how imperfect would it be ? any rest we enjoy here , is uncertain : an unthought-of causality may impair it , but the rest that remains for the people of god is everlasting , there is no fear of losing it : heaven is a place free from trouble , and there is nothing that can imbitter that pleasant state . philosophers have a saying , that the end of motion is rest ; this is indeed true of all those motions and trials the servants of god meet with ; the way to the kingdom is spread over with thistles ; thorow many tribulations we must enter into the kingdom of heaven : but those waves of affliction will quickly over ; and when the day breaks , these shadows will flee away . this winter will soon be past ; and the singing of the birds will come ; and christians , who by saith and patience continue in well-doing , shall ere be long be placed in those mansions of rest , that are in emanuels land . alas , how insensible do we remain under the enjoyment of our outward comforts ! when we are blessed with food , liberty and health , we are but sensibly stupid and ignorant , what is the value of those mercies : but if hunger and want begin to pinch us , if our former liberty be hedged in , if sickness and pain seize upon us , then we begin to gather some sense , and we accuse our selves for our ingratitude to god. till he shall accomplish as an hireling his day : for the better understanding of this similitude , i shall in four particulars compare the days of man with the days of an hierling , and in each of them make application to jobs case . . the days of an hierling , denotes a time , set , prefixed and limited for the performance of some particular piece of service ; and are not the days of man also allotted him for to do his masters business ? we were not born to be idle and negligent , sure god had some greater design in the creation of man than this : now this particular quadrates very well with jobs case , and seems to make the meaning of jobs words to run thus ; lord , thou hast given me a being , and appointed me a work to accomplish : but alas while i am thus excruciated with horror and pain , i am unfitted for thy service , the surplusage of misery measured out to me , disinables me to go about thy work , be entreated therefore o mercifull father to turn from thy displeasure , remove the present heavy calamity i am overburdened with ; that i may yet accomplish the remainder of my time in thy work and service . . this set and fixed day of the hireling is full of pain , labour and toil ; he is ( poor wretch ) both late and early at work , and seldom has he any interwals of rest , unless his master be more than ordinary gentle and benign ; and when he is thus indulged a little ease , he must not with the sluggard say , o si hoc esset laborare , he must to his work again , for upon this depends his payment ; no wages is the result of not working ; and in some cases stripes and whipping is the fruit of negligence . and what is mans life ? at the best state it is but sorrow and trouble , till mortality be swallowed up in life . our pleasures ( upon which we put the highest value ) are either purchased , or accompanied with pain and labour . if we be in a prosperous state , our minds are either distracted with care to make it more prosperous ; or with fears puzled and perplexed , lest it be overcleuded , and if we be in a low and adverse state , we grieve and repine ; nay knowledg , the most excellent of earthly pleasures , is yet in the judgment of the wisest of men , but vexation of spirit ; for in much wisdom there is much grief , and he that encreaseth knowledg encreaseth sorrow . the life of man is not unfitly compared to ezekiels roll , which was full of woes . if one misery or woe passeth , behold another cometh , as one wave succeeds another . and by all these calamities we may learn what an evil sin is , the fruit of which are all those calamities we meet with ; in the sweat of thy face shalt thou eat thy bread till thou return unto the ground . and upon this account job may be supposed to plead with god thus ; lord , is not my time at best but lamentable and miserable ? and wilt thou superadd to this inevitable misery , a surplusage of pain and affliction ? o deal kindly with thy servant who is devoted to thy fear , turn from me that i may rest till i shall accomplish as an hireling my day . thirdly , true it is that the hirelings day is but labour and pain ; yet the brevity and shortness thereof makes him regard it the less . it is but a day , and that will quickly be over and gone ; and what is the life of man ? it is but as a hand-bredth of a small extension ; or like to a passing shadow , which we scarce sooner perceive than it vanisheth . man that is born of a woman is of few days , he cometh forth like a flower and is cut down : his decaying is within some few minuts of his budding ; as the poet speaketh of roses , & dum nascuntur consenuisse rosas . now from this reason job may be supposed to argue thus ; lord , thou knowest how frail and brittle i am , and if thou contend thus with me , how quickly shall i return to the dust . i beseech thee consider that my time is however but short , and let thy goodness appear in removing thy stroke away from me , for i am consumed by the blow of thine hand ; o spare me that i may recover strength , before i go hence and be no more . fourthly , therest and wages the hireling expecteth , makes the accomplishing of his day more easie and tolerable . the word rendred accomplish , signifieth to will and delight in a thing earnestly ; donec optata veniat dies . 't is a day wished and longed for , and much delighted in when it comes . and indeed the strength of the comparison seems to ly in this , which makes the meaning of jobs words to be this ; lord , now my trouble and pain excruciats and torments me , and my life is more wearisome to me than the hirelings day can be to him ; therefore turn away thy wrath from me , that in the finishing of my course i may be as jovial and cheerful , as the hiereling is when his day is accomplished : and thus i have done with the explanation of these words . the next thing i designed in this undertaking , is to enquire how the days of every mans life may be said to be determined ; and whether the period of every mans life were so fixed and bounded , that by his care , good managery , and use of the means , it cannot be extended ; nor shortned by his negligence , intemperance , or exposing of himself to famine , sword , or plague , it is very certain from this plain text of scripture , that the days of every mans life are determined ; but the manner how , is left unexplained : and this we do not learn from scripture . and it were to be wished that our curiosity would forbear any enquiry into things that are hid : but alas our inclinations are so wicked and perverse , that nitimur in vetitum , we are always bent and eager in our enquiries after things of a mysterious alloy ; and god knows how miserably some men have mistaken in their enquiries after a solution of the present doubt : and if i could promise to my self to rectify those huge mistakes some men have fallen into , this would be a sufficient justification of my present undertaking . but in order to the unfolding of this doubt , i shall premise four things which will contribute to the better understanding of it . first , there is no doubt that every mans life hath a period . it is appointed for all men once to dye ; this is a warfare from which there is no discharge : what man is he that liveth and shall not see death ? as to this , the prince and peasant stand upon even terms , and as the wise-man tells us , the rich & poor meet together : there is no justling in the grave for precedency . i confess it were not worth the pains to consider the trivial instances , taken from the translation of euoch and elias , to infringe this position . for first , we are not to debate what god may do , he has a soveraignty over his creatures , and must not be called to give a reason of his actions ; all whose ways are tracts of wisdom and goodness . secondly , we know nothing of the manner of their translation : he who will positively say , that they did not undergo that which is equivalent to death , will say more than he can prove . i am apt to believe that no sober man will say , that they entred their heavenly habitation with their unrefined bodies ; no more than those who rise at the sound of the last trumpet , in the twinkling of an eye , are carried into heaven without any change . secondly , it is also unquestionable , that sin introduced this period to every mans life ; the primitive threatning runs thus , in the day thou eats thou shalt dye . and the apostle hath as plainly exprest it as it can be , wherefore as by one man sin entred into the world , and death by sin , and so death passed upon all men for that all have sinned , rom. . . where it is plain , that death is a punishment inflicted for sin , so that if man had never sinned , we have no reason to think he should have died . i confess without revelation , we could never have guessed this to be the cause of death . the heathen philosophers were exceedingly confused in their notions concerning the origine of sin , and the cause of death : many of them thought that death was a natural accident , originally appurtenant to humane nature . and indeed if revelation had not declared the contrary , i had been fully satisfied , that death had been no other thing but such a natural accident ; but it is strange that any man that has conversed with sacred writ , should be of this opinion . and yet we find , the pelagians of old were great sticklers for it : hence is it that the ancient fathers and councils have condemned it with a curse . in the milevitan council can. . we read thus placuit , ut quicunque dicit , adam primum hominem mortalem sactum , ita ut sive peccaret , sive non peccaret , moreretur in corpore , hoc est , de corpore exiret , non peccati meri●o sed necessitate naturae , anathema sit . in after-ages the scotists ( the most subtil of all scholastick writers ) inclined much to this opinion , against whom the thomists ( their irreconcilable enemies ) took up the cudgels : amongst modern writers the seemingly rational socinians , have owned this groundless conceit . but i cannot stay to debate this at length , only in brief , if death had been natural to man in the state of innocency , it behoved to have been because of these following reasons . . because adams natural constitution implied mortality ; the materials of his constitution were not so amicable as to entertain a lasting amity and friendship . . it was the primitive precept , be fruitfull and multiply ; now it is plain that procreation includes mortality in its notion ; and farther it seems to be unconceivable how this little map of earth should have contained a numerous multiplying and never-dying off-spring . . humane nature in the state of innocency did stand in need of meat and drink , as is plain from gen. . . now the end of eating and drinking is not only to hold up , but to repair the decays of our bodies , which would sudenly return to dust , if they were not this renewed & strengthened . . if death were only the effect of sin , and the devil were called a murderer from the beginning , because of his tempting our first parents to eat of the forbidden fruit , it will follow , that since christ came to take away the sins of the world , and to destroy the works of the devil , that he also took away the wages of sin , which is death ; than which nothing is more contrary to daily experience . . immortality seems to be entailed only to the state of future glory , where corruption shall put on incorruption , and mortality shall be swallowed up in life : and then there shall be no more death , rev. . . these are the most material reasons i can find for the proof of this opinion , in answer to which i shall desire the five following considerations may be weighed . consid. . it is not to be doubted that the eternal wisdom , furnished our first parents with all these accomplishments their specifick nature could suffer : the signatures of wisdom and goodness were legible in the lowest & least regarded piece of the creation ; but in man in a more eminent manner conspicuous . it is almost impossible for us in this fallen state , to conceive what those endowments is taken conditionally : and so under various considerations it may be attributed either , first , to perfected saints who are stated in glory , where the primitive image lost by mans fall , is renewed and perfected ; and of those our saviour in the gospel of luke tells us , that they can dye no more , luke . . or secondly , to our first parents in the state of innocency . for so long as they remained obedient to the laws of heaven , immortality was entailed upon their nature : for the tenor of the primitive threatning is , in the day thou eatest thereof thou shalt dye : where temporal death seems to be threatned , which had been idle and vain if men had died altho they had never eaten the forbidden fruit. i know some men think that sin only laid a necessary obligation upon men to dye ; and provoked god to remove that supernatural and superadded quality and gift , which preserved them from death . with such sort of men i have no great quarrel , altho i think that god could as easily have made mans constitution so lasting , and the constituent parts of his fabrick so harmonious , that he should have never dyed if he had not sinned , as to create a superadded being to preserve him safe . for reason would plead , that that superadded gift required another , and so in infinitum . but farther , 't is very unreasonable to infer mans corruption from that precept , be fruitful and multiply ; for altho in some sense generatio unius est alterius corruptio , yet the state of being , even since the fall , ( to which that axiom has only respect ) is not so brittle , as that the production of the child infers the destruction of the parent . neither doth that curious query concerning the place for that supposed numerous off-spring , carry with it more reason ; for first , it is not to be doubted , but the wise creator who gave being to man , knew well enough how to provide an habitation for his off-spring . secondly , the precept be fruitfull and multiply , carries with it a limitation , and replenish the earth ; so that we can never well conclude from it , that generation should have continued after the replenishing of the earth . but thirdly , what suppose this little map of earth had not been able to contain so numerous an off-spring could not god have translated man after he had lived some space upon the earth to some better habitation , as he did with enoch and elijah ? consid. . though man in the state of innocency stood in need of meat and drink , yet his nutriment was not noxious and hurtfull to him , as now it is . it was for mans disobedience that a curse was upon the ground , before which there was no fear of hurt from the fruit of the trees , and the herbs of the field : ( which were the only things granted to men for food in that state . ) and indeed if we but consider that even in this fallen state , there is a huge difference between the lives of those who live upon wholsome food , and observe a moderate diet ; and of those who are careless in their diet , and feed upon husks ; we cannot but think the former consideration reasonable , especially since that blessed state excluded all manner of excess . consid. . great and manifold are the blessed benefits that are conferred upon mankind , upon the account of his redeemer : now man ▪ who was at odds with his maker upon the account of his rebellion , is again taken into favour ; and the disobedient world is reconciled unto god. and altho the being of sin is not quite abolished , yet the curse is removed ; and death is not properly now a punishment . consid. . immortality conjoyned with a state of perfect felicity , is reserved for heavens favourites : in the state of innocency our first parents were liable to death if they rebelled , but the saints above are confirmed in their blessed state : and as our lord christ tells us , they can dye no more . but this much may suffice for the removing the former doubts . the third thing i premise is , that 't is very usual in scripture , as it is in all languages , to put the whole sometimes for the part : thus man is said to dye , to cease , to be mortal , because the body is liable to corruption , and not that the whole man , or all the essential constituent parts cease . and thus when we dispute concerning the period of every mans life , we must not foolishly fancy that a period is put to the being of the soul , but only that its union with the body is dissolved : otherwise a dismal stroke would be given to our religion , and what would become of the vertuous ? i confess it is very hard and difficult to demonstrate the immortality of our souls by natural reason : 't is true , by reason i may prove that our natures are spiritual , and that we elicite acts which are beyond the power of matter ; but yet we could never be fully ascertained that there is a life after this ; if revelation had not plainly discovered it . the heathen philosophers very wisely entertained some hopes of a life after this ; upon moral arguments taken from the goodness of god , and his justice in distributing rewards and punishments : but alas how doubtfull were their hopes , and with how much hesitation did they discourse of it ! but by the help of revelation , these doubts are fully removed , and we now know that there is a resurrection from the dead , and that the souls of believers at death go immediatly into glory . fourthly , because the explication of terms is very necessary for the unfolding of doubts ; i shall consider the twofold notion and acception , the period of humane life is lyable to . . sometimes it is taken in a large sense , for that common and ordinary period which the author of our natures hath settled , which men by the common course of nature arrive at : now many learned men upon good grounds think that this is the determined bounds mentioned in scripture . . sometimes it is taken for the last moment of every mans life at whatever time it happeneth ; whether . in the beginning of mans days ; or . in the midst of his days ; thus the psalmist prays , that god would not cut him off in the midst of his days . or . when men come to be of a good old age and full of years , as it is said of abraham , he died in a good old age , an old man and full of years , gen. . . that there is such a common period of humane life seems to be certain and indubitable : we evidently enough perceive that men in the age and place wherein we live , exceed not ( unless rarely ) the bounds fixed upon psal. . . the days of our years are threescore years and ten , and if by reason of more strength they be fourscore years , &c. and if we shall descend to the consideration of other animals and vegetables , we will find it true enough that the individuals of every specifick nature , have a common period which doth not sensibly alter ; but where there is a manifest difference of the climate , temperature , and soil . again it is very unquestionable that this common period hath not been equally extended in all ages and places . 't is true for many hundred years by-past it hath suffered very little alteration , but sure from the beginning it was not so , nor can we upon any good ground be ascertained that it will continue the same that it is now , till the end of all flesh come . tho i will not positive affirm that mens lives will be insensibly shortened , till they become uncapable for procreation . but to determine what hath been the common period of humane life in by past-ages of the world , is a theme very difficult and hard : for . altho from abrahams time till this present age it hath altered but little or nothing , as we may collect from gen. . , and . where a generation is equalled to an hundred years ( as the verses collated make it evident ) ; yet before the flood and in some few ages following it , this common term was not concluded within the short bounds it is now ; although then it was indeed exceedingly mutable . before the fatal flood we read not of any who lived not above seven hundred years , ( unless abel who was murdered , and enoch whom god took to himself ) : nor of any who exceeded nine hundred sixty and nine years . now the common period not being so denominated from some few particular instances , but from what happens to the most of mankind in every age who dye a natural death , we may suppose that eight hundred years was the common period before the flood . but then after the flood , the mutability of this common period is conspicuous ; for in the next age after the flood , it was cut short two hundred years ; and in the next three succeeding generations it was abridged to four hundred years ; and in the three succeeding ages to the former it was reduced to two hundred years ; and in abrahams time it seems not to have been extended to an hundred years . in reducing the life of mankind into shorter bounds now than it was in the infancy of the world , the divine wisdom and goodness do very plainly appear : for . altho it is true that sin was the cause of misery , yet it is manifest that as men began to multiply , so they became more corrupted ; and as the earth was replenished with men , so with multiplyed miseries ; and those not only particular but common . war and bloodshed , slavery and toil , pains and deseases , were in the first ages of the world very rare and singular ; now these are ordinary and common : and is it not then a great mercy that the days of our life are few , since so full of evils ? but . if men lived as long now as in the first ages of the world , a land would not be able to contain its inhabitants : and this is a far greater inconvenience and disadvantage , than the shortening the lease of our beings can be supposed to be . in the first ages of the world , the lives of men were extended , that the earth might be replenished ; and it is very plain , that this common period was shortened according as man miultplyed . i confess god threatens to destroy the inhabitants of a land for their transgressions ; it was because men had corrupted themselves , that god brought a flood of waters upon the world : and yet the divine justice was accompanied with astonishing goodness ; for he did not ( as justly he might have ) instantly cut off that perverse generation , but he gave them the space of an hundred and twenty years to repent . yet ( saith god ) his days shall be an hundred and twenty years , gen. . . that is , altough this be a perverse and corrupt geueration , yet because man is but flesh , i will give him this time to repent of his wickedness ; and if notwithstanding he will not after such warning mend his manners , i will destroy him . i know many learned men think that god here only threatens to shorten the common period of mens lives , and that it should be contracted within the bounds of an hundred and twenty years : but this exposition is not agreeable to the experiences of some ages next following the flood , in which men lived much longer than an hundred and twenty years . but they say , god uses not toanticipate his time in bringing judgments upon a nation or people : to which i answer , it is very true ; but methinks men have no ground to think , that in the present case god anticipates the time in bringing judgments upon them ; for we cannot think that noah was compleat five hundred years old , when god threatned to destroy the world. and indeed any man who is but a little acquainted with the jewish custom of reckoning of years , knows how usual it is with them , to name the greater part of any thing for the whole . st. austin is so clear in this , i 'le rather set it down in his words than my own : intelligendum est hoc deum dixisse , cum circa finem quing entorum annorum esset noah . i. e. quadragintos octoginta vitae annos agere● , quos more suo scriptura quingentos vocat ; nomine totius maximam partem plerumque significans . aug. de civ . dei , lib. . c. . thus much i have spoken of the common period of humane life , in respect of the ages of the world. i shall now add a little concerning its changeableness , in respect of places : and i confess in this case it is so variable , that it is a hard matter to pitch upon particulars ; only in the general it is certain , that this common period is not the same in all places : in a temperat climate this common term is extended ; but where there is an excess of heat , or an unconstancy of the weather , in those places this common period is shortned . but passing this i come now to consider the particular period of every mans life : there be two ways it is commonly taken . . as it implies the disunion of the parts , by reason of the excess of some one quality or other : or . as it implies the period of humane life whatever way it is occasioned , without any relation either to the defect , or excess of any quality : and thus the learned episcopius states the case in his first epistle to jo. beverovicius . but to make this yet more plain , i shall consider that text , . sam. . . as the lord liveth the lord shall smite him , or his day shall come to dye , or he shall descend into battel and perish . tho david was anointed king , yet he durst not stretch forth his hand against the lords anointed ; neither would he permit abishai , ( who inconsideratly offered ) to do it ; knowing , none could do so and be guiltless . therefore he comforts and solaces himself with this consideration , that god should rid him of saul one of these three ways : . by smiteing him with some disease ; and now to what a numberless number of diseases are our frail natures incident ? variety of maladies prey upon frail man , and millions of miseries attend him ; the pestilence walketh at noon-day , and the air which he breaths may blow out the spark of his life . . or his day will come ; that is , or he will dye a natural death : now saul was well-stricken in years , and he knew that by the course of nature he could not live long . , or he shall descend into battel and perish : that is , if some disease cut him not off , or if his day come not , yet he shall be exposed to a violent death , or he shall descend into battel . sometimes a violent death is purely casual ; thus it was with those eighteen upon whom the tower in siloam fell , luke . . sometimes it is only improperly casual , as when one of two equally exposed to danger is only killed : and sometimes it is only and properly violent , such was sauls death , such was achitophels and hamans . the way to this discourse in hand being thus far cleared , i shall now prosecute the design of it in this method . . i shall set down those erroneous opinions into which some men have unhappily fallen in their enquiry for satisfaction in the present case . . i shall lay down the two common opinions that offer fairest for solving this doubt . . i shall attempt a full and satisfactory answer : and lastly i shall conclude with some reflections upon the whole discourse . i begin with the first to give an account of those erroneous sentiments some men have unhappily embraced in their inquiry for satisfaction in this matter . and that i may shun tediousness , i shall reduce them to the two following heads . . some have foolishly imagined that the period of humane life is fatal and necessary . . others upon the contrary extream , have as groundlesly thought , that it is altogether fortuitous and casual . amongst those who ascribe every thing to the dispensation of a sure and inevitable destiny , the stoicks have been been always reckoned the chiefest combatants . it is well known that those stupid and senseless philosophers did teach , that all effects were necessarily produced by the natural order and series of causes , which were from the outgoings of eternity inseperably chained together ; so that neither humane industry , nor the divine power could alter what such a conjunction of causes was to produce . that humane industry , care , and good menagery , cannot alter the decree of fate , the stoick moralist seneca very fairly confesseth . fatis agimur , cedite fatis : non solicitae possunt curae mutare rati stamina fusi . seneca in oedip. the same seneca also affirms that the supreme being is so strictly tyeh to the sempeternal series and order of causes , that he must follow , but cannot gain-say what is thus established . quicquid est quod nos sic vivere jussit , sic mori , eadem necessitate deos alligat , irrevocabilis humana ac divina pariter cursus vehit . sen. lib. de provid . . there are two very dangerous authors of great name and fame , who amongst many other bad opinions , have recalled this stoical dream , which was long since rejected ; the one is the famous mr. hobs ; the other the subtil author of that book , entituled tractatus theologico policitus : both which i may perhaps have occasion to examine more particularly . but if all things were thus established by a fatal necessity , sound reason would suggest to sober men , that it were a needless thing for the sick to call for the physitians aid . and indeed cicero very ingeniously confesseth this : si fatum tibi est ex hoc morbo convalescere , sive tu medicum adhibueris , sive non adhibueris , convalesces . — si fatum tibi est non convalescere , sive medicum adhibueris , sive non non convalesces , & alterutrum fatum est , medicum ergo ad hibere nihil valet . cic. lib. de fato . and altho seneca thinks he has fallen upon a very good answer , yet it is truly never a whit better . cum sanitas ( inquit ) videatur de fato debetur et medico , quia ad nos beneficium fati per hujus manus venit , lib. . nat . cap. . by which means the physitian is as fatally determined to prescribe the cure , as the sick mans recovery is destinated . the ages in which these men lived being dark and blind , we ought as much to pity their case , as correct and reprehend them . it is our happiness that we are not left to the conduct of natural reason ; and would god our thankful acknowledgments were answerable to the greatness of this blessing . i shall not need to stand in rejecting this dream , i think the hazards this speculation hath exposed some of its favorites to , will be forcible enough to afright others from embracing it . i remember i have read of some whom this conceit had so far distracted , that they did cast away their swords and other weapons when their enemies approached : saying , if it be our fate to dye to keep our weapons will never preserve us from death . 't is also reported of the deluded mahumetans , that in battel they take courage from this , that they are no sooner born than fate seals upon their foreheads , how long they shall live , and what death they shall dye . alas who would not pitty men thus infatuated and bewitched ! surely , as st. augustin excellently speaks si cor tuum non esset fatuum , non crederes fatum , tract . . in joh. next the stoick stand the star-gazers and astrologers , who attribute the shortness or extension of our lives to the bad or benign aspect and conjunction of the stars in the time of our nativity . now although i deny not that the heavens have an influence upon inferior things , yet surely this secret and occult dominion star-gazers plead for , is so manifestly cross to reason and dayly experiences , that no man in his wit will affirm it . the prophet hath long since advised us , not to be dismayed at the signs of heaven ; adding , the heathen they are dismayed at them , ier. . . as if it had been only peculiar to the heathen part of the world , who were ignorant of gods providence , to believe the vain predictions of astrologers . babylon was upbraided for her trusting astrologers , star-gazers , and monthly prognosticators . isa. . . these men confidently presumed to foretell the time of mens death , and the easlly deceived multitude gave a ready assent to whatever they speke : so easie a matter it is to impose any thing upon the belief of the vulgar . the palmaster as foolishly pretendeth , that god hath sealed upon every mans hand how long he shall live , and that observing men ( as they would have us believe they are ) can understand this by the lines and draughts in the palme of the hand . and or proof of this they aledg . job . . where it is said , he sealeth up the hand of every man ; that all men may know his work . but from this place no such thing can be collected : for elihu is there taken up in expressing the greatness of gods works , and the divine power in commanding the snow and the rain , small and great , to be on the earth ; and he addeth , he sealeth up the hand of every man. that is , when snow and rain are upon the earth , men cannot labour and toil ; their hand is sealed up , they cannot work . epicurus and his followers could never be reconciled to this opinion , but yet the account they give of this matter is every whit as extravagant and irrational : they being equally unhappy in the account they give of the begining and period of beings . the account these men give of the original of beings is so incredible , that no rational man can have any temptation to believe it ; but this belongs not to the present discourse . i shall therefore only consider what they say of the period of beings ; and briefly their opinion is , that it is no more but the casual and fortuitous separation of those particles of matter that were united by a happy chance and hit . this error is of an old date , and had long ere now past prescription , if it had not been so suitable to the humours of bad men . the saducees , whose religigion it was to contradict the pharisees , were very great sticklers for this dream : some men have confined the divine providence to the stars , and plucked our sublunary beings from his immediate rule and dominion . cicero could not be perswaded that god had any knowledg of things contingently future . some to mend the matter , confess god may know the general kinds of things , but they will not allow that he knows every particular . for this they think is inconsistent with the immutability of the deity : but others have been more illiberal in their concessions , thinking it enough if they grant that god hath a care of mankind , altho he never regard lesser matters : and that , curat magna deus , fortunae parva relinquit . by means of these wild conceits this error has proceeded from bad to worse , yet very few of the old philosophers , or any other rank of men ; ( atheists those anomalus births excepted ) had ever that confidence in impiety , to say with the epicureans , that the world is perfectly left to its own fortuitous and casual resolutions , or that i may express it in their poets own phrase . sive nihil positum est , sed sors incerta vagatur , fertque refertque vices , & habent mortalia casum . that the period of every mans life is not so casual and fortuitous as these men imagine , may be made evident by clear testimonies from scripture concerning the particular providence whereby god takes care of every particular thing in the world. but because i will have occasion to consider this afterwards , i shall now add only an instance or two from scripture , whereby it may appear that the most seemingly casual periods of men are ordered by an infinite wisdom , and fall under the divine rule and dominion . and first the man-slayer , who killeth his neighbour unawars , seems to be as casual a business as can be : and yet we may read how far the divine providence is concerned in this particular , exod. . . but farther , one of epicurus discples would readily conclude that ahabs death was a piece of chance , and governed by no supreme power . it was but an archer's drawing his bow at a venture , which by chance killed ahab . but the word of truth informs us , that by this means the prophecy kings , . . was fulfilled : and that it came not to pass without the divine providence , who rules among the children of men. and now i have done with the two erroneous extreams which some men have inconsideratly run to for shelter : the next thing i premised was to lay down the two common opinions that offer fair for removing the difficulty ; but i must say ( for the thing is palpable , ) that i am now only to give the two former rejected opinions of the stoicks and epicureans dressed up in better apparel , and much refined from the impure dregs of heathenism : as , . some run to the absolute and inconditionate decrees of god , and tell us , that from the outgoings of eternity , previous to the divine consideration of circumstances in which men are to be placed , god has so absolutely determined the period of every mans life , that it can neither be lengthned nor extended by care and diligence ; nor shortened by intemperance , sword or plague . . others who see the inconveniencies and absurdities that follow upon the granting that opinion to be true , are induced to believe that the period of every mans life is ordinarily mutable ; and may be both extended & shortned : yet still they grant that god may , as it seems good to him , either extend or shorten it . there are four very considerable particulars that seem to strengthen the first opinion . first , there are many plain places of scripture that conclude the days of every man to be bounded by the divine determination . secondly , there are many examples in scripture which shew that the period of every mans life is from the out-goings of eternity , set and bounded in by the divine will. thirdly , it is a common opinion that the futurition of all things depends upon the divine will , antecedently to which , things are only possible : and therefore , fourthly , we can never give a rational and satisfying account , how the divine knowledg concerning the period of humane life is infallible and certain , if it be not founded upon the basis of the sure absolute decree . upon the other hand those who plead for the mutability of the period of every mans life , endeavour to remove the fore-named doubt , and to shew the great inconveniences it is lyable to : that it quite evacuates the use of the means , and encourages men to expose themselves to any danger ; &c. as i shall endeavour to make appear afterwards . and now i come to the chief thing i aimed at in this undertaking . viz. to attempt a satisfying answer of the present doubt , in the prosecution of which intendment i shall observe this method . first , i shall endeavour to shew how the period of every mans life may be said to be determined . secondly , i shall shew in what sense it is not determined : and thirdly , how it is mutable and may be extended or shortned . i begin with the first , how the period of every mans life may be said to be determined : and i shall endeavour to do this in the two following particulars . . the period of every mans life is so far determined that it is not without a period . to determine , signifieth properly to set bounds or limits to any thing . now since it is appointed for all men once to dye , every mans life is enclosed and bounded within a certain number of years . and i must add , that if i be not very much mistaken , this is the genuin sense of the most , if not of all , those places of scripture that express the determination of mans days : and indeed jobs words seeing his days are determined , &c. seem to mean no other thing but this ; and in this sense it is unquestionable that god has appointed our bounds which we cannot pass . but . the period of every particular mans life is determined in respect of the divine prescience . now because this is a very considerable particular , and , as i told in the explaining of the text , that which was intended by job when he says , the number of his months is with thee ; i shall therefore endeavour to make out this truth by the plainest and most convincing evidence that can be . in order to this i shall shew that god hath a perfect comprehension of all things , past , present , or to come ; and by consequence fore-knows the period of every mans life . secondly , i shall prove this by plain evidence from scriptural examples . thirdly , i shall make it appear , that it is solely the prerogative of our maker to know the period of every mans life . and lastly , i shall answer the most material objections and doubts that are brought agaist it . first , that god hath a perfect comprehension of all things past , present , and to come , is so reasonable a principle of natural religion , that it hath been generally owned by the wisest and most learned heathen . and those impious wretches who at every turn take the name of god in vain , in attesting him in the truth of what sometimes themselves know is false , sufficiently implie that they believe gods infinite knowledg . besides the truth of this is plainly held out in scripture ; it was to this city of refuge peter did flee when his love was seemingly called in question ; lord ( says he ) thou knowest all things , iohn . . . and the author of the epistle to the hebrews makes use of this topick to induce us to circumspection , all things are naked and open to the eyes of him with whom we have to do . heb. . . and god himself appeals to the infinity of his knowledg in the demonstration of his deity , and challengeth the idol-gods to produce their cause ; and shew what shall happen that the latter end of things may be known , isa. . , . the psalmist upbraids the idol gods , in that they have eyes and see not : but he always comforts himself with this consideration , that the god in whom he trusts does behold his condition ; all which instances make it undoubtable that god hath an infinite cognizance , and that nothing can be hid from his eyes , who equally beholds things past , present , and to come . now if it be so plain and evident that god hath such an infinite knowledg , no man can reasonably doubt that god knows the period of every mans life ; but if any shall ask how is it that god knows certainly the period of humane life , i answer , that it is a very bold and fruitless enquiry , which concerns not us to know ; his understanding is infinite , and shall silly man think to comprehend and measure it by his finite knowledg ? the psalmist modestly acknowledgeth that such knowledg is too wonderfull for him , it is high ( says he ) i cannot attain unto it , psal. . . and elsewhere he tells us , it is only bold atheists who ask , how doth god know , and is there knowledg in the most high ? i confess the schoolmen ( as they are called ) weary themselves with such vain disputes , and they are as peremptory in determining the the manner of gods knowledg of future things , as if they had proved their assertions with mathematical demonstrations . some of them tell us , that things future are really present with god in eternity ; which methinks is a very noble paradox . others run to the divine decree , and make it the basis of the divine knowledg . others tell us that god in contemplating his own essence sees all the representations and ideas of future things ; and therefore knows them certainly . we might add many other conjectures , but these may let us know how vainly curious such wits are : but that which may satisfy any sober enquirer is this , that god is infinite in knowledg , and therefore knows certainly the period of every mans life , it being truly future . the second thing i premised was to prove that god knows the period of humane life by examples from scripture . now i think this will need but little proof , since the predictions concerning the period of persons are so many and plain ; so many hundred years foretold , and so punctually fullfilled without a failure in a tittle . the death of eli's two sons , hophni and phineas was foretold , sam , . . and punctually fulfilled , as we may read , chap. . . both the mannet and place of jezebels death was foretold , and the dogs shall eat iezebel in the portion of iezreel , and there shall be none to bury her , king. . . which prediction was fulfilled without a failure in any circumstances , as we read in the close of that chapter . but the most remarkable instances are those manifold predictions concerning the death of holy jesus . all the prophets ( as the apostle observeth act. ) have foretold that christ should suffer ; they have condescended upon the manner of his suffering , upon the time , and upon the circumstances relating to it . the psalmist in a figurative speech , ( a very usual way of expressing things amongst the prophets ) speaks of his being pierced : so doth the prophet zechariah , and they shall look upon me whom they have pierced , zech. . . daniel did punctually speak of the time . and after threescore and two weeks shall messiah be cut off , but not for himself , dan . . but farther god doth not only know the actual , but also the possible bounds of every mans life ; that is , god doth know that a period should have been put to the days of many men , if they had not by their hearty repentance and devoute prayers prevented its lash . it was king hezekia's prayer to god that extended his life fifteen years , for the message which god did send to hezekiah was this ; set thine house in order , for thou shalt dye and not live . but he having prayed to god gets this return ; i have heard thy prayer , i have seen thy tears , behold i will add unto thy days fifteen years . isa. . . from which it is plain , that god knew that a period should have been then put to his days , if his prayer had not prevented it . it was the people of nineves repentance that prevented the threatned judgment that should have put a period to their lives . which method if the old world had observed , they had prevented that fatal flood in which they were drowned . thirdly , that it is only the prerogative of god almighty to know the period of every mans life will be easily granted . for those who deny gods universal cognizance , will never attribute it to any creature : and those who do acknowledg the infinity of the divine knowledg , will never say it belongs to the creature . the only thing that we are to consider are these pretensions to a foreknowledg of things which the heathen world bragged of , but this plea is easily removed . for . in those dark ages of the world it was an easy thing to impose upon the faith of the vulgar , who in all ages have been very credulous and apt to be thus deceived . secondly , it is well known that there pretended predictions were very enigmatical and dubious . aio te aeacida romanos vincere posse , was a problem , rather than a prophecy , which might have concluded both ways . thirdly , the most part of their pretended predictions were only guesses and conjectures , which for the most part were false and groundless ; yet fourthly ▪ i do not deny but god may for ends known to himself reveal the period of particular persons , when , and to whom he thinks fit . it is therefore singly the property of god almighty who grasps all times , and who can never be impeached for giving a wrong divination , to know the period of every mans life . in the last place i come to consider those material doubts and objectione this principls may be urged with . as . it is hardly credible that god doth certainly know the period of humane life , it being only contingently future : this objection cicero could not answer , therefore being perswaded that some things were contingently future , he thought god could not know such things . but the difficulty is not so great as to make us deny god hath perfect knowledg of things contingently future . for . the light of nature may teach us that we must not reject what is plain , because we cannot comprehend what is obscure . that there is in man a rational soul is beyond doubt ; and yet how irreconcilable are the opinions of learned men about its original , whether it be by seminal production , or by immediate creation . again the union of soul and body is a very mysterious riddle , and the most ingenious hypothesis has been confessed to be unsatisfactory ; and yet no man was ever so far infatuated as to deny that in man there is a soul and body . in like manner , what altho humane reason cannot reconcile the divine knowledg with the contingency of actions ? yet may it not rest satisfied with this , that god knows all contingencies because his understanding is infinite . and indeed the predictions in scripture are so remarkable and plain evidences that god knows all things , that now it cannot be reasonably questioned . but suppose revelation had taught us nothing of this , yet we might by natural principles know that god is the most perfect being that can be imagined , and therefore of infinite comprehension ; that he is our maker , and therefore must know all the intrigues of his creatures . but secondly , the divine foreknowledg is not the cause of things ( for otherwise criminal actions which do not escape his eye , should be caused by him who cannot tempt any man to sin ) which is impossible : if god should reveal to me that titius were certainly to do such a thing the next day , my foreknowledg does not necessitate titius to do that act : so that upon the one hand as the foreknowledg of it hath no influence upon the manner of its production , nor crosseth the humane liberty ; for the divine foreknowledg is not the cause why things exist , but it supposeth the existence of things : so upon the other hand the contingency of the period of humane life does not inser , that it cannot be certainly known by an infinite understanding who grasps all things and seasons . but the great difficulty is , how the divine foreknowledg can be reconciled with the divine promises , commands , comminations and prohibitions : how it can consist with the divine wisdom and goodness , to threaten men with shortness of life if they continue wicked and rebellious ; and to pramise longth of days if men will obey his commandments , while-as he well knows that the wicked man will continue in his wickedness , and be filthy still , and that the vertuous and good man will persevere in well doing . i confess , this is a very great difficulty , and hath induced many learned men to doubt if god knows things contingently future , not that they would impeach any of the divine perfections , or derogate from the infinity of his knowledg ; but only they think that the nature of things contingently future , is such that they cannot be known ; as it is no diminution from omnipotency , to say things impossible , or which imply a contradiction ; fall not under its object . but yet since scripture hath so clearly revealed to us the divine foreknowledg of future actions , methinks he is very rash and inconsiderate that doubts it : it is a remarkable sentence of tertullian's , praescientia dei tantos habet testes , quantos fecit prophetas . hence the learned episcopius tells us , that his religion and the reverence he had to the divine majesty would never suffer him to admit this argument , which reflected so much upon the truth of divine predictions . but i answer more particularly , that gods promises and threatnings are serious , because altho god knows that some men who are threatned will continue in their wickedness ; yet it being in their power to turn from their sins , and the divine threatning being an argument which should prevail upon men ; no man can doubt but god is serious with sinners in such cases . if a parent did certainly know that his son were to commit a criminal act , would any man think that that parents threatning of his son , if he did commit that act , were void of sincerity . but . as god knows that some wicked men , notwithstanding of the severest threatning , will continue in their sins : yet . he knows that even such obdurate persons may do otherwise ▪ and . he knows that many men would have continued in their sins , if they had not been threatned with punishments . we have no reason to think that the people of ninevie would have turned unto god if they had never been threatned . now though god knew that ninevie when threatned would repent , yet since he also knew that if they had not been threatned they should have continued in their wickedness ; therefore no man can question the seriousness of the divine threatnings . and thus i have dispatched the first particular , how the period of every mans life may be said to be determined . i come in the next place to enquire in what sense it is not determined . now because i have already rejected the stoical fate all that i shall speak concerning this head may be comprehended in this following particulars : viz. the period of every mans life is not fatally limited and bounded by any absolute or inconditionate decree of god almighty . now because many learned men violently urge , that god hath from the outgoings of eternity absolutly decreed the bounds of every mans life , without any consideration of those circumstances in which they are to be placed ; so that men , do what they please , can neither extend nor shorten the lease of their life : i shall therefore endeavour to make this assertion plain , and remove those objections that it may seem lyable to ; and the rather , because in such kind of assertions as are besides the common opinion , men will be ready to suspect some sinisturous design . that the period of every mans life is not fatally determined by any secret inconditional decree , will appear from the arguments we shall make use of in proving the inobility of the period of every mans life . now i shall only consider those absurdities and inconveniencies that follow upon the admission of the contrary opinion . as first , if the period of humane life were fatally determined , then those wretched miscreants who with their own hands put a period to their lives , may easily excuse themselves before their judg : for since it is supposed that they are physically predetermined to do so , how can it be imagined that they could do otherwise ? is there any resisting of the divine decree ? alas , it was not in their power to help it , & how then can they be condemned for it . it is a known maxim , nemo peccatin eo quod vitare non potest : the necessity they are plac'd in , seems to excuse their sin , but if notwithstanding we shall suppose that such brutish actions are really criminal , we run our selves upon another absurdity , and that is , we reflect upon the divine holiness and goodness ; for if god has truly determined those brutish actions by a previous , secret , and unalterable decree , if he hath before irrevocably determined , and so intangled in such a train of causes as should necessarily make them offer violence to themselves ; how can we vindicate the divine sancty from the blot of being the author of sin ? alas , daily experience shews us , how apt men are to make use of this argument for their own vindication , when they do what is criminal ; they tell us they were fatally determined by an external power in acting them . and with this consideration they solace themselves , as if they were as innocent as fools or mad-men . but let no man deceive himself in arguing so foolishly , the apostle st. james , very forcibly rejects this opinion . let no man say when he is tempted , i am tempted of god ; for god cannot be tempted with evil , neither tempteth he any man. but every man is tempted when he is drawn away of his own lust , and enticed jam. . , . the wiseman in his sense , after the certainty of things , concludes his th chapter of the book of ecclesiastes thus , lo , this only have i found , that god hath made man upright : but they have sought out many inventions . pray then let us reject every opinion that teacheth god does necessitate men to sin , for nothing can be more injurious to god ▪ than this . to think to palliat the business by saying god is under no law , is but a lawless and unreasonable pretext ; for the everlasting rectitude of his spotless nature , is more than any external law : and pray , what can truth & justice do , but what holy is and just ? the distinction between the act and the pravity of the act , the former of which god determins man to ; but not to the latter , is as vain and frivolous . for the pravity of every wicked act is inseparable from it . and farther , the divine commands particularly prohibit the act , and i think upon no other ground , but because the formality of sin consists in the act it self . it is indeed strange to consider those platonick and imaginary notions some men run to : but i think it needless to take a particular view of such dreams . but as this opinion sadly reflects upon the holiness of god , so it is highly inconsistent with the liberty of man's will in the choice of the means . that there is a free principle in man , is so plain , that he who denies this , must engage himself against experience and reason . there is no man who does wickedly , but he perceives he may do otherwise : the sick man is not constrained to neglect the means for his recovery ; neither is the physitian forced to prescribe this and no other remedy : men act not as machines , but they have a free principle , whereby they may chuse what they think is best and most convenient : it 's true , the will , since adam's fall , is corrupted , and mostly enclined to that which is evil ; but yet the fall did not destroy man's freedom , it made no physical change , only the faculties of the soul are morally vitiated and corrupted . but if the will were physically ( as they speak ) determined ad unum , it were unreasonable to think that the sick person , who neglects the means , could do otherwise . and alas ! doth not experience convince us , that men of this perswasion neglect the use of lawful means which god hath appointed , only because they dream that if god has decreed that they shall die , then it is needless to use the means ; and if god has determined that they shall live , whether they use or neglect the means , they shall live . but you 'll say , god doth not only decree the end , but also the means . i answer , this plea doth not a whit diminish or remove the difficulty , since they suppose that the means are as absolutely decreed as the end : which quite destroys the liberty of man's will , and leaveth no place for any choice . thirdly , this opinion leaves no place for praise to the learned physitian , nor for dispraise to the unskilful empyrick . first , the skilful physitian can claim no praise ; for altho it be granted that he hath wisely considered the condition of the sick , and the nature of the disease ; tho he hath prescribed apt remedies , & in allthings behaved well , yet since he did no other thing but what he was determined to do by an external force , who can think he merits any praise , if he could have done otherwise but would not , then he might in reason claim it ; but the case according to the present hypothesis is quite opposite . but , secondly , neither can we in reason blame the unskilful quack-doctor , who neither knows the nature of the disease , nor of those medicines he prescribeth . alas ! poor man does no more than what he was forced to do , and he could not do otherwise ; why then should he be blamed for any failure or mistake he commits . fourthly , the natural and genuine consequence of this doctrine , is , to make men like fools or mad-men , expose themselves to any danger : for instance , what need we be afraid to run upon any precipice , if god hath determined the period of every man's life , there is no fear to encounter with any seeming danger ; men may safely enough leap into the fire , or cast themselves into the deep , for there is no fear that they shall be hurt or perish , unless ▪ the almighty hath determined it ; and if this be , they may perswade themselves they could not do otherwise , for the decree is unalterable , and cannot be repealed . nor is this true only in theory and speculation , but it may appear to have such bad effects , by the sad experience of poor deluded creatures . alas ! do we not hear the vulgar frequently comfort any who are in trouble with this consideration , that god hath decreed it should be so , if these persons did only mean that god exerciseth a special providence in the world , and ruleth among the children of men , no body had ever blamed them : but this is not their meaning , for they plainly declare by such kind of speech , that all things come to pass farally . i have heard some wretched sinners , who had committed great and scandalous sins , excuse themselves , by saying , they were decreed to do so , and god's will must be accomplished , it were very easie to multiply many absurdities which flow from this doctrine by a natural consequence ; but these few i have named . may abundantly satisfie every considering man , and shew him how pernicious and dangerous it is ; but before i conclude , i shall consider , the four arguments i mentioned before , which i said , seemed to strengthen and confirm this opinion , as first , there are many places of scripture which seem to conclude , that the period of every man's life is determined . i shall mention some of the most remarkable texts of scripture brought to defend this , as first , psal. . . my times are in thy hand , deliver me from the hand of mine enemies . from hence some draw this unexpected conclusion , that god hath absolutely decreed the period of every man's life . now i think no considering man should ever have guessed this to be the psalmist's meaning ; for the text only holds out the divine care and providence , whereby he does superintend and continue every individual thing in the world in their beings , and therefore is it that david makes his application to god , that he would deliver him from the hand of his enemy ; which methinks had been a needless petition , if he had imagined that god had absolutely determined the period of his life . secondly , psal. . . lord , make me to know mine end , and the measure of my days what it is , that i may know how frail i am , this place is strangely brought to confirm the former opinion : for the psalmist doth not desire the knowledge of the period of his life ; he does not ask when he shall die , only he begs the divine aid and assistance , that he may wisely improve the short time he hath to live . i cannot stand to consider such texts of scripture as these , which are no ways acquainted with the doctrine they are brought to defend . there is only one text that seems to favour this opinion , viz. job . ▪ seeing his days are determined , the number of his months are with thee , thou hast appointed his bounds that he cannot pass . but i have considered this all along in this discourse . i confess , some in return to this say , that all job's words are not approved of god , therefore it is hard to conclude any thing from them ; but this is a very insufficient answer . that which satisfieth me is this , that job here only says that our days are determined , but he speaks nothing how they are determined ; now in what sense the period of every man's life may be said to be determined , i have already considered , secondly , there are many examples in scripture , which shew that the period of every man's life is bounded and limited by an absolute decree . the most remarkable is , that act. . , both herod and pontius pilate , with the gentiles and the people of israel were gathered together for to do whatsoever thy hand and thy counsel determined before to be done : the scribes and pharisees frequently stirred up the multitude to lay hands upon christ , but their endeavours were always to no purpose ; and the account the scripture gives for this , is , because his hour was not come . in return to this , i shall desire it may be considered , that when we say the period of every man's life may be extended or shortned , the meaning is not , that it is impossible that it can be otherwise : we never doubted but the great governour of the world may make what reserved cases he pleases from the ordinary course of things ; and no wonder though the present case , which is upon all accounts so extraordinary , be exempt from the general rule ; and for such exempt cases , to which there ought to be allowance made , no reasonable man can think they do any prejudice to the thing i have been proving . thirdly , it is a common opinion , that the futurition of things depend only upon the divine will ; antecedently to which things are only possible . in answer to which , i easily grant , that there is nothing that comes to pass contrary to the divine will ; the most criminal actions are ordered by his infinite wisdom ; and permitted to be . but yet we have no ground to think that he decrees every future action . else it were hard to vindecate the holiness of god ; upon which consideration many learned men have been induced to deny gods immediate concurring with the creature in all its operations ; & yet we need not run our selves upon this rock ; for we may safely enough maintain that the divine will is immediatly efficatious ; for god who created man with a freedom of will , designed that he should act without constraint , and the reason why man acts freeiy , is because god wills men to act so ; which plainly discovers , that the most contingent actions depend immediatly upon the divine will. fourthly , we can never give a rational nor satisfying account how the divine knowledg concerning the period of humane life is infallible and certain , if it be not founded upon the sure basis of an absolute decree . this objection i have partly removed already , while i shewed that god knows whatso ever is true , because his cognisance is infinite ; wherefore it is unreasonable to think that god could not have a perfect comprehension of things ; if he had not decreed them absolutely . now to make this yet more plain , i shall prove by instances from scripture , that god hath a certain knowledg of those things which he never decreed : as absolutly future . and first , it is a very remarkable instance which we have , . sam. . , . where david hearing that saul was to come to keilah , he earnestly beseecheth god to tell him , if the men of keilah will deliver him and his men into the hand of saul ; and if saul will come down . to both which he gets this answer , that saul will come down ; and that the keilites will deliver him up . and yet tho event shews that none of those came to pass , because the fulfilling of both did depend upon davids staying in keilah . and yet god certainly knew , that it david had not departed from keilah , they should have delivered him into the hands of saul . and farther it is very evident , that david was not inquiring what were the present propensions , and inclinations of the keilites ; but what should be the event of his staying , and accordingly he receives an answer from god. another instance we have kings , . . where elisha the prophet is very wroth with joash king of israel , because he did not smite upon the ground five or six times ; and the reason the prophet adds , is , for then hadst thou smitten syria till thou hadst consumed it . which makes it as evident as any thing can be ▪ that god foreknew that joash should have smitten syria till he had consumed it , if he had smitten upon the ground five or six times . it were no difficult task to prove this by a multitude of instances from scripture , but i think i need add no more for the satisfaction of considering men ; and for others , a million of demonstrations will be urged to no purpose . and thus i have done with the second thing i proposed , that god hath not by any absolute or inconditionate decree fatally determined the period of every mans life . i proceed to the third thing proposed , namely , whether the period of every mans life be mutable . and before i prove it to be so , i must premise two cautions . first , when we say the period of every mans life is mutable , we mean no more but that it may be shortned by our intemperance , or neglect of the means ; and be extended by our good managery and religious manner of living . secondly , when i say the period of every mans life is moveable , the meaning is not that it is necessarily so , and that it cannot be otherwise ; for this would not be consistent with our dependent condition ; therefore there is allowance to be made to extraordinary cases . the acts of divine providence in the government of humane affairs , are sometimes extraordinary , and therefore it must be left to his infinite wisdom & goodness , to make what reserved cases he thinks fit from the general rule . yet for ordinary the period of humane life is mutable ; and god doth not exclude the power of second causes in governing the world. these things being premised , i doubt not but to offer such arguments for the proof of the mutability of the period of every mans life , as shall be sufficient for the conviction of any man who is not blinded by prejudice , or prepossessed with some contrary notion . and first , upon the observance of the divine laws , there are many promises in scripture assuring us of length of days ; & on the other side , there are many threatnings of cuting short the days of the wicked . thus god promises length of days to obedient children . exod. . . honour thy father and mother , that thy days may be long upon the land , which the lord thy god giveth thee . deut. . . thou shalt keep therefore his statutes and his commandements which i command thee this day , that it may go well with thee , and with thy children after thee , and that thou mayest prolong thy days upon the earth , which the lord thy god giveth thee . and particularly the lord tells solomon . king. . . if thou wil ▪ walk in my ways to keep my statutes and my commandments , as thy father david did walk , then i will lengthen thy d●ys . the psalmist encourageth men to consider the case of the poor upon this motive . psal . , . blessed is he that considereth the poor , the lord will preserve him and keep him alive , &c. and upon this acount the wise-man also perswadeth men to observe and keep gods laws . prov. . , . my son forget not my law , but let thine heart keep my commandments : for length of days , and long life , and peace shall they add to thee . how much the observance of the duties of religion conduce to our health , is a thing daily experience attests ; and therefore the apostle very excellently exhorts timothy , to exercise himself unto godliness , for it is profitable unto all things , having promise of the life that now is , and of that which is to come , tim. . . religion is as a bridle to keep men within due bounds in their eating and drinking ; it forbids all manner of excess which impares our bodily health , and obliges men to make use of lawful means for their preservation and recovery . if we consult experience , we shall find these to be the men who for ordinary enjoy the longest lives : it is true some good men may be naturally of a brittle constitution , and others god may remove for secret ends known to himself ; yet for ordinary , the godly man , whose natural temper is strong , hath the advantage of the wicked man ; and certainly religion in its due tendency prescribes the best rules for long life . as righteousness tendeth to life , so he that pursueth evil ( as the wise-man tells us ) pursueth it to his own death , prov. . . we have a large catalogue of the punishments inflicted for sin , exod. . where more particularly v. . the lord threatens to appoint over those who obey not his laws , terror , consumption , and the burning ague : & that men may not foolishly think all these are but threatnings which god intends not to inflict upon poor man , the prophet isaiah tells us , if ye refuse and rebel , ye shall be devoured with the sword , for the mouth of the lord hath spoken it . isa. . . and the wise-man concluds it as certain , prov. . . the years of the wicked shall be shortned : and to conclude , the psalmist also tells us , bloody and deceitful men shall not live out half their days . psal. . . which the poet very well expresseth , ad generum cereris , sine caede ac sanguine pauci , descendunt reges , et sicca morte tyranni . and the truth of this may be evident likewise from common experience , by which it will appear , that no men are so obnoxious to diseases as the wicked , who spend their time in chambering and wantonness , in riot and excesss . who hath woe ? who hath sorrow ? who hath wounds without cause ? they that tarry long at the wine , prov. . , . what the wise-man says of one kind of vice , may be said of all , they lead down to the chambers of death , prov. . . but these things are so obvious , that i need not to enlarge upon them . i shall conclude this argument with this consideration , that since god almighty promises to extend and lengthen out , or prolong their life , who walk piously and observe his statutes , and threatens to shorten the days of the wicked , who refuse to obey his laws , it cannot be rationally imagined that the period of every man's life is absolutely determined . another argument to confirm our assertion , may be taken from the pious & devout prayers of the righteous , and their turning from their sins by an hearty repentance , both which conduce to the lengthening out of their days . i put repentance and prayer together , because of their near affinity to one another . now that both these may be the moral cause of extending our lives , may appear to be true from common experience , besides the many assertions and promises in scripture to this purpose . first , the truth of this may be evident from experience , by which it will appear , that if men had hearkned to noah's doctrine , if they had repented of their wickedness within the space allowed to them , they had not perished in the deluge of water . of repenting nineve we read ▪ that god saw their works , that they turned from their evil way , and god repented of the evil he had said that he would do unto them , and he did it not , jonah . . it was hezekiah's prayers and tears that prolonged his life . go ( saith the lord to his prophet isaiah ) and say to hezekiah , thus saith the lord , the god of david thy father , i have heard thy prayer , i have seen thy tears , behold i will add unto thy days fifteen years , isa. . . and if prayer were of no force , to what purpose were men so earnest in their sickness , to beg the prayers of others on their behalf . i confess if the period of every mans life were fatally determined , our prayers should be very needless . for can we be so sensless as to imagine , that our prayers can move god to change his unalterable statutes and decrees . but besides common experience , the truth of this is likewise attested by plain evidences from scripture . at what instant i shall speak concerning a nation , and concerning a kingdom , to pluck up , and to pull down , and to destroy it : if that nation against whom i have pronounced , turn from their evil , i will repent of the evil that i thought to do unto them . and at what instant . i shall speak concerning a kingdom to plant it ; if it do evil in my sight , that it obey not my voice , then will i repent of the good wherewith i said i would benefit them , ier. ▪ , , , . methinks this is so plain an evidence of the efficacy of repentance , that no reasonable man can have any doubt concerning it . but alas , if god had from the outgoings of eternity fatally determined the destruction of nations and kingdoms by an absolute and inconditionate decree , repentance could never alter the determination . it is the apostles advice jam. . . is any sick among you ? let him call for the elders of the church , and let them pray over him . i know there are other means to be made use of in order to the procuring of health than repentance and prayer , and of these we shall speak anon : but yet this i think may be truly said , that sometimes , when all other remedies have been either ineffectual or not to be had , repentance and prayer have done the business , and compleated the cure . and surely these are duties profitable at all times . i know the church of rome tell us many extravagant stories of the wonders and miracles that have been performed by the prayers of holy men : those i shall not now mention , only i shall say , that altho it is not credible that the prayers of saints upon the earth , do either mitigate and alleviate the pains of those that are in hell ; or free them from that miserable state , ( as some men have confidently enough reported : ) yet it is sufficiently credible that the effectual fervem prayer of the righteous availeth much , jam. . . a third argument to prove that our lives may be extended or shortned , may be taken from the use of medicaments . common reason will teach men , that it is needless to prescribe any medicine to those that are dead ; and truly the case would be much alike , if the period of every mans life were determined by an inconditionate decree . for altho men might then make use of medicaments , yet i think i may truly say that their operation should be very ineffectual . but that men may to good purpose employ the physitian when they are sick , and expect by the blessing of god , benefit by the use of medicaments applied by the art of physick , no reasonable man can doubt . that the lives of many have been lengthned and prolonged by the excellent remedies , applied by the expert and skilfull physitian , is a truth so obvious to common experience , that i need not enlarge upon it . and on the other side , how many have died before their time , only by their imploying ignorant physitians ! it is a famous instance that we have recorded of one manes , the father of the manichees , who having returned into persia at that time when the kings son lay sick of a dangerous disease , he amongst many other physitians was present : all the others plainly declared that the disease was dangerous ; but manes , who was only a pretended physitian , confidently desired that they might be all removed , and he would take care of the kings son , & withall promised to restore him to health in a short space : but the event was quite contrary , for within a short time the kings son died ; which did so provoke the king of persia , that he instantly caused manes to be put to a miserable death . what mischief has been done by unskilfull physitians , too many sad examples do daily attest ; but yet if the period of every mans life were determin'd by an , absolute and inconditionate decree , no man could blame the ignorant physitian , nor needs any person be troubled if they neglect the means ; for god had determined they should do so . which indeed makes marthas speech to our lord christ to be ridiculous , if thou hadst been here my brother had not died . that naaman the syrian should wash himself in the river of jordan seven , times and then be clean of his leprosie , was indeed miraculous : but yet it is plain , that if he had not done so , his leprosie had remained . whether that custom in the primitive christian church of anointing the sick with oyl was miraculous , or not , i shall not dispute ; but this is certain , that it was then a mean used for the recovery of the sick. there is one objection which some men very impertinently urge against what i have been speaking , and that is , asa his going to the physicians , which the scripture seems to disallow . to this i answer , that king asa is not therefore reprehended , because he asked advice of the physitians , but because he trusted only in them , and sought not the lord : as it is very plain from chron. . . and sure no reasonable man will have any doubt but this was a very culpable neglect in asa. fourthly , nothing is more evident than that there are several things which have a physical efficacy in the shortning of mens lives ; as all kinds of excess , namely immoderate eating and drinking ; all inordinate passions of mind , &c. as also the bad and unwholesome constitution of a kingdom . and on the other side , there are many things which effectually conduce to the lengthning of our days ; namely all kind of moderation and temperance ; the wholsomness of the region wherein we live , and our good managery . what kind of persons are those who for ordinary live longest ? are they not those who carefully moderate their sensual appetites , and who govern their passions , and who live in the wholesomest places ? we commonly say that men who live in a populous city are shorter-lived than those who live in the country . i have already shewed how some vices in their proper tendency shorten mens lives , and that in some nations and kingdoms men live much longer than in others : all which methinks plainly tells us the period of every mans life is not fatal but mutable , according as men are careful or negligent of themselves . i shall only add another condesirable argument , and so draw this discourse to a conclusion . and that is , don't we evidently perceive that many men had lived longer if they had notwretchedly ▪ and unreasonably exposed themselves to danger ; and is it not evident that many millions who have died in battle would have had their days prolonged if they had never descended into battle ? that god hath from the outgoings of eternity by an absolute and inconditionate decree determined both the time and manner of every mans death , this is more than we can learn from revelation ; and me thinks it is very inconsistent and irreconcilable with those many plain texts that shew it is lawful in time of eminent danger to flee for our safety , in time of famine , and when any egregious contagion , such as the pestilence , spreadeth in any place . how many hundreds prolonged their lives by their flight from battle ? if david and his men had remained in keilah it is certain they should have been delivered up into the hands of saul ; and what the event ▪ should have been we may easily conjecture , if god by a special providence had not interposed for their safety . but besides the many instances we might produce , we have a positive precept to flee from any eminent danger , mat. . . when they persecute you in this city flee into another . which plainly shews that this is a lawful means of prolonging our lives in such cases . it is a notable instance we have , jer. . thus saith the lord , behold i set before you the way of life , and the way of death : he that abideth in this city shall dye by the sword , and by the famine , and by the pestilence : but he that goeth out and falleth to the chaldeans that besiege you , he shall live , and his life shall be unto him for a prey . which place plainly shews , that god had not decreed the period of their lives by any inconditionate decree ; for the means both of prolonging and of cutting short their lives , are put in their choice . and this is all that i shall say to the third thing i proposed to speak , concerning the mutability of the period of every mans life for ordinary . all that now remains is to conclude with some practical reflections upon what hath been said . and first , whatever debates there may be concerning the period of every mans life , yet there is no doubt but mans life hath a period . it is appointed for all men once to dye , and from this warefare there is no discharge . pray what is become of all those who lived in former ages ? have they not gone the way of all living ? and shall we think to shun the approach of this last enemy may not the multiplied experiences we have of other mens frailty & mortality , convince us that we are brittle , and must return to the dust ? we are of the like constitution that they were of , and we cannot expect to be otherwise dealt with . what man is he that liveth and shall not see death ? and yet many men live as unconcerned as if they had the perpetuity of their beings ensured to them , and had concluded an agreement with death , and had secret intelligence with the grave . it is truly a business worthy to be regrated that men who are living , as it were in the house of mourning , daily visited with pains and diseases , and have no promise , at least , for one moments security , yet live unconcerned and never mind those pleasures . it was indeed a praise worthy and commendable custom amongst the jews , to build their sepulchers in their gardens ( as we may guess from joh. . ● . ) that so in the midst of their pleasures , they might behold monuments of their mortality . truly if we did frequently meditate upon our latter end , we should live more like christians than we now do . the end hath hath a very great influence upon mens endeavours ; hence is that general maxim , finis ultimus praescrib at regulas totius vitae . and it seems that the psalmist upon this account prays , lord make me know mine end , and the measure of my days , that i may know how frail i am . it is not to be doubted but we should order our conversation aright , if we had this consideration in our view . we should have but low and contemptible thoughts of the perishing pleasures which we now so much delight in . then we should be argued out of our folly in spending our years as a tale that is told . it is threatned as a sad plague to the oppressour , that the number of his years are hidden from him , job . . . he is a person that never considers that his appointed time approacheth , and that god will bring him into the grave , the place appointed for all living : and it is laid down as the cause why jerusalem came down wonderfully , that she remembred not her last end . i am . . . and truly it may be also reckoned as the cause why christians live so contrary to the commendable rules of the gospel they profess . if we did but entertain somewhat more familiar thoughts of our appointed time , we could not but rectify those abuses we are guilty of . but alas , all the passages of our time are filled up with cares about things that perish : we can walk to the grave with our friends , whom we once loved as intirely as our own lives , and reap as little advantage by their death as if we had never been acquainted with them , never remembring , that we must go to them but they cannot return to us . but secondly , although the period of every mans life is fixed in respect of the divine foreknowledg , yet to us it is uncertain ; we know not when this enemy may surprise us . of this we may say what our lord christ saith of the day of judgment , but of that day and hour we know not . when we least suspect its approach it may call us to go hence and be no more . how many millions of strange and unexpected accidents attend us ? the pestilence walketh in darkness , and destruction wasteth at noon-day , astonishing dispensations may allarm us by night , and the devouring arrow fleeth by day , psal. . . . when we go abroad , we cannot promise to our selves a safe return , and at home when we put off our cloths , we cannot tell if we shall ever put them on again : the grave is always ready for us . what strange kind of unknown diseases doth our age produce , from which we cannot promise to our selves any exemption ? we live amongst cruel and mad men , and do we know but those beasts of prey may devour us ? when we look for peace , destruction may come . this was the rich mans fate , who while he was promising himself rest for many days , that same night his soul was required of him . we are always apt to put the thoughts of this day fat from us ; when we enjoy health we never think of any change , and that sickness may seir upon us and put a period to our lives . we live indeed at a great deal of uncertainty ; man also knoweth not his time , as the fishes that are taken in an evil net , and as the birds that are caught in the snare : so are the sons of men snared in an evil time , when it falleth suddenly upon them , eccl. . . we look upon death as the unfaithful servant did upon his masters coming , we think death doth delay its coming ; but if we were not fools we should always realize the quickness of its approach . may be we are young and strong , how many such have been called away in the morning of their ago ? go too now ( saith the apostle james ) ye that say to day or to morrow we will go into such a ●●y and continue there a year , and buy and sell and get gain ; whereas ye know not what shall be on the morrow , jam. . . . alas our days at best are but labour and sorrow , for they are soon cut off , and we flee away . when a few years are gone , we must go the way of all flesh : and yet upon the happy improvment of this depends our everlasting happiness or misery ; for there is no work , nor device , nor knowledg , nor wisdom , in the grave whither we are going , eccl. . . finis . the art of patience and balm of gilead under all afflictions an appendix to the art of contentment / by the author of the whole duty of man. approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing a estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) the art of patience and balm of gilead under all afflictions an appendix to the art of contentment / by the author of the whole duty of man. allestree, richard, - . pakington, dorothy coventry, lady, d. . sterne, richard, ?- . the second impression with additional prayers suitable to the several occasions. [ ], p., leaf of plates. printed by r. smith for e. mory ..., london : . advertisement: p. . formerly attributed to richard allestree, lady pakington or to richard sterne. cf. bm. reproduction of original in cambridge university library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng patience. devotional exercises. - tcp assigned for keying and markup - spi global keyed and coded from proquest page images - rachel losh sampled and proofread - rachel losh text and markup reviewed and edited - pfs batch review (qc) and xml conversion patience ● . h. ●an . hove . sculp : the art of patience and balm of gilead under all afflictions ▪ an appendix to the art of contentment , by the author of the whole duty of man. it is good that a man should both hope , and quietly wait for the salvation of the lord , lam. . . the second impression with additional prayers suitable to the several occasions . london : printed by r. smith for e. mory , at the three bibles in st. paul's church-yard . mdcxciv . licensed , octob. . . the preface . this tract meeting with so candid a reception , at its first appearance , has encouraged it to make a farther essay ; and what was omitted in the former impression , is incerted in this : viz. the prayers annexed to the several sections , which doubtless will prove very acceptable and practical to the contemplative . the original part of this discourse , was extracted from a foundation , laid by a learned and reverend prelate , upon whose basis this superstructure is erected : he , like a wise master-builder laid the corner stone , as a pattern for others to imitate ; and they which attain to his height of perfection , shall enjoy what christ said to his disciples , in their patience , they shall possess their own souls . and indeed , we never wanted more motives to excite us to this duty , than now : when this virtue appears so dissentaneous to most dispositions : but i would to god those turbulent spirits would listen to the grave council of st. chrysostom , if with a desire of judging , thou wouldst needs be a judge , i will shew thee the judgment-seat , which shall be adventageous to thee , and no way touch thy conscience ; let thy mind and thought sit down to give sentence , call forth all thy offences , and begin to say with thy self , why hast thou done this or that . this private examining of themselves would soon make these publick controllers , of all others , by plausible pretences of reformation ; look nearer home , and subdue that in themselves , they are apt to spy in others . st. paul blamed their course , whose manner was to go from house to house , tit. . . esau , that lost the blessing , was hunting ; but jacob that enjoy'd it , and the inheritance , kept at home , gen. . . the just man , saith solomon , first accuseth himself ; and judah spake humbly of an offender , when he said , she is more righteous than i , gen. . . but let such hot spirits take along with them this information , that obedience is better than sacrifice ; and that he which giveth grace to the humble , is also said to resist the proud : and they may be well assured , that this counterfeit coyn will prove dross when it comes to the test. it is an easier task for malecontents to reprehend others , than to amend themselves ; as those who have blemish'd eyes , think the sky ever cloudy . nothing more common with troublesome dispositions , which have not known the way of peace , than to be ever contending , seldom contented . the elements , though in quality divers , yet they accord , for the constitution of the corporeal nature : and i would to god , that all who profess and call themselves christians , would accord together for the conservation of church and state , that peace may dwell in our land : we are all sheep of that fold , whereof christ is the shepherd ; stones of that building whereof he is the chief corner stone ; branches of that vine , whereof he is the stock ; we have but one god for our father that created us ; one saviour that redeemed us ; and one holy-ghost our sanctifier , that adorns us . we are here but pilgrims and strangers , and we shall one day find , that a peaceable christian life , with a good departure hence , shall bear a greater value than all temporal enjoyments , can afford us ; in pursuance of which , let us all endeavour to learn these following instructions , by which means we shall not only attain to be schollars , but proficients in this school of patience , and acquire that conquest over our unruly passions , and inordinate affections , but shall be enabled cheerfully to run with patience the race which is set before us , looking unto jesus , the author and finisher of our faith ; who for the joy that was set before him , endured the cross , despising the shame , and is set down at the right hand of the throne of god , heb. . , . and therefore , beseech we god , that mercy and truth may meet together , that righteousness and peace may kiss each other ; and that his glory may dwell in our land until we come to inhabite in the land of glory . the contents . with a prayer to every section . sect. . of the connexion between humility , meekness and patience . pag. sect. . in time of sickness . pag. sect. . affliction of conscience . pag. sect. . remedies against temptations . pag. sect. . imbecillity of grace . pag. sect. . loss of reputation . pag. sect. . of publick calamities . pag. sect. . loss of friends . pag. sect. . of poverty . pag. sect. . of confinement . pag. sect. . in exile . pag. sect. . of blindness and deafness . pag. sect. . of sterility . pag. sect. . want of repose . pag. sect. . of gray . hairs . pag. sect. . of mortality . pag. sect. . of judgment . pag. sect. . spiritual conflicts . pag. sect. . character of patience . pag. the close . pag. the art of patience and balm of gilead under all afflictions ▪ sect . i. of the connexion between humility , meekness and patience . . god , the fountain of goodness , from whom cometh every good and perfect gift , jam. . . hath laid down such rules and precepts in holy scripture , that whoever is diligent in the search , shall find in them eternal life , john . . we are commanded to follow peace with all men , and holiness , without which no man shall see the lord , heb. . . and to practice those celestial duties of humilty , meekness and patience . . humility is first a duty we owe to god , which is to have such a sense of our unworthiness , and his excellency , as may operate in us a lowly and unfeign'd submission to him : now , this submission is twofold ; first , to his will ; secondly , to his wisdom . the submission to his will is of two sorts , obedience and patience : obedience is our yielding up our selves with alacrity to do what his divine will and pleasure command us ; and to enable us to perform this , humility is exceeding necessary : and to acquire this obedience , we must endeavour to possess our hearts with the sense of that great unspeakable distance , between god and us . to consider him a god of infinite majesty , power and glory ; and we poor worms of the earth : he of infinite purity and holiness ; and we polluted and dead , in trespasses and sins : he of power able to do all things ; and we nothing , but by his divine assistance . . a second sort of submission to his will , is patience ; the subject-matter of our discourse . this consists in suffering his will , as that of obedience did in acting it ; and is composed of a voluntary yielding to what ever afflictions god is pleased to inflict upon us : in this , humility is a great assistant and renders things easie to us ; perswading us not to murmur , or repine at any thing god does ; but let what afflictions soever come , though in the heaviest kind , we may be always ready to say , thy will be done on earth , as it is in heaven : and with old eli , when that great affliction came of gods threatning the destruction of his family , he loss of the priesthood , the cutting off both his sons in one day ; yet considering it was the lord , inabled him calmly to yield to 'em , saying , let him do what seemeth him good , sam. . . the same effect it had on david , in his affliction ; i was dumb , i opened not my mouth , because thou didst it , psal. . . god doing it , silenc'd all murmurings and repinings in him : and it must operate the same effect in us , in all our afflictions , if we intend to acquire this duty of patience . . therefore , when ever god strikes , we are not only patiently to endure his rod , but kiss it also ; that is , be truly thankful , that he is pleased not to give us over to our own hearts lusts , psal. . . but still continuing his tender care over us , sending afflictions as so many messengers , to call us to himself . from whence we may learn , what an absurd folly it is to murmur at those stripes , which are design'd so graciously . . this duty is not compleated , by only a quietness and thankfulness under affictions ; but there must be fruitfulness also , or all the rest will be of no advantage ; which is the production of that , for which the afflictions were sent ; viz. the amendment of our lives : so that , in time of affliction , it is a necessary duty to examine our hearts and lives , and make a severe scrutiny what sins have provoked god to scourge us ; and whatsoever we find our selves guilty of , humbly to confess to him , and immediately to forsake them ; redeeming what we have lost , the time to come . . our next duty concerning patience , is , that we are as much bound to comply with one sort of sufferings , as another , whether they be immediately from god , as sickness , loss of friends , or the like ; or whether it be from men , who sometimes are instruments of afflicting us ; and cannot prejudice us , without gods permission : and god may as well create the instruments of punishing us , as to do it directly himself ; for it is a counterfeit patience ▪ that pretends to submit to god , and yet can bear nothing from men. we see an instance of holy job , who is recorded in sacred scripture , as a pattern of true patience ; he made no such difference in his afflictions ; but took the loss of his cattle , which the chaldeans and sabeans robb'd him of , with as much meekness , as he did that which was consumed by fire from heaven . therefore , whatever we suffer from men , if it be never so unjust in respect of them , we are humbly to confess it is most just in respect of god ; and instead of looking upon them with rage and revenge , as the vulgar custom of the world is , we are to look up to god , and acknowledge his justice in the affliction ; imploring his pardon most earnestly for those sins , which have provoked his wrath against us , and patiently and thankfully to bear those sufferings , till he shall in his own good time , see fit to remove them ; still saying with job , blessed be the name of the lord , job . . . a second sort of submission in humility , is to the wisdom of god ; and that is , to acknowledge him infinitely wise : and whatsoever he doth , we must confess it the best and fittest to be done : and this confession we are to put in practice , both in his commands , and in his disposing and ordering of all things . first , whatsoever he commands us to believe , we are to believe , how impossible soever it seems to our shallow understandings . secondly , to do whatever he commands us , how opposite soever it be to our carnal reason and humour ; and to conclude in both , that his commandments are most reasonable , and not grievous , joh. . . . next , we are to submit to his wisdom , in disposing and ordering of things ; which is to acknowledge , he desposes of all things most wisely : not only to the world in general ; but in what concerns every one in particular : so that , in what condition soever we are in , we are to be content , tim. . . and not to be impatient and disturb'd , at any choice which god makes ; since he chuses for us , who cannot err : but to leave all things to him , to fit us with such an estate and condition , as he sees best for us . perhaps , it may not please our unreasonable humours , because we cannot live in that splendour equal to our superiours : and the reason is , we are so full of our selves , that we can see nothing beyond it . we expect god should place us where we please , though by it he discomposes the whole scheme of his providence : but he , like a wise master-builder , knows that every stone is not fit for the corner , not every little rafter for the main beam : and sure , there cannot be a more vile contempt of the divine wisdom , than to dispute his choice , who knows what is fitter for us , than we do our selves . therefore , when ever we are disappointed of any of our aims or wishes , let us not only patiently , but joyfully submit to it , and acknowledge , that it is certainly best for us , it being chosen by the unerring wisdom of our heavenly father . . having spoken of the humility due towards god ; i am now to speak of humility , as it concerns our selves ; which will be no less necessary than the former . this humility is of two sorts ; the first is , the having a mean and low opinion of our selves ; the second is , being content that others should have so of us . the first of these is contrary to pride , and the second to vain-glory. pride cast the angels out of heaven ; and it is the greatest sin the devil hath been guilty of : and we may frequently find in scripture the hainousness of it , prov. . . every one that is proud in heart , is an abomination to the lord ; and in chap. . among many things which the lord hates , a proud look is set as the chiefest . it is indeed a most prolifick vice , and there are few sins to which it is not either parent or nurse to : there are many places of scripture , which shews the detestableness of it ; i shall only add one , james . . that god resisteth the proud , but giveth grace to the humble . . and the means of relinquishing this sin of pride , is perform'd by humility , by these directions : first , we are to consider the hainousness of the sin , with that regret as may operate in us no petty contempt , but a deep and irreconcileable hatred against it . secondly , to be vigilant over our hearts , that they foment not any originals of it , never suffering them to feed on the phantasm of our own magnificence : but when ever such cogitations arise , let us reverberate it immediately with the memorial of some of our follies and vices ; so we may make this very motion of our pride an occasion of humility . thirdly , we are to make no comparison of our selves with those we think are more foolish and vicious than we are , lest we fall into the same snare with the pharisee , luk. . . extol our selves for being better : but if we will compare , and associate our selves , let us do it with the wise , sober , and religious ; and there we shall find , we come so far short of 'em , that we can have no high esteem of our selves , but rather a more submission to humility , than we had before . lastly , let us humbly and earnestly invoke the almighty , that he would eradicate all degrees of this sin in us , and make us of the number of those that are poor in spirit , mat. . . to whom the blessing even of heaven it self , is pronounced and promised . . the next vice in opposition to humility , is vain-glory ; which is a hungring and thirsting after the praise of men : and first , that it is a sin , the words of our saviour prove it , john . . how can ye believe , that receive honour one of another ? so it is not only a sin , but such a one as hinders the reception of christ into the heart . secondly , the great danger of this sin is such , if it keep christ out of our hearts , it brings us to inevitable destruction ; for all our hope of escaping the wrath to come , depends in our reception of him : and this sin where ever it takes possession in the minds of men , it endangers the being guilty of many others ; and he that seeks so much for popular applause , may be in danger of the mobile's hissing , and without repentance , in danger of hell fire , mat. . . . thirdly , the folly of it is , we pursue after a blast of wind , the breath of men , which affords us no real advantage . secondly , it is not only unprofitable , but dolorous and difficult also ; for he that eagerly seeks praise , is not master of himself , but must suit all his actions to that end and purpose ; and contrary to what his own reason and conscience dictates to him , he must take care to do what will bring him in commendations ; and so captivates himself to every one that hath a tongue , to extol him . and this sin is further prejudicial , when it is used in religious duties , or any christian acts , it destroys all the fruits of it : they that pray , or distribute alms to be seen of men , must accept of that for their portion , mat. . . verily , i say unto you , they have their reward ; for they must expect none from god , but the reward of those hypocrites , that love the praise of men , more than the praise of god : and they that make such a miserable exchange , are not only guilty of folly , but are in danger of losing their own souls , mark . . . and the remedies against this vice , are these : first , we are to keep a strict watch over our selves , and to observe in any christian duty , whether we consider the praise of men ; or in the most indifferent action , whether we have not an earnest inclination to it ; and if we find our selves leaning that way , we must endeavour to have a a strict eye upon it ; and whenever we find it moves , reprehend and resist it . secondly , let this be our design , to please god ; that when we intend any thing , we may make this inquiry , whether it hath his approbation : and then we shall have no time to think what praise it will bring us from men ; for it is a greater benefit for us to please god , who is able to give us eternal rewards ; than men , whose applauses are vain and empty ; and none of us can but think it reasonable , to make the former our only care. thirdly , if at any time we receive praise of men , let us not be fond of it , nor think a tittle the better of our selves : if it be virtue we are esteem'd for , we must remember it came from god , and return him the glory ; and not imagine any belongs to our selves . indifferent actions can deserve no praise , and bad ones ought to set us a trembling ; else that woe of our saviour belongs to us , luke . . woe unto you , when men speak well of you ; for so did their fathers to the false prophets : and there is not a greater appearance of an hardned heart , than when men make their sins the object of their glory . . the next virtue is meekness , which is composed of a calmness and quietness of spirit , opposite to the rage and impatiences of anger . this virtue is a duty to god , of which i have already spoken of under the head of humility ; and may be exercised towards our neighbor , and our selves : i shall begin with that towards our selves . first , the advantage we receive by it is this , we have the blessing which christ pronounced , mat. . . blessed are the meek ; not only in the world to come , but in this ; they shall inherit the earth : and indeed none hath a more perfect enjoyment , than meek persons : for the impatient can never enjoy the greatest prosperities ; and the uneasiness of this passion is such , that it raises storms within their own breasts , and a perturbation upon their spirits . . secondly , we acquire honour by it ; for we resemble christ , that blest pattern of meekness : learn of me , saith he , for i am meek and lowly in heart , matth. . . and by it we conquer our selves , and our unruly passions , which is the noblest victory . thirdly , it makes us deport our selves like men , whereas anger transforms us to the fierceness and wildness of savage beasts : the one is esteemed , and the other abhorred ; every one shunning an outragious man , as they would a tameless beast . moreover , meekness inferreth a sober mind ; whereas anger is direct madness , and renders him uncapable of being his own master ; exciting him to those things , as himself , in his serious temper , utterly detests . many men have committed those things in their rage , which they have repented all their life after . therefore , seeing how much anger resembles beastiality , a mad man than a sober man , let us imbrace this vertue of meekness , and abandon the contrary vice of anger . . meekness , in the next place , makes the worst condition tolerable and easie ; and if we meekly bear any suffering , it takes off the edge , that it cannot wound us ; whereas they that rage , whets it , and makes it sharper than it would be ; as in the case of reproachful words , which in themselves do no prejudice to our bodies nor estates ; all the mischief they can do , is to make us angery ; and then the anger will create more strife and debate , and animate the espoused party but more against us : whereas he that meekly passes them by , is never the worse but the better ; for he shall he rewarded of god for that patience : and st. paul to titus , gives us this advice , to speak evil of no man , to be no brawlers , but gentle , shewing all meekness unto all men , tit. . . . and the means to obtain this vertue , are these : first , to make a deep impression in our minds , of the loveliness and benefits of meekness , together with the deformity and mischief of anger . secondly , to set before our selves the example of our blessed lord and saviour , who indured all reproaches and torments , with a perfect patience , that was led as a sheep to the slaughter , isa. . . that when he was reviled , reviled not again ; when he suffered , threatned not , pet. . . thirdly , to be very vigilant in preventing the beginnings of anger ; and to that end , we must mortifie all inward peevishness and frowardness of mind , which is a sin in it self , if it proceed no further ; but if cherish'd , will break out into open effects of danger . therefore , when ever thou find'st the least motion of it within thee , make as much haste to check it , as thou wouldest to quench a fire in thy house : and be sure to keep a strick watch over thy tongue , that it break not out into any angry expressions ; for that breath will fan the fire , not only in thine antagonist , but thy self too : therefore , though thy heart be ardent within , suffocate the flame , that it break not out ; and the greater the temptation is , the more earnestly call upon god to assist thee to conquer it . fourthly , often call to mind the great punishments thy sins have deserved ; and then , whether thy afflictions be from god or man , thou wilt acknowledge them to be far short of what thou deservest ; and wilt be ready to blush at thy great impatience . a prayer for meekness and humility . o most blessed lord god , the perfect pattern of humility and meekness ; infuse into me , i humbly beseech thee , those excellent graces , whereby i may be fully convinced of my own wretchedness , and evidently behold that i am sinful dust and ashes ; lord work in me such a lowliness of mind , that i may in the sincerity of my heart confess and acknowledge that i am less than the least of all thy mercies , and justly deserve the greatest of thy judgments : give me , o lord , a contrite spirit , a meek and an humble heart , and chase from me all pride and vanity of mind , whereby i may become lowly , yea base and vile in my own eyes . . root out , o lord , from me all perverseness of spirit , and wholly dispossess it of its residence ; that i may be fit to entertain that good spirit of thine , and thou mayst take delight to dwell and remain with me : grant that i may every day be more humbled with the sight of my own unworthiness , and spiritual wants , and to esteem my self as nothing without thee , but always acknowledge my own frailty and weakness : o , let me wholly depend and rely upon thee , and ascribe the praise and glory of whatsoever good is wrought in me , or by me , unto thee alone , who art the god of my strength , the author and giver both of grace and glory , and the beginner and finisher of every good thing , which is wrought in any of thy servants , to whom be all honour and glory , now and for ever . amen . sect . ii. in time of sickness . what should we do in this vale of tears , but condole each others miseries ? every man hath his weight , and happy is he whose burthen is so easie , that he may assist his neighbours . many have waded through a sea of sorrows ; and the angel of the lord , that hath redeemed their souls from evil , and led them within few paces of the shore , offers to lend thee his hand ; to guide thee in this dangerous world , wherein every error is death : let us follow him therefore with a humble confidence , and be safe in the view and pity of the woful miscarriages of others , and take warning by their sad misfortunes . . thou art on thy bed of sickness , and with holy david , roaring all the day long , psal. . . for the extremity of thy pain , measuring the slow hours , not by minutes , but by groans : thy soul is weary of thy life , job . . through the intolerable anguish of thy spirit , job . . of all temporal afflictions , this is the sorest : and job . . after the loss of his goods and children , could yet support himself , and bless the god that gives and takes : but when his body was tormented , and made one boyle , then his patience is extended so far , as to curse ( not his god , but ) his nativity , job . . let the day perish wherein i was born , and the night in which it was said , there is a man child conceived . and king artaxerxes questioning with his cup bearer nehemiah , could say , why is thy countenance sad , seeing thou art not sick ? nehem. . . implyed that the sick , of all others , hath just cause to be dejected . humane crosses are at a distance , but sickness is in our bosoms : those touch externaly , these internally our selves : here the whole man suffers . what could the body feel without the soul that animates it ? how can the soul ( which makes the body sensible ) chuse but be most affected with that pain , wherewith the body is afflicted ? both partners are perplex'd to encounter so fierce an enemy , and the sharpest requires the most powerful resistance . therefore let us recollect our selves , and summon all the powers of our souls , to engage with so violent , and potent an enemy . . thy body is by a sore disease confin'd to thy bed : i should be sorry to say , thy self wert so . thy soul , which is thy self , i hope is at a distance from thee ; but however it is content to take a share in thy sufferings , soars above to the heaven of heavens ; and is prostrate before the throne of grace , imploring for mercy and forgiveness ; beholding the face of thy glorious mediator , interceding for thee . unhappy were we , if our souls were lockt up in our bosoms , that they could use no motions , but what our lumpish bodies could contribute ▪ but , blessed be god , he hath animated us with active spirits , that can move themselves , while our bodies lie still ; that can be so agil in their motions , as they can pass from earth to heaven , ere we can turn our wearied and sick bodies to find ease . . and how much shall we be wanting to our selves , if we do not make use of this spiritual agility ; sending up these spirits of ours , from this brittle clay of our bodies , to those regions of blessedness , that they may from thence extract comforts to alleviate the sorrows of their heavy partners . thus if thou imployest thy better part , no pains of the body can make thee miserable ▪ that spiritual part of thine shall ere long be in bliss , whil'st this piece of earth lies putrified in the grave . why dost thou not then , even now before thy dissolution , improve all the powers of it to thy present advantage ? let thy internal eye still behold the face of thy god in glory , whil'st thy corporal eyes observe those friends at thy bed-side , which may pity , but cannot help thee . . thou art pained with sickness : consider se●iously from whence it comes , and what makes it so bitter to thee ; affliction cometh not out of the dust , job . . couldst thou but hear the voice of thy disease , as thou now feelest the stroke of it , it hath proclaim'd loud enough , am i come up hither without the lord , to torment thee ? the lord hath said to me , go up against this man , and afflict him , kings . . couldst thou perceive the hand that smites thee , thou wouldst be eager to kiss it ; since it is the father of all mercies , comfort and consolation , that lays these stripes upon thee : he that made thee and bought thee at so dear a price as his own blood ; it is he that chastiseth thee : and canst thou think he would scourge thee , but for thine own advantage : for what tender father is there , but has bowels of compassion , and never takes the rod in hand , out of a pleasure to chasten that flesh , which is derived from his own loyns ? or is it any ease to him , to make his child smart and bleed ? but rather himself suffers more than he infl●cts , and would be content to redeem those stripes with his own ; yet he sees the chastisement proper , not to spare him for his frowardness , and tears ; but will plead , he had not lov'd him , if he had not been so kindly severe : and solomon gives us this advice ; chasten thy son while there is hope , and let not thy soul spare for his crying , prov. . . and if we that are evil , know how to give loving and beneficial correction to our children , how much more shall our father which is in heaven , know how to chastise us for our advantage ? so as we may sing under the rod , with the blessed psalmist ; i know , o lord , that thy judgments are right , and that thou in faithfulness hast afflicted me , psal. . . might a child be made arbiter of his chastisement , do we think he would adjudicate himself to be corrected ? yet the discreet parent knows he shall wrong him , if he give not due correction ; as having learned of wise solomon , prov. . . thou shalt beat him with the rod , and shalt deliver his soul from hell. love hath its stroaks , saith st. ambrose , which are the sweeter , the harder they are inflicted . . dost thou not remember the message the two sisters sent to our saviour , john . . lord , behold he whom thou lovest , is sick. were it so , that pain or sickness , or any of the executioners of divine justice , ere let loose to tyrannize over thee at pleasure , to render thee perfectly miserable ; there were just reason for thy utter diffidence : but they are stinted , and march under comission ; neither can they be allowed to have any other limits , than thy own advantage . hadst thou rather be good , or be healthful , i know thou wouldst imbrace both , and think thy self in a happy state : for who is so little in his own favour , as to imagine he can be the worse for faring well . but he that made thee , has a far greater inspection into thee , than thine own eyes can have ; he sees thy vigor is turning wanton , and if thy body be not sick , thy soul will : if he therefore think it fit to take down thy worst part a little , for the preventing of a mortal danger to the better , what cause hast thou to complain , yea , rather not to be thankful ? when thou hast felt thy body in a distemper of fulness , thou hast gone to sea on purpose to create a sickness ; yet thou knewest that turning of thy head and stomach would be more painful to thee , than thy former indisposition . why then should not thy all-wise creator take liberty to cure thee with an afflictious remedy . . thou art now sick : wert thou not a long time healthful , and canst thou not take that patiently which god hath allotted thee ? if thou hast enjoy'd more dayes of health , than hours of sickness , how canst thou think thou hadst cause to repine ? had the divine wisdom thought fit to mitigate thy many days pain , with the ease of one hour , it had been worthy of thy thanks : but now that he hath requited thy few painful hours , with years of perfect health , how unthankfully dost thou repine at thy condition ? it was a gross mistake , if thou didst not from all earthly things expect a vicissitude : they cannot have their being without a change ; as well may day be without a succession of night , and life without death , as a mortal body without fits of distemper : and how much better are these momentary changes , than that last change of a misery unchangeable ? it was a deplorable word that father abraham said to the rich glutton ; son , remember that thou in thy life time receivest thy good things , and lazarus evil things ; but now he is comforted and thou art tormented , luke . . how happy then are we , that are here chastned of the lord , that we may not be condemned of the world ! o then , welcome feavers , and all other diseases of the body , that may quit my soul from everlasting burnings ! . thou complainest of sickness ; and many have effused tears for their superfluity of health ; condoling the fear and danger of losing god's favour , for their not being afflicted . bromiard tells us of a devout man , that complained at his prosperity , as no small affliction ; whom god soon after accommodated with pain enough , according to his desires : the poor man was joyful at this change , and look'd upon his sickness as a mercy ; for so it was intended by him that sent it . why are we too much dejected with that , which others complain the want of ? why should we find that so tedious to our selves , which others have wish'd to enjoy ? there have been medicinal agues , which the wise physician have cast his patient into , for the cure of a worse distemper . a secure and illegal health , however nature takes it , is the most dangerous indisposition of the soul : if that be healed by some few bodily pangs , the advantage is unspeakable . look upon some vigorous gallant , that in the height of his spirit , and heat of blood , eagerly pursues his carnal delights , thinking of no heaven , but the free delectation of his sense ; and compare thy present estate with his : here thou liest groaning and sighing , panting and shifting thy weary sides , complaining of the slow motions of thy tedious hours ; whilst he is frolicking with his jocund companions , carousing his large healths , sporting himself with his wanton delilah , and bathing himself in all sensual pleasures : and tell mo whether of the two thou thinkst in the happier condition ? if thou art not shrunk into nothing but sense , and hast not cast off all thoughts of another world , thou wouldst pity the misery of that atheistical jollity , and gratulate to thy self the advantage of thy humble and faithful suffering that , which will at last make thee ample satisfaction , by yielding thee the peaceable fruit of righteousness , heb , . . . thy pain is grievous ; but dost thou not hear the great precedent of patience crying out from his dunghil , o that my grief were throughly weighed , and my calamities laid in the ballance together ! for now it would be heavier than the sand of the sea : therefore my words are swallowed up ; for the arrows of the almighty are within me , the poyson whereof drinketh up my spirits : the terrors of god do set themselves in array against me , job . , , . dost thou not hear the man after god's own heart speak of the voice of his roaring , psal. . ? he that shrunk not from the bear , the lyon , nor goliah of gath , is now drenching his bed with his tears . psal. . . dost thou not hear the faithful crying out , i am the man that hath suffered affliction by the rod of his wrath , &c. surely against me he is turned ; he turneth his hand against me all the day ; my flesh and my skin hath he made old ; he hath broken my bones , lam. . , , . consider the prophets , apostles and martyrs , the great favourites of heaven ; some on gridirons , others in boyling caldrons ; some on spits , others under saws ; some in flames , others crashed with the teeth of wild beasts ; some on racks , others in fiery furnaces : most of 'em in such torments , as in comparison , thy pains are but a sport. but to leave mortality and sinful dust and ashes , thou may'st behold the son of god , and lord of life , the king of glory , god blessed for ever , sweating drops of blood in his dreadful agony ; and mayst hear him cry upon the tree of curse and shame , my god , my god , why hast thou forsaken me ? matth. . . alas , what are we capable to suffer , in proportion of these tortures ? what are we , that we should think much to share with the best of god's saints ; nay , even with the dear and eternal son of his love , our ever blessed redeemer ? had not god prescribed this their way to heaven , they had not waded so deep in blood. . why do we repine to wet our feet where they waded ? if from these holy ones we turn our eyes , we shall find examples among meer pagans : for instance , he who we used to account infamous for voluptuousness , epicurus the philosopher ; who , on his dying-day , when he lay extreamly tormented with the stone in the bladder , and a tearing cholick in his bowels , as it were grasping for life ; yet even then , writing to his idemeneus , can out of the strength of his resolutions , profess his cheerfulness , and can stile even that day blessed . it was the same mouth that could boast , that if he were frying in the brazen bull of ●alaris , he could there find contentment . what should i tell thee of a mutius scaevola , who in a glorious revenge , voluntarily burnt off his right hand , not without the envy and pity of his enemies ; or of a regulus , that after so high a provocation ; offers himself to the worst of the merciless fury of his tormenters ? why shouldst thou admire , saith wise seneca , that some should be well pleased to be scorch'd , wounded , rack'd , or kill'd ? frugality is a pain to the riotous , labour a punishment to the lazy , continence a misery to the wanton , and study a torture to the slo●hful . . all these are not in their own nature difficult , but we are infirm and inconstant . shall pagans attain to this height of magnanimity by their fortitude ! and shall we christians droop under gentler sufferings ! we profess the advantage of faith to uphold and chear us : but poor ethni●k souls ! they never heard of a merciful god to comfort 'em : they never knew those sweet messages from heaven , call upon me in the day of trouble , i will deliver thee , and thou shalt glorifie me , psal. . . come unto me all ye that labour , and are heavy laden , and i will give you rest , matth. . . strengthen ye the weak hands , and confirm the feeble knees : say to them that are of a fearful heart , be strong , fear not , behold , your god will come with vengeance , even god with a recompence : he will come and save you , isa. . , . they had not the heart of a job , to say , i know that my redeemer liveth , job . . nor the eyes of a stephen , to pierce the heavens , to see their saviour standing at the right hand of god : but out of their vigour elevated with an arrogant ambition of that fame which they believed , would survive 'em : whereas , we christians know that we have the father of mercies to stand by us ; a redeemer to deliver us , a comforter to strengthen and refresh us , sweet and infallible promises to sustain us : and at last , a crown of eternal glory to reward us . . thou art pained with sickness : view not what thou feelest , but think what punishment thou hast deserved : wherefore doth a living man complain , a man for the punishment of his sin ? lam. . . alas , the wages of every sin , is death , a death of body and soul , temporal and eternal : any thing below this , is mercy . there is not the least of thy transgressions but hath merited the infinite wrath of a just god , and more torments than thou art able to undergo . what , dost thou complain of ease ? where thou owest a thousand talents , thou art bid to take thy bill , and write down fifty , luke . . wilt thou not magnifie the clemency of so favourable a creditor ? surely , were every twig which creates a smart , a scorpion , and every breath thou sendest forth , a flame : this were yet less than thy deserts . oh , the infinite goodness of our indulgent father , that uses so gentle a correction to us ! tell me thou nice patient , if thou canst not suffer these stripes , how thou wilt endure those that are infinitely sharper ? alas ! what are these trifles to that hell which abides for the impatient ? there are torments without mitigation ; eternal pains without intermission ; which thou can'st not suffer , nor avoid : fear them , and murmur not at these ; prostrate thy self low under the hand of god , and be thankful for a tolerable misery . how graciously hath the wisdom of god thought fit to temper our afflictions , if they prove sharp , they are not long , and if long , not over sharp ; that our strength might not be depressed by those trials we undergo . therefore aspire a contentment in thy self , and thy languishment will be easie , or thy pain soon over . extream and everlasting are terrors reserv'd for the wicked hereafter , that are durable , painful , and not capable of any relaxation . what a moment is it that thou dost suffer ? yea , nothing , in respect of eternity , which thou must either hope for , or fear . endure a while patiently , that thou mayst not be infinitely miserable . . thou complainest of pain : of what use were thy patience if that were mitigated ? god never gives vertues without an intent of their exercise . to what end were our christian valour , if we had no enemy to encounter ? thus long thou hast supinely slept in a secure garison , where thou hast heard no trumpet , but thine own , and hast turned thy drum-head into a table for dice , lavishing out thy days in varieties of idle recreations : now god draws thee forth to the field , and shews the an enemy ; where is thy christian fortitude if thou recoilest , and chusest rather to fly than resist ? and is this a proper character for thee , who professest to sight under his banner , who is the conqueror of death and hell ? is this the way to that happy victory , and to acquire a crown of glory ? if thou faint in the day of adversity , thy strength is but small : be strong in the lord , and in the power of his might , ephes. . . encounter with that fierce enemy , wherewith god would have thee assaulted ; look up to him , who hath said , and cannot fail to perform it ; be faithful to the death , and i will give thee a crown of life , rev. . . . thou art surpriz'd with sickness ; accuse thy self for it ; who forbid thee expecting so sure a guest ? thy frame of body should have prompted thee to other thoughts : dost thou perceive this living fabrick made up as a clock , consisting of many wheels ? and imagine that some of 'em shoud not be ever out of order ? couldst thou think that a cottage not strongly built , and standing so bleak in the very mouth of the winds , could for ever hold firm and strong ? or art thou not amazed it hath out-stood so many blust'ring blasts , utterly unruined ? it was scarce a patient question which job asked ; is my strength the strength of stones ? or is my flesh as brass ? job . . alas ! thy best metal is but clay , and fading flesh , is but grass ; the clay mouldereth , and the grass withereth . why do we reckon of any thing , but misery and fickleness in this woful region of change ? if we wi●l needs over-reckon our condition , we do but assist to aggravate our own wretchedness . . thou art retir'd to thy sick bed , be of good comfort , god was never so near thee , never so indulgent to thee as now . the whole , saith our saviour , needs not a physician , but they that are sick , mat. . . the physician cometh not but where there is necessity , and where that is , will not fail to come : our wants is motive enough to him , who took our infirmities , and bare our sicknesses , mat. . . our health alienates him from us ; but whilst thou art this patient , he cannot be from thee . the lord , saith the psalmist , will strengthen thee upon the bed of languishing , thou wilt make all his bed in his sickness , psal. . . the comforter doth not only visit , but attend thee : if thou find thy bed uneasie , he will soften it for thy repose . canst thou not read god's indulgence in thine own disposition ? thou art a parent ; perhaps thou affectest one child more than another , though all dear enough : but if any of them be cast down , thou art more careful about that than the rest : how thou pitiest and pliest it with offers and receipts ? with what silent anxiety dost thou watch by it , listning for every breathing , jealous of every whispering , that might break its slumber , responding its groans with sighs ; and , in fine , taking such care that thy greatest darling seems the while neglected , in comparison of this under affliction . how much more shall the father of mercies , be compassionately intent upon the sufferings of his dear children , according to the proportion of their afflictions ? . thou art wholly entertain'd with the extremity of thy pains : alas , poor soul ! thy dimness perceives nothing , but what is near thee : it is thy sense which thou followest , but where is thy faith ? couldst thou inspect the end of thy sufferings , thou wouldst rejoyce in tribulation : let patience have her perfect work ; and thou shalt once say , it is good for me that i was afflicted . thou mightest be jocund long enough , ere thy jollity could make thee happy : yea , woe to them that laugh here , luke . . but , on the contrary , our light affliction , which is but for a moment , worketh for us a far more exceeding , and eternal weight of glory , cor. . . o blessed improvement of a few groans ! oh glorious issue of a short storm of sorrow ! why do we imitate christians , if nothing but flesh and blood ? and if better , we have more cause of joy , than complaint ; for whilst our outward man perisheth , our inward man is renewed dayly , cor. . . our external man is flesh , our internal is spirit ; infinitely more noble , than this living clay that we carry about us . whil'st our spirit gains more than our flesh is capable to lose , what reason have we not to boast of the bargain ? let not then these close curtains confine thy sight , but lift up thine eyes to heaven , whence thy soul came , and view there that crown of glory , which thy god holds forth to all tha● overcome : and then run with patience the race that is set before thee ; looking unto jesus , the author and finisher of our faith , who is set down at the right hand of the throne of god , heb. . , . then chear thy self with the expectation of that blessedness , which if thy to●ments were no less than those of hell , would make more than ample amends for all thy suffe●ings . . thou art sick to death : and hast received the sentence of mortality in thy self ; thy physician hath given the up to act the last scene : neither art thou like to rise till the general resurrection : how many are lately expired , that would have thought it a great happiness to die thus quietly in their beds ? whom storms of war hath hurried away furiously into another world ; not suffering them to ta●e leave of that life , which they were forced to abandon : whereas thou hast leisure to prepare thy self for the entertainment of thy last guest ; to set both thine house in order , and thy soul. it is no disadvantage to thee , thus to behold death at a distance , and to observe every one of his paces towards thee ; that thou mayst put thy self into a fit posture to meet this grim messenger who ushers thee to immortality ; that dying thus by degrees , thou hast leisure , with the patriarch jacob , to summon thy children , to bequeath them thy last benediction : and being encompassed with thy sad friends , now in thy long journey to a far country , thou mayst take a solemn farewell , as going somewhat before them to the appointed happy meeting-place of blessedness : and lastly , that one of thine own may close those eyes , which shall in their opening , see the face of thy most glorious saviour ; and see this flesh , now ready to lye down in corruption , made like to his unspeakable glory . a prayer for a sick person . o most gracious , and merciful lord god , the only author of our health and being ; thou castest us down upon our beds of sickness , and sometimes draws the curtain between the world and us : o lord , my time is in thy hand ; and i know not how soon my change which thou hast appointed shall be ; whether this week , this day , this hour , yea , or this very moment . o lord , sanctifie unto me this thy present visitation , which my sins have long since deserved ; heal my soul , which in great bitterness hath sinned against thee , and then if it stand with thy good pleasure , heal my body , and raise it , that i may glorifie thy holy name in the congregation of the righteous . . but if in thy omniscency thou hast otherwise determined , that this visitation shall put a period to my frail mortality ; i humbly beseech thee , to fit and prepare me for that last and great change : wean me from all the fading pleasures and vain allurements of this sinful world , that i may become a meet partaker of thy heavenly kingdom : send down , o lord , thy light and thy truth into my inward parts , that i may understand thy wisdom secreetly : support the weakness of my faith , that i may with a strong assurance lay hold upon the blood of jesus ▪ by whose merits i expect salvation , and to reign with thee in thy heavenly kingdom . amen . sect . iii. affliction of conscience . . thy sin is ponderous upon thy soul : bless the omnipotence , thou art sensible of it . many hath more weight , and boasteth of ease . there 's musick in this complaint ; the almighty delights to hear it , next to the melody of saints and angels . pursue and continue these sorrowful notes , if ever thou expectest comfort . it is this godly sorrow , that worketh repentance to salvation , not to be repented of , cor. . . weep still and be not too much hastly to exhaust thy tears ; for they are precious , and rendred fit to be reserv'd in the bottle of the almighty , psal. . . over-speedy remedies may prove injurious to the patient : and as in the body , so in the soul ; diseases and tumours must have their due maturation , ' ere there can be a cure. the inwards of the sacrifice must be three times rinsed with water , lev. . . one ablution will not serve turn . but when thou hast evacuated thine eyes of tears , and unloaded thy breast of leisurely sighs , i shall then , by full commission from him that hath the power of remission , say to thee ; son , be of good comfort , thy sins are forgiven thee , mat. . . . think not this word meerly formal , and forceless : he that hath the keys of hell , and of death , rev. . . hath not said in vain , whose sins ye remit , they are remitted , john . . the words of his vicegerents on earth , are ratified in heav'n ; only the priest under the law , hath power to pronounce the leper clean , lev. . . had any other israelite done it , it had been as unprofitable , as presumptuous . it was a good expression that fell from elihu ; when a man's soul draweth nigh unto the grave , and his life to the destroyer , if there be a messenger ( of god ) with him , an interpreter , one among a thousand , to shew unto that man his uprightness ; then he ( i. e. god ) is gracious unto him , and saith , deliver him from going down into the pit ; i have found a ransom , job . , , . behold ! this is thy state , thy souls life is in danger of the destroyer , through his powerful temptations : i am ( howsoever unworthy ) a messenger sent to thee from heaven ; and in the name of the almighty that sent me , do here upon thy serious repentance , before angels and men , proclaim thy soul fix'd in the court of heaven : the invaluable ranson of thy dear saviour is accepted for thee ; so thou art deliver'd from descending into the pit of perdition . . oh , happy message , thou replyest , were it receiv'd with comfort ! but , alas ! my heart is possest with deep grounds of fear and diffidence , not easily to be remov'd : that convicts me , whil'st you offer to acquit me ; and positively acquaints me , i am a worse criminal , than a spectator can imagine : my sins are beyond measure hainous , such as my thoughts tremble at ; and tongue dare not express to god that knows 'em , against whom only they are committed . if there is horror in their very remembrance ; what will their be then in their retribution ? . they are bitter things thou urgest against thy self ; no adversary could plead worse : but i admit thy vileness ; be thou as wicked as satan can make thee : it is not his malice , or thy wickedness , that can exclude thee from mercy : be thou as sordid as sin can expose thee , yet there is a fountain opened to the house of david , zach. . . ( a bloody fountain in the side of thy saviour ) for sin , and for uncleanness . be thou as leprous as that syrian was of old , king. . . if thou canst but wash seven times in the waters of this jordan , thou wilt be clean ; thy flesh shall come again to thee , like to the flesh of a little child : thou shalt be at once sound and innocent . be thou stung with the fiery serpents of this wilderness ; yet if thou cast thine eyes to that brazen serpent erected for thy malady , thou wilt find cure. wherefore came christ into the world , but to save sinners ? add , if thou wilt , whereof i am chief , tim. . . thou canst alledge no worse by thy self , than the best did before thee ; who , in the right of a sinner , claimeth the benefit of a saviour . . were it not for sin , what use were there of a redeemer ? were not sin hainous , how should it require such an expiation , as the blood of christ ? the magnitude of thy sins , merits but to magnifie the mercy of the forgiver : to remit the debt of farthings , were insignificant ; but to forgive thousands of talents , is the height of bounty . thus god deals with thee : he permits thee to run on to so deep a sum , that when thy conscious heart hath proclaim'd thee a bankrupt , he may infinitely oblige thee , and glorifie his own mercy , in crossing the reckoning , and acquitting thy soul. all sums are equally dischargable to the munificence of our great creditor in heav'n : as it is the act of his justice , to expect the least ; so it is of his mercy to forgive the greatest . had we to do with a finite power , we might sink under the burthen of our sins : but having an infinite power to attend us , let thy care be to lay hold on that infinite bounty ; and as thou art an object of mercy , sinful , and miserable enough ; so conclude thy self ( as thou art ) a subject proper to receive it as a penitent believer . open and enlarge thy bosom , and assume this free grace , and close wth thy blessed saviour ; and in him , possess thy self of remission , peace and salvation . . comfortable expressions , thou confessest , to those that are capable of them : but what is this to me , that am neither penitent nor believer ? alas ! that which is honey to others , is gall and wormwood to me ; who want the grace to repent , and believe as i ought . why art thou so imprudent and unjust , as to conspire with satan against thy own soul ? why wilt thou be so unthankfully injurious to the god of mercies , as to deny those graces which his good spirit hath bestowed upon thee ? if thou wert not penitent , why are these tears ? what means these sighs and passionate expressions of sorrow , which thou utterest ? it is no temporal loss that afflicts thee ; nor corporal distemper that thus disquiets thee : doubtless , thou art soul-sick , thy spirit is wounded within thee ; and what can thus affect thy soul , but sin ▪ or what can this affection of thy soul be for sin , but true penitence ? . thou repliedst ; i am indeed sorrowful for sin , but not upon the right grounds : i grieve for the misery that sin hath brought upon me , not for the evil of sin , but for the punishment , not the offence ; for my peril , not for the displeasure of my god. beware , lest an undue humility cause thee falsely to accuse the graces of god's spirit : thou art no competent judge , whilst thou art under temptations . had not thy sorrow a relation to god , why wouldst thou sigh to heaven ? why would thy heart challenge thee for unkindness in offending ? and to cry out of the sordidness not of the peril of thy sin ? what renders the act of thy sin to be sinful , but the offence against the divine majesty ? how canst thou be sorry that thou hast sinned , and not be sorry that thou hast offended ? tell me , what is it thy conscience primarily suggests to thee in this impression of thy sorrow ? is it thou shalt be punish'd , or that thou hast sinned ? and were it put to thy choice , whether thou hadst rather enjoy the favour of god with extremity of pain , or continue in his displeasure with ease ? or if liberty were tendred to thee , that thou mightst freely sin without danger of punishment ? whether doth not thy heart rise at the condition , as ready to flie in the face of the offerer ? besides fear and horror , dost thou not find an internal indignation at thy miscarriage , and such a detestation of thy sin , that were it to be reiterated if it were possible to be concealed from god and men , and if there were no hell to avenge it , woulst thou not abhor to commit it ? all these are strong convictions of the right grounds of thy repentance , and of the injury which thou dost thy soul , in the unjust scruples which thou raisest against it . . if the grounds ( thou say'st ) of my repentance be regular , yet the measure is insufficient . i am sorrowful for sin , but not enough : an effectual grief for sin , should be serious , deep , hearty , intensive ; mine is slight and superficial . i sigh , but my sighs proceed not from an humble heart : i can sometimes weep , but cannot pour out my self in tears : i mourn , but don't continue my sorrow . to this i answer , thou hast to do with a god , which in all the dispositions of thy soul , regards validity , and not quantity : if he find thy remorse , he exacts not the solid measure : he doth not meet up our repentance by inches or hours , but where he finds sincerity of penitence , is indulgent . look upon david , and acknowledge his sin formidably detestable , no less than adultery , inebriation and murder : yet no sooner did he in a true compunction of heart , cry out , i have sinned against the lord ; then he hears from that mouth which accused him ; the lord also hath put away thy sin , thou shalt not die , sam. , . here is a penitent confession , which was efficacious in the expiation of those grievous crimes . thou art deceived if thou imaginest god delights in the affliction of his creatures : so far only is the grief of his servants pleasing to him , that it may conduce to the health of their souls , in the sensibleness of their sin , and meet capacity of mercy . . i do not , with some casuists , flatter thee with an opinion of the sufficiency of any slight attrition and empty wishes , that thou hast not sinned ; doubt●ess a true contrition of spirit , and compunction of heart , are necessarily required to a saving repentance : and these , wert thou but an indifferent censurer of thine own ways , thou would'd find within thy self . why is thy countenance so dejected , thy cheeks pale , and watered so oft with tears , thy want of rest , and loss of appetite ? wherefore dost thou pour out those doleful complaints and vehement deprecations ? but after all this , art thou such as thou accusest thy self , defective in thy repentance ? dost thou rest contented in this condition , and not complain of it as the greatest misery ? art thou not heartily sorry that thou canst be no more grieved for thy sin ? comfort thy self , even this is an acceptable repentance , and god accepts it . what is repentance but a change from evil to good ? and how sensible is this change , that thou who formerly delightedst in thy sin , now detests it and thy self for it ; and art yet ambitious of more grief , for being transported into it ? let not thy souls enemy , who desires nothing more than to make thee perfectly miserable , so allure thee , as to render thee unsatisfied with the measure of that penitency which is accepted of god : rather turn thine eyes from thy sins , and look to heaven and fix 'em upon thine all-sufficient mediator , and behold his face smiling upon thy humbled soul , and perfectly reconciling thee to his eternal father , as being fully assured , that being justified by faith , we have peace with god , through our lord jesus christ , by whom also we have access by faith into this grace wherein we stand , and rejoice in the hope of the glory of god , rom. . , . . there thou say'st is the very root of my complaint : i want that faith that should give me an interest in my saviour , and afford true comfort to my soul , and boldness and access with confidence , to the throne of grace , ephes. . . i can be sorry , but cannot believe ; my grief is not so great as my infidelity : i see others full of joy and peace in believing , rom. . . but my stubborn heart cannot soar up to a conformable apprehension of my saviour : so as indeed i dwell in obdurate darkness , and a sad ponderosity of incredulity , wanting that assurance which others profess to find in themselves . take heed , lest whilst thou art too querulous , thou prove unthankful ; and whilst thy humbleness disparages thee , thou make god a loser . a man may have a rich mine in his ground which he knows not of , and there are shells furnish'd with pearls , whose worth many are not sensible of . this is thy state : thou hast that grace thou complainest to want ; and there is no measuring of thy self by sense , especially in the time of temptation . thou coulst not so sensibly lament the want of faith , if thou hadst it not . thou canst not deny an assent to the verity of all god's promises : thou acknowledgst he could not be what he is , if he were not even verity it self . thou canst not doubt but he hath made those promises of grace and mercy to all penitent sinners , which tend to their salvation ; and thou canst not but grant , thou art sinful enough to need mercy , and sorrowful enough to desire and embrace it . . canst thou but love thy self so well , that when thou seest a pardon held forth to stretch forth thy hand , and take it ? this hand is thy faith , which takes hold of thy redeemer . as for that assurance thou mentions , they are happy that can feel and maintain it ; and it must be our holy ambition to be diligent in the aspiraration : but such a height of perfection , every traveller in this wretched pilgrimage , cannot whilst he is in this perplexed and heavy road , hope to attain to . it is an unsafe and dangerous path , which those men have walked in , who have used to define all faith by assurance . should i conduct thee that way , it might be prejudicial . so sure a certainty of our constant and reflected apprehension of eternal life , is both hard to acquire , and not easie to hold unmovably , considering the many strong temptations that we are subject to in this vale of misery and death . should faith be reduced to this trial , it would be more rare than our saviour hath foretold it : for as many boasts of such an assurance , who is yet failing of a true faith , embracing a vain presumption instead of it : so many also hath true faith in the lord jesus , who yet complains to want that assurance . canst thou in a sense of thine own misery close with thy saviour ? canst thou throw thy self into the arms of his mercy ? canst thou trust him with thy soul , and relie upon him for forgiveness and salvation ? canst thou prostrate thy self before him , as a miserable object of his grace and mercy ? and when it is offered thee , canst lay some ( tho weak ) hold upon it ? labour for further degrees of strength daily . set not up thy rest in this pitch of grace , but cheer up thy self , and thus much faith shall save thy soul. thou believest , and he hath said it , that is verity it self , he that believeth on the son , hath everlasting life , joh. . . . i know , thou averrest that jesus christ came into the world to save sinners ; and that whoever believeth on him , shall not perish , but have eternal life , joh. . . neither can i deny , but in a sense of my sinful condition , i cast my self in some measure upon my saviour , and lay hold upon his all-sufficient redemption : but , alas ! my apprehensions of him are so weak , that they can afford no comfort to my soul. were it not that thou expectest to be justified , and saved by the power and act of thy faith , thou hast reason to be disheartened with the imbecility of it : but now , that the vertue and efficacy of this happy operation is in the object apprehended by thee , which is the infinite merits and mercy of thy saviour , that cannot be abated by thine infirmities , thou hast reason cheerfully to expect thy salvation . understand thy case aright : here 's a double hand that helps thee towards heaven ; thy hand of faith lays hold on thy saviour : thy saviour's hand of mercy and plentious redemption , lays on thee ; thy hold of him is feeble and easily loosed ; his hold of thee is strong and irresistable . comfort thy self therefore with the blessed apostle ; when thou art weak , then thou art strong ; when weak in thy self , then strong in thy redeemer : shouldst thou boast and say , tush , i shall never be moved ; i should suspect the verity and safety of thy condition . now thou deplorest thy weakness , i cannot but congratulate the happy estate of thy soul. if a greater work were expedient , strength of hand were necessary : but now only receiving of a precious gift is required , why may not a weak hand perform that as well as a strong , tho not so forcibly ? be not dejected with impotency , but comfort thy self in the mercies of thy redeemer . . thou expressest ; sometimes , i find my heart at ease , in a comfortable reliance on my saviour ; and being well resolv'd of the safety of my state , promise good days to my self ; and after the banishment of my former fears , dare bid defiance to temptations : but , alas ! how soon is this serenity over ? how suddenly is this clear skie clouded , spread over with obscurity , and i return to my former despondency ? did'st thou conceive , that grace would put thee into a constant and perpetual invariable condition of soul , whil'st thou art on this side heav'n ? didst thou ever hear or read of any of god's saints upon earth , that were unchangeable in their holy dispositions , whil'st they continued in this region of mutability ? behold the man after god's own heart , thou shalt find him sometimes so couragious , as if the spirits of all his worthies were met in his own bosom , how resolutely doth he blow off all dangers , trample on his enemies , and triumph over all cross events ? another while thou shalt find him so dejected , and transform'd from what he was : when chearful ; the lord is my shepherd , i shall lack nothing , psal , . . in affliction ; why art thou so sad , my soul , and why art thou so disquieted within me ? psal. . . in fortitude ; i will not be afraid of ten thousands of people , that have set themselves against me round about , psal. . . in trouble ; hide me under the shadow of thy wings , from the wicked that oppress me ; from my deadly enemies , who compass me about , psal. . . in his integrity ; thy loving kindness is before mine eyes , and i have walked in thy truth , psal. . . in contrary events ; lord , where are thy loving kindnesses ? psal. . . and dost thou not hear him in one breath professing his confidence , and lamenting his dissertion ; lord , by thy favour thou hast made my mountain to stand strong : thou didst hide thy face and i was troubled , psal. . . look upon st. paul ; sometimes thou shalt see him erecting trophies of victo●y to his god : in all these things we are more than conquerors , through him that loved us , rom. . . on the contrary , thou shalt find him lamenting his own sinful condition ; oh , wretched man that i am , who shall deliver me from the body of this death ! rom. . . in a holy rapture , thou shalt find him caught up into the third heaven , and by permission of the almighty , buffetted by the messengers of satan , and uttering complaints to god of the violence of that assault . here the spouse of christ bemoaning her self ; i opened to my beloved , but my beloved had withdrawn himself , and was gone : my soul failed , when he spoke , i sought him : but i could not find him ; i called him but he made me no answer , cant. . . thus is it with thee , whil'st thou art in this carnality : the temper of thy soul will be , subject to vicissitudes . should'st thou continue always in the same state , i should suspect thee . this difference betwixt nature and g●ace ; the one is still uniform ; the other varies ●●cording to the pleasure of the giver : the spirit ●eaths when , and where it listeth , joh. . when therefore thou find'st the gracious inspirations of the holy ghost within thee , be thankful to the infinite munificence of that blessed spirit : and still pray ; arise , o north , and come thou south wind , that the spices thereof may flow out , cant. . . but when thou finds thy soul becalm'd , and not a leaf stirring in its garden , be not too much dejected with an ungrounded opinion of being destituted of thy god ; neither repine at the seasons , or measures of his bounty : that most free and beneficent agent , will not be tyed to our terms ; but will give us what he sees necessary : therefore humbly wait upon his goodness : and be confident , that he who hath begun his good work in thee , will perform it until the day of jesus christ , phil. . . . it is true , ( thou say'st ) if god had began the operation , he would at last , for his own glory finish it : but for me , i am a man dead in trespasses and sins ; and never had any true contrition in me : some shew , indeed , i have made of a christian profession ; but i have only deceived the world with a fallacious pretence , and have not found in my self the verity , and solidity of those heavenly vertues , whereof i have made an ostentation . it were pity thou shouldst be so bad as thou representest thy self : i have no tender compassion in store for hypocrisie ; nor no disposition is more odious to the almighty ; insomuch , as when he expresses vengeance against sinners , he uses those terms of terror , i will appoint him his portion with the hypocrites , mat. . . were it thus with thee , it were high time to work thy repentance in dust and ashes ; and resign thy self into the hands of his almighty protection , to be created anew by his powerful spirit ; and never to give thy self peace , till thou findest thy self renewed in the spirit of thy mind , eph. . . but , in the mean while , take heed of being guilty of mis-judging thine own soul ; and misprising the operation of god's spirit : god hath been better to thee , than thou wilt acknowledge : thou hast a true sense of grace , and perceiv'st it not . there is no cognisance to be taken of the sentence thou passest upon thy self , in the hour of temptation : when thy heart was free , thou wert in another mind ; and shalt , upon better advice , reasume thy former thoughts . . it is with thee , as with eutychus , that fell down from the third story , and was taken up for dead , when his life remained in him . we have known those in trances , without any perception of life ; yea , some ( as that subtil johannes duns scotus ) laid in their graves before their souls had taken leave of their bodies , though unable to exert those faculties , which might evince her hidden presence . such perhaps art thou at the worst ; and wert thou in charity with thy self , thou wouldest be found in a better condition . there is the same reason of the natural life and the spiritual : where it is discern'd by breathings , sense and motions ; where there is a breathing motion , there must be a life that sends it forth : if then the soul breaths holy desires , doubtless there is a life whence they proceed . now deny , if thou can'st , that thou hast not these spiritual breathings of holy desires internally ? dost thou not many times sigh for thine own insanity ? is not thine heart perplexed with the thoughts of thy spiritual wants ? dost thou not truly desire , that god would renew a right spirit within thee ? be cheerful : this is the operation of god's spirit : as well may a man breath without life , as thou couldst be thus affected without repentance . sense is a quick discrier of life : wound a dead man , he is not sensible ; but the living perceiveth the easiest touch. when thou hast heard the judgments of god , denounced against sinners , and laid to thy conscience ; has thy heart been pierced with them ? hast thou not secretly thought , how shall i decline this dreadful damnation ? when thou hast heard the mercies of god to penitent sinners , hath not thy heart said , oh that i had my share in ' em ! when thou hast heard god blasphem'd , hast thou not felt a horror in thy bosom ? all these are symptoms of a spiritual life . . motion is the perfectest discoverer of life : he that stirs his limbs is not dead . the feet of the soul are the affections : hast thou not found an hate and detestation of that sin , wherein thou hast been allured : and discover'd grief of heart for thy indisposition to all good things ? hast thou not found a love to , and complacency in those who are truely religious and conscionable ? without a life of repentance , penitence had vanisht . are not thine eyes and hands often lift up to implore mercy ? canst thou deny , thou hast a real , though weak appetite to the means , and degrees of it ? this is that hunger and thirst after righteousness , to which christ hath pronounc'd blessedness ? matth. . . discomfort not thy self with the disappearance of god's spirit : in the hour of temptation , it is with thee , as with a tree in winter , whose sap is run to the root ; where there is no appearance of vegetation , by any buds or blossoms , but appears , motionless : yet when the sun returns his comfortable beams , it sprouts forth afresh , and bewrays that vital juice , which lay in the earth : so thou must with patience wait , till the sun of righteousness shall arise with healing in his wings , and summon thy humidity into thy branches ; that that grace may spring in thee , which is able to save thy soul : then thou wilt say of thine heart , as jacob of his hard lodging ; surely , the lord is in this place , and i knew it not , gen. . . only use the means , and wait patiently god's leisure ; stay upon the bank of this bethesda , till the angel descend and move the water . . i could gladly , thou repliest , attend with patience upon god , in this happy work of the excitation of grace , were i but sure i had it ; or could be perswaded of the verity of my conversion : but it is my unhappiness , that here i am at an uncomfortable loss ; for i am inform'd , that every convert can design the time , place , means and manner of his conversion ; and demonstrate how near he was to the gates of death , nay , to the verge of hell ; when god , by a mighty arm , has snatcht him away , from the pit of perdition , and rescu'd him from everlasting damnation ; placing him in a state of eternal salvation ; which i cannot attain to ; not finding any such vehement concussion , hearty contrition , or such forcible and irresistable operation of god's spirit in me , nor can i practice the sermon design'd for my conversion , or those approaches my soul made towards an hardly-recovered desperation . to which i answer : it is not safe for any man to set limits to the almighty ; or to prescribe rules to that infinite wisdom : that most free , and all-wise agent , will not be tyed to walk always in one path ; but varies his courses according to his divine will. one he calls suddenly , as st. paul ; another by sweet solicitations , as philip , nathanael , andrew , peter , matthew , and other apostles . one he draws to heaven with gracious invitations ; another with a strong hand . we have known those , who having mispent their juvenile years , in notorious debauch'd courses , living as without god , and have been heart-stricken with some denunciation of judgment ; which hath so wrought upon 'em , that it hath brought them within sight of hell : but after deep humiliation , have been raised through god's mercy , to a comfortable sense of the divine favour , and have proceeded to a high degree of regeneration , and liv'd and dy'd good christians . . but this is not every ones case ; those who have from their infancy been brought up in the nurture and fear of the lord , eph. . . and from their youth been train'd up under a godly and conscionable ministry ; where they have been plyed with the effectual means of grace : precept upon precept , line upon line ; here a little , and there a little , isa. . . and by an insensible conveyance , received the gracious inoperations of the spirit of god , though not without many inward debates , temptations , and deep humiliation , for their particular failings ; these cannot expect to find so sensible alterations in themselves : as well a child knows when he was born , as these know the instant of their spiritual regeneration ; and as well may they see the grass grow , as perceive their insensible increase of grace : it is sufficient that a child , attaining to reason , knows he was born ; as when we see the grass higher than we left it , know that it is grown . let it then suffice thee , that the thing is finish't , though thou canst not define the time , and manner of doing it : be not over curious in matters of particular preceptions , whil'st thou art assured of what is wrought in thee . the skilful chyrurgion , makes a fontinel in the body of his patient , either by a sudden incision , or by a leisurely corrosive ; both equally tend towards health . trust god with thy self , and with his own work ; without making inquiry , which way he designs thy salvation ? . all were safe , thou say'st , if i could be ascertain'd of my election to life eternal : i could be patient , so i might be sure : but , wretched that i am , here i am plung'd : i see others walk comfortably , as if in heav'n ; whereas i droop under a continual diffidence ; raising my self new arguments of distrust . could my heart be settled in this assurance , nothing could make me unhappy . it is true , as all other mercies flow from our election ; so the securing of this one , involves all other favours that concern the welfare of our souls . it is no less true , our election may be assured ; else the holy ghost had not laid so deep a charge upon us , to use our utmost endeavour to ascertain it : and we are much wanting to our selves , if hearing so excellent a blessing may be attained by diligence , if we pull not our hand out of our bosom , to reach that crown so offer'd to us : but withal , 't is true , if there were not a difficulty in this work , the apostle had not so earnestly call'd for the utmost of our endeavour to effect it ; . pet. . . . the truth is , in christianity there is no path , wherein there is more need of treading warily , than in this : on each side is danger and death ; security on one hand , and presumption on the other : and the miscarriage either way , is deadly . behold the miserable examples on both kinds : some walk carelesly , as if there were no heav'n ; or if such a place , yet of no concernment : their hearts are fond of the pleasure of this life ; and they neither care , nor wish to be happier , than this world can make 'em : the god of this world hath blinded their eyes , that they believe not , cor. . . others walk proudly , being vainly puff't up with their own ungrounded imaginations , as if they were invested with immortal glory ; fancying themselves rapt up with st. paul into the third heav'n , and have seen their names recorded in the book of life : whereas this is nothing but an illusion of that lying spirit ; who knows the the way to keep 'em out of heaven , is to make 'em believe they are in a state of happiness . . it must be thy main care to walk , in a just equidistance from both these extreams ; that thou may'st be resolute without presumption , and careful without diffidence . and , first , i advise thee to abandon those false teachers , who improve their wits for the ruine of souls , in broaching the sad doctrines of uncertainty and distrust . be sure our saviour had not bid his disciples rejoyce , that their names are written in heaven , luke . . had there not been a particular enrollment ; nor the disciples could never have attained to the notice of such inscription . neither is this a mercy peculiar to his domestick followers ; but universal to all that believe what they testifie ; and by believing we may be assur'd our names are registred in those eternal records . . not that we should take an acesius his ladder , and climb up to heaven , and turn over the book of god's councils , and read our selves design'd to glory . but as we by experience imagine we can by reflections read those letters , which directly we cannot : so we may do here in spiritual objects . the same apostle that gives us our charge , gives us withal our directions , wherefore the rather , brethren , give all diligence to make your callings and election sure ; for if ye do those things , ye shall never fall ; for so an entrance shall be ministred unto you abundantly , into the everlasting kingdom of our lord and saviour jesus christ , pet. . , . here is first our calling , then our election : not that we should begin with heaven , and thence descend to earth ; but that we should from earth ascend to heaven , from our calling , to our election : as knowing , that god shews what he hath done for us above , by that which he hath wrought in us here below . . our calling not outward and formal , but inward and effectual . the spirit of god hath a voice , and our soul an ear ; that voice of the spirit speaks inwardly and effectually to the ear of the soul , calling us out of the state of corrupt nature , into the state of grace ; out of darkness , into his marvellous light. by thy calling , thou mayst judge of thine election : god never works in vain , neither doth he cast away his saving graces : but whom he did predestinate , them also he called ; and whom he called , them he justified ; and whom he justified , them also he glorified , rom. . . this doubtless , thou sayst , is sure in it self , but how assured to me ? i answer : that which the apostle adds , by good works , if we comprehend the acts of believing and repenting , is a special evidence of our election . but not to urge that clause of good works , which ( tho read in the vulgar ) is found wanting in our editions ; the clear words of the text evince no less : for if ye do these things , ye shall nev●r fall : here is our negative certainty : and for our positive ; so an entrance shall be ministred unto you abundantly , into the everlasting kingdom of our lord and saviour jesus christ. if we shall never fall , but shall undoubtedly enter the kingdom of christ ; what possible scruple can be of the accomplishment of our election ? what then are these things that must be perform'd by us ? fix your eyes upon that collection of graces , following : if you add to your faith , vertue , and to vertue , knowledge ; and to knowledge , temperance ; and to temperance , patience ; and to patience , godliness ; and to godliness , brotherly kindness , charity , pet. . , . . if thou wouldst be inform'd what god hath written concerning thee in heaven , look into thy own bosom , and see what graces he hath wrought in thee . truth of grace , saith the divine apostle , will make good the certainty of your election . not to instance the rest of that heavenly combination ; do but single the first and the last , faith and charity : for faith , how clear is that of our saviour ; he that believeth in him that sent me , hath everlasting life , and shall not come into condemnation ; but hath passed from death to life , joh. . . what danger can befall us in our acquiring heaven ? all the peril is in the way . now the believer is already passed into life : this is the grace , by which christ dwells in our hearts , ephes. . . and whereby we have communion with him , and an assured testimony of and from him : for he that believeth in the son of god , hath the witness in himself : and what witness is that ? this is the record , that god hath given us eternal life : and this life is in his son ; he that hath the son , hath life , joh. . , , . oh happy connexion ! eternal life first : this life eternal , is in and by christ jesus ; he is ours by faith , and this faith testifieth to our souls assurance of life eternal : charity is the last , which comprehends our love to god and man : for , from the reflection of god's love to us , ariseth a love from us to him again . the beloved disciple can say , we love him , because he loved us first , joh. . . and from these resulteth our love to our brethren : and such an evidence we have , that the apostle tells us expresly , that we know we are passed from death to life , because we love the brethren , joh. . . : for the love of the father is inseperable from the love of the son : he that loveth him that begets , loves him that is begotten of him , joh. . . . now deal impartially with thine own heart , and enquire seriously , as in the presence of the searcher of all hearts , whether thou dost not find in thy self these evidences of thine election ? art thou not effectually , tho not perfectly called out of the world , and corrupt nature ? dost thou not inwardly abhor sinful ways , and think of what thou wert with detestation ? dost thou not endeavour to be in all things approved to god , and confirmed to thy saviour ? dost thou not cast thy self upon the lord jesus , and depend upon his free all sufficiency for pardon and salvation ? dost thou not love that infinite goodness , who hath been so rich in mercies to thee ; and bless those beams of goodness which he hath cast upon his saints on earth ? lastly , dost thou not love a good man , because he is so ? comfort thy self in the lord , and let no fear and distrust possess thy soul : faithful is he that hath called thee , thes. . . who will also preserve thy whole spirit , and soul , and body blameless , unto the coming of our lord jesus christ , thes. . . a prayer for an afflicted conscience . o god , the father of all mercies and heavenly consolation , suffer me not at any time to fall from thee , or to be swallowed up in the depth of affliction ; but when ever it shall please thee to try me in that furnace , let my sure hope and confidence be fixed on thee ; that when multitude of sorrows shall encompass my soul , my only trust may be in thy mercies . give me the oil of joy for mourning , and the garment of gladness for the spirit of heaviness , that thy great name may be glorified by me , in a thankful acknowledgement of thy goodness towards me . . lord , thou beholdest afar off ; the manifold perils and dangers i am exposed to in this world , which is a sea of miseries and numerous calamities ; the winds blow , the deep waters lift up their proud swelling waves , and the stormy tempests threaten me with ship-wrack , to the ruine and destruction both of soul and body . but o thou , who art the god of unity , speak peace unto this inward voice , and say unto it , i am thy salvation , so shall i be refreshed with thy loving kindness , and praise thee ever more . amen . sect . iv. remedies against temptations . . thou art assaulted with temptations : and what the enemy cannot do by force or fraud , he seeks by importunity . can this seem averse to thee , when the son of god was in the wilderness forty days , and forty nights , under the tempter ? he that durst set upon the captain of our salvation , heb. . . how shall he spare frail flesh and blood ? why should christ suffer himself to be tempted , but to support thee in all thy temptations ? the keys of the bottomless pit are at his disposal : he could have confin'd that presumptuous spirit to chains of darkness , and admitted him no nearer to him than hell ; but he would let him loose , and permit him to act his worst , purposely that we might not dislike to be tempted , and that he might foyl our greatest enemy . . canst thou think that he , who sits at the right hand of majesty , commanding the powers of heaven , earth and hell , could not keep off that malignant spirit from assailing thee ? canst thou think him less merciful , than mighty ? would he die to save thee ? and will he turn that miscreant of hell loose to worry thee ? dost thou not pray daily to thy father in heaven , to lead thee n●t into temptation ? thou hast to do with a god that heareth prayers ; oh thou of little faith , why fearest thou ? he that was led by his divine spirit into the wilderness , to be tempted of that evil spirit , bids thee pray to the father that he would not lead thee into temptation ; implying , that thou couldst not go into temptation , unless he lead thee ; and whilst he that is thy father , leads thee , how canst thou miscarry ? let no man when he is tempted , say , i am tempted of god ; for god cannot be tempted with evil , neither tempteth he any man , jam. . . god tempteth thee not ; yet being his , thou couldst not be tempted without him , both permitting and ordering that temptation to his own glory , and thy eternal welfare . . that grace which god hath given thee , he will have thus manifested . how had we known the admirable continency of joseph , if he had not been strongly sollicited by a wanton mistress ? or david's valour , if the philistines had not had a giantly challenger to encounter him ? how had we known the invincible piety of the three children , had there been no furnace to try ' em ? or of daniel , if no lyons to accompany him ? be assured , thy glory shall be proportionable to thy tryal : neither couldst thou ever be so happy , hadst tho● not been beholding to temptations . how often sayst thou , have i beaten off these base suggestions ; yet still they retort upon me , as if denials invited 'em ; as tho' they meant to tire me with their solicitations ; as if i must yield , and be overpow'rd , though not with their force , yet with their frequence ? . know ▪ thou hast to do with spiritual wickedness , ephes. . . whose nature is as unweariable , as their malice unsatisfiable : thou hast a spirit of thine own ; and god hath inspir'd thee with his : so as he expects thou should'st , through the pow'r of his gracious assistance , match the importunity of that evil spirit , with an indesatigable resistance . be strong therefore in the lord , and in the power of his might ; and put on the whole armour of god , that thou may'st be able to stand in the evil day ; and having done all , to stand , ephes . , , . look upon a stronger champion than thy self , the blessed apostle ; thou shalt find him in thy own condition ; see the messenger of satan sent to buffet him , . cor. . . and he did it to purpose : with what extream rigour was he buffeted on both sides , and how often ? thrice he besought the lord , that it might depart from him , verse . but the temptation holds ; only a comfort countervails it : my grace is sufficient for thee , for my grace is made perfect in vveakness , verse . . it is not to be consider'd , how hard thou art aim'd at , as how strongly thou art upheld : how many with the blessed martyr theodorus , have upon racks and gibbets found their courage stronger than their pains ? whil●st therefore the goodness of god supplies thee with abundance of spiritual vigour , and refreshment answerable to the worst of assaults , what dost thou complain of suffering ? the advice is sublime , which st. james gives his compatiots ; my brethren , count it all joy , when ye fall into divers temptations . let temptations be rather trials by afflictions , than suggestions of sin ; yet even those overcome , yield no small cause of triumph : for by them is our faith tried ; and the trying of our faith worketh patience ; and the perfect work of patience , is a blessed entireness . the number of enemies adds to the praise of victory : to overcome a single temptation , is commendable ; but to subdue multitudes is glorious . . alas , thou repliest , i am opprest , not with multiplicity , but with pow'r : in duelling respect is had to the equality both of the combatants and weapons : but alas , how am i overmatch'd ! i am a weak wretch ; and we wrestle not against flesh and blood ; but against principalities and powers : against the rulers of the darkness of this world , against spiritual wickedness in heavenly places , ephes. . . behold the amorite , whose height is like the height of cedars , and their strength as the strength of oaks , amos . . we are but poor pismirs in the valley , to these men of measures ? who can stand before these sons of anak ? i did not advise thee to be strong in thy self ; we are all compounds of weakness : one of those pow'rs of darkness were able to subdue all mortality : but to be strong in the lord ; whose inferiour angel is able to vanquish a hell of devils : and in the pow'r of his might , commandeth the most furious of those infernal spirits to their chains . what a condition should we be in , if left to our selves ; there were no way for us , but circumvention and death : but , our help is in the name of the lord , who hath made heaven and earth , psal. . . the lord is our strength , and our shield , psal. . . he is our rock and our salvation ; he is our defence , so as we shall not be moved , psal. . , . it is he that hath girded us with strength unto battle , and that subdueth those that rise up against us , psal. . . . assume courage therefore to thy self ; there can't be so much difference betwixt thee , and those hellish pow'rs , as there is betwixt them , and the almighty : there force is finite , and limited by omnipotence . how glad do'st thou think , jannes and jambres , the great magicians of egypt , would have made but an insect in affront to moses ? but could not . how earnest was that legion of devils fain to beg leave to prevail over a few gaderene-swine ? how strong soever they seem to thee , yet to him they are so weak , that they cannot move without him . who fears a bear , or a lion , when chain'd to a stake ? children then can be spectators , when they are so restrained . look not on thy self therefore , nor them ; but look up to the almighty , who ordinates all motions to his own holy purposes ; and even out of their malice , raises glory to himself , and advantage to his servants . . it is a sad advantage , ( thou say'st ) i have made of temptations : for , alas ! i have been soil'd by 'em , what by their subtilty and violence , have been seduced into a grievous sin against god , and lie down in a just confusion of face , to have been so miserably vanquished . had'st thou wanted tears for thine offences , i should willingly have lent thee some . but it is indeed a deplorable case , that thou hast given thy deadly enemy this occasion to triumph over thee ; and hast thus provoked god : nevertheless be thou throughly humbled under the guilt of thy sin , and be not too hasty in snatching a pardon out of the hand thou hast offended : be humbled , and after a serious repentance , be not dis-heartned with thy failings : neither do i dread to tell thee of an advantage to be made , not of thy temptations only , but of thy sin. . art not thou a gainer , if after this thy assault , thou dost in a holy indignation , rise up , and fight the more valiantly ? a wound received , whets the edge of fortitude : many a one had not been victorious , if he had not bled first . look where thou wilt , upon all the saints of god ; observe if thou canst see any of them without his scars : many fearful gashes we have beheld of the noblest of god's champions whose courage had not been raised to so high a pitch , had it not been out of the sense of some former discomfortures ! as some well-spirited wrestler , be not troubled with thy fall , as zealous to repay it with a successful encounter . we know , saith the blessed apostle , that all things worketh together for good to them that love god , rom. . . yea , even their very sins . the corinthians offended in their silent connivance at the incestuous person : the apostles reproof produced their sorrow : what was the issue ? for behold , this self-same thing that ye sorrowed after a godly sort , what carefulness is wrought in you ? yea , what clearing of your selves ; yea , what indignation ; yea , what fear ; yea , what vehement desire ; yea , what zeal ; yea , what revenge ? cor. . . what a marvellous advantage is here made of one offence ? and what hath satan gain'd by this encounter ? one poor corinthian is misled to an incestuous copulation : the evil spirit rejoiceth at such a prey ; but how long shall he enjoy it ? soon after the offending soul , upon the apostles censure , is reclaim'd ; he is deliver'd to satan , that he should never possess him . . the corinthians are raised to a greater height of godly zeal , than ever . corinth had never been so rich in grace , if not defiled with so foul a crime . confess now , if this be not in effect thy case ? shouldest thou ever have detested thy sin , if thou had'st not been drawn in , to commit it ? shouldst thou have had so fervent a love to god , had it not been out of a sense of his great mercy , in remitting it ? wouldst thou have been so weary in thy stops , as thou art , if thou hadst not slip'd ? give glory to god , but shame to thy self , and bless him for the benefit that he hath been pleased to make of thine offending him . . but alas ! thou sayst my case is far worse than it is conceiv'd ; i have been more than once miscarried into the same sin : for after i have made profession of my repentance , i have been transported into my former wickedness : having washt off my sin , ( as i thought ) with many tears , yet i have suffer'd my soul to be defiled again . i must not flatter thee , this condition is dangerous : those diseases , which upon their first seisure have receiv'd cure , after a relapse , have threatned death . look upon the saints of god , thou shalt find they have kept a distance from that fire wherewith they have been formerly burn'd : thou shalt not find noah again uncovered through drunkenness , nor judah climbing to tamer's bed : thou shalt not take peter again in the high-priest's hall , denying his master ; or after st. paul's reproof , halting in his dissimulation , gall. . , , . . but tell me , notwithstanding , art thou truly serious with thy god ? hast thou doubled thy humiliation , for the reduplication of thine offence , and sought god more instantly with an unfeigned contrition ? hast thou found thy soul hath a greater detestation of sin , than thine acquaintance with it hath indulg'd thee ? hast thou taken this occasion to lay hold on thy saviour , and to reinforce the vows of strict obedience ? if so , this unpurpos'd reiteration of thy sin , shall be no prejudice to thy salvation . it is one thing for a man to walk on willingly in a beaten path of sin , another thing for him to be led out of the way of righteousness , by the violence of a temptation , which he soon recovers by a sincere repentance . . the best cannot but he overtaken with sin : but , he that is born of god , doth not commit sin , joh. . . he may be transported , but makes not a custom of doing ill : his heart is against that , his hand is drawn to : and if in this inward strife he is over-power'd , he lyes not down with a willing mind , but struggles , and with a reassumed courage , tramples on that which formerly supplanted him . didst thou give thy self to a resolved course of sinning , and betwixt whiles smite thy breast with a formal god forgive me , i should have no comfort for thee , but rather send thee to an afflictious remedy of the almighty , for correction , if possibly those stripes may prevent thine everlasting torments . . but now , since what thou hatest , that thou dost ; and thou dost that which thou wouldst not ; and it is no more thou that dost it , but sin that dwels in thee , rom. . , . exclaim as much as thou wilt on the sinfulness of thy sin , bewail thy weakness with a better man than thy self : o wretched man that i am , who shall deliver me from the body of this death , rom. . . but know , that thou hast found mercy with god : thy repeated sin may grieve , but cannot prejudice thy soul. had we to do with a finite compassion , it might be abated , by wasting it self on a frequent remission , as a great river may be drawn dry by many small out-lets : but now that we deal with a god , whose mercy is infinite ; it is not the greatness , or number of our offences , that makes a difference in his free remission : that god , who hath charged our weak charity . not to be overcome of evil , but to overcome evil with good , rom. . . justly scorneth that we should imagine his infinite and incomprehensible goodness , can be check't with our evil. . it was not without a singular providence , that st. peter came to our saviour with that question in his mouth ; lord , how often shall my brother sin against me , and i forgive him , till seven times ? that it might produce this gracious answer , for our perpetual comfort : i say not unto thee , until seven times , but until seventy times seven , matth. . , . lord , if thou wilt have us sinful creatures , indulgent to one another , in our mutual offences ; what limits can be set to thy mercies in our sins against thee ? be we penitent , for thou art gracious . a prayer against temptations . o lord , thou art the god of my strength , and to thee alone , i fly for refuge ; the tempter is now busie , and labours to undermine me , and more especially when i least suspect him : but , o let me be always ready to meet him in the gate , before he advances too far upon me : let not a supine carelessness seize upon my spirits , but excite me to vigilancy , that i may stand upon my guard ever prepared to resist him , even in the beginning of his first assaults ; lord , grant i may be fortified with faith , courage and resolution , so that with the assistance of thy grace , i may gain the conquest . . furnish me with thy compleat armour , the helmet of salvation , the sword of the spirit , and the shield of faith whereby satan may be vanquished ; do thou arm and so strengthen me with thy grace , that through the power of thy might , i may prevail against him , and put him to flight , when he is intending the greatest mischief , and most advantage against me ; so shall i sing praises unto thy name , both now and ever ; and teach others to resort unto thee in their greatest dangers , and hardst conflicts , even then when the powers of darkness shall most obstruct them . amen . sect . v. imbecillity of grace . . thou complainest of the imbecillity of grace : some little motions thou art sensible of god's spirit ; but so insignificant , that thou canst not find any solid comfort . thou seest others ( thou say'st ) whose breasts are full of milk , and their bones moistned with marrow , job . . whil'st thou languishest under a spiritual leanness and imbecillity . thou wantest that vigorous heat of holy affections , and that alacrity in the performance of holy duties , which thou observest in other christians . i like this complaint , and tell thee , that without this , thou could'st not be in the way to happiness . . think'st thou , that those whom thou esteem'st eminent in grace , make not the same moan that thou do'st ? certainly , they never had any , if they did not complain of too little . every man is sensible of his own wants , and ready to pass secret censures upon himself for being applauded by others . even the man after god's own heart , can say , but i am poor and sorrowful , psal. . . he was a great king when he said so ; it was not meaness in estate , that troubled him ; but a spiritual necessity : for he had before , in the same heavenly anthem professed ; o god , thou knowest my foolishness , and my guiltiness is not hid from thee , psal. . . it was an old observation of wise solomon ; there is that maketh himself rich ▪ and hath nothing ; there is that maketh himself poor , yet hath great riches , prov. . . in this latter rank are many pious souls , and thine ( i hope ) for one ; who certainly had never been so rich in grace , if they had been conceited of greater store : even in this sense many a saint may say with st. paul , when i am weak , then i am strong ; since the complaint of weakness , argues strength : and , on the contrary , an opinion of sufficient grace , is an evident conviction of meer emptiness . . but suppose thy self so poor as thou pretendest ; it is not so much what we have , as how we improve it . how many have we known , that have grown rich out of a little ; and others , out of a great stock , have run to beggary ? had that servant in the gospel , with one talent , imploy'd it to the gain of a second , he had been proportionably as well rewarded , as he that with five gain'd ten. in our temporal estate , we are warned by the wisest man , to take heed of making haste to be rich , prov. . . and the apostle tells us , that he that would be rich , falls into many temptations , tim. . . surely , there is no small danger also , in affecting to be too suddenly rich in the endowments of the soul : this cannot but be accompanied with the temptation of an unthankful distrust : for he that believes makes not haste ; and we cannot be sufficiently thankful for what we have , whil'st we do over eagerly reach after what we have not . . tell me , thou querulous soul , dost thou not acknowledge what thou receivest to be god ●s gift ? and wilt thou not allow the benefactor of heav'n , to dispense his favours as he pleaseth ? if he think fit to fill thy vessel with drops of grace , art thou discontented , because he pours not out his spirit in full vials ? if thou enjoys any , it is his bounty , and more than thou canst repay him : take what thou hast , as an earnest of more ; and wait thankfully upon his bounty for the rest : is it not convenient in a free gift , to attend the leisure of the donor ? what sturdy beggars are we , not to stay at the door till we be served ; and grudge at our alms , when it comes ? look upon abraham , thou shalt find him fourscore and six years childless ; and after he had got ishmael , he waited fourteen years for the promised seed ; and when he had enjoy'd him not longer than he expected him , he must sacrifice him to the giver . thus must our faith be exercised for time and measure of mercy . . thy graces are weak ; yet discomfort not thy self : how many frail bodies have we known , which with careful tendance , have been healthier than those of grosser constitutions . neither is it otherwise in the soul : soundness of heart , is health ; increas'd degrees of grace , make up the strength of that spiritual part : if thou have this health tenderly observed , thou may'st be happy in thy maker , although more happy in a comfortable sense of a stronger fruition . we have to do with a god that minds not quantity , as truth of repentance . he knows we have nothing , but what he gives us , and enables us to improve : and where he sees our wills and endeavours not wanting , he is ready to accept and crown his own gifts in us . he will not break the bruised reed , nor quench the smoaking flax , matth. . . . thou art weak in grace : be not dismay'd ; there are all ages , all statures in christ. shall the child repine , that he is not grown a man ? shall the dwarf quarrel that he is not a giant ? were there a standard of graces , less than is required and would not be accepted , thou hadst reason to be troubled : but it is so far from that , as that our saviour hath encharged ; suffer little children to come unto me , and forbid them not ; for of such is the kingdom of heaven , mat. . . in some legal oblations , it pleased god to regard time and age : the lamb for the passover , and for the peace-offering , lev. . . the bullock for the sin-offering of israel , lev. . . have their date assign'd : and in diverse cases , he hath called for two turtle doves , or two young pigeons , lev. . . lev. . , . lev. . . lev. . . young turtles , and old doves , ( according to our jewish doctors ) were unlawful to be offered : but in spiritual sacrifices ; he that is eternal regards not time , nor statures : for the eleventh hour , carried the peny as well as the first : and let the weak say , i am strong , joel . . . it perplexes thee , thou hast made so slow a progress in graces : thy desire is heav'n-ward , and thou checkest thy self for want to celerity : it is an happy ambition , that wings thee to blessedness . quicken thy self , with gracious incitations ; but observe , we must not go a full career : for that passage admits not of haste : how many have we known , by much forwardness , have been rejected in their journey , whether by mistaking their way , or misplacing their steps ? but i am glad it is the desire of thy soul , to run the way of god's commandments , psal . . and do encourage thy zeal , in pursuing that holy race ; ever praying thou may'st so run , as that thou may'st obtain , cor. . . but withal , i tell thee , that , blessed is the man , that doth but walk in the law of the lord , psal. . . whil'st thou passest on , though but a foot-pace , thou art every step nearer to glory : and if thou gain'st ground , thou art secure . blessed is the man , whose strength is in thee , o god ; in whose heart are thy ways ; who passing through the vale of misery , goes on from strength to strength , till he appear before thee his god in zion , psal. . , , . . thy grace is diminutive ; but thou labourest for more : this is a good beginning of heavenly treasure : for he is in a way to riches , that desires to thrive ; and never any holy soul lost her longing . if thy wishes be hearty , thou hast thy desire , or shalt be assur'd of it . if any man lack wisdom , let him ask it of god ; who giveth to all men liberally , and upbraideth no man ; and it shall be given him , jam. . . were this condition offer'd for temporal riches , who would be poor ? and if we embrace it not in spirituals , we distrust the promises , or neglect mercies . in temporal things , how many have so eagerly chased the world , that they have over-run it ; and whil'st they greedily swallowed gain , have been choak'd ? but in better blessings , earnestness of desire , and fervour of prosecution , was always answered with a gracious impetration . . thou art poor in spirit ; but in an humble dejection , long'st for more : know , that an humble poverty , is better than a proud fulness : wert thou poor and proud , there were no hope of thy proficiency : thy false conception lyes in the way of thy improvement ; and many a one had been gracious , had they not esteem'd themselves : but now thou art meaner in thine opinion , than in thine estate , who can more justly claim our saviours blessing ; blessed are the poor in spirit , for theirs is the kingdom of heaven ? mat. . . . thou art weak in heart : it is thine own fault , if thou acquir'st not more strength . wherefore is that heavenly food of the word and sacraments , but to nourish thy soul to eternal life ? do but eat and digest , and thou wilt grow stronger god will not be wanting to thee in an increase of grace , if thou art not wanting to thy self : he offers his holy spirit , with the means ; and it is thy neglect if thou separate ' em . thou knowest in whose hands is the staff of bread , pray , that he who gives thee food , and mouth , would also give thee appetite , digestion , and nourishment . . thy spirit is weak : it concerns thee highly to be cautious , in avoiding occasions of temptation . he that carries brittle glasses , is careful lest they should break ; whereas strong metal fears no danger : so he that has a small rush-light , walks gently , and keeps off every air. thou art weak , thy god is strong . do'st thou not see the infant that cannot go alone , how fast he clings to the hand of his mother ; more trusting to her help , than his own strength ? do thou so to thy god ; and say with the blessed psalmist ; hold up my goings in thy paths , that my foot-steps slip not , psal. . . hold thou me up , and i shall be safe , psal. . , uphold me according to thy word , that i may live , and let me not be ashamed of my hope , psal. . . . st. peter was presumptuous , in attempting to tread on the waters : but he that ventured to walk there , upon the strength of his faith , when he felt the stiff wind , and saw the great billow , began to sink in his weakness : but no sooner had jesus stretch'd forth his hand , and caught him , but he takes courage , and goes now with the same assurance upon the sea , as he on the land : and with a check , receives more supportation from christ than his own limbs could afford him , mat. . , , . fear no miscarriage , through thine own weakness , whilst thou art supported by that strong helper . a prayer for grace . o lord , who art the author of all goodness , and from whom cometh every good and perfect gift , make me to discern aright what grace thou hast vouchsafed unto me , and learn me to be truly thankful for the same , and to glorifie thee , the only giver of it ; so likewise to use my utmost diligence in the performance of those duties which thou requirest of me : that when thou shalt summon me to a reckoning for the use of that talent committed to me , i may give in my accounts , and be plentifully rewarded , by entering into that joy , which thou hast prepared for all thy servants . . grant that i may ever use that measure of grace thou hast allotted to me , and restrain me from turning of it into wantonness : let me be content with that portion which thou in thy wisdom and goodness hast endowed me withal , and not plead ignorance and contemn its insufficiency ; neither let me envy those that haeve received more , lest i repine against thee ; nor despise those which have attained less , lest i incur thy displeasure , and cause thee in justice , to withdraw that grace from me , which in mercy thou hast freely given me , and bestow it upon those who would make better use of it : but lord , sanctifie unto me all thy gifts and graces to my lifes end . amen . sect . vi. loss of reputation . . next to our body and soul. is the care of our reputation ; which lost , we are dead to the world. thou sufferest under a publick infamy ; i do not ask how justly : he was wise that said , it was fit for every good man to fear a false reproach : a good name is no less wounded for the time with that , than with a just crimination . this is a sore evil ; against which there is no preservative , nor hardly can be prescrib'd any remedy : innocence it self , is no antidote against malicious tongues : neither grandeur nor sanctity , can secure any from unjust calumny . . might that be any ease to thee , i could tell thee of kings and saints , that have complain'd of this misfortune , and yet were not able to resist it . thou hast the company of the best , if that mitigates thy misery . but what do i speak of mortals , whose greatest purity might be blurr'd with some imperfections ? look upon the lord of life , the eternal son of the ever living god , god cloathed in flesh ; and see whether any other were his lot , in this region of mortality : dost thou not hear for his gracious sociableness , branded as gluttonous , a wine-bibber , a friend of publicans and sinners ? mat. . . for his powerful and merciful cure of demoniacks , blazon'd for a fellow that casts out devils through beelzebub the prince of devils ? mat. . . was not he slandred to death for treason against caesar , and blasphemy against god ? john . . mat. . . did not the multitude say , he is mad and hath a devil ? john . . was he not after his death counted an impostor ? mat. . . and can there be worse names , than glutton , drunkard , conjurer , and traytor , blasphemer , mad-man , demoniack , and impostor ? who then can think much to be slandered with meaner crimes , when he hears the son of god in whom the prince of this world could find nothing , laden with so hainous calumniations ? john . . . thou art smitten with a sordid tongue ; which penetrates into thy soul. that person gave a high praise to his sword , that affirm'd , it was sharper than slander : and if a razor proves sharper , yet short of the edomites tongue , psal. . . and if these weapons reach not far enough , he found both spears and arrows in the mouths of his traducers , psal. . . thou art in the same circumstance with david : what should'st thou do , but for his complaint , use his remedy ? i will cry unto god most high , unto god that performeth all things for me : he shall send from heav'n , and save me from the reproach of him that would swallow me up : god shall send forth his mercy , and his truth , psal. . , . do by thy reproaches , as hezekiah did by the railing lines of rabshakeh , spread them before the lord , and leave thy cause in the just hands of the almighty ; who will in his good time , revenge thy wrong , and clear thine innocency : and requite thee good for their malice and envy . . in the mean time , thou complain'st of being blemish'd with an odious aspersion , and thy name repeated by many censorious mouths . thou hearest what others say ; but do'st thou make a particular search in thine own bosom ? if thy conscience acquit thee , obdure thy face against all spight of malice . what is ill fame , but an unsavory breath ? do but turn thine ear from the reception , and what art thou the worse ? it is thy weakness to suffer thy self to be blown over by the air of some putrified lungs ; which if thou dost but decline , by not valuing it , will soon vanish . . thou art under ill tongues : this is an evil proper only to man : other creatures are subject to diseases , death , or outward violence ; but they cannot be obnoxious to detraction , since they are not capable of speech ; whereby a slander can be form'd : they have their several sounds and notes of expression , whereby they signifie their dislike and anger : but only man can cloath his angry thoughts with words of offence ; so that faculty , which was given him for an advantage , is depraved to a further mischief . but the liberal hand of his creator , hath also endued him with a property of reason ; which as it directs his tongue to others , so it instructs him to make use of other speeches to him : and where he finds it unjust , either to convince it by a just apology , or to contemn it . if therefore thou understandest thy self to lye under an unjust obloquy , have so much of the man as to confute , or despise it . . thou art shamefully traduced : but give me leave to enquire not what thou suffe●est , but for what : if for a good cause , i shall turn my pity to envy : truth it self hath told thee , thou art in the way to blessedness , who can pity thee for that , wherein thou hast cause to rejoyce ? blessed are ye when men revile you , and persecute you , and shall say all manner of evil against you falsly , for my sake ; rejoyce , and be exceeding glad , for great is your reward in heaven , mat. . . rather pluck up thy spirits , and take up the resolution of holy job , that man of patience : if mine adversary had written a book against me , surely i would take it upon my shoulders , and bind it as a crown to me , job . , . and say , with that gracious king of israel ; i will be yet more vile for the lord , sam. . . . thou art reproach'd by lewd men : thank thy vertue , that thou art envyed . wert thou so bad as thy detractors , thou would'st sit quiet enough . if we were of the world , ( saith our saviour ) the world would love his own : but because ye are not of the world , but i have chosen you out of the world ; therefore the world hateth you , john . . whil'st the moon sets , no dogs bark at her ; it is her shining that opens their mouths : wert thou obscure or wicked , thou mightest be safe ; but if thou wilt be eminently good , look for the lashes of ill tongues . they think it strange , that you run not with them into the same excess of riot , speaking evil of you , saith the apostle , pet. . . . it was not without reason , that a great musician struck his schollar , because the multitude applauded his skill ; knowing , that had he been true to his art , those mis●judging ears could not have approved him . what more excellent instruments had god in his church , than the blessed apostles ? and what acceptation found they on the earth ? being defamed , we intreat : we are made as the filth of the world , and are the off scouring of all things unto this day : we are made a spectacle to the world , to angels , and to men , cor. . , . complain , if thou canst , of a worse condition than these ambassadors of god ; otherwise , resolve with the holy apostle , to pass cheerfully through honor and dishonor , through evil report , and good report , towords the goal of immortality . . thou art disgraced through sland'rous reports : it is not air we live by . how many hast thou known , that have blown over a just infamy , with a careless neglect ? pleasing themselves to think , they are thriven under curses : and shall their guiltiness be entertain'd with more courage than thine innocence ? let those whose heart is as foul as their names , be troubled with deserved censures : do not thou give way to malice , as to yield any regard to her mis-raised suggestions . thou canst not devise more to vex a detractor , than by contempt . thus thou shalt force spight , as that wise heathen truly said , to drink of the greatest part of her own poyson . . thou art disgrac'd with an ill fame : what a poor matter is this ? how far dost thou think that sound reacheth ? perhaps to the next village ; or shire wherein thou dwellest : it is like , the next county never heard of thy name : and if thou look yet further off ; as soon may'st thou be discoursed amongst the antipodes , as in the neighbouring region . and what a small spot of earth is this , to which thy shame is confined ? did'st thou know the vast extent of this great world , thou would'st easily see into how narrow a corner either our glory , or dishonour , can be shut up : and should'st confess how little reason we have to affect the one , or be disheartned with the other . . thou art wronged with an unjust disgrace : have patience ; slanders are not long-liv'd : truth is the child of time ; ere long she 'll appear and vindicate thee . wait upon the god of truth , who shall cause thy light to break forth as the morning ; and thine health to spring forth speedily , isa. . . there is a shame , worthy of thy fear ; which is both universal , before the face of all the world , of angels and men ; and beyond the reach of time , eternal : fear this , and contemn the other . . on the contrary ; if fame should be-friend thee so much , as to strain her cheeks in sounding thy praises ; and should cry thee up for vertuous , and eminent every way : alas ! how few shall hear her , and how soon is that noise stilled , and forgotten ? eccles. . . shortly , then let it be thy main care , to demean thy self holily and conscionably before god and men ; leave the rest upon god , who shall be sure to make his word good , in spight of men and devils : the memory of the just shall be blessed , but the name of the wicked shall rot , prov. . . a prayer upon loss of reputation . o lord , withdraw my heart i beseech thee daily , more and more from the love of the world , and the things thereof , seeing they are vain , transitory and full of grief and vexation , not yielding that delight and contentment which they promise by their fawning allurements : but on the contrary much anguish and unquietness of mind : witness the cause of such unexpected bitterness ; suffer me not to affect them as formerly , nor let them seem so sweet and pleasant to me , as they do to others , who have not tasted of better things , and therefore find such relish in these ; but grant that all the affections of my heart may be fixed upon thee alone . . reproach and shame , o lord , hath now encompassed me , and it hath been thy justice to make others behold the weakness of thy servant , and to cause my wants , imperfections , and infirmities to be known and discerned of many ; lord , thou knowest how ready i am to fail , if thy grace doth not continually sustain me : o let me not be overwhelm'd with grief , that others may behold that in me which creates this disrespect , but make me every day careful to walk circumspectly , and to redeem that time i have so vainly lost , that at last i may by hearty repentance , and the merits of a blessed jesus , be received into thy favour . amen . sect . vii . of publick calamities . . thou art afflicted with the publick calamities ; so it becomes thee as a good man , a good christian , and a good patriot . we are not entir● pieces but limbs of a community of church and kin●dom : wh●e the whole body suffers , how can ●e b● free ? this should be no news to us : wha● ea●thly kingdom or state hath ever enjoy'd a const●nt felicity ? these publick bodies , like single persons , have their birth , infancy , youth , vigour , and declinations : even the white marble of that famous emblem , and type of god's church , after not many centuries of years , felt the dine of time , and mould'red to nothing . . it is as much as heavenly bodies can do , to avoid mutation : and well might be distracted with these troubles , if we did not know from whence they come ; even from a most wise , powerful , and just providence : he that sits in heaven , orde●s these earthly affairs according to the counsel of his will : it is that almighty hand , that holds the stern of this vessel , and steers it in that course he knows best : it is not for us passengers , to meddle with card or compass : let that all-skillful pilot alone with his work : he knows every rock and shelf , that may endanger it ; and can cut the proudest billow , that threatens it ; it is the lord , let him do what seemeth him good , sam. . . . were there no other respects than personal , i cannot blame thee , if thy fears strive with thy grief for the publick evils : every man's interest is involv'd in the common ; and if the ship sink , what will become of the passengers ? but withal , there is a kind of inbred sympathy in every good heart , which gives a share in all miseries , and affects us more for them , than our own . old indulgent eli lov'd his sons well , and was no doubt , very sensible of their death ; yet that part of the news passed over with some passion : but when he heard the ark of god was taken , his neck and heart were broke together : and his religious daughter-in-law , though she were delivered of a son ; yet she died in travel of that heavy news , and could live only to say , ichabod ; the glory is departed from israel ; for the ark of god is taken , sam. . , , , . disregarding her new son , when she heard of the loss of he● people , and her god. . how many pagans have we read of , that have died resolutely for their country , cheerfully sacrificing themselves to the publick ? how many that died with their country , hating to out-live the common ruin ? how many have scorn'd to be beholden for their lives to their peoples murtherers ? we shall as soon extinguish grace and nature , as quit this compassionate sense of the common calamities . . thou grievest for the publick distempers : mourn not as one without faith : be sure , he that keepeth israel , . will neither slumber nor sleep , psal. . . wherefore was the holy tabernacle over spread with skins , but to figure to us god's church , shelt'red under a sure protection ? exod. . . he that was so curious of the custody of his material temple , by night as well as by day , that a sleeping levite might not escape beating , and burning of garments ; how careful do we think , he will be of his spiritual , and living house ? how unmeet judges are we of his holy proceedings ? we are ready to measure his love by an outward prosperity , than which nothing can be more uncertain ? . the almighty goes by other rules ; such as are most conson●nt to his infinite justice and mercy . i am abash'd to hear a pagan , though no vulgar one , say ; whatsoever is brought to pass ▪ a wise man thinks , ought to be so done ; neither goes about to rebuke nature : but finds it best to suffer what he cannot alter : and shall we christians repine at those seemingly harsh events , which we see fall out in god's church , whil'st we are ignorant of his designs ? and be ready to bless a thriving prophaneness ? behold the antient lot of god's inheritance , and thou shalt see the father of esau flourishing , yielding eight kings of his line ; whil'st poor israel was toyling and sweating in the aegyptian furnaces : yet we know the world to stand inviolable ; the elder shall serve the younger ; and , jacob have i loved , but esau have i hated . . what if that wise god , ( who brings light out of darkness ) have purposed to dispense honor and happiness to his church out of this sad affliction ? metals are never so bright , as when polish'd : perfumes and spices never so redolent , as when they have endur'd the fire , and pestle . wilt thou not give the physician leave to make use of mithridate , because there are vipers in the composition ? how unworthy art thou of health , if thou wilt not trust the skill of the artist , in mixing so wholesome a cordial ? . thou art troubled with the publick miseries : take heed that thy grief be clear of all impiety . would'st thou not have god to be just ; and allow it an act of his justice to punish sins ▪ can'st thou deny , that our sins have reacht to heaven , and call'd for judgment ? wherefore doth a living man complain ? a man for the punishment of his sin ? lam. . . i read of a devout man , that was instant with god in his prayers , for a nation not far off : and was answer'd ; suffer the proud to be humbled . whether we suffer it or no , the just god will humble the proud , and punish the sinful . the wonderful patience , and infinite justice of the almighty , hath set limits to the wickedness of every people . the iniquities of the amorites is not yet at the full , saith god to abraham , gen. . . when the measures is made up , it is time for god to strick : then we complain , when perhaps 't is too late . . would'st thou know what remedy is to be us'd , for preventing of a destructive vengeance ? there is no way under heav'n , but to break off our sins by a seasonable , serious repentance : by the united forces of holy resolutions , and endeavours to make an head against our wickednesses , and not to suffer it to fill up to the brim of that fatal epah ; till which time the long-suffering god only threatens , and corrects a people : but then he plagues them ; and insists upon the necessity of his inviolable justice . shall i not visit for these things , saith the lord ? and shall not my soul be avenged on such a nation as this ? jer. . . . thou mournest for the common sufferings : and indeed our fears can never be better bestowed but have not thy sins helped to make up this irritating heap , and thou cast in thy symbole into the common shot ? cannot the time● justly challenge thee as accessary to their misery ? begin at home , if thou wish well to the publick and make thine own peace with god , for thy particular offences : renew the covenant with god , of a holy and strict obedience ; and then pour out thy prayers and tears for an universal mercy : then thou wilt not only pull away one brand from this consuming fire , but assist to quench the common conslagration . . thy heart bleeds to see the woful vastation of civil discord , and the deadly fury of domestick enemies : certainly there is nothing under heaven more dreadful than the face of an intestine war ; nothing that so nearly resembles hell : killing , dying , torturing , burning , shrieks , cries , and ejaculations . fearful sounds , and furious violences , and whatsoever may increase horror : the present calamity oppre●●es one , another fear : one is quivering in death , another trembles to expect it : one begs for life , another will sell it dearer : he●e one would rescue one life , and loseth two ; another would hide himself where he finds a merciless death . here lies one bleeding , groaning and grasping , parting with his soul inextremity of anguish ; and another of a vigorous spirit kills and dies at once : here one wrings her hands , tea●s her hair , and seeks for some instrument of a self-inflicted death , rather than yield her chastity to a bloody ravisher ; another clings to her husband , and takes part of the murtherers sword , rather than let go her embraces : one is tortured for the discovery of hid treasure ; another dying upon the rack , out of jealousie . . it is pity that christians should be so bloodily cruel to one another ! that he who bears the image of god , should thus turn fiend to his own flesh and blood ! these are worthy of our bitterest lamentations ! i love the speculation of seneca's resolutely-wise man , that could look upon the glittering sword of an executioner , with undazled eyes , and makes it indifferent whether his soul pass out of his mouth or throat : but i should more admire the practice . whilst we carry this clay about us , nature in the best of us , must shrink in at the sight of death : yet these are the due revenges of the almighty's punitive justice , so provok'd by our sins , that we cannot claim an easier judgment . . dost thou not see physicians when the body is highly distemper'd and the blood inflam'd , to order the opening of a vein , and extracting out so many ounces as may leave the rest sit for correction ? why art thou over-troubled to see the great physician of the world take this course with sinful mankind ? certainly , had not this great body , by wilful disorder , contracted these spiritual diseases , and defiled the blood that runs in these vulgar veins , with riots and surfeits , we had never been so miserable , as to see these torrents of christian blood running down our channels : but could we bewail and abandon our former wickednesses , we might live in hope , that at last this deadly issue might stop , and dry up , and leave a possibility of a blessed recovery . . thou art amaz'd with grief , to see the pestilence raging in our streets , in so frequent a mortality , as breeds a question concerning the number of the living and the dead : that which is wont to abate other miseries , heightens this ; the company of participants : it was certainly a hard and sad option , that god gave to david , after his numbring the people : chuse thee whether seven years famine shall come unto thee in thy land , or three months flight before thine enemies , or two days pestilence , sam. . . we may believe him when we hear him say , i am in a great strait ; but his wise resolutions soon brought him out : let us fall now into the hands of the lord , ( for his mercies are great ) and let me not fall into the hands of man , sam. . . he that sent these evils , know their value , and the difference of their malignity . . yet he opposes three days pestilence , to seven years famine , and three months vanquishment : he knew there was advantage betwixt the dull activity of man , and the quick dispatch of an angel ! it was a favour that the angel , who in one night destroy'd an hundred fourscore and five thousand assyrians , king. . . should in three days cut off but seventy thousand israelites : but the almighty in his judgments remembers mercy . we read of grand cairo , wherein eighteen hundred thousand were swept away in one years pestilence ; enough one would imagine , to have de-populated the whole earth : and in our chronicles of so general a mortality , that the living were hardly sufficient to bury the dead . in the year , , died of the plague in one week , four thousand four hundred sixty three ; and in our last visitation , , was a larger number : in one week , seven thousand one hundred sixty and five ; and in the whole year , sixty eight thousand five hundred ninety six . it was his tender mercy , that he spared any alive : but he wounds , that he may heal ; and in wounding , heals us ; for his compassions fails not to us sinners . . these are dreadful demonstrations of god's displeasure ; but there is this alleviation of our misery , that we suffer more immediately from a holy , just and merciful god. the kingly prophet had never made that distinction in his choice , if he had not known a difference betwixt the sword of an angel , and an enemy ; betwixt god's more direct and immediate infliction , and the malice of men. it was but a poor consolation given by a victorious enemy to dying lausus ; comfort thy self in thy death with this , that thou fallest by the hand of aeneas . but surely , we have just reason to comfort our souls , when a pestilential death compasses us about , from the thought and intuition of that gracious hand , under which we suffer : so as we can say with good eli , it is the lord. . it is not amiss to nominate those ma●ks of infection , god's tokens ; such they are , and ought to summon up our eyes and hearts to that almighty power that sends them , with the resolution of holy job ; tho thou kill me , yet will i trust in thee . it is none of the least miseries of contagious sickness , for it bars us from the comfortable society and attendance of friends ; or else repays their love , and kind visitation with death . be not dismaid with this solitude ; thou hast company with thee , whom no infection can indanger or exclude : there is an invisible friend , that will be sure to adhere to thee , though thou art avoided by neighbours ; and will make all thy bed in thy sickness , and supply thee with those cordials , which thou in vain expect'st from earthly visitants . . indeed , justly do we stile this sickness ; for the mortalness , and generality of the dispersion : yet there is a remedy , that can cure and confine it : let but every one inspect the plague of his own heart , and the land is healed . can we , with david , see the angel that smites us , and erect an altar ; and offer god the sacrifices of our prayers , penitence and obedience , we shall hear him say , it is enough , sam. . . his mercies are everlasting , and remedies certain : be we but penitent , we cannot be miserable . . we soon forgot this visitation ; loss of friends , and god's judgments , ( and thought , with foolish agag , that surely the bitterness of death is past , sam. . . ) and provok'd him still to wrath against us ; we must have after our contagion , a purgation by fire ; which the best naturalists say , is a proper remedy against infection ; the almighty seeing it necessary to use this prescription , prepar'd it into a medicine : that great conflagration , which consum'd most part of our city to ashes : it was dreadful to behold , and made most tremble ; yet what signs of remorse do we shew ? what vanity ( i fear i may ask , what vice ) have we substracted , upon the sense of god's anger ? what nicety in cloaths or diet have we cut off , in sympathy with the nakedness and hunger of our afflicted brethren ? nay , do not the unreasonable jollities among us look as if we triumpht in their miseries , found musick in the discordant sound of their groans , and our own laughter ; and emulated that infamous barbarity of nero , who play'd while rome burn'd ? 't is mention'd by the prophet , as a most prepost'rous thing , a kind of impious solecism , to revel under the menace of judgments : amos . . i have over-thrown some of you , as god over-threw sodom and gomorrah , and ye were as a fire-brand pluckt out of the burning : yet have ye not return'd to me , saith the lord. . fire is the eagle in nature ; nothing in the elementary world mounts so high to its place , and stoops so low to its prey : the two properties god himself ascribes to that bird , job . , . and if we still refuse obstinately to be gather'd like chickins under our lord's wings , he can again let loose this bird of prey , this eagle of heaven , upon us : and from the east , where it began before , flie it home like lightning even to the utmost west , to seize and to devour where-ever there is the least quarry remaining . . next , gebal , and ammon , and amalek , and the rest that hell , and rome , and their partizans , our enemies on all hands , both foreign and domestick , have been so long confederate against us , saying ; come , and let us root them out , that they be no more a people ; that the name of that reformed church of england , may be no more in remembrance : they have often attempted to bring about their malicious designs ; and yet have not been able to seize us : to what can we justly ascribe all this , but to the gracious protection of the almighty , to whom we must fly for defence and aid . . and now , when restless and unquiet men , ( the true spawn of him , whose tail drew the third part of the stars of heaven , and cast them to the earth ) would fain by their hellish plots and contrivances , bring us down again from thence , even down to the ground , and lay our honor in the dust : when by their secret machinations they are at work on all sides to hurry us back into the old confusions ; in hope , that out of that disorder'd mass , they may at length rear up a new world of their own ; but what a world ? a world made up of a new heaven of superstitions and idolatries : a new earth too of anarchy first and pretended liberty ; but of tyranny insufferable , at the next remove . . in such a dangerous state of affairs as this , whether should we , ( nay , whether else can we ) seek for help and deliverance , but under his protections ; the stretching out of whose arms of providence , fills the breadth of thy land , o england ! he can make these cockatrice eggs ; on which this generation of vipers ( that eat out the the bowels of their mother ) have sat so long abrood , windy and addle : so that out of the serpents root , shall never proceed an adder to bite us , or a fiery flying serpent to devour us . he can confound these babel builders , with their city , tower and temple ; their foreign policy , and strange worship ; their novel modes , and models of governmnet in church and state , and scatter them abroad from hence upon the face of the earth , like as a dream when one awaketh : so shall he despise their images and their imaginations too , and make their whole contrivance consume away like a snail , and become like the untimely fruit of a woman , which shall never see the sun. . and and now let us cry mightily unto god , and say , remember not , lord , our offences , nor the offences of our fore-fathers , neither take thou vengeance of our sins : spare us good lord , spare thy people , whom thou hast redeemed with thy most precious blood ; and be not angry with us for ever . and good lord , deliver us from lightning and tempest ; from plague , pestilence , f●mine and fire ; from battle and murder , and from sudden death : from all sedition and faction , privy conspiracy and rebellion ; from all false doctrin , heresie and schism ; from hardness of heart , and contempt of the world and commandment , libera nos domine . a prayer in time of publick calamity . o thou god of justice , i humbly beseech thee , in this thy wrath , to remember mercy : we confess o lord , our guilt flasheth in our faces , and woe unto us , for we have sinned : we have not kept the way of the lord , but perfidiously departed from thee our god ; the wise hath trusted in his wisdom , the strong in his strength , and the rich in his riches : thus have we brought our selves under the curse , by trusting in the arm of flesh , and the ballances of deceit are in our hands , and throughout the whole course of our lives , we have wrought a deceitful work. . but , o god , bow down thy ear unto our prayers ; attend unto the voice of our supplications ; create in us new hearts , o god , and renew right spirits within us : we have all been examples of sin ; o make us all examples of reformation , that old things may pass away , and all things may become new . deliver us , o lord , from these publick calamities which we so righteously have deserved , and let not thy displeasure arise any more against us ; and grant that we may serve thee for the future , in holiness and righteousness , all the days of our lives . amen . sect . viii . loss of friends . . thou hast lost thy friend : thy sorrow is just ; the earth hath nothing more precious , than what thou hast parted with : for what is a friend , but a man's self ? a soul divided in two bodies , and animated by the same spirit . it is somewhat worse with thee than a palsied man , whose half is stricken with numbness ; he hath lost but the use of one side of his body , thou the half of thy soul : or may i not with assurance say , that a true friend hath two souls in one body ; his own and his friend 's ; it was so with jonathan and david ; the soul of jonathan was knit with the soul of david ; and jonathan lov'd him as his own soul , sam. . . . still the more goodness , the stronger union ; nature can never so fast cement souls as grace : for here the union is wrought by a better spi●it than our own ; even that blessed spirit who sti●es himself love , joh. . . the greater thine affection , the heavier thy loss : but let me t●●l the , i fear thou art accessary to thine own affl●ction : didst thou expect this loss ? did thy heart say , what if we should part ? didst thou not ov●● enjoy this blessing ? if so , these are no small disadvantages . . as every evil , so this especially is aggravated by our unexpectation : neither hadst thou been so oppressed with sorrow : if thou hadst foreseen it : it is our weak inconsideration if we welcome these earthly comforts not as guests , but inmates , some are importunately hospitable , to entertain their friends , that they have no power to let 'em depart : whereas , we ought according to the advice of seneca , to possess 'em , as those that make account to fore-go 'em , and fore-go 'em as if we possest ' em . and the apostle st. paul gives us this advice , to use this world as if we us'd it not ; for the fashion of this world passeth away , cor. . , . . thou art griev'd for the loss of a dear friend : take heed , lest thy love had too much of humanity , and too little of the deity . all blessings as they flow from the father of mercies , should be enjoy'd in him : but if we enjoy 'em as in themselvs , our love degenerates into carnal . it is a sure rule , that love depends upon the thing affected ; but when that ceaseth , love is extinguish'd : as he that loves a face for beauty , when deformity appears , it cools his affection : he that respects a man for bounty , disregards him when he is impoverish'd . . did'st thou value thy friend for wit , complaisance and kind offices ? all these are lost , and thy love with them : but if thou didst affect him for eminency in goodness , for the sake of god that dwelt in him , thy love cannot be lost ; because thou enjoy'st god , in whom thou loved'st him . comfort thy self therefore in god , in whom he was thine , and yielded him cheerfully into those hands , from whom thou receiv'st him . . thou hast lost a true friend : that jewel was to be priz'd for the rarity of it . the world affords friends enough , such as they are : friends of the purple , as tertullian calls them ; friends of the basket , as the poet nominates them ; such as love thy loaves and fishes , and thee for them . wealth makes many friends , saith the wise man , prov. . . and chap. . . but where is the man , that loves thee for thy self , for being vertuous , divested of all by-respects ? whil'st there is honey in thy pot , the wasps and flies will be buzzing about it ; but the honey being gone , the vessel remains quiet . . was he so much thine , as not to leave thee in adversity ? did he honour thee , when the world despised thee ? did he follow with applause , whilst thou wert hooted at by the multitude ? would he have own'd thee , if he had found thee stripped and wounded in the wilderness ? such a friend is worthy of thy tears : but take heed , thy love prove not envious . if god hath thought him fitter for society of saints and angels , dost thou repine at his happiness ? thou hast lost his presence ; he is advanc'd to the beatifical presence of the king of glory : now whether is thy loss , or his gain the greater . . thou hast lost thy friend : say rather , thou hast parted with him . that is properly lost , which is past recovery , and past hopes to see any more : it is not so with this friend thou mourn'st for : he is but gone home before thee ; and thou art following him : you will both meet in your father's house , and enjoy each other more happily , than you could have done here below . how just is that charge of the blessed apostle ; that we should not mourn as men without hope , for those that do but sleep in jesus , thess. . , . did we think their souls vanish't into air , ( as that heathen poet prophanely expresseth it ) and their bodies resolv'd into dust , without all possibility of reparation , we might weep out our eyes for the utter extinction of those we lov'd : but if they do but sleep , they shall do well , john . . why are we impatient for their reposal in the bed of earth , when assured of their waking to glory ? . thou hast lost a dear wife , the wife of thy youth , the desire of thine eyes , prov. . . isa. . . ezek. . . did you not take each other upon terms of re-delivery , when call'd for ? were you not , in uniting , put in mind of dissolution ? till death us do part . was she vertuous ? knowest thou not , there was a pre-contract betwixt christ and her soul , ere thou could'st claim her body ? and canst thou grudge his challenge of his own ? wilt thou not allow him to call for a consummation of that happy match ? did'st thou so affect her , that thou would'st not have her soul glorious ? if thou loved'st her not as a man , but a christian , envy her not that better husband , who for her dowry , gives immortality . . thy son is dead : what marvel is it , that a mortal father hath begot a mortal son ? marvel rather , that thou hast liv'd to enjoy , and lose a son. we lie open to so many casualties , that our subsistence is almost miraculous . thou hast lost a piece of thy self : for what are children ▪ bu● colonies deduced from our flesh ; yea , rather , our selves in other models . this loss cannot but go near thee : but what was the disposi●ion of the son thou mournest for ? if graceless and debauch'd , as thy shame , so thy sorrow should die with him . place the hopes thou might'st have had if his reclaiming , against the fears of his increasing in wickedness , and thou could'st have made no other account , but of dishonour and discomfort . . if it be sad , that he is taken away in his wildness ; it had been more heavy , had he added to the heap of sin , to augment his torments . if he were gracious , he hath a better father than thy self , whose interest was more in him , than thine : and if that heavenly father have thought good to prefer him to a crown of immortal glory , why should'st thou be afflicted with his advancement ? why should'st thou not rather rejoyce , that thy loyns have assisted to furnish heav'n with a saint ? were it put to thy choice , that thy son might be call'd from his blessed rest , and return to his earthly relations ; could'st thou be so injurious , as to wish the misery of so disadvantagious a change to to that soul ; which , as it was never of thy production , so it were pity it should be at thy disposing ? rather labour to have thine own soul so disposed , that it may be ready to follow him into those blessed mansions , and that it may love and long for heaven so much more to dwell among the spirits of the just made perfect . a prayer against immoderate grief for the loss of friends o god , the god of the spirits of all flesh , thou killest and makest alive , thou bringest to the grave , and bringest back again : and forasmuch as it hath pleased thee to take from us out of this sinful world the soul of this thy servant , * grant that our grief for this affliction may not be immoderate whereby we may displease thee , or so overwhelm us , that we make our selves unfit for thy service ; but sanctifie , we beseech thee , unto us this thy fatherly correction , that we may endeavour to live every day , as if it were to be our last , that when we are summoned and arrested by the hand of death , we may not be afrighted , by that king of terrors . . lord , we are here in a state of banishment , and absent from thee , o take us where we shall for ever behold thy face , and follow the lamb whether soever he goeth ; and that at the last hour we may pronounce with a good conscsence , we have fought a good fight , we have finished our ceurse , we have kept the faith , henceforth , there is laid up for us a crown of righteousness , which god the righteous judge will freely give to those that love and fear him , and trust in his mercy , amen . sect . ix . of poverty . . thou art driv'n to indigency , and which is worse , out of abundance : those evils we have been inur'd to from our cradle , are grown so familiar , that we are little moved with their presence : but those into which we fall suddenly , out of an external felicity of estate , overwhelm us . let thy care be , not to want those riches , which shall make thy soul happy ; and thou shalt not be troubled with the loss of these mean and perishing trifles . had these been true riches , they could not have been lost : for that good that is least capable of loss , and unsatisfying in an imperfect fruition , so in the losing it turns evil . . did'st thou not know , that riches have wings to fly away ? prov. . . and of what use is wings , if not to flie ? if any man's violence shall clip those wings , they take their flight . set thy heart upon that supream wealth , which cannot be taken from thee , which shall never leave thee , nor forsake thee ; then thou mayst easily slight these poor losses . as these were not goods , so they were not thine : here thou foundest them , and here leav'st them : for the apostle timothy informs us , tim. , . we brought nothing into this world ; and it is certain , we can carry nothing out . what had'st thou but their use ? neither can they be otherwise thine heirs , whom thou leavest behind thee i am asham'd , to hear the philosopher say , all i possess i carry about me ; when many christians hug those things which are so transitory . . it was an unanswerable question , god moved to the rich man in the parable , upon parting with his soul : then whose shall those things be , which thou hast provided ? luke . . perhaps a strangers , or ( as ●n the case of undisposed lands ) the occupants , false executors , or an enemies . call that thine own thou art sure to carry with thee ; that may accompany thy soul , or follow it : such as thy holy graces , charitable works , vertuous actions , and heavenly dispositions : these are treasures , which thou shalt lay up for thy self in heaven , where neither moth nor rust doth corrupt ; and where thieves do not break through , nor steal , mat. . . . thou hast lost thy goods : may i not rather say , thou hast restor'd ' em ? he parted with more , that said ; the lord hath given , and the lord hath taken , job . . whether by patrimony , or p●ovidence , or industry , the lord gave it ; and whether by the chaldeans or sabeans , the lord hath taken it ; and he did but give , and takes his own . what reason hast thou then to complain ? it was not giv'n , but lent thee for a while , till it were call'd for ? and do'st thou grudge to restore what thou borrowest ? nay , ( that thou mayst have less claim to this talent ) was it not left in thy hand , by the owner , to employ it for his use , till he should redemand it , with the increase ? thou wert only entrusted to improve , and account for it . if others have taken off thy charge , by thy impoverishment , they have eased thee . . thy wealth is gone : but if thou hast necessaries left ? be thankful for what thou hast , and forget what thou didst possess . hadst thou had plenty , thou couldst have used no more than nature calls for ; the rest could have but lain by thee , for readiness of imployment : do but forbear the thought of superfluities , and what art thou the worse ? perhaps thy fare is courser , dishes fewer , utensils meaner , apparel homelier , and thy train shorter ; but how is thy mind affected ? contentment consists not in quantities , nor qualities , but in the inward disposition of the heart ; that multiplies numbers , and raises prizes ; turns course freezes into rich velvets , pulse into delicates , and makes one attendant many officers . . wise seneca tells thee , the true mould of wealth is our body , as the last is of the shoe ; if the shoe be too big for the foot , it is troublesome and useless : it is fitness , that is regarded here , not magnitude : and this is the charge of the blessed apostle ; having food and rayment , let us there with be content , tim. . . and if we have no more , we shall be but as we were , and as we shall be : for we brought nothing into the world , neither shall we carry any thing out , tim. . . . thou hast parted with thy wealth ; perhaps for thine advantage : how many have been swell'd with plenty , resembling the ostrich or bustard with the bulk of body , unweldly to raise their thoughts to spiritual things ; who when their weight have been taken off , have mounted nimbly towards heaven ? how many had lost their lives , if ( with the philosopher ) they had not parted with their god ? and , how many through covetousness , may loss their souls ? the vessel had sunk in this boist'rous sea , if the earthly freight had not been cast over-board ? and why art thou troubled to lose that , which might have undone thee in keeping ? . thou had'st wealth : hast thou not parted with that , for which many hath been worse both in body and soul ; and for which never any soul was better ? have not corn-fields been spoil'd with rankness , and a branch spilt with too much fruit ? whereas had they been thinner sown , or seasonably eaten down , had yielded a fair crop ; and those boughs moderately laden , had out-liv'd many autumns . do'st thou not hear thy saviour say , how hardly shall they that have riches enter into the kingdom of god ? mat. . . art thou troubled that a stumbling block is remov'd out of thy way to happiness ? that the bunch of the camel is taken off , if yet thou wilt pass through the eye of the needle ? . thou hadst riches ? but hadst thou not cares attended ' em ? else thou hast fared better than thy neighbours . none but thy self could handle these roses without pricking their fingers . he was famous amongst the jewish doctors , whose maxim was ; he that multiplies riches , multiplies cares : and our saviour hath annexed , the cares of the world , and the deceitfulness of riches , mark . . he was envied at rome , which could experimently say , the poor man laughs oftner and freer than the rich ; and that external felicity is a perplexity , never ceasing to vex it self . thy sides are now freed from thorns , why do'st thou repine at thine ease ? . thou lately possessed'st great riches : but rather say , thou wert possess'd by them ? a wise roman truly observed , that many a one hath wealth , which clogs him , as many aptly say , such a one has an ague , when indeed the ague hath him , and holds him with severity . indeed , many a man's wealth is his master , and keeps under rigid articles , not allowing sufficient diet , competent rest , nor any recreation : if thou wert thus a slave to thine estate , thou art not thine own man ; enjoy thy liberty , and with thy patience , be thankful . thou art very poor : who made thee so ? if thy negligence , laziness , improvidence , prodigality and rash engagements ; thou hast reason to bear that burthen , which thou hast pull'd upon thy shoulders : and if forc'd to groan under thy load , which thy own will hath procured in this necess●ty ; let the same necessity move thy will to run as lightly as thou canst with that pressing weight : if the occasion comes by others , god will enable thee cheerfully to flie with this cross , because thy hand was not guilty of imposing it . . how easie is it for thee to see god's hand chastising thee by another man's sin ? and to be griev'd as the sin of others injuriousness , than at thine own correction . how dismal it is for christians to see brethren a prey to each other ? that neighbours should be like the reed and brake , set near together , the one to starve the other ? that we should have daily occasion to renew that woful comparison of bromiard , betwixt the friends and enemies of christ ; that jews don't suffer beggars , but christians make them ? . now , if god thinks fit to send poverty to thy door , by the message of men , bid it welcom for his sake that sent it , and entertain it , not repiningly , for its own sake ; for if well us'd , 't will repay thee with many blessings ; as quiet rest , safe security , humble patience , contented humility , and a contemptuous valuation of earthly things ! all which absented thy house in a prosperous condition . . thou art depriv'd of thy former conveniencies , as diet , lodging , and attendance . how many have affected that which is befallen thee upon necessity ? some out of the grounds of philosophy , others of religion . attalus the philosopher , might have lain soft ; yet he praises the bed and pillow that will not yield to his body : and nero's great and rich master , brags of his usual dining without a table . what should i tell then of the pharisees uneasie couches and penal garments ; the mats of the elect manichees , and the austere usages of the antient eremitical christians , their rigorous abstinences , affamishing meals , nightly watchings , cold ground-lyings , and sharp disciplines ? thou art in ease and splendor , in comparison of these , who voluntarily impos'd upon 'em these severeties , which thou wouldst be loath to undergo from others cruelty . it was a strange word of epicurus , not savouring of contentment , but presumption ; give me but water with barley-meal , and i shall vie with jupiter for happiness . and if this ethnick , who had an ill name for affectation of pleasure , could rest so well contented with a poor mess of this composition , what a shame it is for christians not to think themselves satisfied with a larger ( tho homely provision ? a prayer in time of poverty . o most great and glorious lord god , the earth is thine , and thy providence divideth it among the sons of men ; thou makest poor , and thou makest rich ; thou bringest low , and liftest up the needy out of the dust , that he may glorifie thee : thou art the saviour and deliverer of the fatherless , and him that hath no helper : lord , behold my necessities , who despisest not the needy ; tho thou hast afflicted me , yet strengthen me so , that my wants may never cast me down to despair of thy favour , nor endeavour their supply by any thing which offendeth thee ; and whatever i want , let me never want the comfortable assurance of thy love and mercy , neither take thy holy spirit from me . . be my strength in distress , a refuge from the storm , and a shadow from the heat . o thou who art the god of all consolation , supply i beseech thee , my necessities , hear me , and make speed to relieve me ; forsake me not , o my god ; open the high places , and the fountains in the midst of the valleys for the thirsty soul : let thy hand relieve me , until thou shalt be pleased to bring me into thy blessed presence , where is fulness of joy , without want , measure , or end : lord , sanctifie those wants unto me , make me rich in faith , and those spiritual treasures , which once had , shall never be lost again . grant me these things o merciful god , and whatever else thou knowest necessary for me , for the sake of thy dear son , my ever blessed lord and saviour . amen . sect . x. of confinement . . thou art restrain'd of thy liberty : i cannot blame thee to be sensible of the affliction . liberty uses to hold competition with life it self : and how many have lost their lives to purchase liberty ? but take care that thou art not guilty of thine own complaint , for certainly thou canst not be depriv'd of liberty , except thou wilt : liberty is a priviledge of the will : will is a sovereign power , not subject to restraint , or constraint . . hast thou freedom to thine own thoughts ? it is not the inclosing of these external parts that can make thee a prisoner : thou art not worthy the name of a man , if thou imagin'st this body thy self , which human power can reach to . art thou a christian ? then thou hast learn'd to submit thy will to god's ; and his divine will is declared in his actions : and if his will be to have thee restrain'd , why should it not be thine ? and if thou desire to be confin'd , why dost thou complain for want of liberty ? . thgu art restrain'd : and is it such injustice thou art depriv'd from ranging abroad ? how ill hast thou improv'd thy time , if thou hast not laid up enough both of employment and contentment in thy bosom ? what pleasure can'st thou enjoy abroad to behold those contentions and horrid actions thine eye shall meet withal ; which thy confinement frees thee from being a spectator . the thought is enough to make a man miserable : and instead of them , thou art presented only with the face of thy keeper , which custom and necessity hath made familiar . . thou art immur'd within stone-walls , and all company secluded from thee ; but content thy self : god and his angels cannot be kept out : thou hast better company in solitude , than liberty afforded thee : the jollity of freedom rob'd thee of the conversation of spiritual comforts , which only can render thee happy : they which were strangers to thee , are thy guests and inmates , to sojourn with thee in this retiredness . what if the light be excluded from thee ? it cannot hinder thee from seeing the invisible . the darkness hideth not from thee ( saith the psalmist ) but the night shineth as the day ; the darkness and the light are both alike to thee , psal. . . . i may say without dubiousness , god hath never been so evidently seen , as in darkest dungeons ; for the external light of prosperity directs our visive beams , which are strongly contracted in a deep obscurity : he must descend low and be in darkness , that would see the glorious lights of heaven by day . they ever shine , but not seen except in the night : if thine eyes be blessed with this invisible prospect , thou art exempt from envying those persons , tho they could see all that the tempter represented to the view of our saviour upon the highest mountain ; all the kingdoms of the world and the glory of them . . thou art forced to retiredness , but with what disposition of mind and body ? if thou hadst a burden'd soul , the open and free air could not refresh thee ; and if thou have a sincere heart , a strict closeness cannot dismay thee ; thy thoughts can keep thee company , and cheer thy solitariness . if thou hadst an unsound body , afflicted with the gout , rupture , or luxation of some limb , thou wouldst not complain of thy retiredness ; thy pain would make thee insensible of thy confinement : but if god have blessed thee with health , how easily may'st thou digest an harmless limitation . . a wise man ( as laurentius observ'd ) doth much in solitude : so may'st thou employ the hours of thy close retiredness , and bless god for so happy an opportunity . how memorable an instance hath our age afforded us , of an eminent person , to whose learning we are all oblig'd for that noble history of the world. the court had his youthful years ▪ and the tower his latter age : the tower reform'd the court in him , and produc'd these worthy monuments of art and industry , which we should in vain expected from his freedom and jollitry . it is observ'd , that shining wood , within doors loseth its light : it is otherwise with this , and many active wits , which had never shin'd if not for confinement . . thou art close shut up : anchorets have sued for this as a favour , which thou esteemest a punishment ; and having obtain'd it , have plac'd merit in that thou apprehend'st misery . our history relates of one , who when the church , where his cell was annex'd , was on fire , would not come out , but die , and lye buried under the ashes of that roof where his vow had fix'd him . . thou art imprison'd : wise men are apt in all events , to enquire into the causes : wherefore dost thou suffer ? is it for thy guiltiness ? make thy goal god's correction-house , for the reforming of thy wickedness . remember and imitate manasses , the evil son of a good father ; who upon humiliation by his just imprisonment , found an happy expiation of his horrible idolatries , muders and witchcrafts ; whose bonds brought him home to god , and himself . is it for debt ? think not to pay thy creditors with a lingring durance , if power be in thine hands for a discharge . if there is fraud and injustice in this confinement : fear thou a worse prison , if thou wilt wilfully live and die indebted when thou mayst be free and honest . . stretch thine ability to the utmost , to satisfie others , tho thou art impoverish'd : but if the hand of god have disabled thee , labour what thou canst to agree with thy creditors : if they are cruel , look up with patience to the almighty , who thinks fit to afflict thee with their unreasonableness ; and make the same good use of thy sufferings , as if from the immediate hand of thy creator . if it be for a good cause , rejoyce in this tribulation , and be exhilerated with the blessed apostles , that thou art counted worthy to suffer shame and bonds for the name of the lord jesus , acts . . for every just cause he owns : neither is he less a martyr , that suf●ers for his conscience in any of god's commandments , than he who suffers for matter of faith and religion . . remember that cordial word of thy saviour : blessed are they that are persecuted for righteousness sake , for theirs is the kingdom of heaven , mat. . . in such a prison thou shalt be sure to find good company ; as joseph , micaiah , jeremiah , john baptist , peter , paul and silas ; and all the holy martyrs and confessors of christ , from the first plantation of the gospel to this present . repent , if thou canst , to be thus accompanied ; and choose not rather to violate a good conscience for freedom , than to be kept under a momentary restraint . . thou art a prisoner : make the best of thy condition : close air is warmer than open ; and how frequently do we hear birds sing sweeter notes in cages than in woods ? it is thy defect , if thou art not amended by thy retir'dness . thou art a prisoner : so is thy soul in thy body ; there not restrain'd only , but fetter'd ; yet complains not of the straitness of these clay-walls , or weight of those bonds ; but patiently waits for a happy go●l-delivery : so do thou attend with all long-suffering the good hour of the pleasure of god : thy period is set , not without regard to thy advantage : he , in whose hand are all times , hath determined a sit time to free thy body from these prison-walls , and thy soul from this prison of thy body : and to restore body and soul from the bondage of corruption , to the glorious liberty of the sons of god , rom. . . a prayer in confinement : o holy , lord god , who wouldest not the death of a sinner , but rather that he should turn from his wickedness and live : lord , convert my soul , remove my sins , and frame my heart , affections and life , according to thy blessed will : thou who hearest the poor , and despisest not the wretched captive , visit all that are bound : lord , hear them in an acceptable time , and help them in the day of salvation : preserve the oppressed and despised of men : say unto the prisoners , go forth , and to them that are in darkness shew your selves : bind up the broken hearted , proclaim liberty to the captives , and open the prison to them that are shut up : comfort them that mourn , let their deep sighing come before thee : and according to the greatness of thy power , preserve thou them that are appointed to dye . . lord , lift thou up my head , enlarge my feet , and bring me out of all bondage , that i may live to serve and praise thee , in the assembly of thy servants : however thou pleasest to dispose of me , let all my sufferings redound to thy glory , and my own salvation : give me patience to endure , and a constancy to depend on thee , a firm faith to apprehend thy promises , and a hope to expect thy saving health : consider my weakness , and lay no more upon me , then thou wilt enable me to bear cheerfully : sanctifie my afflictions , and make them good to me in the fruits of righteousness , which thou hast laid up for all those who rest on thee . hear me , o lord , and let my cry come unto thee , and have mercy upon me . amen . sect . xi . in exile . . thou art banish't thy country : beware lest in complaining , thou censure thy self . a wise man's country is every where . what relation hath the place of thy nativity , to thy present station ; any more than the time of thy residing ? what reason hast thou to be more affected to the region where thou drewest thy first breath , than to the day of week , or the hour of the day in which thou salutest the light ? what are times and places of our birth , but unconcerning circumstances ? where-ever thou enjoy'st thy self , thou mayst make that thy country . . but thou say'st ; there is a secret property in our native soyl , that attracts our affection , and weds our hearts to it , not without a pleasing kind of delight ; now no reason can be granted , why we affect the place , it is not because better than others , but being our own we esteem it : ulysses doth no less value the rocky soyl of his barren ithaca , than agamemnon the noble walls of his rich and pleasant mycenae . i grant this relation hath so powerful an influence upon our hearts naturally , as is pretended ; yet such a one as is easily check'd with a small unkindness : how many upon an actual affront have diverted their respects from their native country , and out of a strong alenation of mind have turn'd their love into hostility . . we shall not seek far for histories , our times and memories will furnish us sufficiently : some who have sucked the breasts of our common mother , upon a little dislike , have spit in her face ? others of our domestick compatriots , have upon the disgust of some displeasing laws fled their country , suborn'd treasons , and incited forreign princes to our invasion ? that have endeavour'd to subvert the government , extirpate that religion establish't amongst us ; and to set up a piece of pageantry of their own ? so this natural affection is not so ardent in many , but may be quench'd with a mean discontentment . if there were no other ground of thine affliction , thy sorrow is not so deep-rooted but it may easily be pluck'd up . . perhaps it is not the air or earth , thou insists upon ; but the company , from whom it is death to part : thou arguest , i shall leave all acquaintance and conversation ; and be cast upon strange faces , and languages i understand not : my best entertainment will be solitude , and my ordinary , inhospitality . what do'st thou perplex thy self with these superfluous terrors ? he is not worthy the name of a philosopher , much less of a christian , that hath not attain'd to be absolute in himself ; and which way soever he is cast , to stand upon his own bottom ; that if there were no other men left in the world , was ignorant how to enjoy himself : it is that within us , whereby we must live and be happy : some additions of complacency may come from without : sociable natures find pleasure in conversation ; but if that be deny'd , sanctify'd spirits know how to converse comfortably with god and themselves . . how many holy ones of old have purposely withdrawn themselves from worldly company , that they might be blessed with an invisible society ; that have exchanged cities for deserts , houses for caves , the sight of men for beasts ; that their spiritual eyes might be fixed upon those objects , which the world held from them ? and necessity puts thee into that estate , which their piety affected . but to be driven to forsake parents , kinsfolk , friends , how sad a case must it needs be ? what is this , but a perfect distraction ? what are we , but off-springs of our parents ? what are friends , but dear to us ? and what is the world without these comforts ? . when thou hast said all ; what is befa●n thee more , than it pleased god to enjoyn the father of the faithful ? get thee out of thy country , and from thy kindred , and from thy fathers house , into a land that i will shew thee , gen. . . the same god , by the command of authority , calls thee to this separation : if thou wilt shew thy self worthy the son of such a father , do that in an humble obedience to god , which thou art urg'd to do by compulsion of men. . but is this so vexatious a case ? do'st thou think to find god where thou goest ? or dost thou believe his company will attend thee to the end of thy journey ? hath he not said , who cannot fail ; i will not leave thee , nor forsake thee ? certainly , he is not worthy to lay claim to god , that cannot find parents , kindred and friends in him alone : besides , he that of stones could raise up children unto abraham ; how easily can he of inhospitable men , raise up friends to the sons of abraham ? only labour to inherit that faith wherein he walked ; that alone shall free denizen thee in the best of foreign states , and shall entertain thee in the wildest desarts . . thou art cast upon a foreign nation : be of good chear : flowers remov'd grow greater ; and some plants , which were unthriving and unwholsom in their own soil , have grown safe and flourishing in other climates . had joseph been great , if not transplanted into egypt ? had daniel , and his three companions of the captivity ever attained honour in their native land ? many have found that health , in a change of air , which they could not meet at home ? in africa , the south-wind clears up ; and the north is rainy . look still to that hand , which translated thee ; wait his good pleasure : be thou no stranger to god ; it matters not who are strangers to thee . . thou art banish't : how canst thou be so , when upon thy fathers ground ? the earth is the lords , and the fulness thereof ; the world , and they that dwel therein , psal. . in his right , where-ever thou art , thou may'st challenge a spiritual interest : all things , saith the apostle , are yours ; and you are christ's , and christ is god's , cor. . , , . no man can challenge thee for a stranger , that is not thy father's child . . thine exile separates thee from friends : this were no small affliction , if it might not be remedied . that was a true word of laurentius , that where two faithful friends are met , god makes up a third : but is it no less true , that where one faithful spirit is , god makes up a second : one god can more than supply a thousand friends . . thy banishment deprives thee of the comfort of thy companions : would not a voluntary travel do as much ? do not thousands , willingly for many years , change their country for forreign regions ; taking long farewels of their dearest friends and acquaintance ; some out of curiosity , and a thirst after knowledge , and some out of a covetous desire after a gain ? what difference is there betwixt thee and them , but that their travel is voluntary , thy exile constrain'd ? but who are there thou art so sorry to part with ? remember what crates the philosopher said to a young man , that was beset with parasitical friends : young man , said he , i pity thy solitude : perhaps , thou may'st be more alone in such society , than in the wilderness : such conversation is better lost , than continued . if thou canst but be well acquainted with thy self , thou shalt be sorry thou wert no sooner solitary . . thou art from thy country : who is not so ? we are all pilgrims together with thee , pet. . . heb. . . whilst we are at home in the body , we are absent from the lord , cor. . . miserable are we , if our true home be not above : that is the better country which we seek , even an heavenly , heb. . . and thither thou mayst equally direct thy course in whatsoever region . this center of earth is equidistant from the glorious circumference of heaven : if we may once meet there , what need we make such difference in the way ? a prayer in exile . o lord god , lord of the mountains and vallies , land and sea , and the god of the exiled , and out-crst ; thou dost with much patience behold oppression and wrong , until the measures of iniquity be filled up : o lord , behold the pressures of me thy poor , dispised , and dejected servant : thy mercy and gracious audience of the afflicted is neither limited to jerusalem , nor this mountain , every place is equally near heaven , and where ever men lift up pure hands and hearts , worshipping of thee in spirit and truth , thou art there present to hear , and help them : lord , thou seest good to permit me to the power of men to exercise me , yet can they not shut thy merciful ear against me : o let my complaint therefore come before thee : let thy word be as the cloudy-pillar to lead me in thy way , and let thy good spirit direct me . . lord , leave me not destitute and comfortless in my afflictions : be my guide and helper in this earthly pilgrimage , and valley of tears , unto , and in the hour which thou hast appointed to take me hence , into the incorruptible , and undefiled inheritance , which thou by ●hy power hast reserved in heaven for all believers : there no hand of the oppressor can reach , and where shall be no curse , no sin , nor fear of forfeiture : into which no enemy shall be admitted , and from which no inhabitant shall ever be cast out : lord hear and help me : lord have mercy on me , and grant me that which i ask according ●o thy will , and that which i should ask , which thou knowest best for me , through the infinite merits of of the son of thy love ; the author and finisher of our salvation , christ the righteous . amen . sect . xii . of blindness and deafness . . thou hast lost thine eyes ; a loss which all the world is uncapable to repair ; and thou art condemn'd to perpetual darkness : for , the light of the body is the eye ; and if the light that is in thee be darkness , how great is that darkness ? mat. . . . couldst thou have foreseen this evil , thou hadst anticipated this loss , by weeping out those eyes for grief , which now thou art destitute of , there are but two senses , by which any external comfort can have free access to thy soul ; seeing and hearing . one of 'em is now extinguish't for ever : yet thou hast two internal eyes , that can supply the want of thy external ; the eye of reason and the eye of faith : the one as a man , the other as a christian. answerable to which there is a double light apprehended by 'em ; rational and divine . . solomon tells thee of the one ; prov. . . the spirit of a man is the candle of the lord , searching all the inward parts of the belly . st. john tells thee of the other ; john . , . god is light , and in him is no darkness ; and we walk in the lgiht , as he is in the light. now the two lights so far exceed that external and visible , of which thou art depriv'd , as light darkness : if then by the eye of reason thou attainst to intelligible things ; and by the eye of faith , to things supernatural and divine ; the improvement of these eyes , will make amends for the want of thy natural ones . . thy sight is lost : let me tell thee what antony the hermite ( whom ruffinus is not doubious of stilling blessed ) said to learned didymus of alexandria , that was blind ; let it not trouble thee , o didymus , that thou art bereft of thy carnal eyes ; for thou lackest only those eyes , which mice and flyes , and lyzards have : but rejoice that thou hast those eyes , which the angels have , whereby they see god , and by which thou art enlightned with a great measure of knowledge . endeavour to perfect this , and thou shalt not be much discomforted with the absence of them . . thine eyes are lost , and the chief comfort of thy life gone with them : the light is sweet , saith solomon ; and a pleasant thing it is for the eyes to behold the sun , eccles. . . hath not god done this purposely , that he might take thee off from all earthly objects , that thou might'st fix thy self upon him , and seek those spiritual comforts which are to be found in a better light ? the sun is the most glorious planet the eyes can possibly see ; but thy spiritual ones may behold him that created that glorious luminary , who is infinitely more glorious than what he created . if thou hast now an inspection into him more than thou hadst , that which thou countedst thy lo●s , hath prov'd thy gain . . thou art blind ? and certainly it is a sore affliction . the men of jabesh gilead offered the tyrant of the amm●nites to serve him , sam. . . but when he required the loss of their k●●ht eyes , as a condition of peace , they will rather hazard their lives in an unequal war ; as if servitude and death were a less mischief than one eye's loss : how much more of both ? for tho one eye be but testis singularis , yet the evidence of that is as true as of both , and in some causes more : for when ye take a perfect aim , we shut one eye , as being conducive to an accurate perspective : yet for ordinary use , we value equally these lights , that there is no wise man , but would rather lose a limb , than one of them . . a person not less religious than witty , when his friends bewail'd the loss of one of his eyes , ask'd them , whether they wept for the eye which he had lost , or the eye which remain'd ? weep rather said he , for the enemy that stays behind , than for the enemy that 's gone . he look'd upon his sight with eyes different from others ; he look'd upon 'em as enemies , which others beheld as officious servants , good friends , and dear favourites . . indeed , they are all of these , as they are us'd : good servants , if they go faithfully on their errands , and return true intelligence : good friends , if they advise and invite us to holy thoughts : but enemies , if they suggest evil. if thine eyes have been employ'd in evil offices to thy soul ; god hath done that for thee which he hath in a figurative sense , enjoyn'd thee to do thy self : matt. . . if thy right eye offend thee , pluck it out , and cast it from thee : for it is better for thee that one of thy members should perish , and not that thy whole body should be cast into hell. . thou hast lost thine eyes , and with 'em earthly contentment : but thou art hereby freed of many temptations ; for those were the inlets of sin ; and the very panders of lust , for debauching of the soul. how many thousands on their death-beds , upon the sad recalling of their guilty thoughts , have wish'd they had been born blind ? so as thy joy is less , thy sin is less ; neither shall any vain objects take away thy thoughts from the serious meditation of spiritual things . . before it was no otherwise with thee , than the prophet jeremiah reports of the jews ; that death is come up by the windows , jer. . . and our great grand-mother eve ; she saw the tree was pleasant to the eyes , and took of the fruit , gen. . . and it hath been so ever since , with the fruit of her womb , both in the old and latter world : the sons of god saw the daughters of men that they were fair , and they took them wives of all which they chose , gen. . . insomuch as not filthy lusts , but adulteries take up their lodgings : the blessed apostle mentions it , pet. . having eyes ( saith he ) full of adultry , and cannot cease from sin. whilst thine heart walked after thine eyes , as job speaks , job . . it could do no less , but carry thee down to the chambers of death , prov. . . thou art now deliver'd from that danger of so deadly a misguidance . . hath not the loss of thine eyes freed thee of a world of sorrows ? hadst thou but seen what others are forc'd to behold , those fearful conflagrations , savage violences , and sacrilegious outrages , thine heart would bleed within thee : now thou art affected at a distance , receiving 'em by the imperfect intelligence of thine ear from the unfeeling relation of others . . thine eyes are lost ; what need thy heart to go with ' em ? old isaac was dark-sighted when he gave the blessing ( contrary to his own intentions ) to his son jacob ; yet he liv'd forty years after , and could be pleased to have good provision made him with wine and venison , gen. . . our life doth not lye in our eyes : the spirit of a man is that which upholds his infirmities , prov. . . labour to raise thy self to a cheerful disposition ; and in thy bodily darkness , there shall be light and joy to thy soul , est. . . . hath god taken away thy sight ? but hath he not given thee a supply in other faculties ? are not thy internal senses more quick , thy memory stronger , thy fancy more active , and thy understanding more apprehensive ? the wonders we have heard of blind men's memories , were if to be credited , not obvious to conceive , that the removal of distractions , gives them opportunity of a careful reposition of desired objects , and a sure fixedness of 'em where they are laid . hence hath it come to pass , that some blind men have attain'd to those perfections which their eyes could never have endu'd 'em with . . our ecclesiastical story reports of didymus of alexandria , being blind from his infancy , through his prayers and diligent endeavours , reach'd unto such knowledge in logick , arithmetick and astronomy , as was admir'd by the leard masters of those arts ; and for his rare insight in divinity , was by st. athanasius approv'd to be doctor of the chair in that church . what need we doubt the verity of it , when our late times have so clearly seconded it ? having yielded divers worthy divines , which have been depriv'd of sight . . there was one very eminent in the university of cambridge , of great skill in tongues and arts , and of singular acuteness of judgment . suidas reports of neoclides , that being blind , he could steal more cunningly than any that had use of eyes : i may as boldly say of mr. fisher , that he was more dextrous in picking the locks of difficult authors , and extracting their treasures of hidden secrets , than those that had the sharpest eyes about 'em ; insomuch as it was noted , those were singular proficients which employ'd themselves in reading to him : if they read books to him , he dictates lectures the while to them , and taught 'em more than he learn'd himself . . as for the other external senses , they are vulgarly more exquisite in the blind : we read of some who have been of so accurate a touch , that by their feeling they could distinguish betwixt black and white : and for the ear , as our philosophers observe , sounds are sweeter to the blind than to the sighted , being more curiously judg'd by 'em : but the most perfect recompence of these natural eyes , is in the exaltation of our spiritual ones . we are more illuminated towards the beautifical vision of god , as they apprehend more obscurity in all terrestial objects : thou wilt not miss the loss of thy sight , if thou findst thy soul thus happily illuminated . . thine eyes are lost : it is a blessing that once thou hadst 'em : hadst thou been born blind , what a stranger wouldst thou have been to god and the world ? hadst thou never seen the face of the elements , what expressions could have made thee apprehensive of the wonderful works of thy creator ? not any discourse could have made thee understand what light is ? the sun the fountain of it , the heavens the glorious region of it , and the moon and stars illuminated by it ? how could'st thou have had thy thoughts raised so high , as to give glory to that great god , whose infinite power hath wrought all these marvellous things . . no doubt , god hath his ways of mercy for those that are born blind ; not requiring what he hath not given , supplying by his spirit in the internal vessels , what is wanting in the external : so as even those that never see the face of the world , shall behold the face of god that made it : but in an ordinary course of proceeding , those which have been blind from their birth , must needs want those helps of knowing and glorifying god in his mighty works , which lye open to sight : these once satisfied thine eyes , and remain with thee in their absence . . therefore walk on in the strength of those fixed thoughts ; alwayes adoring the majesty of that god whom thy sight hath represented to thee so glorious ; and in an humble submission to his pleasure , strive against all the discomforts of thy sufferings . it is reported of a valiant soldier , polyzelus , who after his eyes were shot out in battle , covering his face with his target , fought and laid about him vehemently , as if he had receiv'd no hurt . strive to imitate this courage , and let not the loss of thine eyes hinder thee from a cheerful resistance of those spiritural enemies , which labour to draw thee into an impatient murmuring against god : but wait humbly upon him who hath better eyes for thee than thou hast lost . . thou hast lost thy hearing : it is not easily determin'd which loss is greatest , the eye , or ear ; both are afflictive . now all the world is to thee dumb , since thou art deaf to it : and how small a matter hath made thee a cypher amonst men ? these are the senses of instruction ; and there is no other way for intelligence to be convey'd to the soul , either in secular or spiritual affairs . the eye is the window , the ear is the door , by which all knowledge enters : in matter of observation by the eye ; and of faith , by the ear , rom. . . . had it pleas'd god to have excluded these senses from thy birth , thy state had been utterly disconsolate , and there had been no possible access for comfort to thy soul. had this affliction happen'd in thy riper age , there had been no way but to be content with thy former store : but now he hath vouchsafed to leave thee one passage open , it behoves thee to supply one sense by the other , and to let in those helps by the window , which are deny'd entrance at the door . but now omnipotency hath been pleas'd to lend thee an ear so long , till thou hast laid the sure foundation of faith in thy heart , thou mayst work upon 'em in this silent opportunity , with celestial meditations , and raise 'em up to no less height than thou could'st have done by thy quickest hearing . . it is a great blessing , that in the plentitude of thy senses , thou wert sollicitous to improve thy bosom , as a magazine of heavenly thoughts , providing with the wise patriarch , for the seven years of dearth : now that the passages are block'd up , thou mightest have been in danger of famishing . thou hast now leisure to recal and ruminate upon those counsels , which thy improvement hath laid up in thy heart , and to thy happy advantage , find'st the difference betwixt a wise providence , and a careless neglect . . thine external hearing is lost : but thou hast an internal ear , whereby thou hear'st the secret motions of god's spirit , which shall never be lost . how many thousands whom thou enviest , are in a worse condition ? they have an external ear , whereby they hear the voice of men ; but they want that spiritual ear , which perceives the least whisperings of the holy ghost : ears they have , but not hearing ones ; for fashion more than use. wise solomon makes and observes the distinction , prov. . . the hearing ear , and the seeing eye , the lord hath made even both of them . and a greater than solomon can say of his formal auditors , hearing , they hear not , matt. . . if thou have an ear for god , tho deaf to men ▪ how much happier art thou than those millions of men , that have an ear for men , and are deaf to god. . thou hast lost thy hearing ; and therewith no small sorrow : how would it grieve thy soul to hear those woful ejaculations , pitiful complaints , hideous blasphemies , atheistical notions , mad paradoxes , and hellish heresies , wherewith thine ear would have been wounded , had it not been barr'd against their entrance ? it is thy just grief thou missest hearing of many good words ; and it is thy happiness thou art freed from hearing of many evil. it is an even lay betwixt the benefit of hearing good , and the torment of hearing evil. a prayer consolatory to the blind and deaf . o most powerful lord god , who hast in thy good pleasure been pleased to deprive me of seeing and hearing ; i know o lord , i have deserved thy wrath in a greater measure , even death and hell it self , but i know thou art a god full of compassion , long suffering , and abounding in goodness and truth , and shews mercy unto thousands . lord , as thou hast inflicted this on me , even the loss of my sight ; illuminate my understanding by thy holy spirit : thou hast taken away my sight that i might not behold vanity . o enlighten my mind that i may behold inwardly the wonders of thy law : lord , i a● poor in spirit , but let thy blessed spirit help my in●●●mities , that in thy light i may see light. . and , o thou bright morning-star , guide me in the way of thy commandments , that at last i may safely arrive where all tears and obstructions of sight shall be taken away from my bodily eyes : and though my outward hearing is fled away , yet let me hear the voice of the comforter speak peace to my soul , and quietness to my conscience , that when ever thou shalt be pleased to call me hence , i may be ready prepared to resign my self up into thy hands , as into the hands of a faithful creator : in the mean time , lord , sanctifie these thy fatherly visitations to me , and ever remember , that what thou hast in thy good pleasure inflicted on my body , may be for the good of my soul , in the day of the lord jesus . amen . sect . xiii . of sterility . . thou complainest of dry loyns , and a barren womb ; as abraham did before thee : what wilt thou give me , seeing i go childless ? gen. . . and the wise of israel made the same complaints ; gen. . . give me children , or else i die . so desirous hath nature been to propagate , and so impatient of a denial : lo , children and the fruit of the womb , are an heritage , and gift that cometh from the lord : happy is he that hath his quiver full of such shafts , psal. . , . it is a blessing , david grudg'd to wicked ones , psal. . . they have children at their desire . . it was the curse god inflicted on the family of abimelech , in closing up all the wombs in his house , for sarah 's sake , gen. . , . the judgment threatned to ephraim , is a miscarrying womb , and dry brests , hos. . . and jeconiah's doom is , jer. . . write this man , childless . it is a special favour of god , that the barren hath born seven , sam. . . and observ'd by the psalmist , as a wonder of god's mercy , psal. . . that he makes the barren woman to keep house , and to be a joyful mother of children . . it is pity he was born , that esteems not children a blessing . she hath a double favour from god , that is a joyful mother of children : many , breeds sorrow , and death : and there is scarce any other blessing , season'd with so much acrimony of misery and danger . do but compare one pain with another , and consider the anxious cares that attend 'em ; and tell me , whether thy bemoan'd sterility enjoys not more ease , and less sorrow ? . it is thy sorrow thou art not fruitful : consider thou art freed from a greater affliction . in sorrow shalt thou bring forth children , gen. . . think on the shricks in the painful travels of thy neighbours ; wearying days and nights in restless pangs , and calling for death in despair of delivery : and after the unprofitable labours of the midwives , have made use of another sex ; so have been deliver'd of life and birth together . all these sorrows thou hast escap'd : and many whom thou enviest , have thought thee happier than themselves ? . thou art afflicted thou art not a mother : and many a one wishes they had been barren . if children prove deform'd , unnatural and wicked ; what a corrosive is this to the parents ? rebecca thought it long to be twenty years childless ; her husband at sixty , prays for issue , gen. . , . his devotion carried him to moriah the place where his life was miraculously preserved from the knife of his father , hoping it might , by the like miracle , be renew'd in his posterity . . god hears him ; rebecca conceives : but when she felt that early combat of her strugling twins , she can say , if it be so , why am i thus ? gen. . . and when she saw a child , red all over like a hairy garment , gen. . . and saw his conditions no less rough than his hide , gen. . . do we not think she wish'd that part of her burden unborn ? certainly , children are blessings , or crosses . hast thou a child well dispos'd , well govern'd ? a wise son maketh a glad father , prov. . . prov. . . hast thou a child disorderly and debauch'd ? a foolish son is the heaviness of his mother , and the calamity of his father , prov. . . chap. . . hast thou a son stubborn , and unnatural ? then solomon tells us ; he that wasteth his father , and chaseth away his mother , is a son that causeth shame , and bringeth reproach , prov. . . and if such a son live and die impenitent , what can answer the discomfort of that parent ? . thou hast no children : as thou hast less joy , thou hast less trouble . it is a continual care that belongs to these possessions . artimedorus observes , that to dream of children , imports cares . as they are our greatest cares , many lesser ensues . for thou hast many mouths to feed , and 't is thy duty to provide for 'em : for , if any provide not for his own , especially for those of his own house , he hath denied the faith , and is worse than an infidel , tim. . . . does not many rivulets from the main channel , leave the stream shallow ? so is it with thee ; but this expence is not more necessary , than comfortable . a great man visited a gentleman in the country , and seeing his children placed according to their age and stature , said , these make rich men poor : but immediately he receiv'd this answer ; nay , my lord , these make a poor man rich : for there is not one of these , i would part with for all your wealth . . indeed , we receive to distribute , and are but farmers of those we leave behind . if we freely lay out of our substance before-hand , so much of our rent is happily clear'd . it is observable none are so covetous as the childless : for those who for maintenance of large families , are inur'd to frequent disbursements , find such experience of divine providence in prudent managing of affairs , that they lay out with more cheerfulness , then they receive : so that their care must be abated , when god takes it to himself . . and if not wanting to themselves , faith gives them ease , in casting their burden upon him , who hath more power and right to it , since children are more his , than our own . he that feedeth the young ravens , psal. . . can he fail the best of his creatures ? a worthy divine tells us of a gentlewoman , coming to the cottage of a poor neighbour , furnished with children , could say ; here are the mouths , but where is the meat ? but not long after was answer'd to that question ; for the poor woman after the burial of her last child , inverted the qustion upon her ; here is the meat , but where is the mouths ? . surely , the great governour of the world , will never leave any of his without the bread of sufficiency ; and who so fit to be his purveyors , as parents for their children ? nature hath taught birds , to pick out the best of grains for their young : nature sends moister out of the root , which gives life to branches and blossoms : sometimes , indeed , it meets with a kind retaliation ; some stork-like disposition repairs the loving offices done by the parents , in a dutiful retribution to their age or necessity . . but how frequently proved often the contrary ? by an unsatiable importunity of extracting from the parents that maintenance , which is extravagant : sometimes an undutiful neglect , in not owning the meanness of their parents , or supporting their decay'd estate by due maintenance . ingratitude is odious in man ; but in a child monstrous . . it is thy grief thou never hadst a child : there is not so much comfort in having of children , as sorrow in parting with 'em ; especially when their parts , and disposition have raised our hopes , and doubled our affections towards 'em : and according to the french proverb ; he that hath not , cannot lose ; so , on the contrary , he that hath , must lose . our meeting is not more certain , than our parting : either we must leave them , and so their grief doubles ours ; or they leave us , and so our grief will be no less than our love was extended . . if thou wilt be truly wise , set thy heart upon that only good , which is not capable of losing : divided affections abate their force ; and since no objects of dearness , distracts thy love , place it wholly upon that infinite goodness , which entertains it with mercy , and rewards it with blessedness . if elkanah therefore could say to his barren wife hannah , sam. . . why weepest thou ? and why is thy heart heavy ? am not i better to thee than ten sons ? how much more comfortably may'st thou hear the father of mercies say to thy soul , why is thy heart heavy ? am not i better to thee than ten thousand ? a prayer of comfort in sterility : o god , the great creator , and redeemer of all the world , who dist command our first parents to encrease and multiply : yet those blessings thou thinkest not fit to dispence , where thy wisdom and providence knows it not requisite : o lord , thou hast been pleased to give me dry breasts , and shut up my womb , and hast kept me from that great pain and peril of child-birth , which many have undergone , which hath put a period to their lives : o let me bless and praise thy holy name , that i am at this day a living monument of thy mercy : and that thy servant whom thou hast been pleased to ordain for my husband , is not yet summoned by death from me . . lord , thy omnipotency knows what is most necessary for me , and the less incumbrances and cares i meet with in the world , grant that i may the more attentively serve thee ; let me in every state , o lord , submit to thy holy will , and not murmure and repine at what thy good pleasure has allotted me : comfort me , o lord , i beseech thee , and increase my love and affection towards my husband , that i may say as elkanah did to hannah , that he is more worth to me then ten sons : but , o lord , grant , that when thou shalt be pleased to call me out of this dark world into thy marvellous light , that i may be ready to leave all and follow thee , who art my god , and all things . amen . sect . xiv . want of repose . . thou are afflicted with that which is incident to distemper'd bodies , and minds : how wearisom it is to spend the long night , tossing in a restless bed , in chase of sleep , which eagerly pursued , flies farther from us ? couldst thou forbear the desire of it , perhaps it would come unexpected : now thou sollicites it , like some froward piece , it is coy and pievish , and punishes thee for thy eagerness after it . . he that commanded an hundred twenty seven provinces , could not command rest ; on that night his sleep departed from him , esth. . . neither could he be forc'd , or intreated to his bed. and the great babylonian monarch , though he possessed some sleep , yet could not keep it ; for his sleep brake from him , dan. . . and for solomon , it would not appear within his view ; neither night nor day seeth he sleep with his eyes , eccles. . . . surely , as there is no earthly thing more comfortable to nature , than bodily rest , as jeremiah saith , jer. . . and my sleep was sweet unto me : so there is nothing more grievous and disheartning : if the senses be not sometimes lock't up , they must wast , if the body be not refreshed with a moderate repose ? and commonly the soul follows the temper of the body , it cannot but find a discomposure in her faculties and operations . . do we not find ravings and frenzies the attendants of over watchfulness ? therefore thy tongue hath just cause to complain of thy eyes . for remedy , instead of closing thy lids for sleep ; lift up thy eyes to him that giveth his beloved rest , psal. . . for he holdeth thine eyes waking , psal. . . he keeps sleep from thy body , for the good of thy soul. let not thine eyes wake without thy heart . christ's spouse can say , i sleep , but my heart waketh , cant. . . but how much more would she say , mine eyes wake , and my heart also ? . when thou canst not sleep , labour to see him that is invisible : one glimpse of that sight , is worth more than all the sleep thine eyes is capable of . resign thy self into his hands , to be at his disposal . what is this sweet acquiescence , but the rest of the soul ? which if thou find'st in thy self , thou shalt quietly digest the want of bodily repose . . thou wantest sleep : take heed of aggravating thine affliction : it is only a loss , but not of sense ; a want of what thou wishest , not a pain of what thou feelest . alas ! how many which want rest , are tortur'd with intolerable torments in all parts of their body ; who would think themselves happy in thy condition , might they purchase ease ? how gladly would they forbear rest ? be not therefore troubled for want of rest ; but be thankful that no worse evil attends thee . . thou lack'st sleep ; a thing we desire not so much for its own sake , as for health . what if god be pleased to give thee health without it ? it is reported of a woman in padua , that continued fifteen days and nights without sleep : and seneca tells us of great mecaenas , that in three years he slept not the space of an hour : which lipsius thinks good to mitigate with a favourable construction , conceiving an impossibility of an absolute vigilancy . . yet compared with other instances , we have no reason to scruple that relation ; for the learned heurnius tells us , upon good assurance , when he was student in padua ; nizolius the famous ciceronian , liv'd ten years without sleep . . but that exceeds all example , which monsieur goulart reports , of a gentlewoman , who for thirty five years remain'd without sleep , and found inconvenience , or distemper , as was attested by her husband and servants . the hand of god is not shortned : he who miraculously preserved the maid of meures so many years without meat ; hath sustain'd the lives of these fore-mentioned persons thus long without sleep ; that it might appear , man lives not by meat , or sleep only , but by every word that proceedeth out of the mouth of god , mat. . . luk. . . deut. . . if he pleases to bless thee with a watchful health , the blessing is far greater , than if he allow'd thee to sleep out thy time in a dull unprofitable rest. . thou wantest sleep : behold , he that keepeth israel , doth neither slumber nor sleep , psal. . those blessed spirits , that continually behold the face of god , never sleep : for sleep is a symptom of mortality ; and the less we partake of it , we come the nearer to those spiritual natures , whose perfection requires no rest. the retir'd christians , in primitive times , affecting to come near an angelical life , wilfully repelled sleep ; till it necessarily forc'd it self upon them . thou suffer'st no more out of the distemper of humours , or unnatural obstructions , than better men have willingly attracted out of holy resolutions . it is but our construction , that makes those things tedious , which have prov'd easie to others . . thou wantest sleep : have patience a while ; thou art going where there shall be no need , nor use of it : and in the mean time , thy better part cannot rest : though the gates be shut , that it cannot shew it self , yet it ever will be active . as for this lump of earth , it shall ere long sleep its full ; where no noise can wake it , till the voice of the arch angel , and the trumpet of god shall call it up in the morning of the resurrection , thess. . . a prayer when repose is obstructed . o god , the keeper of israel , who neither slumbrest nor sleepest , yet thy omnipotency knows without it , poor dust and ashes cannot subsist ; it was by thy almighty power , that king ahasuerus one night was deprived of his repose in his royal bed , and yet through thy gracious providence , thy holy apostle st. peter slept quietly , though strongly guarded by soldiers , and chained fast in a dark prison : but , o thou , that givest thy beloved rest , behold , i beseech thee , with thine all-seeing eye , how my sleep is departed from me , insomuch that i am become infirm in body , for want of that natural rest , which many through thy tender mercy enjoyes . . lord , but of the rich treasure of thy transcendent goodness , have compassion upon my weak and frail constitution , which yet requireth further nutriment . lord , suffer not any cares or fears to perplex my thoughts any longer at this season , but so compose all my senses in this dark and silent night , that i may lay me down in peace , and take my rest in safety : o hear me , and answer me in thy own due time , that when my body shall receive its due refreshment , my mind may be perpetually vigilant to serve thee , unto my lives end : grant this , o father , for thy dear sons sake , my only lord and saviour . amen , sect . xv. of gray-hairs . . gray-hairs is that we desire to aspire to ; and when attain'd , are ready to complain our greatest misery ; verifying in part that old observation , that wedlock and age are things which we desire , and repent of . is this our ingratitude or inconstancy , that we are weary of what we wish'd for ? perhaps this accusation may not be universal : there is difference in constitutions , and latitude in old age. infancy and youth have their limits , age admits of no certain determination . . at seventy , king david was old and stricken in years ; and they cover'd him with cloaths , but he got no heat , king. . . whereas caleb can profess , now loe i am fourscore and five years old , and yet i am as strong this day , as i was in the day that moses sent me to spy out the land : as my strength was then , even so is my strength now , for war , both to go out , and come in , josh. . , . and beyond him , moses was an hundred and twenty years old ; when he died , his eye was not dim , nor his natural force abated , deut. . . methuselah was but old , when he was nine hundred sixty and nine , gen . . . but for the generality of mankind , the same moses , who liv'd to see an hundred and twenty , hath set man's ordinary period at half his own : psal. . . the days of our age , are threescore years and ten . and tho men be so strong , that they come to fourscore years , yet is their strength but labour and sorrow : so passeth it away , and we are gone . fourscore years , are load enough for the strength , much more for the weakness of age. but when labour and sorrow are added to the weight , how can we but sink under the burden ? . he was old and wise , that said by experience ; that our last days are the dregs of our life : the clearer part is gone , and all drawn out , the lees sink down to the buttom . who can express the miserable inconveniencies that attenst the aged ? for cares must needs be multiplied according to the manifold occasions of affairs : for the world is a net , wherein the more we stir , we are entangled . . and for bodily grievances , what varieties do we meet withal ? what aches in the bones , pains in the joynts , convulsions of sinews , and torments in the bowels ; the stone , collick , stranguary , and distillation of rheums ? what hollow coughs , weaknesses of retention , expulsion , digestion , and decay of senses ? so that age is the common sewer , into which all diseases of our life are evacuated . well therefore might sarah say , after i am waxed old , shall i have pleasure ? gen. . . and good barzillai justly excuses himself for not accepting the gracious invitation of david , sam. . . i am this day fourscore years old , and can i discern between good and evil ? can thy servant taste what i eat , or what i drink ? can i hear any more the voice of singing-men , and singing-women ? wherefore then should thy servant be yet a burden unto my lord the king ? . these are they the preacher calls the evil days , and the years , wherein a man shall say , i have no pleasure in them : wherein the sun , or the light , or the moon , or the stars are darkned , and the clouds return after the rain : when the keepers of the house shall tremble , and the strong men shall bow themselves , and the grinders cease , because they are few , and those that look out of the windows , be darkned : eccles. . , , . in short , what is old-age but the winter of life ? and how can we expect any other but gloomy weather , chilling frosts , storms , and tempests ? . but whilst we thus querulously aggravate the incommodiousness of age , we must beware lest we derogate from the bounty of our maker , and disparage those blessings which he accounts precious ; amongst which , old-age is none of the meanest . had he not put that value upon it , he would not have honour'd it with his own stile ; calling himself , the ancient of days ? dan. . . . . or would he else have set out this mercy , as a reward and obedience to himself , ( i will fulfil the number of thy days , exod. . . ) and of obedience to our parents , to live long in the land , exod. . . . would he have promised it as a marvellous favour to restor'd jerusalem , ( now become a city of truth ) that there shall yet old men and old women dwell in the streets of jerusalem , and every man with his staff in his hand for every age ? zach. . . would he else have denounc'd it as a judgment to over-indulgent eli , sam. . . there shall not be an old man in thy house for ever ? far be it from us , to despise that which god honors , and turn his blessings into a curse . for the same god , who best knows the price of his own favours , as he makes no small estimation of age himself , so he hath thought fit to call for a high respect to be given it by men , out of an holy awe to himself . lev. . . thou shalt rise up before the hoary head , and honor the face of the old man , and fear thy god. i am the lord. . hence it is , that he hath pleas'd to put together the ancient , and the honourable , isa. . . and hath told us that an hoary head is a crown of glory , if it be found in the way of righteousness , prov. . . chap. . . and lastly , makes it an argument of the deplorable state of jerusalem , lam. . . that they favoured not the elders . therefore as we too sensibly feel what to complain of , so we know what priviledges we may challenge due to age ; even such as nature hath taught those heathens , which are in the next degree to savage . if pride and skill have made the athenians uncivil , yet a young lacedemonian will rise , and yield his place in the theatre to neglected age. . it is not a little injurious to fasten our eyes upon the disadvantages of any condition , as not to take in the advantages that belong to it ; which carefully laid together , may perhaps sway the ballance to an equal poise . suppose old-age is oppress'd with bodily griefs ; yet it may yield other immunities to keep the scales even : and it is not the least , that it gives us firm resolutions and bold securities against dangers , and death it self : for the old man knows how little of his thred is left in the winding ; and therefore when just occasion is offer'd , insists not much upon so inconsiderable a remainder . old-age and orbity , as ceselius profess'd , were those things that emboldened him . and when castritius refus'd to deliver the hostages of placentia to carbo the consul , and was threatned with many swords , he answer'd those menaces with his many years . what young man would have been so easily induc'd to part with his life , and having been so ready to give entertainment to an unexpected death ? surely the hope and love of life , commonly softens the spirits of vigorous youth , and disswades them from those enterprizes , which are attended with manifest perils : whereas , extream age teacheth us to contemn dangers . . yet a greater priviledge of age , is a freedom from those impetuous passions wherewith youth is commonly over-sway'd ; for with our natural heat , the fire of our inordinate lusts is abated , so as our weaker appetite may be subdu'd to reason . the temperate old man in the story , when one shew'd him a beautiful face , could answer ; i have long since left to be eye-sick : and could say of pleasure ; i have gladly withdrawn my self from that imperious mistress . . what an unreasonable vassalage our youthful lusts subject us to , we need no other instance than in sampson , who was effeminated by his impotent passion , and weakned to betray his life to a mercinary harlot , and to endure to hear her say ; tell me wherewith thou mayst be bound , to do thee hurt , judg. . . how easily might he have answered her ; o delilah , even with these cords of brutish sensuality . how was solomon besotted with his strange wives , and drawn away to worship strange gods , king , . . . and how may fir-trees howl , when cedars fall ? who can hope to be free from being transported with irregular affections , when we see such great precedents of frailties ? from the danger of these sad miscarriages , our age happily secures us ; disposing us into quiet harbour , whence we may see youth toss'd with tempests of unruly passions , from which seniority hath free'd us . . annex experimental knowledge , which age enriches us ; every dram is worth pounds of junior contentments : in comparison the speculative knowledge is weak and imperfect . this may come at an easie rate , perhaps cost us nothing : that , commonly we pay dear for , and is esteem'd valuable . if experience be the mistress of fools , i 'm sure 't is the mother of wisdom : for the long observation of variety of actions and events in the whole course of our life , must needs leave such sure rules of judgment , as may be unfailable directions for our selves and others . . in vain shall this be expected from our minority , which the wise philosopher excludes from being judges of true morality : and well might the old man say ; ye young men , think us old men fools ; but we old men know you young men to be fools . and indeed what value ignorance may put upon it , this fruit of age the earth hath nothing equally so precious . it was prophane , but fit for the mouth of an heathen poet , that prudence is above destiny . but surely a christian may justly say , that next to providence , humane prudence may challenge the supream place in earthly affairs , and age claim the greatest interest in that vertue . . young elihu could say , job . . multitude of years should teach wisdom . and the wise man , ecclus. . , . oh , how comely a thing is judgment for gray-hairs , and for ancient men to know counsel ! oh , how comely is the wisdom of old men , and understanding and counsel to men of honor. and the grecians could say , that young men are for action , and old men for advice : and among the romans , senators take their name from age. that which causeth weakness of aged eyes , is , they better discern things further off , and by the strength of their mental eyes , they perceive judgments or advantages at a distance , and accordingly frame their determinations . . it is observ'd , that old lutes sound better than new. it was rehoboam's folly and undoing , king. . , , , , , &c. to follow the advice of green heads , and abandon those grave senators of his fathers counsel . not that age of it self is rich in wisdom and knowledge : but well cultur'd , and improv'd , is valuable . there are old men , that live , and have a being upon earth , who can give no proof of their many years , but only gray-hairs and infirmities . there are those , who , like to hermogenes , are old , whilst young ; and children , when old : these the elder they grow , are more stupid . . time is an ill measure of age , which should rather be meted by proficiency , ripeness of judgment , and monuments of commendable and useful labours . if we have thus imployed our selves , our autumn will shew what our spring was ; and our gray-hairs will give us more cause to fear pride ; than dejection . we accuse age of many weaknesses and indispositions : but these imputations are not universal : many of these are faults of the person , not of the age. all wine doth not sowr with age , neither doth every nature . . old oyl is clearer , and hotter in medicinal uses than new. some are pettish , and morose in youth ; and others are mild , gentle and sociable , in their decayed years . some are crazy in their prime ; and others in their wain are vigorous : and many before the fulness of their age , have lost their memory ; as hermogenes , corvinus , antonius carracalla , georgius trapezuntius , and nizolius . . some , whose intellectuals have so happily held out , that they have been best at the last . plato at fourscore and one , died with his pen in his hand : and demosthenes , when death summon'd him at an years , he bemoan'd himself , that he must now die , when he began to gain knowledge . and as for spiritual graces and improvements , the psalmist satisfies us , psal. . , . such as be planted in the house of the lord , shall flowrish in the courts of our god : they shall also bring forth more fruit in their age ; and shall be fat and well liking . . but the chief benefit of age is , our approach to our journeys end : for the end of motion is rest ; and once attain'd , their remains nothing but fruition : now age brings us after a weary race within some breathings of our journeys end : for if young men may die , old men must ; a condition which a carnal heart bewails and abhors , complaining of nature as niggardly in dispensations of the shortest time to her noblest creatures ; and envying the oaks , which many generations must leave standing and growing . . no marvel , the worlding thinks himself at home , and looks upon death as a banishment : he hath placed his heav'n here below , and can see nothing in his remove , but annihilation , or torment : but for christians , who know , that whilst we are present in the body , we are absent from the lord , cor. . . and do justly account our selves foreigners , our life a pilgrimage , heaven our home ; how can we but rejoice , that after a tedious and painful travel , we do now draw near the threshold of our father's house ; wherein we know there are many mansions , and all glorious , john . . . i could blush to hear a heathen say , if god would offer me the choice of renewing my age , and returning to my childhood , i should heartily refuse it ; for i should be loath , after i have passed so much of my race to be recalled back from the goal , to the bars of my first setting out ; and to hear a christian sighing and sobbing at the thought of his dissolution . where is our faith of a heav'n , 〈◊〉 after long sea-beaten , we are loath to think of putting into the safe harbour of immortality ? a prayer for the aged . o lord god , of my salvation , i humbly render thee all hearty thanks for thy abundant mercies and favours , spiritual and temporal , for thy gracious preservation of me from my youth , untill this present moment : that thou hast spared me in thy fatherly mercy , when in thy justice thou mightest have destroyed me : lord , as thou hast given me space for repentance , and reserv'd me to these years , who mightest justly have cut off the days of a mispent youth , so now accomplish thine own work ; give me an heart faithfully to adhere unto thee , that i may constantly endeavour to redeem the many errors of my life past , by becoming a pattern of faith , and obedience , in all those with whom i converse with for the future : lord , fill me with thy holy spirit , that i may bear more fruit in my age : forsake me not now , i am old and gray-headed : neither remember the sins and follies of my youth . . o let thy power appear in my weakness , and the operation of thy spirit in the decays and ruins of this earthly tabernacle , by the evident repair of thine own image in me , mortifying the remainds of sin , and assuring me of my election and calling in christ jesus : and now , o lord , that the time of my departure draweth nigh , give me a vigilant spirit , that i may be ready when thou summonest me : lord , there are but few steps between me and this worlds period ; o strengthen me with thy grace , give me a lively faith , an invincible and constant perseverance in this race , of the few and evil dayes of this earthly pilgrimage ; that by thy merciful assistance i may so run that i may obtain : that when thou pleasest to give me rest from my labours , and gather me to my fathers , i may against all the pains and sorrows of death , willingly and cheerfully , yield up my soul , into thy gracious hands , in full assurance of my redeemption and salvation , through jesus christ our lord. amen . sect . xvi . of mortality . . thou fearest death : the holiest , wisest , and strongest have done no less : he is king of terrors , and must command . thou mayst hear the man after god's own heart say , psal. . . the sorrows of death compassed me : and psal. . , , . my soul is full of troubles , my life draweth nigh to the grave : i am counted with them that go down to the pit , as a man that hath no strength ; free among the dead . and good hezekiah , upon the message of death , chattered like a crane or a swallow , and went mourning as a dove , isa. . . . thou fearest as a man ; but must strive too ver-come as a christian : which thou mayst perform , if from the terrible aspect of the messenger , thou cast thine eyes upon the amiable face of god that sends him . holy david shews the way , psal. . , . the snares of death prevented me : in my distress i called upon the lord , and cryed unto my god ; and he heard my voice out of his temple , and my cry came before him , even into his ears : he that is our god , is the god of salvation ; and unto god the lord belong the issues of death , psal. . . . make god thy friend , and death shall be an advantage , phil. . . it is true what the wise man said , vvisd . . . chap. . . that god made not death ; but through envy of the devil death came into the vvorld : but though god made him not , he is pleas'd to employ him as his messenger to summon some to judgment , and invite others to glory ; and those the psalmist makes mention of , are these latter ; psal. . . precious in the sight of the lord is the death of his saints : and what reason hast thou to abom●nate that which god accounts precious ? . thou art afraid of death : acquaint thy self with him more , and thou wilt fear him less . bears and lyons , at the first sight affright us , but upon frequent viewing lose their terror : inure thine eyes to the sight of death , and that face shall not displease thee . thou must shortly dwell with him for a long time , for the days of darkness are many , eccl. . . but in the mean time entertain him , as the blessed apostle doth , cor. . . i protest by your rejoycing which i have in christ jesus our lord , i dye daily . . invite him to thy board , lodge him in thy bed , discourse him in thy closet , and walk with him in thy garden , as joseph of arimathea did ; and by no means suffer him to be a stranger to thy thoughts : this familiarity shall bring thee to delight in his company whom thou didst formerly dread , then thou mayest with the blessed apostle say , phil. . . i have a desire to be with christ , which is far better . . thou art gievously afraid of death : fears are apt to imagin , and aggravate evils : even christ himself walking upon the waters , and the disciples trembled , as at some dreadful apparition ; perhaps thou lookst at death as some utter abolition , or extinction of thy being ; and nature must needs shrink at the thought of not being at all : this is an ill and dangerous misprision : for it is but departing , which thou call'st death . . see how god stiles it to abraham ; thou shalt go to thy fathers in peace , thou shalt be buried in a good old age , gen. . . and jacob , gen. . . when jacob had ended commanding his sons ; he gathered up his feet into the bed , and yielded up the ghost , and was gathered unto his people . so that dying is going to our fathers , and gathering to our people , with whom we shall live in a better world , and re-appear glo●ious , let but thy faith represent death to thee in this shape , and he will not appear terrible . . do but observe in what familiar terms god confer'd with moses concerning his death , deut. . . get thee up into this mountain abarim unto mount nebo , which is in the land of moab , and behold the land of canaan , which i gave unto the children of israel for a possession , and dye in the mount whither thou goest up , and be gathered to thy people , as aaron thy brother died in mount hor , and was gathered to his people : so it is no more , go up there and dye ; should it have been go a days journey in the wilderness to sacrifice , it could have been no otherwise expressed ; or as if it were all one to go up to sinai to meet with god , and go up to nebo and dye . neither is it otherwise with us ; only the difference is , that moses must first view the land of promise , and then dye ; whereas we must first dye , and then see the promised land. . thou art troubled with the fear of death : what reason hast thou to be afflicted with that which is common to mankind ? remember the words of joshua , josh. . . behold this day ( saith he ) i am going the way of all the earth . if all the earth go this way , couldst thou think there is a by-path left thee to tread in , were it so that monarchs , princes , patriarchs , prophets and apostles were allow'd any easier passage out of the world , thou mightst perhaps repine at a painful dissolution , but now since all go one way , there can be no ground for a discontented murmur . . grudge if thou wilt , that thou art a man , but grudge not that being a man thou must dye : it is true , those whom the last day shall find alive , shall not dye , but they shall be changed ; cor. . , . but this change shall be an annalogical death a speedy consumption of all our corrupt and drossy parts ; so as the pain must be the more intense , by its shortness , than in the ordinary course of death . briefly , that change is death , and our death is a change , as job stiles it , job . . the difference is not in the pain , but in the speed of the t●ansaction : fear not then the sentence of death ; remember them that have been before thee , and that come after , for this is the sentence of the lord over all flesh , ecclus. . . thou fearest death : so do not infants , children , or distracted persons , as the philosopher observes : why should reason render us more cowardly , than defect of reason doth them ? thou fearest that which others wish for : o death , how acceptable is thy sentence to the needy , and to him whose shrength faileth , that is now in the last age , and is vexed with all things , and to him that despaireth , and hath lost patience : ecclus. . . vvherefore is light given ( saith job ) to him that is in misery , and life unto the bitter in soul ? vvhich long for hid treasures ; which rejoice exceedingly , and are glad when they can find the grave ? job . , , . . how many invite the violence of death , and if refus'd , do , as ignatius threatned he would do to the lyons , force his assault ? death is the same to all : the difference is in the disposition of the entertainers ; could'st thou loost upon death with their eyes , he would be as welcome to thee as to them : at least , why shouldst thou not labour to have thy heart so wrought upon , that this face of death which seems lovely and desirable to some , may not appear over-terrible to thee ? . thou art afraid to die : could'st thou have been capable in the womb , of the use of reason , thou wouldst have been more afraid of coming into the world , than thou art of going out : for why should we be more afraid of the better , than of the worse ? better is the day of death , than the day of ones birth , saith the preacher : eccles. . . better every way ; our birth begins our miseries , our death ends them : the one enters the best into a wretched world , but the other enters the good into a world of glory : certainly , were it not for our infidelity , as we came crying into the world , so we should go rejoycing out : and as some have solemnized their birth-day with feasting and triumph , the primitive church hath enjoyned rejoycing upon the dying day of her martyrs and saints . . thou abhorrest death , and fleest from it as from a serpent : but dost thou know his sting is gone ? what harm is there in a sting-less snake ? hast thou not heard of some delicate dames that have carried 'em in their bosom for coolness , and pleasure of their smoothness ? the sting of death is sin ; cor. . . he may hiss and wind about us , but cannot prejudice us when that sting is out : look up , o thou believing soul , to thy blessed saviour , who hath pluckt out this sting of death , and happily triumphs over it ; o death where is thy sting ? o grave where is thy victory ? cor. . . . thy soul and body , old companions are loth to part : it is but forbearing their society a while ; they but take leave of other till they meet at the resurr●●●●on in the mean time they are safe , and the better 〈…〉 : it is commendable in the jews ( otherwis● 〈…〉 men ) that they call their grave 〈…〉 th● house of the living ; and when th●y 〈…〉 ●urial of their neigbours , they 〈…〉 ●nd cast it into the air , with those words of the psalmist , . . they shall flourish and put forth as grass upon the earth . . did we not believe a resurrection of the one part , and a re-uniting of the other , we had reason to be daunted with thoughts of a dissolution : but now we have no cause to be dismayed with a little intermission . it was the saying of a wise heathen , that death which we so fear and flee from , doth but respite life for a while , not take it away : the day will come which shall restore us to light again : settle thy soul in this assurance , and thou canst not be discomfited with a necessary parting . . thou art afraid of death ; when thou art weary of thy days labour , art thou afraid of rest ? hear what thy saviour , who is the lord of life , esteems of death , joh. . . our friend lazarus sleepeth ; and of jarius his daughter , matt. . . the maid is not dead , but sleepeth : neither useth the spirit of god any other language , concerning his servants under the old testament : now shall i sleep in the dust , saith holy job , job . . and of david , . sam. . . when thy days be fulfilled , thou shalt sleep with thy fathers ; nor yet under the new : for this cause many are weak and sickly among you , and many sleep , saith the apostle , cor. . . . the philosophers were wont to call sleep the brother of death ; but god says , death is no other than sleep it self ; a sleep sure and sweet : when thou liest down at night to thy repose , thou canst not be certain to awake in the morning , as when thou layest thy self down in death , thou art sure to wake in the morning of the resurection . out of this bodily sleep , thou may'st be startled with some noise of horror , fearful dreams , tumults , or allarms of war ; but here thou shalt rest quietly in the place of silence , free from all internal and external disturbances , and in the mean time thy soul shall see none but visions of joy and blessedness . . but , oh the sweet and hearty expression of our last rest , and the issue of our happy resuscitation , which our holy apostle hath laid forth , for the consolation of his mournful thessalonians , thess. . . for if we believe , that jesus died and rose again ; even so them also which sleep in jesus , will god bring with him . so that our belief is antidote enough against the worst of death : and why are we troubled , when we believe jesus dyed , and what a triumph is this over death , that the same jesus who dyed , rose again ? and what a comfort is it , that the same jesus who arose , shall come again and bring all his with him in glory ? and lastly , what a strong cordial is this to all good hearts , that all which die well , sleep in jesus ? thou thoughtest , perhaps , of sleeping in the bed of the grave ; and there indeed is rest : but he tells thee of sleeping in the bosom of jesus ; and there is immortality and blessedness . o blessed jesu , in thy presence is the fulness of joy , and at thy right hand are pleasures for evermore , psal. . . who would desire to walk in the world , when he may sleep in christ. . thou fearest death : but on what terms , doth death present himself to thee : if as an enemy , ( as the apostle stiles him ) cor. . . the last enemy that shall be destroyed is death , thy unpreparedness will make him dreadful ; but thy readiness and fortitude takes off his terror : if as a messenger of god he is sent to convey thee to happiness , what reason hast thou to be afraid of thine own bliss ? it is one thing what death is in himself , a privation of life ; such as nature cannot chuse but abhor : another what he is by christ made unto us ; and introduction to life , and a harbinger to glory . . why , would the lord of life yield unto death , and by yielding vanquisht him ; but to alter and sweeten him to us ; and of a fierce tyrant , make him a friend and benefactor ? and if we look upon him thus changed , and reconciled . how can we chuse but bid him welcome ? . thou art afraid of the pangs of death : some have dyed without any great sense of pain : some have yielded up their souls without a groan : and how knowest thou , what measure god hath allotted thee ? our death is a sea-voyage , ( the holy apostle , desired to lanch forth , phil. . ) wherein some find a rough and tempestuous passage ; others calm and smooth : such thine may prove ; and so thy dissolution may be easier than a fit of sickness . . but if god had determined otherwise , look unto jesus the author and finisher of our faith ; ( heb. . . ) the son of god , the lord of glory ; see with what agonies he conflicted , what torments he endured for thee : look upon his bloody sweat , bleeding temples , furrowed back , nailed hands and feet , rack'd joints , and pierc'd side : hear his strong cries , consider the shame , pain and curse of the cross which he underwent for thy sake : say whether thy sufferings can be comparable to his . he is a cowardly and unworthy soldier that follows his general sighing . behold , these are the steps wherein thy god and saviour hath trod before thee : walk on couragiously in this deep and bloody way ; and after a few paces thou shalt overtake him in glory : for if we suffer with him , we shall also reign with him , tim. . . . thou shrink'st at the thoughts of death : is it not for over-valuing life , and making earth thy home ? rich persons that live at ease are loth to stir abroad , especially upon hard and stormy voyages : perhaps 't is so with thee ; wherein i cannot but much pity thy weakness , in placing thy contentment , where a wiser man could find nothing but vanity and vexation . . alas , what is our exile , if this be our home ? what entertainment to be enamour'd on ? distempered humours , hard usages , violent passions , and bodily sicknesses ; sad complaints , disappointed hopes , and frequent miscarriages , momentany pleasures mixt with sorrows , and lastly , umbrages , of joy , and real miseries : doth these so bewitch thee , that when death calls , thou art ready to reply , as the devil to our saviour , mat. . . art thou come to torment me before the time ? . are these such contentments , as allures thee to the world , as st. peter was to mount tabor , mat. . . master , it is good for us to be here , if thou have any faith in thee , look up to the other world , where thou art going and see whether that true life , pure joy , perfect felicity , and eternity , may not be worthy to draw thy heart to a longing desire of fruition , and a contempt of what the earth can promise , in comparison of infinite blessedness . . it was one of the defects which sir francis bacon found in physicians that do not study remedies to procure the easie passage of their patients , through the gates of death : such helps i leave to the care of the skilful sages of nature ; the use i supose must be with caution , lest whilst they endeavour to sweeten death , they shorten life . . but let me prescibe this spiritual means of thine happy euthanasia ; which is a faithful disposition of the labouring soul , that can truly say with timothy , tim. . . i know whom i have believed : and chap. . , . i have fought a good fight ; i have finished my course ; i have kept the faith : henceforth there is laid up for me a crown of righteousness , which the lord the righteous judge shall give me at that day . . thou startest ar the mention of death : how canst thou but blush to read of socrates , when the message of death was brought him ; applauded the news with much joy : or , of a cardinal of rome , that received the intimation of his approaching death , cry'd out , the news is good and welcome ! is not their confidence thy shame ; who believing that when our earthly house of this tabernacle shall be dissolved , we have a building of god , an house not made with hands , eternal in the heavens , cor. . . yet shrinks at the motion of taking possession of it ? . canst thou with dying mithridates be unwilling to forsake this light ! when thou art going to a light more glorious than the sun : it is our infidelity , that makes us unwilling to die : did we think the soul sleeps as well as the body , from the moment of the dissolution , till the day of resurrection , death might be unwelcome . . or , did we think we should wander to unknown places to uncertain entertainment ; or fear a scorching tryal upon the emig●ation , in flames little inferiour to those of hell , there were some cause to tremble at the approach of death : but we can boldly say , with the wise man , vvisd . . , , . the souls of the righteous are in the hands of god , and there shall no torment touch them : in the sight of the unwise they seem'd to die , and their departure is taken for misery , and their going from us to be utter destruction ; but they are in peace . . oh thou of little faith , why fearst thou ? ●hide thy self , as that dying saint of old , and say , my soul , go boldly forth , what art thou afraid of ? lo , the angels are ready to receive thee , and carry thee to glory ; leave there this wretched body , and be possess'd of heaven : after a momentary darkness upon nature , thou shalt enjoy the beatifical vision of god : be not afraid to be happy , but say in faith what jonah said in anger ; jonah . . it is better for me to dye than to live . . i am afraid to dye : this is natures voice : but wilt thou hear what faith saith ? to me to live is christ , and to dye is gain . if therefore nature reigns in thee , thou must be affrighted with death : but if true grace be prevalent in thy soul , that guest shall not be unwelcome : was ever any man afraid of profit and advantage ? such is death to the faithful : whosoever finds christ his life , shall be sure to find death his gain , for he is thereby brought to a near communion with him : whereas before he enjoyed him by the dim apprehension of faith , now he clearly and immediately enjoys that glorious presence , which only makes blessedness . . this is it that causeth death to change his copy ; and renders him who is formidable , pleasing , and beneficial ; i desire to depart , and to be with christ , saith the man who was rapt up in the third heaven ; had it been only departing , he had not been in such an extasie , but to depart , and to be with christ , is that which raiseth his soul. . when socrates was to dye for his religion , he comforted himself with this , that he should go to orpheus , homer , musaeus , and the other worthies of former ages ; poor man ! could he have known god manifested in the flesh , and received up into glory , tim. . . and in that glorified state sitting at the right hand of majesty ; could he have known the blessed order of the cherubim and seraphim , angels , arch angels , principalities and powers , and the rest of the most glorious hierarchy of heaven ; could he have been acquainted with that celestial choir of the spirits of just men made perfect : heb. . . could he have known the god and father of spirits , the infinite and incomprehensible glorious diety , whose presence transfuses everlasting blessedness into all those citizens of glory , and could he have known that , he should have an undoubted interest in that infinite bliss ; how gladly would he have taken of his hemlock , and how joyfully would he have passed to that happy world ? . all this we know , and no less assured then of our present being ; with what comfort should we think of changing our present condition with a blessed immortality ? how sweet a song was that of old simeon ? luke . . lord , now lettest thou thy servant depart in peace , according to thy word , for mine eyes have seen thy salvation : that which he saw by the eye of sence , thou seest by the eye of faith ; even the lords christ ; verse . he saw him in weakness , thou seest him in glory ; why should'st thou not depart , not in peace only , but in joy and comfort ? . how did the proto-martyr stephen triumph over the rage of his enemies , and the fury of death , when he had once seen the heavens opened , and the son of man standing at the right hand of god ? acts . . god offers the same blessed prospect to the eye of thy soul : faith is the key that opens the heav'n of heav'ns , fix thy eyes upon that glorious and saving object : thou canst not but lay down thy body in peace , and send thy soul into the hands of him that bought it , with the cheerful and sweet recommendation , of lord jesus receive my spirit , acts . . a prayer at the hour of death . o lord god , almighty , i humbly acknowledge my own vileness , through the whole course of my life ▪ and seeing thou hast thus long spared me , now accomplish thy mercy in me : be thou my god forever , and my guide unto the end ; o comfort me , now my heart trembleth in me , and the terrors of death are fallen upon me , give me the long expected fruits of my hopes proposed to me in thy word : o blessed jesu , who art the death of death , now shew thy self my saviour : take from my afflicted soul the sting of death , and assure me of victory : loose the pains , allay the fears and sorrows , and sweeten the bitterness of death , untill in my enjoying thy presence it be swallowed up in victory : o holy saviour , who hast had experience of all our miseries for sin , without sin , and hast admitted us to be baptized into the similitude of thy death and resurrection : let me now feel in my languishing soul the power and efficacy thereof . . o christ , whose human soul , in thy passion for my redeemption , was heavy unto death , now mercifully consider my frailty who am now at the point of dissolution : o now give me an invincible faith in thee , against which the gates of hell shall never prevail , now speak peace and comfort to my poor soul : thou who pouredst out thy soul to death for me , receive my wearied spirit to eternal life : let not this fearful passage be too bitter to me , but be thou ever present with me in all my sufferings : o holy ghost the comforter of all the elect , leave me not comfortless , let me be gathered to my fathers in peace : bring me to that life wherein thou hast promised to wipe away all tears from our eyes : where shall be no more death , sorrow , pain , nor any bitter effects of sin : lord hear me , o thou , who despisest not a broken contrite heart , have mercy upon me : lord receive my petitions ; and in thy appointed hour , come lord jesus , my saviour and redeemer , deliver me from this bondage of corruption , even so come lord jesus , come quickly . amen . sect . xvii . of judgment . thou apprehendest true ; death is terrible , but judgment more ; both succeed upon the same decree ; it is appointed unto men once to dye ; but after this the judgment : heb. . . it is not more terrible , than thought on : death , because he strikes , and lays before us examples of mortality , cannot but sometimes take up our hearts ; but the last judgment , having no visible proofs upon our thoughts , too seldom fright us : . yet who conceives the terror of that day ? when the sun shall be turn'd into darkness , and the moon into blood , acts . . that day , which shall burn as an oven , when all the proud , and all that do wickedly shall be as the stubble ; mal. . . that day , in which the heavens shall pass away with a great noise ; and the elements shall melt with fervent heat ; the earth also , and the works that are therein shall be burnt up : pet. . . that day , wherein the lord jesus shall be reveal'd from heaven with his mighty angels ; in flaming fire taking vengeance on them that know not god , and that obey not the gospel of our lord jesus christ , thess. . , . that day , wherein the lord will come with fire , and with his chariots like a whirlwind , to render his anger with fury , and his rebuke with flames of fire , for by fire and by his sword will the lord plead with all flesh , isa. . , . that day , wherein the son of man shall come in his glory , and all the holy angels with him ; and shall sit upon the throne of his glory ; and all nations shall be gathered before him ; and he shall separate them one from another , as a shepherd divideth his sheep from the goats , mat. . , . and that day , wherein all the kindreds of the earth shall wail because of him , rev. . . . that great and terrible day of the lord , joel . . wherein if the powers of heav'n be shaken , how can the heart remain removed ? and if the world be dissolved , who can abide it ? alas , we are ready to tremble at thunder in a cloud ; and at lightning that glances our eyes ; what shall we do when the heavens shall break in pieces , and be on flame about our ears ? oh who may abide the day of his coming , and who shall stand when he appeareth ? mal. . . . yet be of good cheer , amidst all this horror there is comfort ; whether thou be one whom it shall please god to reserve upon the earth to the sight of this dreadful day , he knows in whose hands our times are ; but this we are sure of , that we are upon the last days : and we may spit in the faces of st. peters scoffers , that say where is the promise of his coming ? knowing that the lord is not slack , but he that shall come , will come , and not tarry , pet. . , . heb. . . and some may live to see the son of man come in the clouds of heaven , in this last scene of the world : . if so , let not thy heart be dismay'd with these fearful things : thy change shall be sudden , one moment shall put off mortality , and clothe thee with incorruption , not capable of fear and pain : the majesty of this appearance shall add to thy joy and glory ▪ thou shalt then see the lord himself descend from heaven with a shout , with the voice of the arch-angel and with the trump of god : thou shalt see thy self , and those other which are alive and remain to be caught up into the clouds to meet the lord in the air ; and so shalt thou be ever with the lord. on this assurance , the apostle subjoyns , wherefore comfort one another with these words , thes. . , , . and if ever there were comfort in words , not of men or angels , but of the god of truth , these will afford it to our trembling souls . . but if thou be one whom god hath determin'd to summon before the great day of his appearance ; here is a joy unspeakable and full of glory : for those that sleep in jesus shall god bring with him ; thes. . . they shall be of that glorious train , which shall attend the great judge of the world : yea they shall be co-assessors to the lord of heaven and earth , in this judicature ; sitting upon the bench , when guilty men and angels shall be at the bar : to him that overcometh , saith christ , will i grant to sit with me in my throne , even as i also overcame , and am set down with my father upon his throne , rev. . . what place is here for any terror , since such heavenly magnificence , fulness of joy and eternal glory ? . thou art afraid think of judgment ; i had rather thou wert awful , than timorous , when st. paul , acts . . discoursed of the judgment to come , it is no marvel that felix trembled ; but the same apostle , when he pressed to his corinthians ▪ the certainty and generality of our appearance before the judgment-seal of christ , that every one may receive the things , done in his body whether good or evil ; adding , knowing therefore the terror of the lord , we perswade men ; but we are made manifest to god , cor. . , . . the holiest man is not exempted from the dread , but slavish fear of the great judge : we know his infinite justice ; and are conscious of our manifold failings : and how can we acknowledge these , and not fear ? but this fear works not in us a malignant repining at the severe tribunal of the almighty , but a careful endeavour to approve our selves that we may be acquitted by him , and appear blameless in his presence . how justly may we tremble , when we look upon our actions and deserts ? but confidently appear at the bar , where we are assur'd of a discharge ? being justified by faith , we have peace with god through jesus christ our lord , rom. . . when we think of a conflagration of the world , how can we but fear ? but when we think of a happy restitution of all things ; how can we but rejoice in trembling ? acts . . . thou quakest at the expectation of judgement : surely the majesty of that great assize must needs be formidable : and if the delivery of the law on mount sinai , ( exod. . , . ) were with so dreadful a pomp of thunder and lightning , fire , smoak and earthquakes , that the israelites were half dead with fear in receiving it ; with what terrible magnificence shall god come to require an account of that law at the hands of the whole sinful generation of mankind ? . represent unto thy thoughts , that which was shewed to the prophet daniel , dan. . , . imagine thou sawst , the ancient of days sitting upon a throne like a fiery flame ; a fiery stream issuing and coming forth from before him ; thousand thousands ministring unto him , and ten thousand times ten thousand standing before him ; the judgment set and the books opened : or as john , the daniel of the new testament , saw rev. . , . a great white throne , and him that sat on it , from whose face the earth and the heavens fled away , and the dead both small and great standing before god ; and the books opened and the dead judged out of those things which were written in those books , according to their works . . let the eyes of thy mind foresee that which these bodily eyes shall once see , and tell me how thou feelest thy self affected with the sight of such a judge , such an appearance , and such a process : and if thou art in a trembling condition , cheer thy self with this , that thy judge is thine advocate ; that upon that throne sits not greater majesty than mercy : it is thy saviour that shall sentence thee ; how safe art thou then under such hands ? canst thou fear he will doom thee to death , who dyed to give thee life ? canst thou fear he will condemn thee for those sins which he hath given his blood to expiate ? canst thou fear the rigour of that justice which he hath so fully satisfied ? or canst thou misdoubt the miscarriage of that soul he hath so dearly bought ? . no , all this divine state and magnificence makes for thee . let those guilty and impenitent souls , rom. . . who have heaped unto themselves wrath against the day of wrath , quake at the glorious majesty of the son of god ; for whom nothing remains , but a fearful expectation of judgment , and fiery indignation , which shall devour the adversaries , heb. . . but for thee who art reconciled unto god by the mediation of the son of his love , and incorporated into christ , and made a member of his mystical body ; thou art commanded with all the faithful , to look up , and lift up thy head ; for now the day of redemption is come , luk. . . ephes. . . . and indeed it is thy priviledge , since by vertue of a blessed union with thy saviour , this glory is thine ; every member hath an interest in the honour of the head. rejoyce therefore in the day of the lord jesus , phil. . . and when the tribes of the earth shall wail . rev. . . do thou sing and call to the heavens and earth to bear thee company : let the heavens rejoyce , and let the earth be glad : let the sea make a noise , and all that is therein : let the fields be joyful , and all that is in it . then shall all the trees of the wood rejoyce before the lord : for he cometh , for he cometh to judge the earth , and with righteousness to judge the world , and the people with his truth , psal. . , , . thou art aff●ighted with the thought of the great day : think oftner , and thou shalt less fear it ; it will come surely , and suddenly ; let thy frequent thoughts prevent it , it will come as a thief in the night , without warning or noise : let thy careful vigilance expect it ; and thy soul shall not be surprized , nor confounded . thine audit is sure and uncertain : sure that it will be , but uncertain the time . if thou wilt approve thy self a good steward , have thine account ready ; and set thy reckoning even betwix● . god and thy soul : blessed is that servant whom his lord when he cometh shall find so doing , mat. . . . look upon the heavens , and earth as dissolving ; and think with st. jerome , that thou hearest the last trump , and voice of the arch-angel shrilling in thine ears , arise ye dead and come to judgment . let it be thy main care , to live soberly , righteously , and godly in this present world , looking for that blessed hope , and the glorious appearing of the great god , and our saviour jesus chirst , who gave himself for us , that he might redeem us from all iniquity ; vvho shall change our vile body , that it may be fashioned like to his glorious body ; according to the working whereby he is able to subdue all things to himself , phil. . . a preparatory prayer of the judgment to come . o omnipotent lord god , who hast appointed a day wherein thou wilt bring all the world to judgment , with every secret thing whether it be good , or whether it be evil : o make me try my soul daily and hourly at the bar of my own conscience , that accusing and judging my self for my sins and transgressions , thou mayst not condemn me at thy dreadful tribunal : lord ▪ let that remarkable day be often in my thoughts , that the fear of it and thee , may be ever before my eyes : and my conscience may be kept more pure by the power of that dread and fear ; give me an earnest desire and a careful endeavour to direct all my ways and to order the whole course of my life , according to the rule and precepts of thy holy vvord ; let it be my utmost care and diligence to have a good conscience in all things , and to live so that my life being approved of thee , my death may be happy , and my appearance before thee in the day of thy coming surrounded with joy and comfort . . grant that the merit of thy death , and vertue of thy resurrection , may both mortifie all my sinful and corrupt affections , and raise me to the life of righteousness , that dying to sin , and governed here by thy ●ower , and hereafter acquitted by thy final sentence , i may at last arrive to a perfect union with thee , with a full view and eternal enjoyment of thee , and thy blessed presence : grant this through thy mercies , o heavenly father , thy merits , o gracious jesu , and thy assistance , o holy spirit , three persons , one only vvise , omnipotent and immortal god , to whom belongeth all honour , praise , might , majesty and dominion , in heaven and earth , from this time forth and to all eternity . amen . sect . xviii . spiritual conflicts . . thou art affrighted at the thought of spi●itual enemies : earth nor hell hath any th●ng so formidable , power , malice and subtilty , are m●t in them : neither is it easie to say in which of these they are most eminent . certainly , were we to match with him on even hands , their was just cause not of fear , but despair . . i could tremble , thou sayst , to think what satan hath done , and what he can do : with what contestation he enabled the egyptian sorcerers to stand with moses ; how they turn'd their rods into serpents ; and seemed to have the advantage of many serpents crawling and hissing in pharaoh's pavement , exod. . . how they turn'd waters into blood , vers . . and brought frogs upon the land of egypt , exod. . . as if thus far the power of hell would presume to hold competition with heaven : what furious tempests he raises in the air , as that from the wilderness beat upon the four corners of the house of job's eldest son , and overthrew it , job . . now job was the greatest man in the east , job . . his heir dwelt not in a cottage , but a strong fabrick , which could not stand against this hurricane of satan . . what fearful apparitions he makes in upper regions : what great wonders , causing fire to come down from heaven on the earth , in the sight of men , rev. . . lastly , what grievous tyranny he exerciseth upon the children of disobedience , eph. . . couldst thou expect any less , from those the spirit of god himself styles principalities and powers , and rulers of the darkness of this world , and spiritual wickednesses in high places , ( eph. . . ) and the prince of the power of the air , eph. . . . surely it were no victory to be a christian , if we had not powerful opposites ; but dost thou not consider that this power is by concession , and the exercise but with permission , and limitation ? what power is their in any creature , which is not derived from the almighty ? this measure the infinite creator was pleased to communicate to them , as angels , which they retain and exercise as devils ; their damnation hath stript them of glory ; but we know not how much their strength is abated . . and we may perceive how their power is bounded ? those that turn'd their rods into serpents , could not keep 'em from being devour'd of that one serpent of moses : those that brought frogs upon egypt , cannot bring lice ; those that were suffer'd to bring frogs , lose that power to take 'em away : restrained powers must know their limits , and we knowing them , must set limits to our fears ; a lion chain'd can do less harm than a cur loose : why art thou concern'd at the powerfulness of spirits , whilst they by an over-ruling power are tied to their stake that they cannot hurt thee ? . thy fears are increas'd with their number , which are as many as powerful : one demoniack was possessed with a legion ; how many legions then tempt those millions of men upon the face of the earth , whereof none is free from their solicitations to evil ? that holy man whom our counterfeit hermits pretend to imitate , in the vision of his retiredness , saw the air full of them , and their snares for mankind ; and were our eyes as clear as his , we might perhaps meet with the same prospect : but be not dismaid . couldst thou borrow the eyes of the servant of an holier master , thou shouldst see , that there are more with us , than against us , ● kin. . . thou shouldst see the blessed angels of god , pitching their tents about thee , as the powerful , vigilant and constant guardians of thy soul : these are those valiant ones about thy bed ; they all hold swords , being expert in vvar ; every one his sword upon his thigh , because of fear in the night , cant. . , . . fear not therefore but make the lord , even the most high , thy habitation ; then there shall no evil befall thee , neither shall any plague come nigh thy dwelling : for he shall give his angels charge over thee in all thy ways , they shall bear thee up in their hands lest thou dash thy foot against a stone ; and besides this indemnity . thou shalt tread upon the lyon and adder ; the young lyon and the dragon shalt thou trample under thy feet , psal. . , , , , . in secular enmity , true valour may be oppress'd , but not easily daunted with multitude ; i will not be afraid of ten thousand , ( saith david ) psal. . . and psal. . . they came about me like bees , but in the name of the lord will i destroy them . . it was a brave resolution in that general , when a soldier told him , the persian arrows darkned the sun ; be of good chear , said he , then we shall sight in the shade : answerable to which , was that heroical determination of luther , who against all threats and disswasions , would go into the city of vvorms , though as many devils were in it , as tiles upon the houses ; and why should we not imitate this confidence ? what if there were as many devils in the air , as are spires of grass upon the earth ? god is our refuge and strength , as a very present h●lp in trouble ; therefore will we not fear , though the earth be removed ; though the mountains be carryed into the midst of the sea , psal. . . behold , god is our salvation , we will trust , and not be afraid ; for the lord jehovah , is our strength and our song , he also is become our salvation , ●●a . . . let god arise , and let his enemies be scattered ; let them also that hate him flee b●fore him ; like as the smoake v●nisheth , so shalt thou drive them away , psal. ● . , . . but on the malice of those infernal spirits , is implacable and deadly , whose artifice is temptation , and accusation ; whose delight torment , shrieks , howlings , groans and gnashing ; whose main drift is the eternal damnation of miserable mankind ! why should we expect otherwise from him , who is a manslayer from the beginning ? that carries destruction in his name and nature ? that goes about like a roaring lyon , seeking whom he may devour ? . surely , this malignanty is restless ; on this side hell. but comfort thy self in spight of hells malice , thou art safe . dost thou not know by thee stands the victorious lyon of the tribe of judah , whom that infernal fiend dare not look in the face ? dost thou not remember , when sentence was pronounc'd of eternal enmity , between the seed of the woman , and the seed of the serpent , it was with this doom , it shall bruise thy head , and thou shalt bruise his heel , gen. . . . a bruise of a heel is far from the heart ; but a bruise of the serpents head is mortal ; where his sting is , there his life lies : neither did the seed of the woman ( christ jesus ) this for himself ( who was infinitely above all the power and malice of the devil ) but for us the impotent and sinful seed of man : the god of peace shall bruise satan under your feet , saith the blessed apostle , rom. . . not under his own only : of whom god the father had long before said , sit thou on my right hand , till i make thine enemies thy foot-stool , psal. . . but what do i speak of the future ? already is this great work atchieved : for the lord of life , having spoiled principalities and powers , hath made a shew of them openly , triumphing over them on his cross , col. . . . all the powers of hell were dragg'd after this conquerour , when he advanced upon that triumphant chariot . look therefore on these hellish forces , as vanquished ; and know that in all things we are more than conquerors through him that loved us , rom. . . only do thou by the power of thy faith , apply to thy self this great work that thy victorious saviour hath done for salvation of all believers . . power without malice were harmless ; and malice without power impotent : but when both combine together , they are dreadful . but , malice to execute mischief , hath force , or fraud ; now the malice of satan prevails more by the latter ; and the subtilty of these malignant spirits is perniciouser than their power : in his power , he is a lion , psal. . . in his subtilby , he is a serpent , gen. . . he is that old serpent , rev. . . whose craft is marvellously increased by the experience of so many thousand years . . then the more careful ought we to be , lest , as the apostle saith , cor. . . satan should get an advantage of us : this he seeks ; and if our spiritual wisdom and circumspection be not vigilant , will be sure to find . it is a word , too sublime for us , which the apostle speaks , cor. . . for we are not ignorant of satans devices . alas , he hath a thousand that weak simplicity is not able to reach : the wisest knows not the deceitfulness of his own heart , much less can we dive into the plots of hell that are against us . . we hear , and are forwarned of the wiles of the devil , eph. . . but what his machinations are , how can we know , or prevent ? ev'n the children of this world , saith our saviour , luke . . are in their generation wiser than the children of light : how craftier is their father from whom their cunning is deriv'd ? be as humble then as thou wilt ; and say with agur the son of jakeh , prov. . , . surely i am more brutish then any man , and have not the understanding of a man : i neither learned wisdom , nor have the knowledge of the holy. . but what ever thou art in thy self , know what thou art in gods esteem : consider what the psalmist impartially professes , psal. . . thou through thy commandments , hast made me wiser than mine enemies ; for they are ever with me : the spirit of wisdom is ours as well as righteousness , deut. . . eph. . . cor. . . and he who over-rules hell , hath said , mat. . . the gates of hell shall not prevail against his church : . what are hell gates , but the deep plots of those infernal powers ? the serpent is the emblem of subtilty : the serpents of the egyptian sorcerers , were devoured by moses his serpent . wherefore , but to shew that all crafty counsels and machinations of hellish projectors , are easily destroyed by the power and wisdom of the almighty : it was the rod of god that swallow'd 'em all , and was still it self , when they were vanquished : and when satan thought to have won most honor to himself , attended him shame and loss . . what an advantage did the powers of darkness think to acquire , in drawing our first parents , by their subtil suggestions into sin , and perdition , imagining either mankind shall not , or shall be ours ? but the incomprehensible wisdom , and mercy of god disappointed their hopes ; and took occasion by man's fall , to raise him to a greater glory ; and so order it , that the serpents nibling at the heel , lost him the breaking of his head . what trophies did that wicked spirit think to erect upon the ruines of miserable job , and how was that saint doubled in his estate and honour , by his conquering patience ? . how confidently did the subtilty of hell say , concerning the son of god exhibited in the flesh ; this is the heir , come let us kill him , and the inheritance shall be ours ? mat. . . mar. . . luke . . how sure work did they think they had m●de , when they saw him , through their subtil procurement , nailed to the cross , and dying upon that tree of shame and curse ; when they saw him laid under a sealed and guarded gravestone ? and now begins their confusion and his triumph ; now doth the lord of life trample upon death and hell ; and to perfect his own glory , and man's redemption , by his most glorious resurrection . . and as it was with the head , so with the members : when satan had done his worst , they are zealouser upon their sins , and happier upon their miscarriages ; god finds out a way to improve their evils to advantage , and teaches them of vipers to make soveraign treacles , and safe and powerful trochises . the temptations of satan , sent from his power , malice , and subtilty , are but fiery darts , for their suddenness , impetuosity , and penetration : if we can hold the shield of faith before us , eph. . . they shall not be quenched , but retorted in the face of him that sends them ; and we shall with the holy apostle find and profess , that , in all things we are more then conquerors , through him that loved us ; rom. . . and in a bold defiance of all the powers of darkness , say , ( ver . , ) i am perswaded , that neither death , nor life , nor angels , nor principalities , nor powers , nor things present , nor things to come , shall be able to separate us from the love of god which is in christ jesus our lord. a prayer in spiritual conflicts . o blessed jesu ! the lord of life , prince of glory , and captain of our salvation ! the perplexing trouble of my destracting thoughts , do by their sly insinuations and secret importunities disturb the quiet of my mind , and make my holy duties become a weariness to my soul : they cool the heat , they damp the vigor , and dead the comfort of all my devotions : yea , even when i beseech god to forgive my sins , i then sin whilst i am praying for forgiveness ; whether it be in the church or the closet , so frequently and so violently do these vain thoughts withdraw my heart from thy service , that i cannot have confidence , thou hearest my suit , because i know by experience my own deafness ; and therefore , sure , needs must thou , o god , be far off from my prayers , whilst my heart is so far out of thy presence , and hurried away with a crowd of vain imaginations . . but lord , keep my faith fixt upon thy mediation , let me behold thy incense when i offer my sacrifice , and though distractions have withdrawn me from my self , yet let not distrust drive me from my jesus . o give me an encrease of saving knowledge , which will prove a sure means of sanctifying my thoughts ; mortifie in me all vile affections and inordinate passions , and suppress all evil thoughts and vain imaginations , and by thy special grace , excite and cherish in me holy and speritual affections : thou who hast vanquisht satan and all the powers of darkness ; o give victory to me , and all languishing souls in our spiritual conflicts ; guide us with thy counsels , sustain us with thy grace , refresh us with thy comforts , preserve us in thy love , and crown us with thy glory . amen . amen . hallelujah ! sect . xix . the character of patience . . patience is a peaceable disposition of the whole man , not troubled , nor troublesome ; but abstaining from whatsoever may disturb himself or others . in its definition , we may observe these five heads , first the nature of patienc● ; it is peaceable , and quiet ; not subject to sudden passion , light motions , or short affections towards it ; but an habitual disposition and due composure of a mans self , which may bear the impression of david's motto , psal. . . i am for peace . . secondly , the subject of patience : the whole man , not the external , but the internal the heart and head ; the mind and manners , must be dispos'd , and compos'd towards it : principally indeed the heart , for out of it are the issues of life , prov. . . and unless there be a meek and quiet spirit , pet. . . it is impossible to acquire it , but withall there must be a quiet hand , psal. . . a quiet eye , job . . a quiet ear , prov. . . and a quiet tongue , psal. . . and all parts and faculties of the soul disposed to patience . . thirdly , the parts of patience , is not in being troubled , or being troublesom , neither actively impatient in displeasing others , nor passively impatient in being disquieted by others . fourthly , the practice of patience , is an abstinence from whatsoever may disturb , for so the word patience ( commonly translated ) doth import : and st. james doth thus describe it , jam. . . a laying aside of all filthiness and superfluity of maliciousness . . fifthly , the object of patience , or impatience , either in our selves , or others . men disquiet themselves either by causeless conceit of offence offered , when it is not : by being too suspicious , and inventers of evil things , rom. . . or by too much taking to heart , an offence when it is offered ; by being too furious , tim. . . men disturb others , either in offering occasion of offence by being injurious and disorderly , thess. . . or by bitter seeking revenge , being full of maliciousness , rom. . . so men likewise disturb themselves and others ; when they continue in their sins , and never think of repentance : as elijah told ahab , king. . it is thou and thy fathers house that trouble and disquiet israel . . by this short view we have taken of patience , we may behold the true character of a patient man : he is one of a mild nature , and true christian temper , swift to hear , slow to speak , and slow to wrath , pet. . . phil. . . jam. . . his head is not over-laden with cares of this life , nor his heart with fears , his eyes are not itching after vanities , nor his ears after novelties , luk. . . prov. . . jer. . . act. . . . his hands are not intermeddling with impertinent business , nor his feet swift to run into evil : his mouth is far from cursing and bitterness , kept in as a bridle , that it should not offend , thes. . . prov. . . rom. . , psal. . . psal. . . his whole body is fit for a load of injuries , which he bears not out of baseness , and cowardise , because he dares not revenge , but out of christian fortitude , because he will not , rom. . . . his arms are strengthned by the mighty god of jacob , his hands are washt in innocency , and his breast is the breast plate of righteousness , gen. . . psal. . . eph. . . the hid-man of his heart , consisteth of a me●k and a quiet spirit , and his bowels are bowels of mercy , meekness and compassion , pet. . . col. . . his loins are girt about with truth , his knees are pliable to bow , his legs to bear , and his foot standeth in an even place , eph. . . psal. . . . he is one can moderate himself in prosperity , and content himself in adversity . his hopes are so strong they can insult over the greatest discouragements ; and his apprehensions so deep , that when he hath once fastned , he sooner leaveth his life then his hold . contrariety of events , exercise , not dismay him ; and when crosses afflict him , he seeth a divine hand , invisibly striking with those sensible scourges , against which he dares not murmur nor rebel . . he troubleth not himself , with exciting thoughts nor others , with needless suits : he intermeddles not in others business , nor adventures upon rash attempts , he offends none with provoking terms , not taketh offence at others actions , he lendeth not his ear to idle tales , nor soweth discord , or seeketh revenge : but hath a meek heart , a contented mind , and a charitable eye ; his tongue is affable , hand peaceable , and his gesture sociable . his deportment is neighbourly , his judgment charitable , a loving speaker , and a friendly converser : he puts up all wrongs patiently , and wrongs none willingly . and such manner of men ought we to be in all holy conversation . and i shall end with the words of the holy apostle , and desire of god , that he would direct your hearts into his love , and into the patient waiting for him , thes. . . i shall not think it improper to insert here a relation of sir thomas moore , that excellent pattern of patience , who wholly resigned himself to the will of the divine providence . sir thomas returning from beyond sea after his embasy , and being remote from his house with the king , in the month of august , part of his dwelling house , and all his barns laden with corn , were by a sudden fire consumed , his lady by a letter certified him of this sad mischance , to which he return'd her this answer , madam , all health wished to you ; i do understand that all our barns and corn , with some of our neighbours likewise are wasted by a fire , an heavy and lamentable loss , ( but only that it was gods will ) of such abundance of wealth ; but because it so seemed good to god we must not only patiently , but also willingly , bear and submit to the hand of god so stretched out upon us . god gave whatsoever we have lost ; and seeing it hath pleased him to take away what he gave , his divine will be done : never let us repine at this , but let us take it in good part , we are bound to be thank-ful as well in adversity as in prosperity ; and if we cast up our accounts well ; this which we esteem so great a loss , is rather a great gain : for what is necessary and conducing to our salvation , is better known to god than us , i intreat you therefore to have a good heart , and to take all your family with you to the church , and there give thanks to god for all these things which he hath pleas'd to take away , as well as for his blessings which he hath bestow'd on us ; and to praise him for that which is left ; it is an easie matter with god if he please , to augment what is yet left , but if he shall see good to take away more , even as it shall please him so let it be . and let enquiry be made , what my neighbours have lost , and wish them not to be sorry : for i will not that my neighbours shall suffer any thing by my loss , though i leave not my self any thing ; and though all should be taken away , i pray thee , o alice , be joyful in the lord with my children and all our family ; all these things , and we ; are in the hands of the lord. let us therefore wholly depend upon his good will ; and so no losses shall ever hurt us : farewel . from the court at woodstock . september th . . what a sincere devotion was here to the divine will of god! what a letter from a heart truly setled upon heav'n ? this master of the family had learn'd his lesson well , and was grown a proficient in the art of patience . this was a man that by supporting himself upon god's providence , was able to bear all losses sweetly . behold an ostrich , able to digest iron ! his barns were burnt , but his mind was cool , patience kept him in his uprightness . in a short space after , god requited his losses ; in september he received this heavy news : in october he was promoted lord chancellor of england ; so that not only honour , but his means also were mightily enlarged , that now he needs not repair his barns , but may build new ones . certainly there is not in the world such a holy sort of artifice , so divine a charm to unite god to us , as this of resigning our selves to him . we find the gibeonites by yielding themselves vassals to the israelites , had their whole army at their back to rescue them in their danger , jos. . . and can we think god is less considerate of his homagers and dependents ? no , certainly , his honour , as well as his compassion is concern'd in the relief of those who have surrendred themselves to him . a prayer for patience . o most gracious god , let not the spirit of impatience possess me , whereby i may in any measure incur thy displeasure , thou art my maker , o let me not strive with thee , i am the work of thy hands , and therefore with thee there is no contending ; if i provoke thee by strugling under the yoke of affliction , the end thereof will be gaul to my neck , and bitterness to my conscience : but , o lord , it is not my punishment thou pursuest after , but my repentance and amendment of life ; and what thou art pleased to inflict upon me is but to chase me to my duty ; which when i have perfectly learnt , i know thou wilt fully reward and recompence my patience , that i may possess my own soul in the day of the lord jesus . . o thou that art the wise disposer of all things , both in heaven and earth , let me look up to thee , from whence cometh affliction , and then inspect into my own heart , where i shall find out the efficient cause : o let nothing then seem to perplex me , which thou in thy good pleasure knoweth to be advantagious ; but let me ever be content to drink of the bitterest cup of affliction , which thou hast allotted me ; o let thy good spirit still strive with me , and draw me unto thee with the cords of thy love ; it is of thy tender mercies that i am not consumed , but i know thy compassion fails not towards poor and wretched sinners : lord give me grace to perform this duty , and say of my affliction , as thou , o jesu , didst of thy bitter cup and passion ; father ! if it be thy will let this cup pass from me ! if not ; not my will , but thy will be done . amen . the close . consisting of scriptural ejaculations , referring to the several sections of the before-going treatise . . having gone through this short tract of the art of patience , i shall now lay down these following ejaculations , as being most necessary , and we have st. james 's testimony for it , is any among you afflicted , let him pray , james . . this is the great and soveraign catholicon of the distressed soul , which is able to give relief to all the forementioned complaints . . for meekness , humility and patience ; hearken unto thy saviour's lesson , mat. . . learn of me , for i am meek and lowly in heart ; and ye shall find rest unto your souls : and st. paul , earnestly beseeches us , ephes. . , , . to walk worthy of the vocation wherewith we are called , with all lowliness and meekness , with long-suffering , forbearing one another in love . and david gives us this comfort , psal. . . them that are meek shall he guide in judgment : and such as are gentle , them shall he learn his way . and psal. . . for the poor shall not always be forgotten : the patient abiding of the meek shall not perish for ever . psal. . . wicked doers shall be rooted out , but they that patiently abide the lord , those shall inherit the land . and then lastly thou mayst say , to thy great joy and comfort , i waited patiently for the lord ; and he inclined unto me , and heard my calling , psal. . . . when thou art cast down on thy bed of sickness , call for the elders of the church , and let them pray , james . . this was hezekiah's recipe , when he was sick unto death ; then he turned his face to the wall , and prayed , king. . , . pray with david , psal. . . have mercy on me , o lord , for i am weak ; o lord heal me , for my bones are vexed . and take the counsel of the wise man : ecclus. . . my son , in thy sickness be not negligent , but pray unto the lord , and he will make thee whole . if thou art afflicted in conscience , pray with david , psal. . , . the sorrows of hell compassed me about , and the snares of death prevented me : in my distress i called upon the lord , and cryed unto my god. . art thou infested with importunate temptations , pray earnestly with st. paul , when the messenger of satan was sent to buffet him : cor. . . thrice i besought the lord that it might depart from me : and holy david he complains , while i suffer thy terrors , i am distracted ; thy fierce wrath goeth over me : but unto thee have i cryed , o lord , and in the morning shall my prayer prevent thee , psal. . , , . . if thou art disheartned with imbecillity of grace , use david's prayer , i am feeble and sore broken , i have roared by reason of the disquietness of my heart : lord , all my desire is before thee , psal. . , . . when thou a●t afflicted with loss of reputation , and slander of evil tongues , say with the psalmist , the mou●h of the wicked , and the mouth of the deceitful are opened against me ; they have spoken against me with a lying tongue : hold not thy peace , o god , of my praise , psal. . , . . in time of publick calamities , of war , famine , or pestilence , pray with good jehosaphat , who importun'd god with his gracious promise made to solomon : if when evil cometh upon us , as the sword , judgment or pestilence , or famine , we stand before this house , and in thy presence , and cry unto thee in our affliction , then thou wilt hear and help : and shuts up his zealous supplication with , neither know we what to do , but our eyes are upon thee , chron. . . . at loss of friends , in thy affliction , pray and have recourse to god , as ezekiel , when peletiah , the son of benajah died : ezek. , . then fell ! down upon my face , and cryed with a loud voice , and said , ah , lord god! wilt thou make a full end of the remnant of israel ? . in time of poverty , pray with david , psal. . , , . i am poor and needy , and my heart is wounded within me : i became also a reproach to them , when they that looked upon me , shaked their heads : help me , o lord my god ; oh save me according to thy mercy ! . in confinement , pray with jonah when he was shut up within the living-wa●ls of the whale ; jonah . , . i cryed by reason of my affliction unto the lord ; and joyn with asaph in prayer , psal. . . oh let the sorrowful sighing of the prisoners come before thee , and according to the greatness of thy power , preserve thou those that are appointed to die . . in exile , use solomons prescription ; chr. . , , , . if thy people be carried away into a land far off , or near : yet if they bethink themselves in the land whether they are carried , and turn , and pray to thee , in the land of their captivity . if they return to thee with all their hearts , and pray towards the land thou gavest to their fore-fathers , &c. then hear thou from heaven , even thy dwelling place , their prayer and their supplication . . hast thou lost thy seeing and hearing , make thy address to him that said , who hath made mans mouth , or who maketh the dumb , and the deaf , or the seeing , or the blind ? have not i the lord ? exod. . . cry aloud to him with bartimeus , mark . , . lord that i may receive my sight : and if thou be hopeless of thine outward sight , yet pray with the psalmist , o lord ; open thou mine eyes , that i may see the wondrous things of thy law , psal. . . . art thou afflicted with sterility , pray with isaac , who intreated the lord for his wife , because she was barren : and the lord was intreated of him , and rebekah his wife conceived , gen . . and hannah , she prayed , in bitterness of soul unto the lord , and wept sore , and received a gracious answer , sam. . . . art thou troubled and weakened for want of repose , pray with asaph , psal. . , , . i complained , and my spirit was overwhelmed , thou holdest mine eyes , waking , i am sore troubled that i cannot speak ; i cryed to god with my voice ; even unto god with my voice , and he gave ear unto me . . dost thou droop under old age ? pray with david ; oh cast me not off in the time of old age , forsake me not when my strength faileth . o god thou hast taught me from my youth : now also when i am old and gray-headed , o god forsake me not , psal. . , , . . art thou troubled and dismayed with fears of death ? pray with david , psal. . , , , , . my soul is full of troubles , and my life draweth nigh unto the grave ; i am counted with them that down into the pit , i am as a man that hath no strength , free among the dead , thou hast laid me in the lowest pit , in darkness , in the deep : but unto thee have i cryed , o lord , and in the morning shall my prayer prevent thee . . dost thou tremble at the thoughts of judgment ? so did the man after gods own heart , psal. . . my flesh trembled for fear of thee , and i am afraid of thy judgments ; look up with jeremiah , and say to thy saviour , o lord , thou hast pleaded the causes of my soul , thou hast redeemed my life : o lord , judge thou my cause , lam. . , . . art thou afraid of the power , malice and subtility of thy spiritual enemies ? use psal. . . deliver me from mine enemies , o my god , defend me , from them that rise up against me , o hide me from the secret counsel of the wicked ; and psal. . , . consider mine enemies for they are many , and they hate me with cruell hatred : o keep my soul , and deliver me : st. paul prayed earnestly that he might be freed from the messenger of satan , whose buffets he felt , and was answered with , my grace is sufficient for thee ; so he sues for all gods saints , may the god of peace tread down satan under your feet shortly , cor. . . rom. . . what ever evil it be that presseth thy soul , have speedy recourse to the throne of grace ; pour out thy heart into the ears of the father of all mercies , and god of all comfort , and be sure , if not of redress , yet of ease : we have his word for it that cannot fail us , call upon me in the day of trouble , i will deliver thee , and thou shalt glorifie me , psal. . . fashionable supplicants may talk to god ; but be assur'd , he that can truly pray , can never be truly miserable : of our selves we lie open to evils ; our rescue is from above ; and what entercourse have we with heaven but by prayer ? prayer can deliver us from dangers , avert judgments , prevent mischiefs , and procure blessings , it is an antidote against temptation , and a soveraign balsom for afflicted consciences . it is the instrument of fetching down all good things to us , whether spiritual or temporal ; no prayer that is qualified as it ought to be , but is sure to bring down a blessing according to that of the wise man , ecclus. . . the prayer of the humble pierceth the cloulds , and will not turn away till the highest regard it : it sanctifies all good things to us , and sweetens the bitterness of our afflictions , it opens the windows of heaven , shuts up the bars of death , and vanquishes the powers of hell ; therefore let us not cease in making our addresses to him , who is the fountain of all goodness ; and at whose right hand there is pleasures for evermore , psal. . . and let us with all lowliness as well of body as of mind , according to that of the psalmist , say , o come let us worship , let us fall down and kneel before the lord our maker , psal. . . for he is our hope and strength , and a very present help in trouble . ps. . . a conclusive prayer . blessed lord , who hast caused all holy scripture and good literature to be written for my learning ; grant that i may in such wise hear , read , mark , learn , and inwardly digest them , that by patience and comfort of thy holy word , i may embrace , and even hold fast the blessed hope of everlasting life , which thou hast given me in my saviour jesus christ. amen . . prevent me , o lord , in all my doings , with thy most gracious favour , and further me with thy continual help , that in all my works begun , continued and ended in thee , i may glorifie thy holy name , and finally by thy mercy obtain everlasting life , through jesus christ our lord. amen . . almighty god who hast promised to hear the petitions of them that ask in thy son's name , i beseech thee mercifully to encline thine ears unto me , who have now made my prayers and supplications unto thee : and grant that those things i have faithfully asked according to thy will may effectually be obtained , to the relief of my necessities , and to the setting forth of thy glory , through jesus christ our lord. amen . the blessing . the peace of god which passeth all vnderstanding , keep my heart and mind in the knowledge and love of god , and of his son jesus christ our lord , and the blessing of god almighty . the father , the son , and the holy ghost : the virtue of christ's blessed cross and passion , his glorious resurrection and ascention , and the coming of the holy ghost ; be with me now , and at the hour of death . amen . finis . advertisement . there is lately published , the government of the thoughts . a prefatory discourse to the government of the tongue , by the author of the whole duty of man. printed for richard cumberland , at the angel in st. pauls-church-yard , . notes, typically marginal, from the original text notes for div a -e bp. hall 's ba●m of gilead . notes for div a -e senec. e●ist . . senec. epist. . * here name the particular person . sir walter rawleigh . mr. fisher of trinity colledge lord bacon 's natural history . artimedor de insomniis , lib. . cap. . goul. histoires memorables . advancement of learning . plato phoedone the lively oracles given to us. or the christians birth-right and duty, in the custody and use of the holy scripture. by the author of the whole duty of man, &c. allestree, richard, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing a b estc r this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) the lively oracles given to us. or the christians birth-right and duty, in the custody and use of the holy scripture. by the author of the whole duty of man, &c. allestree, richard, - . pakington, dorothy coventry, lady, d. , attributed name. sterne, richard, ?- , attributed name. fell, john, - , attributed name. henchman, humphrey, - , attributed name. burghers, m., engraver. [ ], , [ ] p., plate at the theater in oxford, . and are to be sold by william leak at the crown in fleet-street, lond[on], [oxford] : [ ] "the whole duty of man" is attributed to richard allestree. sometimes also attributed to dorothy pakington, john fell, humphrey henchman, and richard sterne. the frontispiece is signed: burg. sculp., i.e. michael burghers. with a preliminary imprimatur leaf. in this edition the weathervane in title-page metal cut points up and to the left. reproduction of original in the bodleian library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng bible -- use -- early works to . bible -- study and teaching -- early works to . christian life -- early works to . - tcp assigned for keying and markup - spi global keyed and coded from proquest page images - paul schaffner sampled and proofread - paul schaffner text and markup reviewed and edited - pfs batch review (qc) and xml conversion the lively oracles given to us , or the christians birthright & duty . in the custody . & use of the holy scripture . burg . sculp . the lively oracles given to us . or the christians birth-right and duty , in the custody and use of the holy scripture . by the author of the whole duty of man , &c. search the scriptures , jo. . . depiction of the sheldonian theatre at the theater in oxford , . and are to be sold by william leak at the crown in fleet-street , lond. bookplate beilby thompson of escrick imprimatur . jo. nicholas . vice cancell . oxon. junii . . the preface . in the treatise of the government of the tongue publisht by me heretofore , i had occasion to take notice among the exorbitances of that unruly part , which sets on fire the whole course of nature , and its self is set on fire from hell , jam. . . of the impious vanity prevailing in this age , whereby men play with sacred things , and exercise their wit upon those scriptures by which they shall be judg'd at the last day , joh. . . but that holy book not only suffering by the petulancy of the tongue , but the malice of the heart , out of the abundance whereof the mouth speaks , mat. . . and also from that irreligion , prepossession , and supiness , which the pursuit of sensual plesures certainly produces ; the mischief is too much diffus'd , and deeply rooted , to be controul'd by a few casual reflections . i have therefore thought it necessary , both in regard of the dignity and importance of the subject , as also the prevalence of the opposition , to attemt a profest and particular vindication of the holy scriptures , by displaying their native excellence and beauty ; and enforcing the veneration and obedience that is to be paid unto them . this i design'd to do in my usual method , by an address to the affections of the reader ; soliciting the several passions of love , hope , fear , shame and sorrow , which either the majesty of god in his sublime being , his goodness deriv'd to us , or our ingratitude return'd to him , could actuate in persons not utterly obdurate . but whereas men , when they have learnt to do amiss , quickly dispute and dictate ; i found my self concern'd to pass somtimes within the verge of controversy , and to discourse upon the principles of reason , and deductions from testimony , which in the most important transactions of human life are justly taken for evidence . in which whole performance i have studied to avoid the entanglements of sophistry , and the ambition of unintelligible quotations ; and kept my self within the reach of the unlearned christian reader ; to whose uses , my labors have bin ever dedicated . all that i require , is that men would bring as much readiness to entertain the holy scriptures , as they do to the reading profane authors ; i am asham'd to say , as they do to the incentives of vice and folly ; nay , to the libels and invectives that are levell'd against the scriptures . if i obtain this , i will make no doubt that i shall gain a farther point ; that from the perusal of my imperfect conceptions , the reader will proceed to the study of the scriptures themselves : there tast and see how gracious the lord is , ps . . . and as the angel commanded saint john , rev. . . eat the book ; where he will experimentally find the words of david verified , ps . . . the law of the lord is an undefiled law , converting the soul : the testimony of the lord is sure , and giveth wisdom to the simple . the statutes of the lord are right , and rejoice the heart ; the commandment of the lord is pure , and giveth light to the eies . the fear of the lord is clean and endureth for ever , the judgments of the lord are true and righteous altogether . more to be desir'd are they then gold , yea , then much fine gold , sweeter also then hony and the hony-comb . moreover by them is thy servant taught , and in keeping of them there is great reward . it is said of moses , ex. . . that having receiv'd the law from god , and converst with him in mount sina forty daies together , his face shone , and had a brightness fixt upon it that dazled the beholders ; a pledg and short essay not only of the appearance at mount tabor , mat. . . where at the transfiguration he again was seen in glory : but of that greater , and yet future change when he shall see indeed his god face to face , and share his glory unto all eternity . the same divine goodness gives still his law to every one of us . let us receive it with due regard and veneration ; converse with him therein , instead of forty daies , during our whole lives ; and so anticipate and certainly assure our interest in that great transfiguration , when all the faithful shall put off their mortal flesh , be translated from glory to glory , eternally behold their god , see him as he is , and so enjoy him . conversation has every where an assimilating power , we are generally such as are the men and books , and business that we deal with : but surely no familiarity has so great an influence on life and manners , as when men hear god speaking to them in his word . that word which the apostle , heb. . . declares to be quick and powerful , sharper then any two-edg'd sword , piercing even to the dividing asunder of soul and spirit , and of the joints and marrow , and is a discerner of the thoughts and intents of the heart . the time will come when all our books however recommended , for subtilty of discourse , exactness of method , variety of matter , or eloquence of language ; when all our curious acts , like those mention'd act. . . shall be brought forth , and burnt before all men : when the great book of nature , and heaven it self shall depart as a scroul roll'd together , rev. . . at which important season 't will be more to purpose , to have studied well , that is , transcrib'd in practice this one book , then to have run thro all besides , for then the dead small and great shall stand before god , and the books shall be open'd , and another book shall be open'd which is the book of life , and the dead shall be judg'd out of those things which were written in the books , according to their works , rev. . . in vain shall men allege the want of due conviction , that they did not know how penal it would be , to disregard the sanctions of gods law , which they would have had enforc'd by immediat miracle ; the apparition of one sent from the other world , who might testify of the place of torment . this expectation the scripture charges every where with the guilt of temting god , and indeed it really involves this insolent proposal , that the almighty should be oblig'd to break his own laws , that men might be prevail'd with to keep his . but should he think fit to comply herein , the condescention would be as successless in the event , as 't is unreasonable in the offer . our savior assures , that they who hear not moses and the prophets , the instructions and commands laid down in holy scripture , would not be wrought upon by any other method , would not be perswaded , by that which they allow for irresistible conviction , tho one rose again from the dead , luke . . the lively oracles given to us , or the christians birth-right and duty in the custody and use of the holy scripture . sect . i. the several methods of gods communicating the knowledg of himself . god , as he is invisible to human eies , so is he unfathomable by human understandings ; the perfection of his nature , and the impotency of ours , setting us at too great a distance to have any clear perception of him . nay , so far are we from a full comprehension , that we can discern nothing at all of him , but by his own light ; those discoveries he hath bin pleas'd to make of himself . . those have bin of several sorts ; the first was by infusion in mans creation , when god interwove into mans very constitution and being the notions and apprehensions of a deity : and at the same instant when he breath'd into him a living soul , imprest on it that native religion , which taught him to know and reverence his creator , which we may call the instinct of humanity . nor were those principles dark and confus'd , but clear and evident , proportionable to the ends they were design'd to , which were not only to contemplate the nature , but to do the will of god ; practice being even in the state of innocence preferrable before an unactive speculation . . but this light being soon eclips'd by adams disobedience , there remain'd to his benighted posterity , only som faint glimmerings , which were utterly insufficient to guide them to their end , without fresh aids , and renew'd manifestations of god to them . it pleas'd god therefore to repair this ruine , and by frequent revelations to communicate himself to the patriarchs in the first ages of the world ; afterwards to prophets , and other holy men ; till at last he revealed himself yet more illustriously in the face of jesus christ , cor. . . . this is the one great comprehensive revelation wherein all the former were involv'd , and to which they pointed ; the whole mystery of godliness being compris'd in this of gods being manifested in the flesh , and the consequents thereof . tim. . . whereby our savior as he effected our reconciliation with god by the sacrifice of his death ; so he declar'd both that , and all things else that it concern'd man to know in order to bliss , in his doctrin and holy life . and this teacher being not only sent from god , jo. . but being himself god blessed for ever ; it cannot be that his instructions can want any supplement . yet that they might not want attestation neither , to the incredulous world ; he confirm'd them by the repeted miracles of his life , and by the testimony of those who saw the more irrefragable conviction of his resurrection and ascension . and that they also might not want credit and enticement , the holy spirit set to his seal , and by his miraculous descent upon the apostles , both asserted their commission , and enabled them for the discharge of it ; by all gifts necessary for the propagating the faith of christ over the whole world. . these were the waies by which god was pleased to revele himself to the forefathers of our faith , and that not only for their sakes , but ours also , to whom they were to derive those divine dictats they had receiv'd . saint stephen tells us , those under the law receiv'd the lively oracles to deliver down to their posterity , acts . . and those under the gospel , who receiv'd yet more lively oracles , from him who was both the word and the life , did it for the like purpose ; to transmit it to us upon whom the ends of the world are come . by this all need of repeted revelations is superseded , the faithful deriving of the former , being sufficient to us for all things that pertain to life and godliness , pet. . . . and for this , god ( whose care is equal for all successions of men ) hath graciously provided , by causing holy scriptures to be writ ; by which he hath deriv'd on every succeeding age the illuminations of the former . and for that purpose endowed the writers not only with that moral fidelity requisite to the truth of history , but with a divine spirit , proportionable to the great design of fixing an immutable rule for faith and manners . and to give us the fuller security herein , he has chosen no other pen-men of the new testament , then those who were the first oral promulgers of our christian religion ; so that they have left to us the very same doctrin they taught the primitive christians ; and he that acknowledges them divinely inspir'd in what they preach'd , cannot doubt them to be so in what they writ . so that we all may injoy virtually and effectively that wish of the devout father , who desir'd to be saint pauls auditor : for he that hears any of his epistles read , is as really spoke to by saint paul , as those who were within the sound of his voice . thus god who in times past spake at sundry times , and in diverse manners to our fathers by the prophets , and in the latter daies by his son , heb. . , . continues still to speak to us by these inspir'd writers , and what christ once said to his disciples in relation to their preaching , is no less true of their writings : he that despiseth you , despiseth me , luke . . all the contemt that is at any time flung on these sacred writings , rebounds higher , and finally devolves on the first author of those doctrins , whereof these are the registers and transcripts . . but this is a guilt which one would think peculiar to infidels and pagans , and not incident to any who had in their baptism listed themselves under christs banner : yet i fear i may say , of the two parties , the scripture has met with the worst treatment from the later . for if we mesure by the frequency and variety of injuries , i fear christians will appear to have outvied heathens : these bluntly disbelieve them , neglect , nay perhaps scornfully deride them . alas christians do this and more ; they not only put contemts , but tricks upon the scripture , wrest and distort it to justify all their wild fancies , or secular designs ; and suborn its patronage to those things it forbids , and tells us that god abhors . . indeed so many are the abuses we offer it , that he that considers them would scarce think we own'd it for the words of a sensible man , much less of the great omniscient god. and i believe 't were hard to assign any one so comprehensive and efficacious cause of the universal depravation of manners , as the disvaluing of this divine book , which was design'd to regulate them . it were therefore a work worthy another inspired writing , to attemt the rescue of this , and recover it to its just estimate . yet alas , could we hope for that , we have scoffers who would as well despise the new as the old ; and like the husbandmen in the gospel , mat. . . would answer such a succession of messages by repeting the same injuries . . to such as these 't is i confess vain for man to address ; nay 't were insolence to expect that human oratory should succeed where the divine fails ; yet the spreading infection of these renders it necessary to administer antidotes to others ; and besides , tho ( god be blest ) all are not of this form , yet there are many who , tho not arriv'd to this contemt , yet want som degrees of that just reverence they owe the sacred scripture , who give a confus'd general assent to them as the word of god , but afford them not a consideration and respect answerable to such an acknowledgment . to such as these , i shall hope it may not be utterly vain to attemt the exciting of those drowsy notions that lie unactive in them , by presenting to them som considerations concerning the excellence and use of the scripture : which being all but necessary consequences of that principle they are supposed to own , viz. that they are gods word , i cannot much question their assent to the speculative part : i wish i could as probably assure my self of the practic . . indeed were there nothing else to be said in behalf of holy writ , but that it is gods word , that were enough to command the most awful regard to it . and therefore it is but just we make that the first and principal consideration in our present discourse . but then 't is impossible that that can want others to attend it ; since whatsoever god saies is in all respects compleatly good . i shall therefore to that of its divine original add secondly the consideration of its subject matter ; thirdly , of its excellent and no less diffusive end and design ; and fourthly , of its exact propriety and fitness to that design , which are all such qualifications , that where they concur , nothing more can be requir'd to commend a writing to the esteem of rational men . and upon all these tests , notwithstanding the cavil of the romanists and others , whose force we shall examin with the unhappy issue of contrary counsels , this law of god will be found to answer the psalmists character of it , ps . . . the law of god is perfect : and will appear that the custody and use thereof , is the birth-right and duty of every christian . all which severals being faithfully deduced ; it will only remain that i add such cautions as will be necessary to the due performance of the aforesaid duty ; and our being in som degree render'd perfect , as this law of god , and the author thereof himself is perfect , mat. . . sect . ii. the divine original , endearments , and authority of the holy scripture . mens judgments are so apt to be biast by their affections , that we often find them readier to consider who speaks , then what is spoken : a temper very unsafe , and the principle of great injustice in our inferior transactions with men ; yet here there are very few of us that can wholly divest our selves of it , whereas , when we deal with god ( in whom alone an implicit faith may securely be reposed ) we are nice and wary , bring our scales and mesures ; will take nothing upon his word which holds not weight in our own balance . 't is true , he needs not our partiality to be justified in his sayings , psal . . . his words are pure , even as the silver tryed seven times in the fire , psal . . . able to pass the strictest test that right reason ( truly so called ) can put them to . yet it shews a great perverseness in our nature , that we who so easily resign our understandings to fallible men , stand thus upon our guard against god ; make him dispute for every inch he gains on us ; nor will afford him what we daily grant to any credible man ; to receive an affirmation upon trust of his veracity . . i am far from contradicting our saviors precept , of search the scriptures , jo. . or saint pauls , of proving all things , thes . . . we cannot be too industrious in our inquest after truth , provided we still reserve to god the decisive vote , and humbly acquiesce in his sense , how distant soever from our own ; so that when we consult scripture ( i may add reason either ) 't is not to resolve us whether god be to be believed or no in what he has said , but whether he hath said such and such things ; for if we are convinc't he have ; reason as well as religion commands our assent . . whatever therefore god has said , we are to pay it a reverence merely upon the account of its author ; over and above what the excellence of the matter exacts : and to this we have all inducements as well as obligation : there being no motives to render the words of men estimable to us , which are not eminently and transcendently appliable to those of god. . those motives we may reduce to four : first , the autority of the speaker ; secondly , his kindness ; thirdly , his wisdom ; and fourthly , his truth . first , for that of autority ; that may be either native , or acquired ; the native is that of a parent , which is such a charm of observance , that we see solomon , when he would impress his counsels , assumes the person of a father ; hear o my children the instructions of a father , prov. . . and generally through that whole book he uses the compellation of my son , as the greatest endearment to engage attention and reverence . nay so indispensible was the obligation of children in this respect , that we see the contumacious child that would not hearken to the advice of his parents , was by god himself adjudged to death . deut. . . . nor have only gods , but mens laws exacted that filial reverence to the dictats of parents . but certainly no parent can pretend such a title to it as god , who is not only the immediate father of our persons , but the original father of our very nature ; not only of our flesh , but of our spirits also , heb. . . so that the apostles antithesis in that place is as properly applied to counsels as corrections ; and we may as rightly infer , that if we give reverence to the advices of our earthly parents , much more ought we subject our selves to this father of our spirits . and we have the very same reason wherewith to enforce it : for the fathers of our flesh do as often dictate , as correct according to their own plesures ; prescribe to their children not according to the exact mesures of right and wrong , but after that humor which most predominates in themselves . but god alwaies directs his admonitions to our profit , that we may be partakers of his holiness , heb. . . so that we are as unkind to our selves , as irreverent towards him , whenever we let any of his words fall to the ground ; whose claim to this part of our reverence is much more irrefragable then that of our natural parents . . but besides this native autority there is also an acquired ; and that we may distinguish into two sorts ; the one of dominion , the other of reputation ; to the first kind belongs that of princes , magistrates , masters , or any that have coercive power over us . and our own interest teaches us not to slight the words of any of these , who can so much to our cost second them with deeds . now god has all these titles of jurisdiction ; he is the great king , ps . . . nor was it only a complement of the psalmists ; for himself owns the stile , i am a great king , mal. . he is the judg of all the world ; gen. . yea , that ancient of daies , before whom the books were open'd , dan. . . he is our lord and master by right , both of creation and redemtion ; and this christ owns even in his state of inanition ; yea , when he was about the most servile imploiment ; the washing his disciples feet : when he was most literally in the form of a servant ; yet he scruples not to assert his right to that opposite title ; you call me master , and lord ; and ye say well , for so i am ; jo. . nor are these emty names , but effectively attended with all the power they denote . yet so stupid are we , that whilst we awfully receive the dictates of our earthly superiors , we slight and neglect the oracles of that god who is king of kings , and lord of lords . when a prince speaks , we are apt to cry out with herods flatterers , the voice of a god , and not of a man , act. . yet when it is indeed the voice of god , we chuse to listen to any thing else rather then it . but let us sadly remember , that notwithstanding our contemts , this word shall ( as our savior tells us ) judg us at the last day , jo. . . . a second sort of acquir'd autority is that of reputation . when a man is famed for some extraordinary excellencies , whether moral or intellectual , men come with appetite to his discourses , greedily suck them in , nor need such a one bespeak attention ; his very name has don it for him , and prepossest him of his auditors regard . thus the rabbies among the jews , the philosophers among the greeks , were listened to as oracles , and to cite them was ( by their admiring disciples ) thought a concluding argument . nay , under christianity this admiration of mens persons has bin so inordinate , that it has crumbled religion away in little insignificant parties ; whilst not only paul , apollo , or cephas , but names infinitly inferior , have become the distinctive characters of sects and and separate communions . so easily alas are we charm'd by our prepossessions , and with itching ears run in quest of those doctrins which the fame of their authors , rather then the evidence of truth commend to us . . and hath god don nothing to get him a repute among us ? has he no excellencies to deserve our esteem ? is he not worthy to prescribe to his own creatures ? if we think yes , why is he the only person to be disregarded ? or why do we so unseasonably depart from our own humor , as not to give his word a reverence proportionable to that we pretend for him ; nay , which we actually pay to men of like passions with our selves ? a contemt so absurd as well as impious , that we have not the example of any the most barbarous people to countenance us . for tho som of them have made very wild mistakes in the choice of their deities , yet they have all agreed in this common principle , that whatever those deities said , was to be receiv'd with all possible veneration ; yea , such a deference gave they to all significations of the divine will , that as they would undertake no great enterprize without consulting their auguries ; so upon any inauspicious signs they relinquisht their attemts . and certainly if we had the same reverence for the true god which they had for the false , we should as frequently consult him . we may do it with much more ease and certainty : we need not trust to the entrails of beasts , or motion of birds : we need not go to delphos , or the lybian hammon for the resolving our doubts ; but what moses said to israel is very applicable to us , the word is nigh thee , deut. . . that word which david made his counsellor , , psal . . . his comforter , ver . . his tresure , ver . . his study , ver . . and had we those awful apprehensions of god which he had , we should pay the like reverence to his word . did we well ponder how many titles of autority he has over us , we should surely be asham'd to deny that respect to him in whom they all conspire ; which we dare not deny to them separately in human superiors . . a second motive to esteem mens words , is the kindness of the speaker . this has such a fascinating power , as nothing but extreme ill nature can resist . when a man is assur'd of the kindness of him that speaks , whatever is spoken is taken in good part . this is it that distinguishes the admonitions of a friend from the reproches of an enemy ; and we daily in common conversation receive those things with contentment and applause from an intimte and familiar , which if spoken by a stranger or enemy would be despis'd or stomach'd . so insinuating a thing is kindness , that where it has once got it self believ'd , nothing it saies after is disputed ; it supples the mind , and makes it ductile and pliant to any impressions . . but what human kindness is there that can come in any competition with the divine ? it surpasses that of the nearest and dearest relations ; mothers may forget , yet will not i forget thee , isa . . . and the psalmist found it experimentally true , when my father and my mother forsake me , the lord taketh me up , ps . . . the tenderest bowels compared to his are adamant and flint : so that 't is a most proper epithet the wise man gives him ; o lord , thou lover of souls ; wis . . . nor is this affection merely mental , but it attests it self by innumerable effects . the effects of love are all reducible to two heads , doing and suffering ; and by both these god has most eminently attested his love to us . . for the first , we cannot look either on our bodies or our souls , on the whole universe about us , or that better world above us ; but we shall in each see the lord hath don great things for us , psal . . nay , not only our enjoiments , but even the capacity to enjoy , is his bounty . had not he drawn mankind out of his original clay , what had we bin concern'd in all the other works of his creation . so that if we put any value either upon what we have or what we are , we cannot but account our selves so much indebted to this his active love . and tho the passive was not practicable by the divine nature simply and apart , yet that we might not want all imaginable evidences of his love , he who was god blessed for ever , linkt his impassible to our passible nature ; assum'd our humanity , that he might espouse our sorrows , and was born on purpose that he might die for us . so that sure we may say in his own words , greater love then this hath no man ; io. . . . and now t is very hard , if such an unparallel'd love in god , may not as much affect us , as the slight benefactions of every ordinary friend : if it cannot so much recommend him to our regard , as to rescue his word from contemt , and dispose us to receive impressions from it ; ( especially when his very speaking is a new act of his kindness , and design'd to our greatest advantage . ) . but if all he has don and suffer'd for us cannot obtein him so much from us , we must surely confess , our disingenuity is as superlative as his love . for in this instance we have no plea for our selves . the discourses of men 't is true may somtime be so weak and irrational , that tho kindness may suggest pity , it cannot reverence ; but this can never happen in god , whose wisdom is as infinite as his love . he talks not at our vain rate who often talk only for talkings sake ; but his words are directed to the most important ends and addrest in such a manner as befits him in whom are all the tresures of wisdom and knowledg , col. . and this is our third consideration , the wisdom of the speaker . . how attractive a thing wisdom is , we may observe in the instance of the queen of sheba , who came from the utmost parts of the earth , as christ saies mat. . . to hear the wisdom of solomon . and the like is noted of the greek sages , that they were addrest to from all parts , by persons of all ranks and qualities , to hear their lectures . and indeed the rational nature of man do's by a kind of sympathetic motion close with what ever hath the stamp of reason upon it . but alas , what is the profoundest wisdom of men , compar'd with that of god ? he is the essential reason ; and all that man can pretend to is but an emanation from him ; a ray of his sun , a drop of his ocean : which as he gives , so he can also take away . he can infatuate the most subtil designers ; and ( as he saies of himself ) makes the diviners mad ; turns the wise men back , and makes their wisdom foolishness , esay . . . how impious a folly is it then in us , to idolize human wisdom with all its imperfections , and despise the divine ? yet this every man is guilty of , who is not attracted to the study of sacred writ by the supereminent wisdom of its author . for such men must either affirm that god has not such a supereminency , or that , tho he have in himself , he hath not exerted it in this writing : the former is down-right blasphemy ; and truly the later is the same , a little varied . for that any thing , but what is exactly wise can proceed from infinite wisdom , is too absurd for any man to imagin . and therefore he that charges gods word with defect of wisdom , must interpretively charge god so too , for tho 't is true , a wise man may somtimes speak foolishly ; yet that happens through that mixture of ignorance , or passion which is in the most knowing of mortals : but in god , who is a pure act , and essential wisdom , that is an impossible supposition . . nay , indeed it were to tax him of folly beyond what is incident to any sensible man ; who will still proportion his instruments to the work he designs . should we not conclude him mad , that should attemt to fell a mighty oak with a pen-knife , or stop a torrent with a wisp of straw ? and sure their conceptions are not much more reverend of god , who can suppose that a writing design'd by him for such important ends , as the making men wise unto salvation , tim. . . the cast-down all that exalts it self against the obedience of christ , cor. . . should it self be foolish and weak : or that he should give it those great attributes of being sharper then a two-edged sword , piercing even to the dividing a sunder of soul and spirit , of the joints and marrow , heb. . . if its discourses were so flat and insipid as some in this profane age would represent them . . 't is true indeed , 't is not , as the apostle speaks the wisdom of this world , cor. . . the scripture teaches us not the arts of undermining governments , defrauding and circumventing our brethren ; but it teaches us that which would tend much more even to our temporal felicity ; and as reason promts us to aspire to happiness , so it must acknowledg that is the highest wisdom which teaches us to attain it . . and as the holy scripture is thus recommended to us by the wisdom of its author ; so in the last place is it by his truth , without which the other might rather raise our jealousy then our reverence . for wisdom without sincerity degenerates into serpentine guile ; and we rather fear to be ensnar'd then hope to be advantag'd by it . the most subtil addresses , and most cogent arguments prevail not upon us , where we suspect som insidious design . but where wisdom and fidelity meet in the same person , we do not only attend , but confide in his counsels . and this qualification is most eminently in god. the children of men are deceitfull upon the weights , psal . . . much guile often lurks indiscernibly under the fairest appearances : but gods veracity is as essentially himself , as his wisdom , and he can no more deceive us , then he can be deceiv'd himself . he is not man that he should lie , num. . . he designs not ( as men often do ) to sport himself with our credulity ; and raise hopes which he never means to satisfy : he saies not to the seed of jacob , seek ye me in vain , ex. . . but all his promises are yea and amen , cor. . . he is perfectly sincere in all the proposals he makes in his word : which is a most rational motive for us to advert to it , not only with reverence but love . . and now when all these motives are thus combined ; the authority , the kindness , the wisdom , the veracity of the speaker , what can be requir'd more to render his words of weight with us ? if this four-fold cord will not draw us , we have sure the strength , not of men , but of that legion we read of in the gospel , mat. . . for these are so much the cords of a man , so adapted to our natures , nay to our constant usage in other things , that we must put off much of our humanity , disclaim the common mesures of mankind , if we be not attracted by them . for i dare appeal to the breast of any sober , industrious man , whether in case a person , who he were sure had all the fore-mention'd qualifications , should recommend to him som rules as infallible for the certain doubling , or trebling his estate , he would not think them worth the pursuing , nay , whether he would not plod and study on them , till he comprehended the whole art. and shall we then when god in whom all those qualifications are united , and that in their utmost transcendencies , shall we , i say , think him below our regard , when he proposes the improving our interests , not by the scanty proportions of two or three , but in such as he intimated to abraham , when he shewed him the stars , as the representative of his numerous off-spring , gen. . . when he teaches us that highest , and yet most certain alchimy , of refining and multiplying our enjoyments , and then perpetuating them ? . all this god do's in scripture ; and we must be stupidly improvident , if we will take no advantage by it . it was once the complaint of christ to the jews , i am come in my fathers name and ye receive me not , if another shall come in his own name , him ye will receive . jo. . . and what was said by him the eternal essential word , is no less applicable to the written ; which coming in the name , and upon the message of god , is despis'd and slighted , and every the lightest composure of men preferr'd before it . as if that signature of divinity it carries , served rather as a brand to stigmatize and defame , then adorn and recommend it . a contemt which strikes immediatly at god himself , whose resentments of it , tho for the present supprest by his long-suffering , will at last break out upon all who persevere so to affront him , in a judgment worthy of god. wis . . . . but after all that has bin said , i foresee som may say , that i have all this while but beaten the air , have built upon a principle which som flatly deny , others doubt of , and have run away with a supposition that the bible is of divine original , without any attemt of proof . to such as these i might justly enough object the extreme hard mesure they offer to divinity above all other sciences . for in those , they still allow som fundamental maxims , which are presupposed without proof ; but in this they admit of no postulata , no granted principle on which to superstruct . if the same rigor should be extended to secular cases , what a damp would it strike upon commerce ! for example , a man expects fair dealing from his neighbor , upon the strength of those common notions of justice he presumes writ in all mens hearts : but according to this mesure , he must first prove to every man he deals with , that such notions there are , and that they are obligatory : that the wares expos'd to sale are his own ; that dominion is not founded in grace , or that he is in that state , and so has a property to confer upon another ; that the person dealt with , paies a just price ; do's it in good mony ; and that it is his own ; or that he is in the state of grace ; or needs not be so , to justify his purchase , and at this rate the market will be as full of nice questions as the scholes . but because complaints and retortions are the common refuge of causes that want better arguments , i shall not insist here ; but proceed to a defence of the question'd assertion , that the bible is the word of god. . in which i shall proceed by these degrees . first , i shall lay down the plain grounds upon which christians beleive it . secondly , i shall compare those with those of less credibility which have generally satisfied mankind in other things of the like nature . and thirdly , i shall consider whether those who are dissatisfied with those grounds would not be equally so with any other way of attestation . . before i enter upon the first of these , i desire it may be consider'd , that matters of fact are not capable of such rigorous demonstrative evidences as mathematical propositions are . to render a thing fit for rational belief , there is no more requir'd , but that the motives for it do over poise those against it ; and in that degree they do so , so is the belief stronger or weaker . . now the motives of our belief in the present case , are such as are extrinsic , or intrinsic to the scriptures ; of which the extrinsic are first , and preparative to the other ; and indeed all that can reasonably be insisted on to a gainsaier , who must be suppos'd no competent judg of the later . but as to the former i shall adventure to say , that the divine original of the scripture hath as great grounds of credibility as can be expected in any thing of this kind . for whether god inspir'd the pen-men of holy writ , is matter of fact , and being so is capable of no other external evidence but that of testimony : and that matter of fact being also in point of time so remote from us , can be judg'd of only by a series of testimonies deriv'd from that age wherein the scriptures were written , to this : and the more credible the testifiers , and the more universal the testimony ; so much the more convincing are they to all considering men . . and this attestation the scripture hath in the highest circumstances , it having bin witness'd to in all ages , and in those ages by all persons that could be presum'd to know any thing of it . thus the old testament was own'd by the whole nation of the jews , as the writings of men inspir'd by god ; & that with such evidence of their mission , as abundantly satisfied those of that age , of their being so inspired ; and they deriv'd those writings with that attestation to their posterity . now that those of the first ages were not deceiv'd , is as morally certain as any thing can be suppos'd . for in the first part of the bible is contain'd the history of those miracles wherewith god rescued that people out of egypt , and instated them in canaan . now if they who liv'd at that time knew that such miracles were never don , 't is impossible they could receive an evident fable as an inspir'd truth . no single person , much less a whole nation can be suppos'd so stupid . but if indeed they were eie-witnesses of those miracles , they might with very good reason conclude , that the same moses who was by god impower'd to work them , was so also for the relating them ; as also all those precedent events from the creation down to that time , which are recorded by him . . so also for the preceptive parts of those books , those that saw those formidable solemnities , with which they were first publish'd , had sure little temtation to doubt that they were the dictats of god , when written . now if they could not be deceiv'd themselves , 't is yet less imaginable that they should conspire to impose a cheat upon their posterities ; nor indeed were the jews of so easy a credulity , that 't is at all probable the succeeding generations would have bin so impos'd on : their humor was stubborn enough , and the precepts of their law severe and burdensom enough to have temted them to have cast off the yoak , had it not bin bound upon them by irresistible convictions of its coming from god. but besides this tradition of their elders , they had the advantage of living under a theocracy , the immediat guidance of god ; prophets daily rais'd up among them , to fore-tell events , to admonish them of their duty , and reprove their backslidings : yet even these gave the deference to the written word ; nay , made it the test by which to try true inspirations from false : to the law and to the testimony ; if they speak not according to it , there is no light in them , esay . . so that the veneration which they had before acquir'd , was still anew excited by fresh inspirations , which both attested the old , and became new parts of their canon . . nor could it be esteem'd a small confirmation to the scriptures , to find in succeeding ages the signal accomplishments of those prophecies which were long before registred in those books ; for nothing less then divine power and wisdom could foretell , and also verify them . upon these grounds the jews universally through all successions receiv'd the books of the old testament as divine oracles , and lookt upon them as the greatest trust that could be committed to them : and accordingly were so scrupulously vigilant in conserving them , that their masorits numbred not only the sections , but the very words , nay letters , that no fraud or inadvertency might corrupt or defalk the least iota of what they esteem'd so sacred . a farther testimony and sepiment to which , were the samaritan , chaldee , and greek versions : which being made use of in the synagogs of jews , in their dispersions , and the samaritans at sichem could not at those distances receive a uniform alteration , and any other would be of no effect . add to this , that the original exemplar of the law , was laid up in the sanctuary , that the prince was to have a copy of it alwaies by him , and transcribe it with his own hand ; that every jew was to make it his constant discourse and meditation , teach it his children , and wear part of it upon his hands and forehead . and now sure 't is impossible to imagin any matter of fact to be more carefully deduced , or irrefragably testified , nor any thing believ'd upon stronger evidence . . that all this is true in reference to the jews , that they did thus own these writings as divine , appears not only by the records of past ages , but by the jews of the present , who still own them , and cannot be suspected of combination with the christians . and if these were reasonable grounds of conviction to the jews , ( as he must be most absurdly sceptical that shall deny ) they must be so to us christians also ; who derive them from them : and that with this farther advantage to our faith , that we see the clear completion of those evangelical prophecies which remain'd dark to them , and consequently have a farther argument to confirm us , that the scriptures of the old testament are certainly divine . . the new has also the like means of probation : which as it is a collection of the doctrin taught by christ and his apostles , must if truly related be acknowleged no less divine then what they orally deliver'd . so that they who doubt its being divine , must either deny what christ and his apostles preacht to be so ; or else distrust the fidelity of the relation : the former strikes at the whole christian faith ; which if only of men , must not only be fallible , but is actually a deceit , whilst it pretends to be of god , and is not . to such objectors we have to oppose those stupendous miracles with which the gospel was attested ; such as demonstrated a more then human efficacy . and that god should lend his omnipotence to abet the false pretensions of men , is a conceit too unworthy even for the worst of men to entertain . . 't is true , there have bin by god permitted lying miracles ; as well as true ones have bin don by him : such as were those of the magicians in egypt , in opposition to the other of moses ; but then the difference between both was so conspicuous , that he must be more partial and disingenuous , then even those magicians were , who would not acknowledg the disparity , and confess in those which were truly supernatural , the finger of god , exod. . . therefore both in the old and new testament it is predicted , that false prophets should arise , and do signs and wonders , deut. . . mat. . . . as a trial of their fidelity who made profession of religion ; whether they would prefer the few and trivial sleights which recommended a deceiver , before those great and numberless miracles which attested the sacred oracles deliver'd to the sons of men by the god of truth . whether the trick of a barchochebas to hold fire in his mouth ; that of marcus the heretic , to make the wine of the holy sacrament appear bloud ; or that of mahomet , to bring a pidgeon to his ear , ought to be put in balance against all the miracles wrought by moses , our savior , or his apostles . and in a word , whether the silly stories which iamblichus solemnly relates of pythagoras , or those philostratus tells of apollonius tyaneus , deserve to rival those of the evangelists . it is a most just judgment , and accordingly threatned by almighty god , that they who would not obey the truth , should believe a lie , thes . . . but still the almighty , where any man or devil do's proudly , is evidently above him , exod. . . will be justified in his sayings , and be clear when he is judged , rom. . . . but if men will be sceptics , and doubt every thing , they are to know that the matter call'd into question , is of a nature that admits but two waies of solution ; probability , and testimony . first for probability , let it be consider'd , who were the first promulgers of christs miracles . in his life time they were either the patients on whom his miracles were wrought , or the common people , that were spectators : the former , as they could not be deceiv'd themselves , but must needs know whether they were cur'd or no ; so what imaginable design could they have to deceive others ? many indeed have pretended impotency as a motive of compassion ; but what could they gain by owning a cure they had not ? as for the spectators , as their multitude adds to their credibility ; ( it being morally impossible that so many should at once be deluded in a matter obvious to their senses ) so do's it also acquit them from fraud and combination . cheats and forgeries are alwaies hatcht in the dark , in close cabals , and privat juncto's . that five thousand men at one time , and four thousand at another , should conspire to say , that they were miraculously fed , when they were not ; and all prove true to the fiction , and not betray it : is a thing as irrational to be suppos'd , as impossible to be parallel'd . . besides , admit it possible that so many could have join'd in the deceit , yet what imaginable end could they have in it ? had their lie bin subservient to the designs of som potent prince that might have rewarded it , there had bin som temtation : but what could they expect from the reputed son of a carpenter , who had not himself where to lay his head ? nay , who disclaim'd all secular power ; convei'd himself away from their importunities , when they would have forc'd him to be a king : and consequently , could not be lookt on as one that would head a sedition , or attemt to raise himself to a capacity of rewarding his abettors . upon all these considerations , there appears not the least shadow of probability ; that either those particular persons who publish'd the cures they had receiv'd , or those multitudes who were witnesses and divulgers of those , or his other miracles ; could do it upon any sinister design , or indeed upon any other motive but gratitude and admiration . . in the next place , if we come to those miracles which succeeded christs death , those most important , and convincing , of his resurrection and ascension , and observe who were the divulgers of those , we shall find them very unlikely to be men of design ; a set of illiterate men , taken from the fisher-boats , and other mean occupations : and such as needed a miracle as great as any of those they were to assert ( the descent of the holy ghost ) to fit them for their office . what alas could they drive at , or how could they hope that their testimony could be received , so much against the humor and interest of the present rulers ; unless they were assur'd not only of the truth of the things , but also of som supernatural aids to back and fortify them ? accordingly we find , that till they had receiv'd those ; till by the descent of the holy ghost they were endued with power from on high , luk. . . they never attemted the discovery of what they had seen : but rather hid themselves , kept all their assemblies in privacy and concealment for fear of the jews , jo. . . and so were far enough from projecting any thing besides their own safety . afterwards , when they began to preach , they had early essays , what their secular advantages would be by it ; threatnings and revilings , scourgings and imprisonments , act. . . . . . and can it be imagined , that men who a little before had shewed themselves so little in love with suffering , that none of them durst stick to their master at his apprehension , but one forswore , and all forsook him ; can it , i say , be imagin'd that these men should be so much in love with their own fable , as to venture all sorts of persecution for the propagating it ? or if they could , let us in the next place consider what probability there could be of success . . their preaching amounted to no less then the deifying of one , whom both their roman and jewish rulers , nay , the generality of the people had executed as a malefactor : so that they were all engag'd , in defence of their own act , to sift their testimony with all the rigor that conscious jealousy could suggest . and where were so many concern'd inquisitors , there was very little hope for a forgery to pass . besides the avow'd displesure of their governors made it a hazardous thing to own a belief of what they asserted . those that adher'd to them could not but know , that at the same time they must espouse their dangers and sufferings . and men use not to incur certain mischiefs , upon doubtful and suspicious grounds . . yet farther , their doctrin was design'd to an end to which their auditors could not but have the greatest reluctancy : they were to struggle with that rooted prepossession which the jews had for the mosaical law , which their gospel out-dated ; and the gentiles for the rites and religion of their ancestors ; and , which was harder then either , with the corruptions and vices of both : to plant humility and internal sanctity , so contrary to that ceremonial holiness , upon which the jews so valued themselves , and despis'd others : and temperance , justice , and purity , so contrary to the practice , nay , even the religion of the heathen : and to attemt all this with no other allurement , no other promise of recompence but what they must attend in another world , and pass too through reproches and afflictions , torments and death . these were all such invincible prejudices , as they could never hope to break thorow with a lie , nay , which they could not have encounter'd even with every common truth , but only with that , which being divine , brought its aids with it ; without which 't was utterly impossible for all the skill or oratory of men to overcome such disadvantages . . and yet with all these did these rude inartificial men contest , and that with signal success : no less then three thousand proselytes made by saint peters first sermon ; and that in jerusalem , the scene where all was acted , and consequently where 't was the most impossible to impose a forgery . and at the like miraculous rate they went on , till as the pharisees themselves complain , they had filled jerusalem with their doctrin , acts . . nor did judea set bounds to them ; their sound went out into all nations , rom. . . and their doctrin spred it self through all the gentile world . . and sure so wonderful an event , so contrary to all human mesures , do's sufficiently evince there was more then man in it . nothing but the same creative power that produc'd light out of darkness , could bring forth effects so much above the proportion of the cause . had these weak instruments acted only by their natural powers , nothing of this had bin achiev'd . alas , could these poor rude men learn all languages within the space of fifty daies , which would take up almost as many years of the most industrious student , and yet had they not bin able to speak them , they could never have divulg'd the gospel to the several nations , nor so effectually have convinc'd the by-standers , act. . that they acted by a higher impulse . and to convince the world they did so , they repeted their masters miracles as well as his doctrin ; heal'd the sick , cast out devils , rais'd the dead ; and where god communicated so much of his power , we may reasonably conclude he did it to promote his own work , not the work of the devil , as it must have bin if this whole scene were a lie . . when all this is weigh'd , i presume there will remaine little ground to suspect , that the first planters of christian faith had any other design then what they avowed , viz. the bringing men to holiness here , and salvation hereafter . the suspicion therefore , if any , must rest upon later times ; and accordingly som are willing to perswade themselves and others , that the whole scheme of our religion , is but a lately devis'd fable to keep the world in awe ; whereof princes have made som use , but clergy-men more ; and that christ and his apostles are only actors whom themselves have conjured up upon the stage to pursue their plot . . in answer to this bold , this blasphemous suggestion , i should first desire these surmisers to point out the time when , and the persons who began this design ; to tell us exactly whence they date this politic religion , as they are pleas'd to suppose it . if they cannot , they are manifestly unjust to reject our account of it when they can give none themselves ; and fail very much of that rigid demonstration they require from others . that there is such a profession as christianity in the world , is yet ( god be blest ) undeniable ; ( tho at the rate it has of late declin'd , god knows how long it will be so : ) we say it came by christ , and his apostles , and that it is attested by an uninterrupted testimony of all the intervening ages , the suffrage of all christian churches from that day to this . and sure they who embraced the doctrin , are the most competent witnesses from whence they received it . . yet lest they should be all thought parties to the design , and their witness excepted against , it has pleased god to give us collateral assurances , and made both jewish and gentile writers give testimony to the antiquity of christianity . josephus do's this , lib. . chap. . and lib. . chap. . where , after he has given an account of the crucifixion of christ exactly agreeing with the evangelists ; he concludes , and to this day the christian people , who of him borrow their name cease not to increase . i add not the personal elogium which he gives of our savior ; because som are so hardy to controul it : also i pass what philo mentions of the religious in egypt , because several learned men refer it to the essens , a sect among the jews , or som other . there is no doubt of what tacitus and other roman historians speak of christ as the author of the christian doctrin ; which it had bin impossible for him to have don , if there had then bin no such doctrin , or if christ had not bin known as the founder of it . so afterward plinie gives the emperor trajan an account both of the manners , and multitude of the christians ; and makes the innocence of the one , and the greatness of the other , an argument to slacken the persecution against them . nay , the very bloody edicts of the persecuting emperors , & the scoffs and reproches of celsus , porphyri , lucian , and other profane opposers of this doctrin , do undeniably assert its being . by all which it appears , that christianity had in those ages not only a being , but had also obtain'd mightily in the world , and drawn in vast numbers to its profession ; and vast indeed they must needs be , to furnish out that whole army of martyrs , of which profane , as well as ecclesiastic writers speak . and if all this be not sufficient to evince that christianity stole not clancularly into the world , but took its rise from those times and persons it pretends , we must renounce all faith of testimony , and not believe an inch farther then we see . . i suppose ▪ i need say no more to shew that the gospel , and all those portentous miracles which attested it , were no forgeries , or stratagems of men . i come now to that doubt which more immediatly concerns the holy scripture , viz. whether all those transactions be so faithfully related there , that we may believe them to have bin dictated by the spirit of god. now for this , the process need be but short , if we consider who were the pen-men of the new testament ; even for the most part the apostles themselves : matthew , and john who wrote two of the gospels were certainly so : and mark , as all the ancients aver , was but the amanuensis to saint peter , who dictated that gospel . saint luke indeed comes not under this first rank of apostles ; yet is by som affirm'd to be one of the seventy disciples : however an apostolical person 't is certain he was , and it was no wonder for such to be inspired . for in those first ages of the church men acted more by immediat inflation of the spirit then since . and accordingly we find stephen , tho but a deacon , had the power of miracles ; and preacht as divinely as the prime apostles , act. . and the gift of the holy ghost was then a usual concomitant of conversion , as appears in the story of cornelius , acts . , . besides , saint luke was a constant attendant on saint paul ( who derived the faith not from man , but by the immediat revelation of jesus christ , as himself professes , gal. . . ) and is by som said to have wrote by dictat from him , as mark did from saint peter . then as to the epistles they all bear the names of apostles , except that to the hebrews , which yet is upon very good grounds , presum'd to be saint pauls . now these were the persons commissionated by christ to preach the christian doctrin , and were signally assisted in the discharge of that office ; so that as he tells them , it was not they , who spake , but the spirit of the father that spake in them , mat. . . and if they spake by divine inspiration , there can be no question that they wrote so also . nay , indeed of the two , it seems more necessary they should do the later . for had they err'd in any thing they orally deliver'd , they might have retracted and cured the mischief : but these books being design'd as a standing immutable rule of faith and manners to all successions , any error in them would have bin irreparable , and have entail'd it self upon posterity : which agreed neither with the truth , nor goodness of god to permit . . now that these books were indeed writ by them whose names they bear , we have as much assurance as 't is possible to have of any thing of that nature , and that distance of time from us . for however som of them may have bin controverted ; yet the greatest part have admitted no dispute , whose doctrins agreeing exactly with the others , give testimony to them . and to the bulk of those writings , it is notorious that the first christians receiv'd them from the apostles , and so transmitted them to the ensuing ages , which receiv'd them with the like esteem and veneration . they cannot be corrupted , saies saint austin in the thirty second book against faustus the manich. c. . because they are and have bin in the hands of all christians . and whosoever should first attemt an alteration , he would be confuted by the inspection of other ancienter copies . besides , the scriptures are not in som one language , but translated into many : so that the faults of one book would be corrected by others more ancient , or in a different tongue . . and how much the body of christians were in earnest concern'd to take care in this matter , appears by very costly evidences ; multitudes of them chusing rather to part with their lives then their bibles . and indeed 't is a sufficient proof , that their reverence of that book was very avowed and manifest ; when their heathen persecuters made that one part of their persecution . so that as wherever the christian faith was receiv'd , this book was also , under the notion we now plead for , viz. as the writings of men inspir'd by god : so it was also contended for even unto death ; and to part with the bible was to renounce the faith. and now , after such a cloud of testimonies , we may sure take up that ( ill-applied ) saying of the high priest , mat. . . what farther need have we of witnesses . . yet besides these , another sort of witnesses there are , i mean those intrinsic evidences which arise out of the scripture it self ; but of these i think not proper here to insist , partly because the subject will be in a great degree coincident with that of the second general consideration ; and partly because these can be argumentative to none who are not qualified to discern them . let those who doubt the divine original of scripture , well digest the former grounds which are within the verge of reason ; and when by those they are brought to read it with due reverence , they will not want arguments from the scripture it self to confirm their veneration of it . . in the mean time , to evince how proper the former discourse is to found a rational belief that the scripture is the word of god ; i shall compare it with those mesures of credibilty upon which all human transactions move , and upon which men trust their greatest concerns without diffidence or dispute . . that we must in many things trust the report of others is so necessary , that without it humane society cannot subsist . what a multitude of subjects are there in the world , who never saw their prince , nor were at the making of any law ? if all these should deny their obedience , because they have it only by hear-say , there is such a man , and such laws , what would become of goverment ? so also for property , if nothing of testimony may be admitted , how shall any man prove his right to any thing ? all pleas must be decided by the sword , and we shall fall into that state ( which som have fancied the primitive ) of universal hostility . in like manner for traffic and commerce ; how should any merchant first attemt a trade to any foreign part of the world , if he did not believe that such a place there was ? and how could he believe that , but upon the credit of those who have bin there ? nay indeed how could any man first attemt to go but to the next market town , if he did not from the report of others , conclude that such a one there was ? so that if this universal diffidence should prevail , every man should be a kind of plantagnus , fixt to the soil he first sprung up in . the absurdities are indeed so infinite , and so obvious , that i need not dilate upon them . . but it will perhaps be said , that in things that are told us by our contemporaries , and that relate to our own time , men will be less apt to deceive us , because they know 't is in our power to examin and discover the truth . to this i might say , that in many instances it would scarce quit cost to do so ; and the inconveniences of trial would exceed those of belief . but i shall willingly admit this probable argument , and only desire it may be applied to our main question , by considering whether the primitive christians who receiv'd the scripture as divine , had not the same security of not being deceiv'd , who had as great opportunities of examining , and the greatest concern of doing it throly , since they were to engage not only their future hopes in another world , but ( that which to nature is much more sensible ) all their present enjoiments , and even life it self upon the truth of it . . but because it must be confest that we who are so many ages remov'd from them , have not their means of assurance , let us in the next place consider , whether an assent to those testimonies they have left behind them , be not warranted by the common practice of mankind in other cases . who is there that questions there was such a man as william the conqueror in this island ? or , to lay the scene farther ; who doubts there was an alexander , a julius caesar , an augustus ? now what have we to found this confidence on besides the faith of history ? and i presume even those who exact the severest demonstrations for ecclesiastic story , would think him a very impertinent sceptic that should do the like in these . so also , as to the authors of books ; who disputes whether homer writ the iliads , or virgil the aeneids , or caesar the commentaries , that pass under their names ? yet none of these have bin attested in any degree like the scripture . 't is said indeed , that caesar ventured his own life to save his commentaries , imploying one hand to hold that above the water , when it should have assisted him in swiming . but who ever laid down their lives in attestation of that , or any human composure , as multitudes of men have don for the bible ? . but perhaps 't will be said , that the small concern men have , who wrote these , or other the like books , inclines them to acquiesce in the common opinion . to this i must say , that many things inconsiderable to mankind have oft bin very laboriously discust , as appears by many unedifying volumes , both of philosophers and schole-men . but whatever may be said in this instance , 't is manifest there are others , wherein mens real and greatest interests are intrusted to the testimonies of former ages . for example , a man possesses an estate which was bought by his great grand-father , or perhaps elder progenitor : he charily preserves that deed of purchase , and never looks for farther security of his title : yet alas , at the rate that men object against the bible , what numberless cavils might be rais'd against such a deed ? how shall it be known that there was such a man as either seller or purchaser ? if by the witnesses ; they are as liable to doubt as the other ; it being as easy to forge the attestation as the main writing : and yet notwithstanding all these possible deceits , nothing but a positive proof of forgery can invalidate this deed . let but the scripture have the same mesure , be allowed to stand in force , to be what it pretends to be , till the contrary be ( not by surmises and possible conjectures ) but by evident proof evinc'd ; and its greatest advocats will ask no more . . a like instance may be given in public concerns : the immunities and rights of any nation , particularly here , of our magna charta , granted many ages since , and deposited among the public records : to make this signify any thing , it must be taken for granted , that this was without falsification preserved to our times ; yet how easy were it to suggest that in so long a succession of its keepers , som may have bin prevail'd on by the influence of princes to abridg and curtail its concessions , others by a prevailing faction of the people to amplify and extend it ? nay , if men were as great sceptics in law , as they are in divinity , they might exact demonstrations that the whole thing were not a forgery . yet , for all these possible surmises , we still build upon it , and should think he argued very fallaciously , that should go to evacuate it , upon the force of such remote suppositions . . now i desire it may be consider'd whether our security concerning the holy scripture be not as great , nay , greater then it can be of this . for first , this is a concern only of a particular nation , and so can expect no foreign attestation ; and secondly , it has all along rested on the fidelity of its keepers ; which has either bin a single person , or at best som small number at a time ; whereas the scriptures have bin witness'd to by persons of all nations , and those not single , but collective bodies and societies , even as many as there have bin christian churches throout the world . and the same that are its attestors have bin its guardians also , and by their multitudes made it a very difficult , if not an impossible thing to falsify it in any considerable degree ; it being not imaginable , as i shew'd before from st. austin , all churches should combine to do it : and if they did not , the fraud could not pass undetected : and if no eminent change could happen , much less could any new , any counterfeit gospel be obtruded , after innumerable copies of the first had bin translated into almost all languages , and disperst throughout the world . . the imperial law compil'd by justinian , was soon after his death , by reason of the inroads of the goths , and other barbarous nations , utterly lost in the western world ; and scarce once heard of for the space of five hundred years , and then came casually to be retriv'd upon the taking of amalsis by the pisans ; one single copy being found there at the plundering of the city . and the whole credit of those pandects , which have ever since govern'd the western world , depends in a manner on that single book , formerly call'd the pisan ; and now , after that pisa was taken by the florentines , the florentine copy . but notwithstanding this ; the body of the civil law obtains ; and no man thinks it reasonable to question its being really what it pretends to be , notwithstanding its single , and so long interrupted derivation . i might draw this parallel thro many other instances , but these may suffice to shew , that if the scriptures might find but so much equity , as to be tried by the common mesures of other things , it it would very well pass the test . . but men seem in this case ( like our late legislators ) to set up new extraregular courts of justice , to try those whom no ordinary rules will cast , yet their designs re-require should be condemn'd : and we may conclude , 't is not the force of reason , but of prejudice ; that makes them so unequal to themselves as to reject the scriptures , when they receive every thing else upon far weaker grounds . the bottom of it is , they are resolv'd not to obey its precepts ; and therefore think it the shortest cut to disavow its autority : for should they once own that , they would find themselves intangled in the most inextricable dilemma ; that of the pharisees about john baptist : if we say from heaven , he will say , why then did you not believe him ? mat. . . if they confess the scriptures divine , they must be self-condemn'd in not obeying them . and truely men that have such preingagements to their lusts , that they must admit nothing that will disturb them ; do but prevaricate when they call for greater evidences and demonstrations : for those bosom sophisters will elude the most manifest convictions ; and like juglers , make men disbelieve even their own senses . so that any other waies of evidence will be as disputable with them , as those already offer'd : which is the third thing i proposed to consider . . it has bin somtimes seen in popular mutinies , that when blanks have bin sent them , they could not agree what to ask : and were it imaginable that god should so far court the infidelity of men , as to allow them to make their own demands , to set down what waies of proof would perswade them ; i doubt not there are many have obstinacy enough , to defeat their own methods , as well as they now do gods. 't is sure there is no ordinary way of conviction left for them to ask , god having already ( as hath also bin shew'd ) afforded that . they must therefore resort to immediat revelation , expect instant assurances from heaven , that this book we call the bible is the word of god. . my first question then is , in what manner this revelation must be made to appear credible to them . the best account we have of the several waies of revelation is from the jews , to whom god was pleas'd upon new emergencies signally to revele himself . these were first dreams ; secondly , visions ; by both which the prophets received their inspirations . thirdly , vrim and thummim . fourthly , the bath-col ( as they term it ) thunder and voice from heaven . let us consider them distinctly , and see whether our sceptical men may not probably find somwhat to dispute in every one of these . and first for dreams ; it is among us so hard to distinguish between those that arise from constitution , prepossession of phancy , diabolical or divine infusion , that those that have the most critically consider'd them , do rather difference them by their matter , then any certain discriminating circumstances : and unless we had som infallible way of discerning , our dependence on them may more probably betray then direct us . 't is unquestionable that usually phancy has the greatest stroke in them . and if he that should commit himself to the guidance of his waking phancy , is not like to be over-wisely govern'd , what can we expect from his sleeping ? all this and more may doubtless be soberly enough objected against the validity of our common dreams . . but admit there were now such divine dreams as brought their evidence along with them ; yet sure 't is possible for prejudic'd men , to resist even the clearest convictions . for do we not see som that have made a shift to extinguish that natural light , those notions which are interwoven into the very frame and constitution of their minds , that so they may sin more at ease , and without reluctancy ? and sure 't is as possible for them to close their eies against all raies from without too , to resist revelation as well as instinct ; and more likely , by how much a transient cause is naturally less operative then a permanent . an instance of this we have in balaam ; who being in these nightly visitations prohibited by god to go to balack ; and tho he knew then , what he afterwards saies , num. . . that god was not a man that he should lie , nor the son of man that he should repent : yet he would not take god at his first word , but upon a fresh bait to his covetousness , tries again for an answer more indulgent to his interest . besides , if god should thus revele himself to som particular persons , yet 't is beyond all president or imagination , that he should do it to every man ; and then how shall those who have these dreams , be able to convince others that they are divine ? . 't is easy to guess what reception a man that produces no other autority , would have in this ludicrous age : he would certainly be thought rather to want sleep , then to have had revelations in it . and if jacob and the patriarchs , who were themselves acquainted with divine dreams , yet did not believe josephs ; any man that should now pretend in that kind , would be sure to fall under the same irony that he did , to be entertain'd with a behold this dreamer cometh , gen. . . . the second way of revelation by vision was , where the man was wrapt into an extasy , his spirit for a while suspended from all sensible communication with the body , and entertain'd with supernatural light . in these the prophets saw emblematical representations of future events , receiv'd knowledg of divine mysteries , and commission and ability to discharge the whole prophetic office . now suppose god should now raise us prophets , and inspire them after this manner ; what would the merry men of this time say to it ? can we think that they who rally upon all that the former prophets have writ , would look with much reverence on what the new ones should say ? som perhaps would construe their raptures to be but like mahomets epilepsy ; others a fit of frenzy , others perhaps a being drunk with new wine ; act. . . but those that did the most soberly consider it , would still need a new revelation to attest the truth of this : there being far more convincing arguments to prove the scriptures divine , then any man can allege to prove his inspiration to be so . and 't is sure a very irrational method , to attemt the clearing of a doubt , by somwhat which is it self more doubtful . . a third way , was by vrim and thummim , which writers tell us was an oracle resulting from the letters which were graven the high priests pectoral , to which in all important doubts the jews of those ages resorted , and receiv'd responses ; but whether it were by the suddain prominency , or resplendency of the letters , or by any other way , is not material in this place to enquire : one thing is certain , that the ephod , and consequently the pectoral was in the priests custody , and that he had the administration of the whole affair . now i refer it to consideration , whether this one circumstance would not ( to those prejudic'd men i speak of ) utterly evacuate the credit of the oracle . they have taught themselves to look on priest-hood , whether legal or evangelical , only as a better name for imposture and cosenage : and they that can accuse the priests for having kept up a cheat for so many ages ; must needs think them such omnipotent juglers , that nothing can be fence against their legerdemain : and by consequence , this way of revelation would rather foment their displesure at the ecclesiastics , then satisfy their doubts of the scripture . . lastly , for the fourth way , that of thunder and voice from heaven , tho that would be a signal way of conviction to unprejudiced men , yet it would probably have as little effect as the rest upon the others : men that pretend to such deep reasoning would think it childish to be frighted out of their opinion by a clap of thunder ; som philosophical reason shall be found out , to satisfy them that 't is the effect only of som natural cause , and any the most improbable shall serve turn to supplant the fear of its being a divine testimony to that , which they are so unwilling should be true . as for the voice from heaven , it must either be heard by others , and related to them ; or else imediatly by themselves : if the former , 't will lie under the same prejudice which the bible already do's ; that they have it but by hear-say , and reporters would fall under the reproach either of design or frenzy ; that they meant to deceive , or were themselves deceiv'd by their own distemper'd phancy . but if themselves should be auditors of it ; 't is odds but their bottomless jealousies in divine matters would suggest a possibility of fraud , tho they knew not how to trace it : nay 't is more then possible that they will rather disbelieve their own senses , then in this instance take their testimony with all its consequences . . nor is this a wild supposition : for we see it possible not only for single men , but multitudes to disbelieve their senses , thro an excess of credulity ; witness the doctrin of transubstantiation . why may it not then be as possible for others to do the like thro a greater excess of incredulity ? besides , mens prepossessions and affections have a strange influence on their faith : men many times will not suffer themselves to believe the most credible things , if they cross their inclination . how often do we see irregular patients that will not believe any thing that their appetite craves will do them hurt , tho their physitians , nay , their own even sensitive experience attest it to them ? and can we think that a diseas'd mind , gasping with an hydropic thirst after the plesures of sin , will ever assent to those premises , whose conclusion will engage to the renouncing them ? will not a luxurious voluptuous person be willing rather to give his ears the lie , to disbelieve what he hears , then permit them more deeply to disoblige his other senses , by bringing in those restraints and mortifications which the scripture would impose upon them ? . thus we see how little probability there is , that any of these waies of revelation would convince these incredulous men . and indeed , those that will not believe upon such inducements as may satisfy men of sober reason , will hardly submit to any other method , according to that assertion of father abraham ; if they hear not moses and the prophets , neither will they be perswaded , tho one rose from the dead , luk. . . now at this rate of infidelity , what way will they leave god to manifest any thing convincingly to the world ? which is to put him under an impotency greater then adheres to humanity : for we men have power to communicate our minds to others , to tell whether we own such or such a thing , to which we are intitled ; and we can satisfy our auditors that it is indeed we that speak to them : but if every method god uses , do's rather increase then satisfy mens doubts , all intercourse between god and man is intercepted ; and he must do that of necessity , which epicurus phancied he did of choice ; viz. keep himself unconcern'd in the affairs of mortals , as having no way of communicating with them . nay ( what is yet , if possible , more absurd ) he must be suppos'd to have put the works of his creation out of his own reach , to have given men discoursive faculties , and left himself no way of address to them . . these inferences how horridly soever they sound , yet i see not how they can be disclaim'd by those , who are unsatisfied with all those waies by which god hath hitherto revel'd himself to the world . for can it be imagin'd , that god who created man a reasonable creature , that himself might be glorified in his free and rational obedience ; ( when all other creatures obey upon impulse and instinct ) can it , i say , be imagin'd , that he should so remisly pursue his own design , as to let so many ages pass since the creation , and never to acquaint mankind with the particulars wherein that obedience was to be exercis'd . this sure were so disagreeable to his wisdom and goodness , that it cannot be charg'd upon his will : and consequently they who own not that he has made any such revelation , must tacitly tax him of impotence , that he could not do it . but if any man will say he has , and yet reject all this which both jews and christians receive as such , let him produce his testimonies for the others , or rather ( to retort his own mesure ) his demonstrations . and then let it appear whether his scheme of doctrin , or ours , will need the greater aid of that easy credulity he reproches us with . . i have now gon thro the method i proposed for evincing the divine original of the scriptures , and shall not descend to examin those more minute and particular cavils which profane men make against them ; the proof of this , virtually superseding all those . for if it be reasonable to believe it the word of god , it must be reasonable also to believe it of perfection proportionable to the author ; and then certainly it must be advanc'd beyond all our objections . for to those who except to the stile , the incoherence , the contradictions , or whatever else in scripture ; i shall only ask this one question , whether it be not much more possible that they ( who can pretend to be nothing above fallible men ) may misjudg , then that the infallible god should dictate any thing justly liable to those charges ; i am sure they must depart as much from reason as religion , to affirm the contrary . but alas , instead of this implicit submission to gods word , men take up explicit prejudices against it ; condemn it without ever examining the truth of the allegation . 't is certain , that in a writing of such antiquity , whose original language has idioms and phrases so peculiar , whose country had customs so differing from the rest of the world ; 't is impossible to judg of it without reference to all those circumstances . add to this , that the hebrew has bin a dead language for well nigh two thousand years , no where in common use : nor is there any other ancient book now extant in it , besides those , yet not all neither , of the old testament . . now of those many who defame holy writ , how few are there that have the industry to inquire into those particulars ? and when for want of knowledg , som passages seem improper , or perhaps contradictory ; the scripture must bear the blame of their ignorance , and be accus'd as absurd and unintelligible , because themselves are stupid and negligent . it were therefore methinks but a reasonable proposal , that no man should araign it , till they have used all honest diligence , taken in all probable helps for the understanding it : and if this might be obtain'd , i believe most of its accusers would like those of the woman in the gospel , jo. . . drop away , as conscious of their own incompetency : the loudest out-cries that are made against it , being commonly of those who fall upon it only as a fashionable theme of discourse , and hope to acquire themselves the reputation of wits by thus charging god foolishly . but he that would candidly and uprightly endeavor to comprehend before he judges , and to that end industriously use those means which the providence of god by the labors of pious men hath afforded him , will certainly find cause to acquit the scripture of those imputations which our bold critics have cast upon it . i do not say that he shall have all the obscurities of it perfectly clear'd to him ; but he shall have so many of them as is for his real advantage , and shall discern such reasons why the rest remain unfathomable , as may make him not only justify , but celebrate the wisdom of the author . . yet this is to be expected only upon the fore-mention'd condition , viz. that he come with sincere and honest intentions ; for as for him that comes to the scripture with design , and wishes to find matter of cavil , and accusations ; there is little doubt but that spirit of impiety and profaness which sent him thither , will meet him there as a spirit of delusion and occecation . that prince of the air will cast such mists , raise such black vapors ; that as the apostle speaks , the light of the glorious gospel of christ shall not shine unto him , cor. . . indeed were such a man left only to the natural efficacy of prejudice , that is of it self so blinding , so infatuating a thing , as commonly fortifies against all conviction . we see it in all the common instances of life ; mens very senses are often enslav'd by it : the prepossession of a strong phancy will make the objects of sight or hearing appear quite different from what they are . but in the present case , when this shall be added to satanical illusions , and both left to their operations by gods with-drawing his illuminating grace , the case of such a man answers that description of the scripture . they have eies and see not , ears have they and hear not , rom. . . and that god will so withdraw his grace , we have all reason to believe ; he having promis'd it only to the meek ; to those who come with malleable ductile spirits , to learn , not to deride or cavil . saint peter tells us , that the unlearned and unstable wrest the scripture to their own destruction , pet. . . and if god permit such to do so , much more will he the proud and malicious . . i say not this , to deter any from the study of holy scripture , but only to caution them to bring a due preparation of mind along with them ; gods word being like a generous soveraign medicament ; which if simply and regularly taken , is of the greatest benefit ; but if mixt with poison , serves only to make that more fatally operative . to conclude , he that would have his doubts solv'd concerning scripture , let him follow the method our blessed lord has prescrib'd : let him do the will of god , and then he shall know of the doctrin , whether it be of god , jo. . let him bring with him a probity of mind , a willingness to assent to all convictions he shall there meet with : and then he will find grounds sufficient to assure him that it is gods word and consequently to be receiv'd with all the the submission and reverence , that its being so exacts . sect . iii. the subject matter treated of in the holy scripture is excellent , as is also its end and design . we have hitherto consider'd the holy scripture only under one notion , as it is the word of god ; we come now to view it in the subject matter of it , the several parts whereof it consists ; which are so various and comprehensive , as shews the whole is deriv'd from him who is all in all , cor. . . but that we may not speak only loosely , and at rovers , we will take this excellent frame in pieces , and consider its most eminent parts distinctly . now the parts of holy writ seem to branch themselves into these severals . first , the historical ; secondly , the prophetic ; thirdly , the doctrinal ; fourthly , the preceptive ; fifthly , the minatory , sixthly , the promissory . these are the several veins in this rich mine , in which he who industriously labors , will find the psalmist was not out in his estimate , when he pronounces them more to be desir'd then gold , yea , then much fine gold , psal . . . . to speak first of the historical part ; the things which chieflly recommend a history are the dignity of the subject , the truth of the relation , and those plesant or profitable observations which are interwoven with it . and first , for the dignity of the subject , the history of the bible must be acknowledged to excel all others : those shew the rise and progress of som one people or empire ; this shews us the original of the whole universe ; and particularly of man , for whose use and benefit the whole creation was design'd . by this mankind is brought into acquaintance with it self ; made to know the elements of its constitution , and taught to put a differing value upon that spirit which was breath'd into it by god , gen. . . and the flesh whose foundation is in the dust , job . . and when this historical part of scripture contracts and draws into a narrow channel , when it records the concerns but of one nation , yet it was that which god had dignified above all the rest of the world , markt it out for his own peculiar ; made it the repository of his truth , and the visible stock from whence the messias should come , in whom all the nations of the earth were to be blessed , gen. . . so that in this one people of the jews , was virtually infolded the highest and most important interests of the whole world ; and it must be acknowledg'd , no story could have a nobler subject to treat of . . secondly , as to the truth of the relation , tho to those who own it gods word there needs no other proof ; yet it wants not human arguments to confirm it . the most undoubted symtome of sincerity in an historian is impartiality . now this is very eminent in scripture writers : they do not record others faults , and baulk their own ; but indifferently accuse themselves as well as others . moses mentions his own diffidence and unwillingness to go on gods message , ex. . . his provocation of god at the waters of meribah , num. . jonah records his own sullen behavior towards god , with as great aggravations as any of his enemies could have don . peter in his dictating saint marks gospel , neither omits nor extenuates his sin ; all he seems to speak short in , is his repentance . saint paul registers himself as the greatest of sinners . . and as they were not indulgent to their own personal faults , so neither did any nearness of relation , any respect of quality bribe them to a concelement : moses relates the offence of his sister miriam in mutining . num. . . of his brother aaron in the matter of the calf , ex. . . with as little disguise as that of korah and his company . david tho a king , hath his adultery and murder displaied in the blackest characters ; and king hezekiahs little vanity of shewing his tresures , do's not escape a remark . nay , even the reputation of their nation could not biass the sacred writers ; but they freely tax their crimes : the israelites murmurings in the wilderness ; their idolatries in canaan , are set down without any palliation or excuse . and they are as frequently branded for their stubborness and ingratitude , as the canaanites are for their abominations . so that certainly no history in the world do's better attest its truth by this evidence of impartiality . . in the last place it commends it self both by the plesure and profit it yields . the rarity of those events it records surprizes the mind with a delightful admiration ; and that mixture of sage discourses , and well-coucht parables wherewith it abounds , do's at once please and instruct . how ingenuously apt was nathans apologue to david , whereby with holy artifice he ensnar'd him into repentance ? and it remains still matter of instruction to us , to shew us with what unequal scales we are apt to weigh the same crime in others and our selves . so also that long train of smart calamities which succeeded his sin , is set out with such particularity , that it seems to be exactly the crime reverst . his own lust with bathsheba , was answerd with amnons towards thamar ; his murder of vriah with that of amnon ; his trecherous contrivance of that murder , with absoloms traiterous conspiracy against him . so that every circumstance of his punishment , was the very echo and reverberation of his guilt . a multitude of the like instances might be produc'd out of holy writ ; all concurring to admonish us , that god exactly marks , and will repay our crimes ; and that commonly with such propriety , that we need no other clue to guide us to the cause of our sufferings , then the very sufferings themselves . indeed innumerable are the profitable observations arising from the historical part of scripture , that flow so easily and unconstrein'd ; that nothing but a stupid inadvertence in the reader can make him baulk them : therefore 't would be impertinent here to multiply instances . . let us next consider the prophetic part of scripture , and we shall find it no less excellent in its kind . the prophetic books are for the most part made up ( as the prophetic office was ) of two parts ; prediction and instruction . when god rais'd up prophets , 't was not only to acquaint men with future events , but to reform their present manners : and therefore as they are called seers in one respect , so they are watch-men and shepherds in another . nay , indeed the former was often subservient to the other as to the nobler end : their gift of foretelling was to gain them autority ; to be as it were the seal of their commission ; to convince men that they were sent from god : and so to render them the more pliant to their reproofs and admonitions . and the very matter of their prophecies was usually adapted to this end : the denouncing of judgments being the most frequent theme , and that design'd to bring men to repentances ; as appears experimentally in the case of nineveh . and in this latter part of their office , the prophets acted with the greatest incitation and vehemence . . with what liberty and zeal do's elijah arraign ahab of naboths murder , and foretel the fatal event of it , without any fear of his power , or reverence of his greatness ? and samuel when he delivers saul the fatal message of his rejection , do's passionately and convincingly expostulate with him concerning his sin , sam. . . now the very same spirit still breaths in all the prophetic writings : the same truth of prediction , and the same zeal against vice . . first , for the predictions what signal completions do we find ? how exactly are all the denunciations of judgments fulfil'd , where repentance has not interven'd ? he that reads the . chap. of deut. and compares it with the jews calamities , both under the assyrians and babylonians , and especially under the romans , would think their oppressors had consulted it , and transcrib'd their severities thence . and even these nations , who were the instruments of accomplishing those dismal presages , had their own ruins foretold , and as punctually executed . and as in kingdoms and nations , so to private persons none of the prophetic threatnings ever return'd emty . the sentence pronounc'd against ahab , jezabel , and their posterity , was fulfill'd even to the most minute circumstances of place and manner ; as is evident by comparing the denunciation of elijah , kings . . . . with their tragical ends recorded in the following chapters . and as for jehu , whose service god was pleased to use in that execution , tho he rewarded it with entailing the crown of israel on him for four descents ; yet he foretold those should be the limits ; and accordingly we find zachariah , the fourth descendent of his line , was the last of it that sate on that throne , kings . . so also the destruction of achitophel and judas , the one immediat , the other many hundred years remote , are fore-told by david , psal . . and we find exactly answer'd in the event . . nor was this exactness confin'd only to the severe predictions , but as eminent in the more gracious . all the blessings which god by himself , or the ministry of his prophets promis'd , were still infallibly made good . at the time of life god return'd and visited sarah with conception ; notwithstanding those natural improbabilities which made her not only distrust , but even deride and laugh at the promise , gen. . the posterity of that son of promise ; the whole race of abraham was deliverd from the egyptian bondage , and possest of canaan , at the precise time which god had long before signified to abraham , gen. . so likewise the return of the jews from the babylonish captivity , was fore-told many years before their deportation , and cyrus named for their restorer , before he had either name or being save only in gods prescience , is . . . but i need not multiply instances of national or personal promises . the earliest , and most comprehensive promise of all was that of the messiah , in whom all persons and nations of the world were to be blest , gen. . . that seed of the woman that should bruise the serpents head , gen. . . to him give all the prophets witness , as saint peter observes , acts . and he who was the subject , made himself also the expounder of those prophecies in his walk to emmaus with the two disciples , lu. . . beginning at moses , and all the prophets , he expounded to them in all the scriptures , the things concerning himself . . this as it was infinitly the greatest blessing afforded mankind , so was it the most frequently and eminently predicted ; and that with the most exact particularity as to all the circumstances . his immaculate conception , the union of his two natures implied in his name immanuel ; behold a virgin shall conceive and bear a son , and shall call his name immanuel ; is most plainly foretold by is . chap. . . nay the very place of his birth so punctually fore-told ; that the priests and scribes could readily resolve herods question upon the strength of the prophecy , and assure him christ must be born in bethlehem , mat. . . as for the whole business and design of his life , we find it so describ'd by isaiah chap. . as christ himself owns it , luk. . . the spirit of the lord is upon me , because he hath anointed me to preach good tidings to the meek ; he hath sent me to bind up the broken hearted , to proclaim liberty to the captives , and recovering of sight to the blind , to set at liberty them that are bruised , to preach the acceptable year of the lord. . if we look farther to his death , the greatest part of the old testament has a direct aspect on it . all the levitical oeconomy of sacrifices and ablutions were but prophetic rites , and ocular predictions of that one expiatory oblation . nay , most of gods providential dispensations to the jews , carried in them types and prefigurations of this . their rescue from egypt , the sprinkling of blood to secure from the destroying angel ; the manna with which they were fed , the rock which supplied them water : these and many more referr'd to christ , as their final and highest signification . . but besides these darker adumbrations , we have ( as the apostle speaks ) a more sure word of prophecy . saint peter in his calculation begins with moses , takes in samuel and the whole succession of prophets after him , as bearing witness to this great event of christs passion , acts . . . and indeed he that reads the prophets consideringly , shall find it so punctually describ'd , that the evangelists do not much more fully instruct him in the circumstances of it . daniel tells us , his death , as to the kind of it , was to be violent : the messiah shall be cut off ; and as to the design of it , 't was not for himself , dan. . . but the prophet isaiah gives us more then a bare negative account of it ; and expresly saies , he was wounded for our transgressions , he was bruised for our iniquities ; the chastisement of our peace was on him , and by his stripes we were healed , chap. . . and again , ver . . thou shalt make his soul an offering for sin ; and ver . . my righteous servant shall justify many , for he shall bear their iniquities . nor is job an idumean much short of even this evangelical prophet , in that short creed of his , wherein he owns him as his redeemer , i know that my redeemer liveth , &c. job . . . . and as the end , so the circumstances of his sufferings are most of them under prediction : his extension upon the cross is mention'd by the psalmist : they pierced my hands , and my feet ; i may tell all my bones , psal . . . . as for his inward dolors , they are in that psalm so pathetically described , that christ chose that very form to breath them out in : my god , my god , why hast thou forsaken me ? ver . . so his revilers did also transcribe part of their reproches from ver . . he trusted in god ; let him deliver him now if he will have him , mat. . . that vinegar which was offer'd him on the cross , was a completion of a prophecy ; in my thirst they gave me vinegar to drink , ps . . the piercing of his side was expresly fore-told by zachary ; they shall look on him whom they have pierced , zach. . . the company in which he suffer'd , and the interment he had , are also intimated by isaiah , he made his grave with the wicked , and with the rich in his death , isai . . . nay even the disposal of his garments was not without a prophecy : they parted my garments among them , and upon my vesture did they cast lots , ps . . . here are a cloud of witnesses , which as they serve eminently to attest the truth of christian religion ; so do they to evince the excellency of sacred scripture ; as to the verity of the prophetic part . . as to the admonitory part of the prophetic writings , they are in their kind no way inferior to the other . the reproofs are autoritative and convincing . what piercing exprobrations do we find of israels ingratitude ? how often are they upbraided with the better examples of the bruit creatures ? with the ox and the ass by isaiah , chap. . . with the stork , and the crane , and the swallow , by jeremiah , chap. . . nay the constancy of the heathen to their false gods is instanc'd to reproch their revolt from the true . hath a nation changed their gods which yet are no gods ? but my people have changed their glory for that which doth not profit , jer. . . what awful , what majestic representations do we find of gods power , to awake their dread ! fear ye not me saith the lord ? will ye not tremble at my presence ; who have placed the sand for the bounds of the sea by a perpetual decree , that it cannot pass over ; and tho the waves thereof toss themselves , yet can they not prevail ; tho they roar , yet can they not pass over it , jer. . and again , thus saith the high and lofty one that inhabiteth eternity , whose name is holy : i dwell in the high and holy place , is . . . so we find him describ'd as a god glorious in holiness , fearful in praises , doing wonders , ex. . . these and many other the like heights of divine eloquence we meet with in the prophetic writings : which cannot but strike us with an awful reverence of the divine power . . nor are they less pathetic in the gentler strains . what instance is there of the greatest tenderness and love which god has not adopted to express his by ? he personates all the nearest and most endearing relations ; that of a husband ; i will marry thee to my self , hos . . . of a father ; i am a father to israel , and ephraim is my first born : nay , he vies bowels with the tender sex ; and makes it more possible for a mother to renounce her compassions towards the son of her womb , then for him to withdraw his , isa . . . by all these endearments , these cords of a man , these bands of love , as himself stiles them , hos . . . endeavoring to draw his people to their duty , and their happiness . and when their perverseness frustrates all this his holy artifice ; how passionately do's he expostulate with them ? how solemnly protest his aversness to their ruin ? why will ye die o house of israel ? for i have no plesure in the death of him that dieth , saith the lord god , ezek. . , . with what regrets and relentings do's he think of abandoning them ? how shall i give thee up ephraim ? how shall i deliver thee israel ? how shall i make thee as admah ! how shall i set thee as zeboim ? my heart is turn'd within me , my repentings are kindled together ; hos . . . in short , 't were endless to cite the places in these prophetic books , wherein god do's thus condescend to solicit even the sensitive part of man ; and that with such moving rhetoric , that i cannot but wonder at the exception som of our late critics make against the bible , for its defect in that particular : for oratory is nothing but a dextrous application to the affections and passions of men . and certainly we find not that don with greater advantage any where then in sacred writ . . yet it was not the design of the prophets ( no more then of the apostle ) to take men with guile ; cor. . . to inveigle their affections unawares to their understandings ; but they address as well to their reasons , make solemn appeals to their judicative faculties . and now judg i pray between me and my vineyard , saies isa . . . nay , god by the prophet ezekiel solemnly pleads his own cause before them , vindicates the equity of his proceedings from the aspersions they had cast on them ; and by most irrefragable arguments refutes that injurious proverb which went currant among them ; and in the close appeals to themselves , o house of israel are not my waies equal , are not your waies unequal ? ezek. . the evidences were so clear that he remits the matter to their own determination . and generally we shall find that among all the topics of disswasion from sin , there is none more closely prest , then that of the folly of it . idolatry was a sin to which israel had a great propension , and against which most of the prophets admonitions were directed . and certainly it can never be more expos'd , and the sottish unreasonableness of it better displaied , then we find it in the . chap. of isaiah . in like manner we may read the prophet jeremy disswading from the same sin by arguments of the most irrefragable conviction , jer. . . and as the prophets omitted nothing as to the manner of their address , to render their exhortations effectual , the matter of them was likewise so considerable as to command attention ; it was commonly either the recalling them from their revolts and apostacies from god by idolatry , or else to convince them of the insignificancy of all those legal ceremonial performances they so much confided in ; when taken up as a supersedeas to moral duties . upon this account it is , that they often depreciate , and in a manner prohibit the solemnest of their worships . to what purpose are the multitude of your sacrifices unto me ? bring no more vain oblations ; incense is an abomination to me ; the new moons and sabbaths , the calling of assemblies i cannot away with : it is iniquity even your solemn meetings , &c. is . . . . not that these things were in themselves reprovable ; for they were all commanded by god ; but because the jews depended so much on these external observances , that they thought by them to commute for the weightier matters of the law ( as our savior after stiles them ) judgment , mercy and faith , mat. . . lookt on these rites which discriminated them from other nations , as dispensations from the universal obligations of nature and common justice . . this deceit of theirs is sharply upbraided to them by the prophet jeremy ; where he calls their boasts of the temple of the lord , the temple of the lord , lying words ; and on the contrary , laies the whole stress of their obedience , and expectation of their happiness on the justice and innocence of their conversation , ch . . . and after do's smartly reproch their insolence in boldly resorting to that house , which by bringing their sins along with them , they made but an asylum , and sanctuary for those crimes . will ye steal , murder and commit adultery , and swear falsely , and burn incense to baal , and walk after other gods whom ye know not , and come and stand before me in this house ? is this house which is called by my name become a den of robbers in your eies ? chap. . , , . indeed all the prophets seem to conspire in this one design , of making them look thro shadows and ceremonies , to that inward purity , justice and honesty , which they were design'd to inculcate , not to supplant . and this design as it is in it self most excellent , most worthy the command of god , and the nature of man ; so we have seen that it has bin pursued by all the most apt , and most powerful mediums , that the thing or persons addrest to were capable of ; and so that the prophets are no less eminent for the discharge of this exhortatory part of their office , then they were in the former , of the predicting . . the next part of scripture we are to consider , is the doctrinal ; by which i shall not in this place understand the whole complex of faith and manners together ; but restrain it only to those revelations which are the object of our belief : and these are so sublime , as shews flesh and bloud never revel'd them . those great mysteries of our faith , the trinity , the incarnation , the hypostatical union , the redemtion of the world by making the offended party the sacrifice for the offence ; are things of so high and abstruse speculation , as no finite understanding can fully fathom . i know their being so , is by som made an argument for disbelief ; but doubtless , very unjustly : for ( not to insist upon the different natures of faith and science , by which that becomes a proper object of the one which is not of the other ) our non-comprehension is rather an indication that they have a higher rise ; and renders it infinitly improbable that they could spring from mans invention . for 't were to suppose too great a disproportion between human faculties to think men could invent what themselves could not understand . indeed these things lie so much out of the road of human imagination , that i dare appeal to the brests of the most perverse gain-saiers , whether ever they could have fallen into their thoughts without suggestion from without . and therefore 't is a malicious contradiction to reject these truths because of their dissonancy from human reason , and yet at the same time to ascribe their original to man. but certainly there can be nothing more inconsistent with mere natural reason , then to think god can be or do no more then man can comprehend . never any nation or person that own'd a deity , did ever attemt so to circumscribe him : and it is proportionable only to the licentious profaness of these later daies , thus to mesure immensity and omnipotence by our narrow scantling . . the more genuine and proper effect of these supernatural truths is , to raise our admiration of that divine wisdom , whose waies are so past finding out ; and to give us a just sense of that infinit distance which is between it , and the highest of that reason wherein we so pride our selves . and the great propriety these doctrins have to that end , may well be reckon'd as one part of their excellency . . indeed there is no part of our holy faith , but is naturally productive of som peculiar vertue ; as the whole scheme together engages us to be universally holy in all manner of conversation , pet. . . and it is the supereminent advantage true religion hath over all false ones ; that it tends to so laudable an end . . the theology of the heathens was in many instances an extract and quintessence of vice . their most solemn rites , and sacredest mysteries were of such a nature , that instead of refining and elevating , they corrupted and debased their votaries ; immerst them in all those abominable pollutions which sober nature abhorred . whereas the principles of our faith serve to spiritualize and rectify us , to raise us as much above mere manhood as theirs cast them below it . . and as they are of this vast advantage to us , so also are they just to god , in giving us right notions of him . what vile unworthy apprehensions had the heathen of their deities ; in titling them not only to the passions , but even to the crimes of men : making jupiter an adulterer , mercury a thief , bacchus a drunkard , &c. proportionably of the rest ? whereas our god is represented to us as an essence , so spiritual , and incorporal , that we must be unbodied our selves before we can perfectly conceive what he is : so far from the impotent affections and inclinations of men , that he has neither parts , nor passions ; and is fain to veil himself under that disguise , to speak somtimes as if he had , merely in condescension to our grosser faculties . and again , so far from being an example , a patron of vice , that his eies are too pure to behold iniquity , hab. . . holiness is an essential part of his nature , and he must deny himself to put it off . . the greatest descent that ever he made to humanity , was in the incarnation of the second person : yet even in that tho he linked with a sinful nature , yet he preserved the person immaculate ; and while he had all the sins of the world upon him by imputation , suffer'd not any one to be inherent in him . . to conclude , the scripture describes our god to us by all those glorious attributes of infinity , power and justice , which may render him the proper object of our adorations and reverence : and it describes him also in those gentler attributes of goodness , mercy and truth , which may excite our love of , and dependence on him . these are representations somthing worthy of god , and such as impress upon our mind great thoughts of him . . but never did the divine attributes so concur to exert themselves as in the mystery of our redemtion : where his justice was satisfied without diminution to his mercy ; and his mercy without entrenching on his justice : his holiness most eminent in his indignation against sin , and yet his love no less so in sparing sinners : these contradictions being reconcil'd , this discord compos'd into harmony by his infinit wisdom . this is that stupendous mystery into which the angels desir'd to look , pet. . . and this is it which by the gospel is preach'd unto us ; as it follows , ver . . . and as the scripture gives us this knowledg of god , so it do's also of our selves ; in which two all profitable knowledg is comprised . it teaches us how vile we were in our original dust ; and how much viler yet in our fall : which would have sunk us below our first principles ; sent us not only to earth , but hell . it shews the impotence of our lapsed estate ; that we are not able of our selves so much as to think a good thought : and it shews us also the dignity of our renovated estate , that we are heirs of god , and fellow-heirs with christ , ro. . . yet lest this might puff us up with mistaken hopes ; it plainly acquaints us with the condition on which this depends ; that it must be our obedience both active and passive , which is to intitle us to it : that we must be faithful to death if we mean to inherit a crown of life , rev. . . and that we must suffer with christ , if we will be glorified with him , ro. . . and upon supposition that we perform our parts of the condition , it gives us the most certain assurance , engages gods veracity that he will not fail on his . by this it gives us support against all the adversities of life ; assuring us the sufferings of it are not worthy to be compared with the glory we expect , rom. . . yea , and against the terrors of death too ; by assuring us that what we look on as a dissolution , is but a temporary parting ; and we only put off our bodies , that they may put off corruption , and he clothed with immortality . . these and the like are the doctrins the holy scripture offers to us : and , we may certainly say , they are faithful sayings , and worthy of all acceptation , tim. . . the notions it gives us of god are so sublime and great , that they cannot but affect us with reverence , and admiration : and yet withal , so amiable and endearing that they cannot but raise love and gratitude , affiance and delight . . and , which is yet more , these milder attributes are apt to inspirit us with a generous ambition of assimilation ; excite us to transcribe all his imitable excellencies : in which the very heathens could discern consisted the accomplishment of human felicity . . and then the knowledg it gives us of our selves , do's us the kindest office imaginable : keeps us from those swelling thoughts we are too apt to entertain , and shews us the necessity of bottoming our hopes upon a firmer foundation : and then again keeps us from being lazy or secure , by shewing us the necessity of our own endevors . in a word , it teaches us to be humble and industrious ; and whoever is so ballasted can hardly be shipwrackt . . these are the excellencies of the doctrinal part of scripture , which also renders them most aptly preparative for the preceptive . and indeed , so they were design'd : the credenda , and the agenda being such inseparable relations , that whoever parts them , forfeits the advantage of both . the most solemn profession of christ , the most importunate invocations , lord , lord , will signify nothing to them which do not the things which he saies , mat. . and how excellent , how rational those precepts are which the scripture proposes to us from him , is our next point of consideration . . the first law which god gave to mankind was that of nature . and tho the impressions of it upon the mind be by adams fall exceedingly dimm'd and defac'd ; yet that derogates nothing from the dignity and worth of that law ; which god has bin so far from cancelling , that he seems to have made it the rule and square of his subsequent laws : so that nothing is injoin'd in those , but what is consonant and agreeable to that . the moral law given in the decalogue to the jews , the evangelical law given in the gospel to christians , have this natural law for their basis and foundation . they licence nothing which that prohibits , and very rarely prohibit any thing which it licences . . 't is true , christ in his sermon on the mount , raises christians to a greater strictness then the jews thought themselves oblig'd to ; but that was not by contradicting either the natural , or moral law , but by rescuing the later from those corruptions which the false glosses of the scribes and pharisees had mixt with it ; and reducing it to its primitive integrity , and extent . in a word , as the decalogue was given to repair the defacings , and renew the impressions of the natural law ; so the precepts of the gospel were design'd to revive and illustrate both . and accordingly we find christ in the matter of divorce calls them back to this natural law ; in the begining it was not so , mat. . . i say not but that even these natural notions are in som instances refin'd and elevated by christ ; the second adam being to repair the fall of the first with advantage : but yet he still builds upon that ground-work , introduces nothing that is inconsistent with it . . and this accordance between these several laws is a circumstance that highly recommends scripture precepts to us . we cannot imagin but that god who made man for no other end but to be an instrument of his glory , and a recipient of all communicable parts of his happiness , would assign him such rules and mesures as were most conducive to those ends . and therefore since the scripture injunctions are of the same mould , we must conclude them to be such as tend to the perfection of our being ; the making us what god originally intended us : and he that would not be that , will certainly chuse much worse for himself . . i know there have bin prejudices taken up against the precepts of christ , as if they impos'd unreasonable , unsupportable stricknesses upon men , and som have assum'd liberty to argue mutinously against them ; nay , against god too for putting such natural appetites into men , and then forbidding them to satisfy them . . but the ground of this cavil is the not rightly distinguishing of natural appetites , which are to be differenc'd according to the two states of rectitude and depravation : those of the first rank are the appetites god put into man ; and those were all regular and innocent ; such as tended to the preservation of his being : nature in its first integrity mesuring its desires by its needs . now christs prohibitions are not directed against these : he forbids no one kind of these desires . and tho the precept of self-denial may somtimes restrain us in som particular acts ; yet that is but proportionable to that restraint adam was under in relation to the forbidden tree , a particular instance of his obedience and fence of his safety . so that if men would consider nature under this its first and best notion ; they cannot accuse christ of being severe to it . . but 't is manifest they take it in another acception , and mean that corruption of nature which inordinatly inclines to sensitive things ; and on this account they call their riots , their luxuries , appetites put into them by god : whereas 't is manifest this was super-induced from another coast : the wise man gives us its true pedigree in what he saies of death , which is its twin-sister : by the envy of the devil came death into the world , wis . . . and can they expect that christ who came to destroy the works of the devil joh. . . should frame laws in their favor , make acts of toleration and indulgence for them ? this were to annul the whole design of his coming into the world , which was to restore us from our lapst estate , and elevate us to those higher degrees of purity which he came not only to prescribe but to exemplify to us . . but in this affair men often take nature in a yet wider and worse notion ; and under natural desires comprehend whatever upon any sort of motive they have a mind to do . the awe of a superior , the importunity of a companion , custom , and example make men do many ill things , to which their nature would never promt them ; nay , many times such as their nature relucts to , and abhors . 't is certainly thus in all debauchery and excess . 't is evident , it gratifies no mans nature to be drunk , or to lie under undigested loads of meats : these are out-rages and violences upon nature ; take it only in the most sensitive notion ; such as she struggles to avert : and yet men make her bear not only the oppression , but the blame too . . but besides 't is to be consider'd , that the nature of a man includes reason as well as sense , and to this all sorts of luxury are yet more repugnant : as that which clouds the mind , and degrades the man ( who in his constitution is a rational being ) and sets him in the rank of mere animals : and certainly these can be no appetites of nature , which thus subvert it . . the like may be said concerning revenge , particularly that absurdest sort of it duels ; which certainly are as great contradictions to nature as can be imagin'd , the unravelling and cancelling its very first principle of self-preservation , ( which in other instances men bring in bar against duty . ) and yet men will say the generosity of their natures compels them to it ; so making their natures a kind of felo de se ; to promt the destroying it self : when alas 't is only the false notion they have got of honor that so engages them . and if men would but soberly consider , they must be convinc'd that there is nothing more agreeable to reason then that precept of christ of not retaliating injuries ; which is in effect but to bid us to chuse a single inconvenience before a long train of mischiefs . and certainly if nature even in its deprav'd estate were left to determine , it would resolve it a better bargain to go off with a reprochful word , then to loose a limb , perhaps a life in the revenge of it . there being no maxim more indisputable , then that of evils the least is to be chosen . and the innate principle of self-love do's more strongly biass nature to preserve it self , then any external thing can to destroy it . . i know 't will be said to this , that revenge is a natural appetite : but i say still , self-preservation is more so ; and would prevail against as much of revenge as is natural , were it not heightned and fortified by phancy , and that chimera of point of honor , which , as it is now stated , is certainly one of the most emty nothings that ever was brought in balance with solid interests . and indeed 't is to belie nature , and suppose it to have forfeited all degrees of reason , as well as vertue , to fasten so absurd a choice upon her . but admit revenge to be never so much the dictate of corrupt nature ; 't is certain 't is not of primitive regular nature . revenge is but a relative to injury : and he that will say god put the appetite of revenge into man , must say he put the appetite of injury into him also : which is such an account of the sixth daies creation , as is hardly consistent with gods own testimony of its being very good , gen. . . besides 't is certain all the desires god infus'd into human nature , were such as tended to its preservation ; but this of revenge is of all other the most destructive , as is too sadly attested by the daily tragical effects of it . in short , the wiseman gives a good summary of the whole matter : god made man upright , but he sought out many inventions . eccl. . . . now if man have by his own voluntary act deprav'd himself , it would be neither just nor kind in god to warp his laws to mans now distorted frame ; but it is both , to keep up the perfect rectitude of those , and call upon man to reduce himself to a conformity with them : and when to this is added such a supply of grace as may silence the plea of disability , there can nothing be imagin'd more worthy of god , or more indulgent to man. . and all this christ do's in the gospel , in those precepts which the blind world makes the subject of their cavil or scorn . it were an easy task to evince this in every particular precept of the gospel ; but i shall content my self with the instances already given , and not swell this tract by insisting upon what has already bin the subject of so many pious and excellent discourses , as must already have convinc'd all but the obstinate . . we proceed therefore to a view of the promissory parts of scripture ; in which we are first in general to observe the great goodness of god , in making any promises at all to us ; and next to examin of what nature and excellence these promises are . and first if we consider how many titles god has to our obedience , we must acknowledg he may challenge it as his undoubted right . we are the work of his hands ; and if the potter have power over the clay ( the materials whereof are not of his making ) much more has god over his creatures , whose matter as well as form is wholy owing to him . we are the price of his blood . and if men account purchase an indefeisible title , god must have absolute dominion over what he has bought , and at so dear a price too as his own blood . lastly we depend upon him for the support of that being he has given us : we live merely upon his bounty , spend upon his stock . and what patron will not expect observance from one who thus subsists by him ? . yet as if god had none of these claims , these preingagements upon us , he descends to treat with us as free-men ; by way of article and compact ; buies his own of us , and engages to reward that obedience , which he might upon the utmost penalties exact : which is such an astonishing indulgence as our highest gratitude cannot reach : and of this the sacred scriptures are the evidences and records ; and therefore upon that account deserve at once our reverence , and our joy . . but this will yet farther appear , if we look in the second place into the promises themselves ; which are so extensive as to take in both our present and future state : according to that of the apostle ; godliness hath the promise of this life , and of that which is to come , tim. . . for the present they are proportion'd to the several parts of our composition ; the body , and the mind : the outward and the inward man , so stretching themselves to all we can really be concern'd for in this world . . and first for the body , the old testament abounds in promises of this sort . the first part of the of deut. contains a full catalogue of all temporal blessings ; and those irreversibly entail'd upon the israelites obedience , ver . . the psalmist tells us , they that fear the lord shall lack nothing , ps . . . that they shall not be confounded in the perillous time , and in the daies of dearth they shall have enough , psa . . . and solomon , that the lord will not suffer the righteous to famish , pro. . . and tho under the gospel , the promises of temporal affluence seem not so large ; ( its design being to spiritualize us , and raise our minds to higher injoiments ; ) yet it gives us ample security of so much as is really good for us . it supersedes our care for our selves by assuring us all these things shall be added to us ; mat. . . that is , all those things which our heavenly father knows we have need of , ver . . which is all the limitation the context gives . and certainly we have little temtation to fear want , who have him for our provider ; whose are all the beasts of the forrest , and the cattel upon a thousand hills , psal . . . . and when we are thus secur'd of all things necessary , it may perhaps be an equal mercy to secure us from great abundance ; which at the best , is but a lading ones self with thick clay , in the prophets phrase , hab. . . but is often a snare as well as a burden . . besides , the gospel by its precepts of temperance and self-denial , do's so contract our appetites , that a competence is a more adequate promise to them then that of superfluity would have bin : and 't is also the mesure wherein all the true satisfaction of the senses consist ; which are gratify'd with moderate plesures , but suffocated and overwhelm'd with excessive . the temperat man tasts and relishes his portion ; whilst the voluptuous may rather be said to wallow in his plenty then injoy it . . and as the necessaries of life , so life it self , and the continuance of that , is a scripture promise . the fifth commandment affixes it to one particular duty : but it is in a multitude of places in the old testament annex'd to general obedience . thus it is , deut. . . and again , ver . . and solomon proposes this practical wisdom as the multiplier of daies : by me thy daies shall be multipli'd , and the years of thy life shall be increas'd , pro. . . and chap. . length of daies is in her right hand , ver . . and tho we find not this promise repeted in the new testament , yet neither is it retracted : 't is true , the gospel bids us be ready to lay down our lives for christs sake ; but it tells us withal , that he that will lose his life , shall save it : which tho it be universally true only in the spiritual sense , yet it often proves so in a literal . it did so eminently in the destruction of jerusalem , where the most resolute christians escap'd , while the base compliers perish'd together with those they sought to endear . this is certain , that if the new testament do not expresly promise long life , yet it do's by its rules of temperance and sobriety , contentedness and chearfulness , very much promote it : and so do's virtually and efficaciously ratify those the old testament made . . the next outward blessing is reputation : and this also is a scripture promise . the wise shall inherit glory , prov. . . and the vertuous woman solomon describes is not only blessed by her children and husband , but , she is praised in the gate , pro. . ult . nay , this blessing is extended even beyond life : the memory of the just shall be blessed , pro. . . nor do's the gospel evacuate this promise ; but rather promts us to the waies of having it made good to us : by advising us to abstain from all appearance of evil , thes . . . to provide for honest things , not only in the sight of god , but also in the sight of men , cor. . . . 't is true indeed , christ fore-warns his disciples that they shall be revil'd , and have all manner of evil spoken against them falsly , for his names sake : but then the cause transform'd the sufferings , and made it so honorable , that they were to count it matter of joy , mat. . . . neither was this any paradox even in relation to their reputation ; which tho sullied by a few ill men of that age , yet has bin most illustrious among all ages since . their sufferings and indignities gave them a new title of honor , and added the martyr to the apostle . and the event has bin proportionable in all successions since . those holy men that fill'd up the pagan prisons , fill'd up the churches diptics also , and have bin had as the psalmist speaks , in everlasting remembrance , ps . . . . and as scripture promises thus take in all the concerns of the outward man , so do they also of the inward . the fundamental promise of this kind , is that of sending christ into the world , and in him establishing the new covenant ; which we find , jer. . . and is referr'd to by the author to the hebrews , i will put my laws in their hearts , and write them in their minds ; and their sins and iniquities will i remember no more , heb. . . . and this is so comprehensive a promise as includes all the concerns of the inward man. the evils incident to the mind of man may be reduc'd to two ; impurity , and inquietude : and here is a cure to both . the divine law written in the heart , drives thence all those swarms of noysom lusts , which like the egyptian frogs over-run and putrify the soul . where that is seated and enshrin'd , those can no more stand before it , then dagon before the ark. this repairs the divine image in us ( in which consists the perfection of our nature ) renews us in the spirits of our minds , eph. . . and purges our consciences from dead works , heb. . . which all the cathartics and lustrations among the heathen , all the sacrifices and ceremonies of the law were not able to do . . secondly , this promise secures the mind from that restlesness and unquietness , which attends both the dominion and guilt of sin . to be subject to a mans lusts and corrupt appetites is of all others the vilest vassallage : they are the cruellest task-masters , and allow their slaves no rest , no intermission of their drudgery . and then again , the guilt that tortures and racks the mind with dreadful expectations , keeps it in perpetual agitation and tumult ; which is excellently described by the prophet isaiah , the wicked is like the troubled sea , when it cannot rest ; whose waters cast out mire and dirt : there is no peace saith my god to the wicked , is . . . how prosperous soever vice may seem to be in the world , yet there are such secret pangs and horrors that dog it , that as solomon saies , even in laughter the heart is sorrowful , prov. . . . but this evangelical promise of being merciful to our iniquities , and remembring our sins no more , calms this tempest , introduces peace and serenity into the mind , and reconciles us at once to god and our selves . and sure we may well say with the apostle , these are great and precious promises , . pet. . . . there are besides many other which spring from these principal , as suckers from the root : such are the promises of fresh supplies of grace upon a good imploiment of the former . to him that hath shall be given , mat. . . nay , even of the source and fountain of all grace . he shall give the holy spirit to them that ask him , mat. . . such is that of supporting us in all difficulties and assaults : the not suffering us to be temted above that we are able , cor. . . which like gods bow set in the clouds , gen. . is our security , that we shall not be over-whelm'd by any deluge of temtation : and ( to instance no more ) such is that comprehensive promise of hearing our praiers , ask and it shall be given you , mat. . . this puts all good things within our reach , gives us the key of gods store-house , from whence we may furnish our selves with all that is really good for us . and if a few full barns could temt the rich man in the gospel , to pronounce a requiem to his soul ; what notes of acquiescence may they sing , who have the command of an inexhaustible store ; that are suppli'd by him whose is the earth , and the fulness thereof . . and certainly , all these promises together must be ( to use the apostles phrase ) strong consolation ; such as may quiet and calm all the fears and griefs , all the tumults and perturbations of the mind , in relation to its present state . but then there are others relating to the future of a much higher elevation : those glories and felicities of another world , which are so far beyond our narrow conceptions , that the comprehension and injoiment must begin together . the scripture shadows it out to us by all the notions we have of happiness : by glory , rom. . . by a kingdom , mat. . . by joy , mat. . . and which comprehends all , by being with the lord , thes . . . seeing him face to face , cor. . . being like to him , jo. . . in a word 't is bliss in the utmost extent : immense for quantity , and eternal for duration . . and surely this promise is so excellent for kind , so liberal in its degree , so transcendently great in all respects , that did it stand single , stript of all those that relate to this life , it alone would justify the name of gospel , and be the best tidings that ever came to mankind . for alas , if we compare the hopes that other religions propose to their votaries with these , how base , how ignoble are they ! the heathens elysium , the mahumetan paradise , were but higher gratifications of the sensual part , and consequently were depressions and debasements of the rational . so that in effect they provided a heaven for the beast , and a hell for the man. we may therfore confidently resume our conclusion ; and pronounce the scripture promises to be so divine and excellent , that they could as little have bin made , as they can be perform'd by any but an holy and almighty author . . nor is their being conditional any impeachment to their worth , but an enhansement . should god have made them ( as som phancy he has his decrees ) absolute and irrespective ; he had set his promises at war with his precepts , and these should have superseded what those injoin . we are all very niggardly towards god , and should have bin apt to have ask'd judas's question ; to what purpose is this wast ? mat. . . what needs the labor of the course if the prize be certain ? and it must have bin infinitly below the wisdom and majesty of the supreme legislator , to make laws , and then evacuate them by dispencing rewards without any aspect on their observance . 't is the sanction which inspirits the law , without which the divine as well as the human , would to most men be a dead letter . . but against this god has abundantly provided , not only by the conditionality of the promises , but by the terror of his threats too ; which is the last part of scripture which falls under consideration . and these are of the most direful kinds ; and cannot better be illustrated then by the opposition they stand in to the promises : for as those included all things that might make men happy either as to this life or the next ; so these do all that may make them miserable . if we make our reflection on all the particulars of the promises , we shall find the threats answering them as their reverse or dark shadow . . and first as concerning the outward state , if we look but into the of deut. we shall find , that after all the gracious promises which begun the chapter , it finally ends in thunder , in the most dreadful denunciations imaginable ; and those adapted by a most peculiar opposition to the former promises : as the reader may see at large in that chapter . and the whole tenor of the scripture go's in the like stile . thus , psal . . . a wicked person shall not prosper in the earth , evill shall hunt the wicked man to overthrow him . the lord will not suffer the righteous to famish , but he casteth out the substance of the wicked ; pro. . . and again , the righteous eateth to the satisfying of his soul , but the belly of the wicked shall want , pro. . . multitudes of like general threatnings of temporal improsperity there are every where scatter'd throout the scripture ; and many more appli'd to particular vices , as sloth , unmercifulness , luxury , and the like ; which would be here too long to enumerate . . and altho these threatnings may seem somtimes to be literally confuted by the wealth and opulency of wicked men , yet they never miss of being really and vertually verified . for either their prosperities are very short , and only preparative to a more eminent ruin , which was the psalmists resolution of this doubt , psal . . or else if god leave them the matter of temporal happiness , yet he substracts the vertue and spirit of them , renders them emty and unsatisfying . this is well exprest by the psalmist in the case of the israelites : he gave them their desire , and sent leaness withall into their soul , psa . . . and by zophar , job . . where speaking of the wicked , he saith ; in the fulness of his sufficiency shall he be in straits . and to this solomon seems to refer , when he saith , the blessing of the lord maketh rich , and be addeth no sorrow with it , pro. . . . neither is it only the comforts of life , but life it self that is threatned to be taken from wicked men : untimely death is throout the old testament frequently mention'd as the guerdon of impiety : 't is often assign'd judicially in particular cases : he shall be cut off from his people , being the usual sentence upon most offenders under the levitical law. but 't is also menaced more generally as an immediat judgment from god : the blood-thirsty and deceitful men shall not live out half their daies , psal . . . farther yet , their names shall putrify as soon as their carkasses : the name of the wicked shall rot ; pro. . . nay both their infamy and their ruin are intail'd upon their posterity . the seed of evil doers shall never be renown'd . prepare slaughter for his children , for the iniquity of their fathers ; isa . . . . . if now we look on scripture threatnings in relation to the mind of man , we shall find them yet more severe : wilful impenitent sinners being cut off from the benefits of the new covenant ; nor barely so , but look'd upon as despisers of it , and that blood of christ in which it was seal'd ; heb. . . nay as those murtherous wretches that shed it : they crucify to themselves the son of god afresh ; heb. . . and this is the fatallest sentence that can fall on any man in this life ; to be thus disfranchised of all the privileges of the gospel , and rankt as well in punishment as guilt , with the most criminous of mankind . . from hence 't is consequent , that the mind remains not only in its native impurity , but in a greater and more incurable one : whilst that bloud which alone could cleanse it , serves but to embrue and pollute it ; and as it were flush , and excite it to all immanities and vilenesses : and he that is thus filthy , 't is the doom pronounc'd against him , that he shall be filthy still , rev. . . . and then in the second place , what calm can there be to such a mind ? what remains to such a person , but that fearful expectation of wrath and fiery indignation , which the apostle mentions , heb. . . indeed , were there none but temporal mischiefs to fear ; yet it were very unplesant to think ones self , like cain , out-law'd from the presence and protection of god ; to be afraid that every man that meets us should slay us , gen. . . nay , those confus'd indistinct fears of indefinite evils which attend guilt , are very unquiet uneasy inmates in the mind . this is excellently describ'd by moses ; the lord shall give thee a trembling heart , and failing of eies , and sorrow of mind , and thy life shall hang in doubt before thee , and thou shalt fear day and night ; in the morning thou shalt say , would god it were evening , and in the evening , would god it were morning , deut. . , , . . and what can be more wretched then to have a mind thus agitated and tost , rackt and tortur'd ; especially when thro all these clouds it sees a glimpse of the eternal tophet ; and knows , that from the billows of this uneasy state , it must be tost into that lake of fire . and this is indeed the dregs of the cup of gods wrath , the dread fullest and most astonishing of all scripture denunciations . this comprehends all that the nature of man is capable of suffering . divines distinguish it into the pain of sense , and of loss : that of sense is represented to us in scripture by fire ; and that accended , and render'd noysom as well as painful by brimstone , that afflicts the smell as well as the touch : somtimes by outer darkness , wailing and gnashing of teeth , to grate the ears , and consume the eies ; by intolerable thirst , to torment the palate . not that we are to think the sensitive pains of hell do not infinitly exceed all these ; but because these are the highest mesures our present capacities can make , and are adequate to those senses for whose carnal satisfactions we incur them . . the pain of loss is yet more dismal ; as being seated in the soul ; whose spiritual nature will then serve it only to render its torments more refin'd , and acute . with what anguish will it then see it self banish'd from the presence of god ; and consequently from all that may give satisfaction and bliss to the creature ? but yet with how much deeper anguish will it reflect on it self as the author of that deprivation ? how will it recollect the many despis'd tenders of grace , the easy terms on which salvation might have bin had ? and how sadly will conscience then revenge all it s stifled admonitions by an unsilenceable clamor , that worm which never dies , mar. . . how wounding will it then be to see abraham , isaac and jacob , and all the saints in the kingdom of god , luk. . . ( nay , that poor lazarus , whom here men turn'd over to the charity of their dogs ; ) and it self in the company of the devil and his angels ; who will then upbraid what they once inticed to . . nature abhors nothing more then to have our misery insulted over by those who drew us into it : yet that no circumstance may be lacking to their torment , this must be the perpetual entertainment of damn'd souls . and to all this eternity is the dismal adjunct ; which is of all other circumstances the most disconsolate ; as leaving not so much as a glimpse of hopes ; which here uses still to be the reserve , and last resort of the miserable . . this eternity is that which gives an edg , infuses a new acrimony into the torments : and is the highest strain , the vertical point of misery . these are those terrors of the lord , with which the scripture acquaints us : and sure we cannot say that these are flat contemtible menaces ; but such as suit the dreadful majesty of that god who is a consuming fire , heb. . . so that these are as aptly accommodated for the exciting our dread , as the promises were of our love : both jointly concur to awake our industry . . for god has bin so good to mankind , as to make the threats conditional as well as the promises : so that we as well know the way to avoid the one , as we do to attain the other . nor has he any other intendment or end in proposing them , but that we may do so . see to this purpose , with what solemnity he protests it by moses ; i call heaven and earth to record against you this day , that i have set before you life and death , blessing and cursing ; therefore chuse life , that both thou and thy seed may live , deut. . . . i have now run thro the several parts of scripture i proposed to speak of . and tho i have in each given rather short instances and essaies then an exact description , yet even in these contracted lineaments the exquisit proportions may be discern'd . and if the reader shall hence be incourag'd to extend his contemplations , and as he reads holy scripture , observe it in all its graces , and full dimensions ; i doubt not he will pronounce from his experience , that the matter of the divine book is very correspondent to the author : which is the highest eulogy imaginable . . in the next place we are to consider the holy scripture in relation to its end and design ; in proportion to which every thing is more or less valuable . the most exquisit frame , and curious contrivance , that has no determinat end or use , is but a piece of industrious folly , a spiders web , as the prophet speaks , isa , . . now those designs have alwaies been esteem'd the most excellent that have had the most worthy subjects , and bin of the greatest extent . accordingly those who have projected the obliging and benefiting of other men ( tho but within a privat sphere ) have alwaies bin lookt on as men of generous and noble designs . those who have taken their level higher , and directed their aim to a more public good , tho but of a city or nation , have proportionably acquir'd a greater esteem . but those who have aspir'd to be universal benefactors , to do somthing for the common benefit of the world , their fame has commonly reach'd as far as their influence ; men have reverenc'd , nay somtimes ( according to the common excesses of mans nature ) ador'd them . many of the heathen deities ( especially their demi-gods ) having bin only those persons , who by introducing som useful art , or other part of knowledg , had oblig'd mankind . so we see what a natural gratitude men are apt to pay to worthy and generous designs . and if we will be content but to stand to this common award of our nature , the scripture will have the fairest claim imaginable to our reverence and thankfulness , upon this very account , of the excellency of its designs . . nor need we borrow the balance of the sanctuary to weigh them in ; we may do it in our own scales ; for they exactly answer the two properties above mention'd , of profit and diffusiveness : which in secular concerns are the standard rules of good designs . for first , it is the sole scope and aim of scripture , the very end for which 't was writ , to benefit and advantage men ; and that secondly , not only som small select number , som little angle or corner of the world , but the whole race of mankind ; the entire universe ; and he that can imagin a more diffusive design , must imagin more worlds also . . now for the first of these , that it is the design of the scripture to benefit men ; we need appeal but to scripture it self ; which surely can give the best account to what ends 't is directed ; and that tells us , it is to make us wise unto salvation , tim. . . in which is comprehended the greatest benefit that mans nature is capable of : the making us wise while we live here , and the saving us eternally . and this sure is the most generous , the most obliging design , that 't is possible even for the creator to have upon the creature : and this is it which the holy scripture negotiates with us . . and first , the making us wise , is so inviting a proposal to humanity , that we see when that was much wiser then now it is , it caught at a fallacious tender of it ; the very sound of it , tho out of the devils mouth , fascinated our first parents , and hurried them to the highest disobedience , and certainest ruin . and therefore now god by the holy scriptures makes us an offer as much more safe , as it is more sincere ; when he sends his word thus to be a lamp to our feet , and a light to our paths , ps . . . to teach us all that is good for us to know , our affectation of ignorance will be more culpable then theirs of knowledg , if we do not admire the kindness , & embrace the bounty of such a tender . . now the making us wise must be understood according to the scripture notion of wisdom , which is not the wisdom of this world , nor of the princes of this world , which come to nought , as the apostle speaks , cor. . . but that wisdom which descends from above , ja. . . which he there describes to be first pure , then peaceable , gentle and easy to be intreated , full of mercy and good fruits , without partiality , and without hypocrisy . indeed the scripture usually comprehends these and all other graces under wisdom ; for it makes it synonymous to that which includes them all , viz. the fear of the lord. thus we find throout the whole book of proverbs these us'd as terms convertible . in short , wisdom is that practical knowledg of god and our selves which engages us to obedience and duty ; and this is agreeable to that definition the wise man gives of it ; the wisdom of the prudent is to understand his way , pro. . . without this , all the most refin'd and aerial speculations , are but like thales's star-gazing ; which secur'd him not from falling in the water ; nay , betrai'd him to it . in this is all solid wisdom compris'd . . the utmost all the wise men in the world have pretended to , is but to know what true happiness is , and what is the means of attaining it : and what they sought with so much study , and so little success , the scripture presents us with in the greatest certainty , and plainest characters , such as he that runs may read , hab. . . it acquaints us with that supreme felicity , that chief good whereof philosophy could only give us a name ; and it shews us the means , marks us out a path which will infallibly lead us to it . accordingly we find that solomon after all the accurate search he had made to find what was that good for the sons of men ; he shuts up his inquest in this plain conclusion : fear god and keep his commandments ; for god shall bring every work unto judgment , eccles . . , . the regulating our lives so by the rules of piety , as may acquit us at our final account , is the most eligible thing that falls within human cognizance ; and that not only in relation to the superlative happiness of the next world , but even to the quiet and tranquillity of this . for alas , we are impotent giddy creatures , swai'd somtimes by one passion , somtimes by another ; nay often the inter fearing of our appetites makes us irresolute which we are to gratify ; whilst in the interim their strugling agitates and turmoils the mind . and what can be more desirable in such a case , then to put our selves under a wiser conduct then our own ; and as opprest states use to defeat all lesser pretenders by becoming homagers to som more potent : so for us to deliver our selves from the tyranny of our lusts , by giving up our obedience to him whose service is perfect freedom . . were there no other advantage of the exchange , but the bringing us under fixt and determinat laws , 't were very considerable . every man would gladly know the terms of his subjection , and have som standing rule to guide himself by ; and gods laws are so ; we may certainly know what he requires of us : but the mandats of our passions are arbitrary and extemporary : what pleases them to day disgusts them to morrow ; and we must alwaies be in readiness to do we know not what , and of all the arbitrary governments that men either feel or fear , this is doubtless the most miserable . i wish our apprehensions of it were but as sensible : and then we should think the holy scripture did us the office of a patriot , in offering us a rescue from so vile a slavery . . and that it do's make us this offer , is manifest by the whole tenor of the bible . for first it rowzes and awakes us to a sense of our condition , shews us that what we call liberty , is indeed the saddest servitude ; that he that committeth sin is the servant of sin ; jo. . . that those vices which pretend to serve and gratify us , do really subdue and enslave us , and fetter when they seem to embrace : and whereas the will in all other oppressions retains its liberty , this tyranny brings that also into vassallage : renders our spirits so mean and servile , that we chuse bondage ; are apt to say with the israelites , let us alone that we may serve the egyptians , ex. . . . and what greater kindness can be don for people in this forlorn abject condition , then to animate them to cast off this yoke , and recover their freedom . and to this are most of the scripture exhortations addrest ; as may be seen in a multitude of places , particularly in the sixth chapter to the romans , the whole scope whereof is directly to this purpose . . nor do's it only sound the alarm , put us upon the contest with our enemies , but it assists us in it , furnishes us with that whole armor of god which we find describ'd , eph. . . nay further it excites our courage , by assuring us that if we will not basely surrender our selves , we can never be overpower'd if we do but stand our ground ; resist our enemy , he will fly from us ; ja. . . and to that purpose it directs us under what banner we are to list our selves ; even his who hath spoil'd principalities and powers , col. . . to whose conduct and discipline if we constantly adhere , we cannot miss of victory . . and then lastly it sets before us the prize of this conquest ; that we shall not only recover our liberty , manumit our selves from the vilest bondage to the vilest and cruellest oppressors ; but we shall be crown'd for it too , be rewarded for being kind to our selves , and be made happy eternally hereafter for being willing to be happy here . . and sure these are terms so apparently advantageous , that he must be infinitly stupid ( foolish to destruction ) that will not be thus made wise unto salvation , that despises or cavils at this divine book , which means him so much good , which designs to make him live here generously and according to the dignity of his nature , and in the next world to have that nature sublimated , and exalted , made more capacious of those refin'd and immense felicities , which there await all who will qualify themselves for them ; who ( as the apostle speaks ) by patient continuance in well doing seek for glory , and honor , and immortality , eternal life , rom. . . . but besides the greatest and principal advantages which concern our spiritual interest , it takes in also the care of our secular , directs us to such a managery of our selves , as is naturally apt to promote a quiet and happy life . it s injunction to live peaceable with all men , keeps us out of the way of many misadventures , which turbulent unruly spirits meet with , and so secures our peace . so also as to wealth , it puts us into the fairest road to riches by prescribing diligence in our callings : what is thus got being like sound flesh , which will stick by us ; whereas the hasty growth of ill-gotten wealth is but a tumor and impostume , which the bigger it swells , the sooner it bursts and leaves us lanker then before . in like manner it shews us also how to guard our reputation , by providing honest things not only in the sight of god , but also in the sight of men , cor. . . by abstaining even from all appearance of evil , thes . . . and making our light shine before men , mat. . . it provides too for our ease and tranquillity , supersedes our anxious cares and sollicitud's , by directing us to cast our burden upon the lord , psal . . . and by a reliance on his providence how to secure to our selves all we really want . finally it fixes us in all the changes ; supports us under all the pressures , comforts us amidst all the calamities of this life , by assuring us they shall all work together for good to those that love god ; ro. . . . nor do's the scripture design to promote our interests consider'd only singly and personally , but also in relation to societies and communities ; it gives us the best rules of distributive and commutative justice ; teaches us to render to all their dues , ro. . . to keep our words , to observe inviolably all our pacts and contracts ; nay tho they prove to our damage , psa . . . and to preserve exact fidelity and truth ; which are the sinews of human commerce . it infuses into us noble and generous principles , to prefer a common good before our private : and that highest flight of ethnic vertue , that of dying for ones country , is no more then the scripture prescribes even for our common brethren , jo. . . . but besides these generals , it descends to more minute directions accommodated to our several circumstances ; it gives us appropriate rules in reference to our distinct relations , whether natural , civil , ecclesiastical or oeconomical . and if men would but universally conform to them , to what a blessed harmony would it tune the world ? what order and peace would it introduce ? there would then be no oppressive governors , nor mutinous subjects ; no unnatural parents , nor contumacious children : no idle shepherds , or straying flocks : none of those domestic jars which oft disquiet , and somtimes subvert families : all would be calm and serene ; and give us in reality that golden age , whereof the poets did but dream . . this tendency of the scripture is remarkably acknowledg'd in all our public judicatories , where before any testimony is admitted , we cause the person that is to give his testimony , first to lay hold of with his hands , then with his mouth to kiss the holy scriptures : as if it were impossible for those hands , which held the mysteries of truth , to be immediatly emploi'd in working falsehood ; or that those lips which had ador'd those holy oracles , should be polluted with perjuries and lies . and i fear , the civil government is exceedingly shaken at this day in its firmest foundation , by the little regard is generally had of the holy scriptures , and what is consequent thereto , the oaths that are taken upon them . . t is true , we are far remov'd from that state which esaiah prophecied of under the gospel , tho we have the bible among us ; that when the law should go forth of sion , and the word of the lord from jerusalem ; they should beat their swords into plow-shares , and their spears into pruning hooks , es . . . but that is not from any defect in it , but from our own perversness : we have it , but ( as the apostle speaks in another sense ) as if we had it not , cor. . . we have it ( that is , use it ) to purposes widely different from what it means . som have it as a supersedeas to all the duty it injoins ; and so they can but cap texts , talk glibly of scripture , are not all concern'd to practice it : som have it as their arsenal , to furnish them with weapons , not against their spiritual enemies , but their secular : applying all the damnatory sentences they there find , to all those to whose persons or opinions they have prejudice . and som have it as a scene of their mirth , a topic of raillery , dress their profane and scurrilous jests in its language ; and study it for no other end but to abuse it . and whilst we treat it at this vile rate , no wonder we are never the better for it . for alas , what will it avail us to have the most soveraign balsom in our possession , if instead of applying it to our wounds , we trample it under our feet ? . but tho we may frustrate the use , we cannot alter the nature of things . gods design in giving us the scripture was to make us as happy as our nature is capable of being ; and the scripture is excellently adapted to this end : for as to our eternal felicity , all that believe there is any such state , must acknowledg the scripture chalks us out the ready way to it : not only because 't is dictated by god who infallibly knows it , but also by its prescribing those things which are in themselves best ; and which a sober heathen would adjudg fittest to be rewarded . and as to our temporal happiness , i dare appeal to any unprejudic'd man , whether any thing can contribute more to the peace and real happiness of mankind , then the universal practice of the scripture rules would do . would god we would all conspire to make the experiment ; and then doubtless , not only our reason , but our sense too would be convinc'd of it . . and as the design is thus beneficial , so in the second place is it as extensive also . time was when the jews had the inclosure of divine revelation ; when the oracles of god were their peculiar depositum , and the heathen had not the knowledg of his laws , ps . . ult . but since that by the goodness of god the gentiles are become fellow-heirs , eph. . . he hath also deliver'd into their hands the deeds and evidences of their future state , given them the holy scriptures as the exact and authentic registers of the covenant between god and man , and these not to be like the heathen oracles appropriated to som one or two particular places ; so that they cannot be consulted but at the expence of a pilgrimage ; but laid open to the view of all that will believe themselves concern'd . . it was a large commission our savior gave his disciples : go preach the gospel to every creature , mar. . . ( which in the narrowest acception must be the gentile world ) and yet their oral gospel did not reach farther then the written : for wherever the christian faith was planted , the holy scriptures were left as the records of it ; nay as the conservers of it too ; the standing rule by which all corruptions were to be detected . 't is true , the entire canon of the new testament , as we now have it , was not all at once deliver'd to the church ; the gospels and epistles being successively writ , as the needs of christians , and the encroachments of heretics gave occasion ; but at last they became all together the common magazine of the church , to furnish arms both defensive and offensive . for as the gospel puts in our hands the shield of faith , so the epistles help us to hold it , that it may not be wrested out of our hands again , either by the force of persecution , or the sly insinuations of vice or heresy . . thus the apostles like prudent leaders have beat up the ambushes ; discover'd the snares that were laid for us ; and by discomfiting satans forlorn hope , that earliest set of false teachers and corrupt practices which then invaded the church ; have laid a foundation of victory to the succeeding ages , if they will but keep close to their conduct , adhere to those sacred writings they have left behind them in every church for that purpose . . now what was there deposited , was design'd for the benefit of every particular member of that church . the bible was not committed ( like the regalia , or rarities of a nation ) to be kept under lock and key ( and consequently to constitute a profitable office for the keepers ) but expos'd like the brazen serpent for universal view and benefit : that sacred book ( like the common air ) being every mans propriety , yet no mans inclosure : yet there are a generation of men whose eies have bin evil , because gods have bin good : who have seal'd up this spring , monopoliz'd the word of life ; and will allow none to partake of it but such persons , and in such proportions as they please to retail it : an attemt very insolent in respect of god , whose purpose they contradict ; and very injurious in respect of man , whose advantage they obstruct . the iniquity of it will be very apparant if we consider what is offer'd in the following section . sect . iv. the custody of the holy scripture is a privilege and right of the christian church , and every member of it ; which cannot without impiety to god , and injustice unto it and them , be taken away or empeacht . besides the keeping of the divine law , which is obsequious , and imports a due regard to all its precepts , commonly exprest in scripture by keeping the commandments , hearkning to , and obeying the voice of the lord ; walking in his waies , and observing and doing his statutes and his judgments : there is a possessory keeping it , in reference to our selves and others ; in respect whereof , almighty god , deut. . and elsewhere frequently , having enjoin'd the people of israel , to love the lord their god with all their heart , and with all their soul , and with all their might , and that the words which he commanded them should be in their heart , he adds , that they shall teach them diligently to their children , and shall talk of them when they sit down in their houses , and when they walk by the way , and when they lie down , and when they rise up : and that they bind them for a sign upon their hand , and that they shall be as frontlets between their eies , and that they shall write them upon the posts of their house , and on their gates . so justly was the law call'd the scripture , being written by them , and worn upon the several parts of the body , inscrib'd upon the walls of their houses , the entrance of their dores , and gates of their cities ; and in a word , placed before their eies wherever they convers'd . . and this was granted to the jews , as matter of privilege and favor . to them , saies saint paul , rom. . . pertaineth the adoption , and the glory , and the covenants , and the giving of the law. and the same saint paul , at the . chap. . v. of that epistle , unto the question , what advantage hath the jew , or what profit is there of circumcision , answers that it is much every way , chiefly because unto them were committed the oracles of god. this depositum or trust was granted to the fathers , that it should be continued down unto their children . he made a covenant , saies david , ps . . v. . with jacob , and gave israel a law , which he commanded our fore-fathers to teach their children , that their posterity might know it , and the children which were yet unborn : to the intent that when they came up , they might shew their children the same . which scripture by a perpetual succession was to be handed down unto the christian church ; the apostles on all occasions appealing unto them , as being read in the synagogues every sabbath day , act. . . and also privatly , in their hands ; so that they might at plesure search into them , jo. . . act. . . hereupon the jews are by saint austin call'd the capsarii , or servants that carried the christians books . and athanasius in his tract of the incarnation , saies , the law was not for the jews only , nor were the prophets sent for them alone ; but that nation was the divinity-schole of the whole world ; from whence they were to fetch the knowledg of god , and the way of spiritual living : which amounts to what the apostle saies , galat. . . that the law was a schole-master to bring us unto christ . . and 't is observable that the very same word , rom. . . in the text even now recited , which expresses the committing of the oracles of god to the jews , is made use of constantly by saint paul , when he declares the trust and duty encumbent on him in the preaching of the gospel : of which , see cor. . . gal. . . thes . . . tim. . . tit. . . and therefore , as he saies , cor. . tho i preach the gospel , i have nothing to glory of ; for necessity is laid upon me , yea , wo is unto me if i preach not the gospel , for if i do this thing willingly , i have a reward ; but if against my will , a dispensation of the gospel is committed unto me : so may all christians say ; if we our selves keep and transmit to our posterities the holy scriptures , we have nothing to glory of , for a necessity is laid upon us , and wo be unto us if we do not our selves keep , and transmit to our posterity the holy scriptures . if we do this thing willingly , we have a reward ; but if against our will , the custody of the gospel , and at least that dispensation of it , is committed to us . but if we are traditors , and give up our bibles , or take them away from others ; let us consider how black an apostacy and sacrilege we shall incur . . the mosaic law was a temporary constitution , and only a shadow of good things to come , heb. . . but the gospel being in its duration as well as its intendment , everlasting , rev. . . and to remain when time shall be no more , rev. . . it is an infinitly more precious depositum , and so with greater care and solemner attestation to be preserv'd . not only the clergy , or the people of one particular church , nor the clergy of the universal are entrusted with this care , but 't is the charge , the privilege and duty of every christian man , that either is , or was , or shall be in the world ; even that collective church which above all competition , is the pillar and ground of truth , tim. . . against which the assaults of men and devils , and even the gates of hell shall not prevail , mat. . . . the gospels were not written by their holy pen-men to instruct the apostles , but to the christian church , that they might believe jesus was the christ , the son of god , and that believing they might have life thro his name , jo. . . the epistles were not addrest peculiarly to the bishops and deacons , but all the holy brethren , to the churches of god that are sanctified in jesus christ , and to all those that call upon the name of the lord jesus christ , rom. . . cor. . . cor. . . galat. . . eph. . . col. . . thes . . . phil. . . jam. . . pet. . . pet. . . revel . . . or if by chance som one or two of the epistles were addrest to an ecclesiastic person , as those to timothy and titus , their purport plainly refers to the community of christians , and the depositum committed to their trust ; tim. . . and saint john on the other side directs his epistles to those who were plainly secular ; to fathers , young men , and little children ; and a lady and her children , epist . . chap. . , , . and epist . . . . . but besides the interest which every christian has in the custody of the scripture upon the account of its being a depositum entrusted to him ; he has also another no less forcible ; that t is the testament of his savior , by which he becomes a son of god , no more a servant but a son ; and if he be a son ; it is the apostles inference , that he is then an heir , an heir of god thro christ , gal. . . now as he who is heir to an estate , is also to the deeds and conveiances thereof ; which without injury cannot be detain'd , or if they be , there is a remedy at law for the recovery of them : so it fares in our christian inheritance ; every believer by the privilege of faith , is made a son of abraham , and an heir of the promises made unto the fathers , whereby he has an hereditary interest in the old testament ; and also by the privilege of the same faith he has a firm right to the purchast possession , eph. . . and the charter thereof , the new. therfore the detention of the scriptures , which are made up of these two parts , is a manifest injustice and sacrilegious invasion of right , which the person wrong'd is empower'd , nay is strictly oblig'd by all lawful means to vindicate . . which invasion of right ; will appear more flagrant when the nature and importance of it is consider'd ; which relating to mens spiritual interest , renders the violation infinitly more injurious then it could be in any secular . i might mention several detriments consequent to this detention of scripture , even as many as there are benefits appendant to the free use of it ; but there is one of so fundamental and comprehensive a nature , that i need name no more ; and that is , that it delivers men up to any delusion their teachers shall impose upon them , by depriving them of means of detecting them . where there is no standard or mesures , 't is easy for men to falsify both ; and no less easy is it to adulterate doctrins , where no recourse can be had to the primary rule . now that there is a possibility that false teachers may arise , we have all assurance ; nay we have the word of christ , and his apostles that it should be so : and all ecclesiastic story to attest it has bin so . and if in the first and purest times ( those ages of more immediat illumination ) the god of this world found instruments whereby to blind mens minds , cor. . . it cannot be suppos'd impossible or improbable he should do so now . . but to leave generals , and to speak to the case of that church which magisterially prohibits scripture to the vulgar she manifestly stands liable to that charge of our savior , luk. . ye have taken away the key of knowledg : and by allowing the common people no more scripture then what she affords them in their sermons and privat manuals , keeps it in her power to impose on them what she pleases . for 't is sure those portions she selects for them , shall be none of those which clash with the doctrins she recommends : and when ever she will use this power to the corrupting their faith , or worship ( yea , or their manners either ) they must brutishly submit to it , because they cannot bring her dictats to the test . . but 't will be said , this danger she wards by her doctrin of infallibility : that is , she enervates a probable supposition attested by event , by an impossible one confuted by event . for 't is certain , that all particular churches may err ; and tho the consciousness of that , forces the roman church upon the absurd pretence of universality , to assert her infallibility ; yet alas , tyber may as well call it self the ocean , or italy the world , as the roman church may name it self the universal ; whilest 't is so apparent that far the the less part of christians are under her communion . and if she be but a particular church , she has no immunity from errors , nor those under her from having those errors ( how pernicious soever ) impos'd upon them . as to her having actually err'd , and in diverse particulars , the proof of that has bin the work of so many volumes , that 't would be impertinent here to undertake it : i shall only instance in that of image-worship ; a practice perfectly irreconcileable with the second commandment ; and doubtless , clearly discern'd by her to be so : upon which account it is , that tho by translations and paraphrases she wrests and moulds other texts to comply with her doctrins , yet she dares not trust to those arts for this : but takes a more compendious course , and expunges the commandment ; as is evident in her catechisms and other manuals . now a church that can thus sacrilegiously purloin one commandment ( and such a one as god has own'd himself the most jealously concern'd in ) and to delude her children split another to make up the number , may as her needs require , substract and divide what others she please : and then whilst all resort to scripture is obstructed ; how fatal a hazard must those poor souls run , who are oblig'd to follow these blind , or rather these winking guides into the ditch ? . but all these criminations she retorts , by objecting the dangers of allowing the scriptures to the vulgar ; which she accuses as the spring of all sects , schisms , and heresies . to which i answer first , that supposing this were true , 't was certainly fore-seen by god , who notwithstanding laid no restraint ; probably as fore-seeing , that the dangers of implicit faith ( to which such a restraint must subject men ) would be far greater : and if god saw fit to indulge the liberty , those that shall oppose it , must certainly think they do not only partake , but have transplanted infallibility from god to themselves . . but secondly , 't is not generally true , that sects , schisms , and heresies are owing to this liberty : all ecclesiastical story shews us that they were not the illiterat lay-men , but the learned clerks who were usually the broachers of heresies . and indeed many of them were so subtil and aerial , as could never have bin forg'd in grosser brains ; but were founded not on scripture merely mistaken , but rackt and distorted with nice criticisms , and quirks of logic , as several of the ancients complain : som again sprang from that ambition of attaining , or impatience of missing ecclesiastical dignities : which appropriates them to the clergy . so that if the abuse infer a forfeiture of the use , the learned have of all others the least title to the scriptures ; and perhaps those who now ingross them , the least title of all the learned . . on the other side , church-story indeed mentions som lay-propugners of heresies ; but those for the most part were either so gross and bestial , as disparag'd and confuted themselves and authors , and rose rather from the brutish inclination of the men , then from their mistakes of scripture : or else they were by the immediat infusion of the devil , who backt his heretical suggestions with sorceries and lying wonders , as in simon magus , menander , &c. and for later times , tho somtimes there happens among the vulgar a few pragmatic spirits , that love to tamper with the obscurests texts , and will undertake to expound before they understand ; yet that is not their common temper : the generality are rather in the other extreme , stupid and unobservant even of the plainest doctrins . and if to this be objected the multitude of quakers and fanatics , who generally are of the ignorant sort ; i answer , that 't is manifest the first propugners of those tenets in germany were not seduc'd into them by mistakes of scripture , but industriously form'd them , at once to disguise and promote their villainous designs of sedition and rapine : and as for those amongst us , it is not at all certain that their first errors were their own productions : there are vehement presumtions that the seeds were sown by greater artificers ; whose first business was to unhinge them from the church , and then to fill their heads with strange chimera's of their privileges and perfections ; and by that intoxication of spiritual pride , dispose them for all delusions : and thereby render them , like samsons foxes , fit instruments to set all in combustion . . but admit this were but a conjecture , and that they were the sole authors of their own frenzy ; how appears it that the liberty of reading the scripture was the cause of it ? had these men bin of the , romish communion , and so bin interdicted privat reading , yet som broken parts of scripture would have bin in sermons and books of devotion communicated to them ; had it not bin as possible for them to have wrested what they heard as what they read ? in one respect it seems rather more likely : for in those loose and incidental quotations the connexion is somtimes not so discernable : and many texts there are whose sense is so interwoven with the context , that without consulting that , there may be very pernicious mistakes : on which account it is probably more safe that the auditors should have bibles to consult . so that this restraint of scripture is a very fallible expedient of the infallible church . and indeed themselves have in event found it so ; for if it were so soveraign a prophylactic against error , how comes it to pass that so many of their members who were under that discipline have revolted from them into that which they call heresy ? if they say , the defection was made by som of the learned to whom the scripture was allow'd , why do they not ( according to their way of arguing ) take it from them also upon that experiment of its mischief , and confine it only to the infallible chair ? but if they own them to have bin unlearn'd ( as probably the albigenses and waldenses , &c. were ) they may see how insignificant a guard this restraint is against error : and learn how little is got by that policy which controles the divine wisdom . . nor can they take shelter in the example of the primitive christians , for they in the constant use of the holy scriptures yielded not unto the jews . whereas the jews had the scriptures read publicly to them every sabbath day ; which josephus against appion thus expresses : moses propounded to the jews the most excellent and necessary learning of the law ; not by hearing it once or twice , but every seventh day laying aside their works , he commanded them to assemble for the hearing of the law , and throughly and exactly to learn it . parallel to this was the practice of the primitive church , perform'd by the lector , or reader , of which justin martyr in his . apol. gives this account . on the day call'd sunday , all that abide in towns , or the countries about , meet in one place , and the writings of the apostles and prophets are read , so far as there is place . so tertullian in his apol . describing the offices in the public assemblies : we feed our faith with the sacred words , we raise our hopes , and establish our reliance . . and as the jews thought it indecent for persons professing piety , to let three daies pass without the offices thereof in the congregation ; and therefore met in their synagogues upon every tuesday and thursday in the week , and there perform'd the duties of fasting , praier , and hearing the holy scriptures ; concerning which is the boast of the pharisee , luk. . . in conformity hereto the christians also , their sabbath being brought forward from the saturday to the day following ; that the like number of daies might not pass them without performing the aforesaid duties in the congregation ; met together on the wednesdaies and fridaies , which were the daies of station , so frequently mention'd in tertullian , and others , the first writers of the church . tertullian expresly saies , that the christians dedicated to the offices of piety , the fourth and sixth day of the week : and clemens alex. saies of the christians , that they understood the secret reasons of their weekly fasts , to wit , those of the fourth day of the week , and that of preparation before the sabbath ; commonly call'd wednesday and friday . where , by the way , we may take notice what ground there is for the observation of the wednesday and friday in our church , and the litanies then appointed , so much neglected in this profligate age. . but secondly , as the jews were diligent in the privat reading of the scripture ; being taught it from their infancy : which custom saint paul refers to tim. . . whereof josephus against appion saies , that if a man ask any jew concerning the laws , he will tell every thing readier then his name : for learning them from the first time they have sense of any thing , they retain them imprinted in their minds . so were the first christians equally industrious in improving their knowledg of divine truth . the whole life of a christian , saies clem. alex. strom. l. . is a holy solemnity : there his sacrifices are praiers and praises ; before every meal he has the readings of the holy scriptures ; and psalms , and hymns at the time of his meals . which tertullian also describes in his apol. and saint cyprian in the end of the epist . to donatus . . and this is farther evidenc'd by the early and numerous versions of the scriptures into all vulgar languages ; concerning which theodoret speaks in his book of the cure of the affections of the greeks , serm. . we christians ( saies he ) are enabled to shew the power of apostolic and prophetic doctrins , which have fill'd all countries under heaven . for that which was formerly utter'd in hebrew , is not only translated into the language of the grecians , but also the romans , egyptians , persians , indians , armenians , scythians , samaritans ; and in a word to all the languages that are us'd by any nation . the same is said by saint chrysostom in his first homily upon saint iohn . . nor was this don by the blind zeal of inconsiderable men , but the most eminent doctors of the church were concern'd herein : such as origen who with infinit labor contriv'd the hexapla . saint chrysostom , who translated the new testament , psalms , and som part of the old testament into the armenian tongue , as witnesses geor. alex. in the life of chrysost . so vlphilas the first bishop of the goths translated the holy scripture into the gothic ; as socrat. eccl. hist . l. . cap. . and others testify . saint jerom , who translated them not only into latin from the hebrew , the old italic version having bin from the greek ; but also into his native vulgar dalmatic : which he saies himself in his epistle to sophronius . . but the peoples having them for their privat and constant use appears farther , by the heathens making the extorting of them a part of their persecution : and when diverse did faint in that trial , and basely surrender'd them , we find the church level'd her severity only against the offending persons , did not ( according to the romish equity ) punish the innocent , by depriving them of that sacred book , because the others had so unworthily prostituted it ( tho the prevention of such a profanation for the future had bin as fair a plea for it as the romanists do now make : ) but on the contrary the primitive fathers are frequent , nay indeed importunat in their exhortations to the privat study of holy scripture , which they recommend to christians of all ranks , ages , and sexes . . as an instance hereof , let us hear clemens of alex. in his exhort . the word , saies he , is not hid from any ; it is a common light that shineth to all men ; there is no obscurity in it ; hear it you that be far off , and hear it you that are nigh . . to this purpose st. jerom speaks in his epistle to leta , whom he directs in the education of her young daughter , and advises , that instead of gems and silk , she be enamour'd with the holy scripture ; wherein not gold , or skins , or babylonian embroideries , but a correct and beautiful variety producing faith , will recommend its self . let her first learn the psalter , and be entertain'd with those songs ; then be instructed unto life by the proverbs of solomon : let her learn from ecclesiastes to despise worldly things ; transcribe from job the practice of patience and vertue : let her pass then to the gospels , and never let them be out of her hands : and then imbibe with all the faculties of the mind , the acts of the apostles , and epistles . when she has enrich'd the store-house of her breast with these tresures , let her learn the prophets , the heptateuch , or books of moses , joshua and judges , the books of kings and chronicles , the volumes of ezra and esther ; and lastly the canticles . and indeed , this father is so concern'd to have the unletter'd female sex skilful in the scriptures , that tho he sharply rebukes their pride and over-wening ; he not only frequently resolves their doubts concerning difficult places in the said scriptures , but dedicates several of his commentaries to them . . the same is to be said of saint austin , who in his epistles to unletter'd laics , encourages their enquiries concerning the scripture , assuring volusianus ep. . that it speaks those things that are plain to the heart of the learned and unlearned , as a familiar friend ; in the mysterious , mounts not up into high phrases which might deter a slow and unlearned mind , ( as the poor are in their addresses to the rich ; ) but invites all with lowly speech , feeding with manifest truth , and exercising with secret . and ep. . . tells the devout proba , that in this world where we are absent from the lord , and walk by faith and not by sight , the soul is to think it self desolate , and never cease from praier , and the words of divine and holy scripture , &c. . saint chrysostom in his third homily of lazarus thus addresses himself to married persons , house-holders , and people engag'd in trades and secular professions ; telling them , that the reading of the scripture is a great defensative against sin ; and on the other side , the ignorance thereof is a deep and head-long precipice ; that not to know the law of god , is the utter loss of salvation ; that this has caus'd heresies , and corruption of life , and has confounded the order of things : for it cannot be by any means , that his labor should be fruitless , who emploies himself in a daily and attentive reading of the scripture . . i am not , saies the same st. chry. hom. . on colos . . a monk , i have wife and children , and the cares of a family . but 't is a destructive opinion , that the reading of the scripture pertains only to those who have addicted themselves to a monastic life ; when the reading of scripture is much more necessary for secular persons : for they who converse abroad , and receive frequent wounds , are in greatest need of remedies and preservatives , so hom. . on mat. hearken all you that are secular , how you ought to order your wives and children ; and how you are particularly enjoin'd to read the scriptures , and that not perfunctorily , or by chance , but very diligently . . likewise hom. . on laz. what saiest thou , o man ? it is not thy business to turn over the scripture , being distracted by innumerable cares ; no , thou hast therefore the greater obligation : others do not so much stand in need of the aids of the scripture , as they who are conversant in much business . farther , hom. . on heb. . i beseech you neglect not the reading of the scriptures ; but whether we comprehend the meaning of what is spoken or not , let us alwaies be conversant in them : for daily meditation strengthens the memory ; and it frequently happens , that what you now cannot find out , if you attemt it again , you will the next day discover : for god of his goodness will enlighten the mind . it were endless to transcribe all the exhortations of the ancient doctors and fathers of the church ; they not only permitted , but earnestly prest upon all christians , whatever their estate or condition were , the constant reading of the holy scripture . nor indeed was their restraint ever heard of till the church of rome had espous'd such doctrins as would not bear the test of scripture : and then as those who deal in false wares are us'd to do , they found it necessary to proportion their lights accordingly . . this peter sutor in his second book cap. . of the translation of the scripture honestly confesses , saying , that whereas many things are enjoin'd which are not expresly in scripture , the unlearned observing this , will be apt to murmur and complain that so heavy burthens are laid upon them , and their christian liberty infring'd . they will easily be with-drawn from observing the constitutions of the church , when they find that they are not contain'd in the law of christ . and that this was not a frivolous suggestion , the desperat attemt of the romanists above mention'd , in leaving out the second commandment in their primers and catechisms which they communicate to the people , may pass for an irrefragable evidence ; for what lay-man would not be shockt , to find almighty god command , not to make any graven image , nor the likeness of any thing that is in heaven above , or in the earth beneath , or in the water under the earth ; that no one should bow down to them , nor worship them : when he sees the contrary is practic'd and commanded by the church . . but would god none but the romamanist were impeachable of this detention of scripture : there are too many among us that are thus false and envious to themselves : and what the former do upon policy and pretence of reverence , those do upon mere oscitancy and avow'd profaness ; which are much worse inducements . and for such as these to declaim against detention of the scripture , is like the law-suits of those who contend only about such little punctilio's as themselves design no advantage from , but only the worsting their adversaries : and it would be much safer for them to lie under the interdict of others , then thus to restrain themselves : even as much as the errors of obedience are more excusable , then those of contemt and profaness . . and here i would have it seriously consider'd that the edict of diocletian for the demolishing the christian churches , and the burning their bibles ; became the character and particular aggravation of his most bloudy persecution . now should almighty god call us to the like trial , should antichristian violence , whether heathen or other , take from us our churches and our bibles , what comfort could we have in that calamity , if our contemt of those blessings drove them from us ; nay , prevented persecution , and bereft us of them even whilst we had them in our power ? he who neglects to make his constant resort unto the church , which by gods mercy now stands open ; or to read diligently the holy scriptures , which by the same divine goodness are free for him to use , is his own diocletian ; and without the terrors of death , or torments , has renounc'd , if not the faith , the great instruments of its conveiance , and pledg of god almighties presence among the sons of men . . but what if men either upon the one motive or the other , will not read ; yet the scriptures continue still most worthy to be read : they retain still their propriety for all those excellent ends to which god design'd them : and as the prophet tells the jews , ez. . . whether they will hear , or whether they will forbear , they shall know there has bin a prophet among them ; so whether we will take the benefit or no , we shall one day find that the holy scriptures would have made us wise unto salvation . if thro our fault alone they fail to do so , they will one day assume a less grateful office ; and from guides and assistants , become accusers and witnesses against us . sect . v. the scripture has great propriety and fitness toward the attainment of its excellent end . we are now in the next place to consider how exactly the holy scriptures are adapted to those great ends to which they are directed : how sufficient they are for that important negotiation on which they are sent : and that we shall certainly find them , if we look on them either intrinsically , or circumstantially . for the first of these notions we need only to reflect on the third part of this discourse , where the scripture in respect of the subject matter is evinc'd to be a system of the most excellent laws , backt with the most transcendent rewards and punishments ; and the certainty of those confirm'd by such pregnant instances of gods mercies and vengeance in this world , as are the surest gages and earnests of what we are bid to expect in another . . now what method imaginable can there be used to rational creatures of more force and energy ? nay it seems to descend even to our passions and accommodates it self to our several inclinations . and seeing how few proselytes there are to bare and naked vertue , and how many to interest and advantage ; god closes with them upon their own terms , and do's not so much injoin as buy those little services he asks from us . . but because som mens natures are so disingenuous as to hate to be oblig'd no less then to be reform'd , the scripture has goads and scourges to drive such beasts as will not be led ; terrors and threatnings , and those of most formidable sorts , to affright those who will not be allur'd . nay lest incredulous men should question the reality of future rewards or punishments , the scripture gives as sensible evidence of them as we are capable of receiving in this world ; by registring such signal protections and judgments proportion'd to vertue and vice , as sufficiently attests the psalmists axiom : doubtless there is a god that judgeth the earth , psal . . . and leaves nothing to the impenitent sinner , but a fearful expectation of that fiery indignation threatned hereafter ; heb. . . . and now methinks the scripture seems to be that net our savior speaks of , that caught of every sort , mat. . . it is of so vast a compass , that it must , one would think , fetch in all kind of tempers : and sure had we not mixt natures with fiends , contracted som of their malice and obstinacy , mere human pravity could not hold out . . and as the holy scripture is thus fitly proportion'd to its end in respect of the subject matter , so is it also in reference to its circumstances , which all conspire to render it , the power of god unto salvation , ro. . . in the first rank of those we must place its divine original , which stamps it with an uncontroulable autority , and is an infallible security that the matter of it is perfectly true : since it proceeds from that essential verity which cannot abuse us with fraudulent promises or threatnings : and from that infinite power that cannot be impeded in the execution of what he purposes . . yet to render this circumstance efficacious , there needs another ; to wit , that its being the word of god be sufficiently testifi'd to us : and we have in the fore-going discourse evinced it to be so ; and that in the utmost degree that a matter of that kind is capable of ; beyond which no sober man will require evidence in any thing . and certainly these two circumstances thus united , have a mighty force to impress the dictats of scripture on us . and we must rebel against god and our own convictions too , to hold out against it . . a third circumstance relates to the frame and composure of this divine book , both as to method , and stile : concerning which i have already made som reflexions . but now that i may speak more distinctly , i observe it takes its rise from the first point of time wherein 't was possible for mankind to be concern'd ; and so gradually proceeds to its fall and renovation : shews us first our need of a redeemer , and then points us out who it is , by types and promises in the old testament , and by way of history and completion in the new. in the former it acquaints us with that pedagogy of the law which god design'd as our schole-master to bring us to christ , gal. . . and in the gospel shews us yet a more excellent way ; presents us with those more sublime elevated doctrins , which christ came down from heaven to revele . . as for the stile , that is full of grateful variety , somtimes high and majestic , as becomes that high and holy one that inhabiteth eternity : esai . . . and somtimes so humble and after the manner of men , as agrees to the other part of his character , his dwelling is with him that is of an humble spirit , esay . . i know profane wits are apt to brand this as an unevenness of stile : but they may as well accuse the various notes of music as destructive to harmony , or blame an orator for being able to tune his tongue to the most different strains . . another excellency of the stile , is its propriety to the several subjects it treats of . when it speaks of such things as god would not have men pry into ; it wraps them up in clouds and thick darkness ; by that means to deter inquisitive man ( as he did at sinai ) from breaking into the mount , ex. . and that he gives any intimation at all of such , seems design'd only to give us a just estimate how shallow our comprehensions are ; and excite us to adore and admire that abyss of divine wisdom which we can never fathom . . things of a middle nature , which may be useful to som , but are indispensibly necessary to all , the scripture leaves more accessible ; yet not so obvious as to be within every mans reach : but makes them only the prize of industry , praier , and humble endevors . and it is no small benefit , that those who covet the knowledg of divine truth , are by it engag'd to take these vertues in the way . besides there is so much time requir'd to that study , as renders it inconsistent with those secular businesses wherein the generality of men are immerst : and consequently 't is necessary that those who addict themselves to the one , have competent vacancy from the other : and in this it hath a visible use by being very contributive to the maintaining that spiritual subordination of the people of the pastors ; which god has establish'd . miriam and corahs partisans are a pregnant instance how much the opinion of equal knowledg unfits for subjection : and we see by sad experience how much the bare pretence of it has disturb'd the church , and made those turn preachers who never were understanding hearers . . but besides these more abstruse , there are easier truths in which every man is concern'd ; the explicit knowledg whereof is necessary to all : i mean the divine rules for saving faith and manners . and in those the scripture stile is as plain as is possible : condescends to the apprehensions of the rudest capacities : so that none that can read the scripture but will there find the way to bliss evidently chalk'd out to him . that i may use the words of saint gregory , the lamb may wade in those waters of life , as well as the elephant may swim . the holy ghost , as st. austin tells us , lib. . of christian doctrin , cap. . has made in the plainer places of scripture magnificent and healthful provision for our hunger ; and in the obscure , against satiety . for there are scarce any things drawn from obscure places , which in others are not spoken most plainly . and he farther adds , that if any thing happen to be no where explain'd , every man may there abound in his own sense . . so again , in the same book , cap. . he saies , that all those things which concern faith and manners , are plainly to be met with in the scripture : and saint jerom in his comment on es . . tells us , that 't is the custom of the scripture to close obscure sayings with those that are easy ; and what was first exprest darkly , to propose in evident words : which very thing is said likewise ▪ by saint chrysostom , hom. . cor. . . who in his first homily on saint mat. farther declares , that the scriptures are easy to be understood , and expos'd to vulgar capacities . . he saies again , hom , upon esay , that th scriptures are not mettals that require the help of miners , but afford a tresure easily to be bad to them that seek the riches contain'd in them . it is enough only to stoop down , and look upon them , and depart replenish'd with wealth ; it is enough only to open them , and behold the splendor of those gems . again , hom. . on the second ep. to the thess . . all things are evident and strait , which are in the holy scripture ; whatever is necessary is manifest . so also hom. . on gen. . it cannot be that he who is studious in the holy scripture should be rejected : for tho the instruction of men be wanting , the lord from above will inlighten our minds , shine in upon our reason , revele what is secret , and teach what we do not know . so hom. . on jo. . almighty god involves his doctrin with no mists , and darkness , as did the philosophers : his doctrin is brighter then the sun-beams , and more illustrious ; and therefore every where diffus'd : and hom. . on jo. . his doctrin is so facile , that not only the wise , but even women , and youths must comprehend it . hom. . on gen. . let us go to the scripture as our mark , which is its own interpreter . and soon after saies , that the scripture interprets it self , and suffers not its auditor to err . to the same purpose saies cyril in his third book against julian . in the scripture nothing is difficult to them , who are conversant in them as they ought to be . . it is therefore a groundless cavil which men make at the obscurity of the scripture ; since it is not obscure in those things wherein 't is our common interest it should be plain : which sufficiently justifies its propriety to that great end of making us wise unto salvation . and for those things which seem less intelligible to us , many of them become so , not by the innate obscurity of the text , but by extrinsic circumstances ( of which perhaps the over-busy tampering of paraphrasts , pleased with new notions of their own , may be reckon'd for one . ) but this subject the reader may find so well pursued in mr. boyls tract concerning the stile of scripture , that i shall be kindest both to him and it , to refer him thither ; as also for answer to those other querulous objections which men galled with the sense of the scripture , have made to its stile . . a third circumstance in which the scripture is fitted to attain its end , is its being committed to writing , as that is distinguish'd from oral delivery . it is most true , the word of god is of equal autority and efficacy which way soever it be deliver'd : the sermons of the apostles were every jot as divine and powerful out of their mouths , as they are now in their story . all the advantage therefore that the written word can pretend to , is in order to its perpetuity ; as it is a securer way of derivation to posterity , then that of oral tradition . to evince that it is so , i shall first weigh the rational probabilities on either side . secondly , i shall consider to which god himself appears in scripture to give the deference . . for the first of these , i shall propose this consideration ; which i had occasion to intimate before ; that the bible being writ for the universal use of the faithful , 't was as universally disperst amongst them : the jews had the law not only in their synagogues , but in their privat houses , and as soon as the evangelical books were writ , they were scatter'd into all places where the christian faith had obtain'd . now when there was such a vast multitude of copies , and those so revered by the possessors , that they thought it the highest pitch of sacrilege to expose them , it must surely be next to impossible entirely to suppress that book . besides it could never be attemted but by som eminent violence , as it was by the heathen persecutors ; which ( according to the common effect of opposition ) serv'd to enhance the christians value of the bible ; and consequently when the storm was past , to excite their diligence for recruiting the number . so that , unless in after ages , all the christians in the world should at once make a voluntary defection , and conspire to eradicate their religion , the scriptures could not be utterly extinguish'd . . and that which secures it from total suppression , do's in a great degree do so from corruption and falsification . for whilest so many genuine copies are extant in all parts of the world , to be appeal'd to , it would be a very difficult matter to impose a spurious one ; especially if the change were so material as to awaken mens jealousies . and it must be only in a place and age of gross ignorance , that any can be daring enough to attemt it . and if it should happen to succeed in such a particular church , yet what is that to the universal ? and to think to have the forgery admitted there , is ( as a learned man saies ) like attemting to poison the sea . . on the other side , oral tradition seems much more liable to hazards , error may there insinuate it self much more insensibly . and tho there be no universal conspiracy to admit it at first ; yet like a small eruption of waters , it widens its own passage , till it cause an inundation . there is no impression so deep , but time and intervening accidents may wear out of mens minds ; especially where the notions are many , and are founded not in nature , but positive institution , as a great part of christian religion is . and when we consider the various tempers of men , 't will not be strange that succeeding ages will not alwaies be determin'd by the traditions of the former . som are pragmatic , and think themselves fitter to prescribe to the belief of their posterity , then to follow that of their ancestors : som have interests and designs which will be better serv'd by new tenets : and som are ignorant and mistaking , and may unawares corrupt the doctrin they should barely deliver : and of this last sort we may guess there may be many , since it falls commonly to the mothers lot to imbue children with the first rudiments . . now in all these cases how possible is it that primitive tradition may be either lost or adulterated ; and consequently , and in proportion to that possibility , our confidence of it must be stagger'd . i am sure according to the common estimate in seculars it must be so . for i appeal to any man whether he be not apter to credit a relation which comes from an eie-witness then at the third or fourth , much more at the hundredth rebound : ( as in this case . ) and daily experience tells us ; that a true and probable story by passing thro many hands , often grows to an improbable lie . this man thinks he could add one becoming circumstance ; that man another : and whilst most men take the liberty to do so , the relation grows as monstrous as such a heap of incoherent phancies can make it . . if to this it be said , that this happens only in trivial secular matters , but that in the weighty concern of religion mankind is certainly more serious and sincere : i answer that 't is very improbable that they are ; since 't is obvious in the common practice of the world , that the interests of religion are postpon'd to every little worldly concern . and therefore when a temporal advantage requires the bending and warping of religion , there will never be wanting som that will attemt it . . besides there is still left in human nature so much of the venom of the serpents first temtation , that tho men cannot be as god , yet they love to be prescribing to him , and to be their own assessors as to that worship and homage they are to pay him . . but above all 't is considerable that in this case sathan has a more peculiar concern , and can serve himself more by a falsification here then in temporal affairs . for if he can but corrupt religion , it ceases to be his enemy , and becomes one of his most useful engins , as sufficiently appear'd in the rites of the heathen worship . we have therefore no cause to think this an exemt case , but to presume it may be influenc'd by the same pravity of human nature , which prevailes in others ; and consequently are oblig'd to bless god that he has not left our spiritual concerns to such hazards , but has lodg'd them in a more secure repository , the written word . . but i fore-see 't will be objected , that whilst i thus disparage tradition , i do vertually invalidate the scripture it self , which comes to us upon its credit . to this i answer first that since god has with-drawn immediate revelation from the world , tradition is the only means to convey to us the first notice that this book is the word of god : and it being the only means he affords , we have all reason to depend on his goodness , that he will not suffer that to be evacuated to us : and that how liable soever tradition may be to err , yet that it shall not actually err in this particular . . but in the second place ; this tradition seems not so liable to falsification as others : it is so very short and simple a proposition ; such and such writings are the word of god , that there is no great room for sophistry or mistake to pervert the sense ; the only possible deception must be to change the subject , and obtrude supposititious writings in room of the true , under the title of the word of god. but this has already appear'd to be unpracticable , because of the multitude of copies which were disperst in the world ; by which such an attemt would soon have bin detected . there appears more reason as well as more necessity , to rely upon tradition in this , then in most other particulars . . neither yet do i so farr decry oral tradition in any , as to conclude it impossible it should derive any truth to posterity : i only look on it as more casual , and consequently a less fit conveiance of the most important and necessary verities then the writen word : in which i conceive my self justifi'd by the common sense of mankind ; who use to commit those things to writing , which they are most solicitous to derive to posterity . do's any nation trust their fundamental laws only to the memory of the present age , and take no other course to transmit them to the future ? do's any man purchase an estate , and leave no way for his children to lay claim to it , but the tradition the present witnesses shall leave of it ? nay do's any considering man ordinarily make any important pact or bargain ( tho without relation to posterity ) without putting the articles in writing ? and whence is all this caution but from a universal consent that writing is the surest way of transmitting ? . but we have yet a higher appeal in this matter then to the suffrage of men : god himself seems to have determin'd it ; and what his decision is , 't is our next business to inquire . . and first he has given the most real and comprehensive attestation to this way of writing , by having himself chose it . for he is too wise to be mistaken in his estimate of better and worse , and too kind to chuse the worst for us : and yet he has chosen to communicate himself to the latter ages of the world by writing ; and has summ'd up all the eternal concerns of mankind in the sacred scriptures , and left those sacred records by which we are to be both inform'd and govern'd ; which if oral tradition would infallibly have don , had bin utterly needless : and god sure is not so prodigal of his spirit , as to inspire the autors of scripture to write that , whose use was superseded by a former more certain expedient . . nay , under the mosaic oeconomy , when he made use of other waies of reveling himself , yet to perpetuate the memory even of those revelations ; he chose to have them written . at the delivery of the law , god spake then viva voce , and with that pomp of dreadful solemnity , as certainly was apt to make the deepest impressions ; yet god fore-saw that thro every succeeding age that stamp would grow more dim , and in a long revolution might at last be extinct . and therefore how warm soever the israelites apprehensions then were , he would not trust to them for the perpetuating his law , but committed it to writing ; ex. . . nay wrote it twice himself . . yet farther even the ceremonial law tho not intended to be of perpetual obligation ; was not yet referr'd to the traditionary way , but was wrote by moses , and deposited with the priests , deut. . . and after-event shew'd this was no needless caution . for when under manasses , idolatry had prevail'd in jerusalem , it was not by any dormant tradition , but by the book of the law found in the temple , that josiah was both excited to reform religion , and instructed how to do it ; . kings . . and had not that or som other copy bin produc'd , they had bin much in the dark as to the particulars of their reformation ; which that they had not bin convei'd by tradition , appears by the sudden startling of the king upon the reading of the law ; which could not have bin , had he bin before possest with the contents of it . in like manner we find in nehemiah , that the observation of the feast of tabernacles was recover'd by consulting the law ; the tradition whereof was wholly worn out ; or else it had sure bin impossible that it could for so long a time have bin intermitted , neh. . . and yet mens memories are commonly more retentive of an external visible rite , then they are of speculative propositions , or moral precepts . . these instances shew how fallible an expedient mere oral tradition is for transmission to posterity . but admit no such instance could be given , 't is argument enough that god has by his own choice of writing , given the preference to it . nor has he barely chosen it , but has made it the standard by which to mesure all succeeding pretences . 't is the means he prescribes for distinguishing divine from diabolical inspirations : to the law and to the testimony : if they speak not according to this word , there is no light in them , isai . . . and when the lawier interrogated our savior what he should do to inherit eternal life , he sends him not to ransac tradition , or the cabalistical divinity of the rabbins , but refers him to the law : what is written in the law ? how readest thou ? luk. . . and indeed , throout the gospel , we still find him in his discourse appealing to scripture , and asserting its autority : as on the other side inveighing against those traditions of the elders which had evacuated the written word : ye make the word of god of none effect by your tradition , mat. . . which as it abundantly shews christs adherence to the written word , so 't is a pregnant instance how possible it is for tradition to be corrupted , and made the instrument of imposing mens phancies even in contradiction to gods commands . . and since our blessed lord has made scripture the test whereby to try traditions , we may surely acquiesce in his decision , and either embrace or reject traditions , according as they correspond to the supreme rule , the written word . it must therefore be a very unwarrantable attemt to set up tradition in competition with ( much more in contradiction to ) that to which christ himself hath subjected it . . saint paul reckons it as the principal privilege of the jewish church , that it had the oracles of god committed to it ; i.e. that the holy scriptures were deposited , and put in its custody : and in this the christian church succeeds it , and is the guardian and conservator of holy writ . i ask then , had the jewish church by vertue of its being keeper , a power to supersede any part of those oracles intrusted to them ? if so , saint paul was much out in his estimate , and ought to have reckon'd that as their highest privilege . but indeed , the very nature of the trust implies the contrary ; and besides , 't is evident , that is the very crime christ charges upon the jews in the place above cited . and if the jewish church had no such right , upon what account can the christian claim any ? has christ enlarg'd its charter ? has he left the sacred scriptures with her , not to preserve and practice , but to regulate and reform ? to fill up its vacancies , and supply its defects by her own traditions ? if so , let the commission be produc'd ; but if her office be only that of guardianship and trust , she must neither substract from , nor by any superadditions of her own evacuate its meaning and efficacy : and to do so , would be the same guilt that it would be in a person intrusted with the fundamental records of a nation , to foist in such clauses as himself pleases . . in short , god has in the scriptures laid down exact rules for our belief and practice , and has entrusted the church to convey them to us : if she vary , or any way enervate them , she is false to that trust , but cannot by it oblige us to recede from that rule she should deliver , to comply with that she obtrudes upon us . the case may be illustrated by an easy resemblance . suppose a king have a forreign principality for which he composes a body of laws ; annexes to them rewards and penalties , and requires an exact and indispensable conformity to them . these being put in writing , he sends by a select messenger : now suppose this messenger deliver them , yet saies withall , that himself has autority from the king to supersede these laws at his plesure ; so that their last resort must be to his dictats , yet produces no other testimony but his own bare affirmation . is it possible that any men in their wits should be so stupidly credulous , as to incur the penalty of those laws upon so improbable an indemnity ? and sure it would be no whit less madness in christians , to violate any precept of god , on an ungrounded supposal of the churches power to dispense with them . . and if the church universal have not this power , nor indeed ever claim'd it , it must be a strange insolence for any particular church to pretend to it , as the church of rome do's ; as if we should owe to her tradition all our scripture , and all our faith ; insomuch that without the supplies which she affords from the oracle of her chair , our religion were imperfect , and our salvation insecure . upon which wild dictates i shall take liberty in a distinct section , farther to animadvert . sect . vi. the suffrage of the primitive christian church , concerning the propriety and fitness which the scripture hat towards the attainment of its excellent end . against what has bin hitherto said to the advantage of the holy scripture , there opposes it self ( as we have already intimated ) the autority of the church of rome ; which allows it to be only an imperfect rule of faith , saying in the fourth session of the council of trent , that christian faith and discipline , are contain'd in the books written , and unwritten tradition . and in the fourth rule of the index put forth by command of the said council , the scripture is declar'd to be so far from useful , that its reading is pernicious if permitted promiscuously in the vulgar tongue , and therefore to be withheld : insomuch that the study of the holy bible is commonly by persons of the roman communion , imputed to protestants as part of their heresy ; they being call'd by them in contemt the evangelical men , and scripturarians . and the bible in the vulgar tongue of any nation , is commonly reckon'd among prohibited books , and as such , publicly burnt when met with by the inquisitors : and the person who is found with it , or to read therein , is subjected to severe penalties . . for the vindication of the truth of god , and to put to shame those unhappy innovators , who amidst great pretences to antiquity , and veneration to the scriptures prevaricat from both : i think it may not be amiss , to shew plainly the mind of the primitive church herein ; and that in as few words as the matter will admit . . first i premise that ireneus and tertullian having to do with heretics , who boasted themselves to be emendators of the apostles , and wiser then they ; despising their autority , rejecting several parts of the scripture , and obtruding other writings in their steed , have had recourse unto tradition , with a seeming preference of it unto scripture . their adversaries having no common principle besides the owning the name of christians ; it was impossible to convince them , but by a recourse to such a medium which they would allow . but these fathers being to set down and establish their faith , are most express in resolving it into scripture : and when they recommend tradition , ever mean such as is also apostolical . . ireneus in the second book , . c. tells us , that the scriptures are perfect , as dictated by the word of god and his spirit . and the same father begins his third book in this manner , the disposition of our salvation is no otherwise known by us , then by those by whom the gospel was brought to us ; which indeed they first preach'd , but afterward deliver'd it to us in the scripture , to be the foundation and pillar of our faith. nor may we imagin , that they began to preach to others , before they themselves had perfect knowledg , as som are bold to say ; boasting themselves to be emendators of the apostles . for after our lords resurrection , they were indued with the power of the holy spirit from on high , and having perfect knowledg , went forth to the ends of the earth , preaching the glad tidings of salvation , and celestial praise unto men . each and all of whom had the gospel of god. so saint matthew wrote the gospel to the hebrews , in their tongue . saint peter and saint paul preach'd at rome , and there founded a church : mark the disciple and interpreter of peter , deliver'd in writing what he had preach'd , and luke the follower of paul set down in his book the gospel he had deliver'd . afterward saint john at ephesus in asia publish'd his gospel , &c. in his fourth book , c. . he directs all the heretics with whom he deals , to read diligently the gospel deliver'd by the apostles , and also read diligently the prophets , assuring they shall there find every action , every doctrin , and every suffering of our lord declared by them . . thus tertullian in his book of prescriptions , c. . it is not lawful for us to introduce any thing of our own will , nor make any choice upon our arbitrement . we have the apostles of our lord for our authors , who themselves took up nothing on their own will or choice ; but faithfully imparted to the nations the discipline which they had receiv'd from christ . so that if an angel from heaven should teach another doctrin , he were to be accurst . and c. . 't is madness , saies he of the heretics , when they confess that the apostles were ignorant of nothing , nor taught things different ; to think that they did not revele all things to all : which he enforces in the following chapter . in his book against hermogenes , c. . he discourses thus ; i adore the plenitude of the scripture , which discovers to me the creator , and what was created . also in the gospel i find the word was the arbiter and agent in the creation . that all things were made of preexistent matter i never read . let hermogenes , and his journy-men shew that it is written . if it be not written , let him fear the woe , which belongs to them that add or detract . and in the . ch . of his prescript . we feed our faith , raise our hope , and establish our reliance with the sacred words . . in like manner hippolytus in the homily against noetus declares , that we acknowledg only from scripture that there is one god. and whereas secular philosophy is not to be had , but from the reading of the doctrin of the philosophers ; so whosoever of us will preserve piety towards god , he cannot otherwise learn it then from the holy scripture . accordingly origen in the fifth homily on leviticus , saies , that in the scripture every word appertaining to god , is to be sought and discust ; and the knowledg of all things is to be receiv'd . . what saint cyprians opinion was in this point , we learn at large from his epistle to pompey . for when tradition was objected to him , he answers ; whence is this tradition ? is it from the autority of our lord and his gospel ; or comes it from the commands of the apostles in their epistles ? almighty god declares that what is written should be obei'd and practic'd . the book of the law , saies he in joshua , shall not depart from thy mouth , but thou shalt meditate in it day and night , that you may observe and keep all that is written therein . so our lord sending his apostles , commands them to baptize all nations , and teach them to observe all things that he had commanded . again , what obstinacy and presumtion is it to prefer human tradition to divine command : not considering that gods wrath is kindled as often as his precepts are dissolv'd and neglected by reason of human traditions . thus god warns and speaks by isaiah : this people honors me with their lips , but their heart is far from me ; but in vain do they worship me , teaching for doctrins the commandments of men . also the lord in the gospel checks and reproves , saying ; you reject the law of god , that you may establish your tradition . of which precept the apostle saint paul being mindful , admonishes and instructs , saying ; if any man teaches otherwise , and hearkens not to sound doctrin , and the words of our lord jesus christ , he is proud , knowing nothing : from such we must depart . and again he adds , there is a compendious way for religious and sincere minds , both to deposit their errors , and find out the truth . for if we return to the source and original of divine tradition , human error will cease , and the ground of heavenly mysteries being seen , whatsoever was hid with clouds and darkness , will be manifest by the light of truth . if a pipe that brought plentiful supplies of water fail on the suddain , do not men look to the fountain , and thence learn the cause of the defect , whether the spring it self be dry ; or if running freely , the water is stopt in its passage ; that if by interrupted or broken conveiances , it was hindred to pass , they being repair'd , it may again be brought to the city , with the same plenty as it flows from the spring ? and this gods priests ought to do at this time , obeying the commands of god , that if truth have swerv'd or fail'd in any particular , we go backward to the source of the evangelical and apostolical tradition , and there found our actings ; from whence their order and origination began . . it is true bellarmine reproches this discourse as erroneous ; but whatever it might be in the inference which saint cyprian drew from it , in it self it was not so . for saint austin , tho sufficiently engag'd against saint cyprians conclusion allows the position as most orthodox ; saying , in the fourth book of baptism , c. . whereas he admonishes to go back to the fountain , that is , the tradition of the apostles , and thence bring the stream down to our times ; 't is most excellent , and without doubt to be don . . thus eusebius expresses himself in his second book against sabellius . as it is a point of sloth , not to seek into those things , whereof one may enquire ; so 't is insolence to be inquisitive in others . but what are those things which we ought to enquire into ? even those which are to be found in the scriptures : those things which are not there to be found , let us not seek after . for if they ought to be known , the holy ghost had not omitted them in the scripture . . athanasius in his tract of the incarnation , saies , it is fit for us to adhere to the word of god , and not relinquish it , thinking by syllogisms to evade , what is there clearly deliver'd . again in his tract to serap . of the holy ghost : ask not , saies he , concerning the trinity , but learn only from the scriptures . for the instructions which you will find there , are sufficient . and in his oration against the gentiles , declares , that the scriptures are sufficient to the manifestation of the truth . . agreeable to these is optatus in his . book against parmen . who reasons thus , you say 't is lawful to rebaptize , we say 't is not lawful : betwixt your saying and our gain-saying the peoples minds are amus'd . let no man believe either you or us . all men are apt to be contentious . therefore judges are to be call'd in . christians they cannot be ; for they will be parties ; and thereby partial . therefore a judg is to be lookt out from abroad . if a pagan , he knows not the mysteries of our religion . if a jew , he is an enemy to our baptism . there is therefore no earthly judg ; but one is to be sought from heaven . yet there is no need of a resort to heaven , when we have in the gospel a testament : and in this case , celestial things may be compar'd to earthly . so it is as with a father who has many children ; while he is present he orders them all , and there is no need of a written will : accordingly christ when he was present upon earth , from time to time commanded the apostles whatsoever was necessary . but as the earthly father finding himself to be at the point of death , and fearing that after his departure his children should quarrel among themselves , he calls witnesses , and puts his mind in writing ; and if any difference arise among the brethren , they go not to their fathers sepulcher , but repair to his will and testament ; and he who rests in his grave , speaks still in his writing , as if he were alive . our lord who left his will among us , is now in heaven ; therefore let us seek his commands in the gospel , as in his will. . thus cyril of ierus . cat. . nothing , no not the least concernment of the divine and holy sacraments of our faith , is to be deliver'd without the holy scripture : believe not me unless i give you a demonstration of what i say from the scripture . . saint basil in his book of the true faith saies , if god be faithful in all his sayings , his words , and works , they remaining for ever , and being don in truth and equity ; it must be an evident sign of infidelity and pride , if any one shall reject what is written , and introduce what is not written . in which books he generally declares that he will write nothing but what he receives from the holy scripture : and that he abhors from taking it elsewhere . in his . homily against the antitrinit . believe , saies he , those which are written ; seek not those which are not written . and in his eth. reg . . every word and action ought to be confirm'd by the testimony of the divinely inspir'd scriptures to the establishment of the faith of the good , and reproof of the wicked . . saint ambrose in the first book of his offic. saies : how can we make use of any thing which is not to be found in scripture ? and in his instit . of virgins . i read he is the first , but read not he is the second ; let them who say he is second , shew it from the reading . . greg. nyssen in his dial. of the soul and resurrect . saies , 't is undeniable , that truth is there only to be plac'd , where there is the seal of scripture testimony . . saint jerom against helvidius declares . as we deny not that which is written , so we refuse those which are not written . and in his comment on the . ps . every thing that we assert , we must shew from the holy scripture . the word of him that speaks has not that autority as gods precept . and on the . ps . whatever is said after the apostles , let it be cut off , nor have afterwards autority . tho one be holy after the apostles , tho one be eloquent ; yet has he not autority . . saint austin in his tract of the unity of the church , c. . acknowledges that he could not be convinc'd but by the scriptures of what he was to believe ; and adds they are read with such manifestation , that he who believes them must confess the doctrin to be most true . in the second book of christian doctrin , c. . he saies , that in the plain places of scripture are found all those things that concern faith and manners . and in epist . . all things which have bin exhibited heretofore as don to mankind , and what we now see and deliver to our posterity , the scripture has not past them in silence , so far forth as they concern the search or defence of our religion . in his tract of the good of widowhood , he saies to julian , the person to whom he addresses . what shall i teach you more then that we read in the apostle : for the holy scripture settles the rule of our doctrin ; that we think not any thing more then we ought to think ; but to think soberly , as god has dealt to every man the mesure of faith. therefore my teaching is only to expound the words of this doctor , ep. . where any subject is obscure , and passes our comprehension , and the scripture do's not plainly afford its help , there human conjecture is presumtuous in defining . . theophilus of alex. in his second paschal homily , tells us , that 't is the suggestion of a diabolical spirit to think that any thing besides the scripture has divine autority . and in his third he adds , that the doctors of the church having the testimony of the scripture , lay firm foundation of their doctrin . . chrysostom in his third homily on the first of the thessal . asserts , that from the alone reading or hearing of the scripture one may learn all things necessary . so hom. . on act. . he declares . a heathen comes and saies : i would willingly be a christian , but i know not who to join my self to ; for there are many contentions among you , many seditions and tumults ; so that i am in doubt what opinion i should abuse , each man saies , what i say is true , and i know not whom to believe ; each pretends to scripture which i am ignorant of , 't is very well the issue is put here : for if the appeal were to reason , in this case there would be just occasion of being troubled : but when we appeal to scripture , and they are simple and certain , you may easily your self judg . he that agrees with the scripture is a christian , he that resists them , is far out of the way . and on ps . . if any thing be said without the scripture , the mind halts between different opinions ; somtimes inclining as to what is probable , anon rejecting as what is frivolous : but when the testimony of holy scripture is produc'd , the mind both of speaker and hearer is confirm'd . and hom. . on lazar . tho one should rise from the dead , or an angel come down from heaven , we must believe the scripture ; they being fram'd by the lord of angels , and the quick and dead . and hom. . cor. . is it not an absurd thing that when we deal with men about mony , we will trust no body , but cast up the sum , and make use of our counters ; but in religious affairs , suffer our selves to be led aside by other mens opinions , even then when we have by an exact scale and touchstone , the dictat of the divine law. therefore i pray and exhort you , that giving no heed to what this or that man saies , you would consult the holy scripture , and thence learn the divine riches , and pursue what you have learnt . and hom. . on jo. . . 't is the mark of a thief , that he comes not in by the dore , but another way : now by the dore the testimony of the scripture is signified . and hom. on gal. . . the apostle saies not , if any man teach a contrary doctrin let him be accurs'd , or if he subvert the whole gospel ; but if he teach any thing beside the gospel which you have receiv'd , or vary any little thing , let him be accurs'd . . cyril of alex. against jul. l. . saies , the holy scripture is sufficient to make them who are instructed in it , wise unto salvation , and endued with most ample knowledg . . theodoret dial. . i am perswaded only by the holy scripture . and dial. . i am not so bold to affirm any thing , not spoken of in the scripture . and again , qu. . upon genes . we ought not to enquire after what is past over in silence , but acquiesce in what is written . . it were easy to enlarge this discourse into a volume ; but having taken , as they offer'd themselves , the suffrages of the writers of the four first centuries , i shall not proceed to those that follow . if the holy scripture were a perfect rule of faith and manners to all christians heretofore , we may reasonably assure our selves it is so still ; and will now guide us into all necessary truth , and consequently make us wise unto salvation , without the aid of oral tradition , or the new mintage of a living infallible judg of controversy . and the impartial reader will be enabled to judg whether our appeal to the holy scripture , in all occasions of controversy , and recommendation of it to the study of every christian , be that heresy and innovation which it is said to be . . it is , we know , severely imputed to the scribes and pharisees by our savior , that they took from the people the key of knowledg , luk. . . and had made the word of god of none effect by their traditions , mat. . . but they never attemted what has bin since practiced by their successors in the western church , to take away the ark of the testament it self , and cut off not only the efficacy , but very possession of the word of god by their traditions . surely this had bin exceeding criminal from any hand : but that the bishops and governors of the church , and the universal and infallible pastor of it , who claim the office to interpret the scriptures , exhort unto , and assist in the knowledg of them , should be the men who thus rob the people of them ; carries with it the highest aggravations both of cruelty and breach of trust . if any man shall take away from the words of the book of this prophecy , saies saint john , revel . . . god shall take away his part out of the book of life , and out of the holy city , and from the things which are written in this book . what vengeance therefore awaits those , who have taken away not only from one book , but at once the books themselves , even all the scriptures , the whole word of god ? sect . vii . historical reflexions upon the events which have happen'd in the church since the with-drawing of the holy scripture . t will in this place be no useless contemplation to observe , after the scriptures had bin ravisht from the people in the church of rome ; what pitiful pretenders were admitted to succeed . and first because lay-men were presum'd to be illiterate , and easily seducible by those writings which were in themselves difficult , and would be wrested by the unlearned to their own destruction ; pictures were recommended in their steed , and complemented as the books of the laity , which soon emprov'd into a necessity of their worship , and that gross superstition which renders christianity abominated by turks , and jews , and heathens unto this day . . i would not be hasty in charging idolatry upon the church of rome , or all in her communion ; but that their image-worship is a most fatal snare , in which vast numbers of unhappy souls are taken , no man can doubt who hath with any regard travail'd in popish countries . i my self , and thousands of others , whom the late troubles , or other occasions sent abroad , are and have bin witnesses thereof . charity , 't is true , believes all things , but it do's not oblige men to disbelieve their eies . 't was the out-cry of micah against the danites , jud. . . ye have taken away my gods which i have made , and the priest , and are gon away , and what have i more ? but the laity of the roman communion may enlarge the complaint , and say ; you have taken away the oracles of our god , and set up every where among us graven and molten images , and teraphims , and what have we more ? and 't was lately the loud , and i doubt me is still , the unanswerable complaint of the poor americans , that they were deni'd to worship their pagod once in the year , when they who forbad them , worship'd theirs every day . . the jews before the captivity , notwithstanding the recent memory of the miracles in egypt and the wilderness , and the first conquest of the land of canaan with those that succeeded under the judges and kings of israel and iuda ; as also the express command of god , and the menaces of prophets , ever and anon fell to downright idolatry : but after their return unto this day , have kept themselves from falling into that sin ; tho they had no prophets to instruct them , no miracles or government to encourage or constrain them . the reason of which a very learned man in his discourse of religious assemblies takes to be , the reading and teaching of the law in their synagogues ; which was perform'd with great exactness after the return from the captivity , but was not so perform'd before . and may we not invert the observation , and impute the image-worship now set up in the christian church , to the forbidding the reading of the scriptures in the churches , and interdicting the privat use , and institution in them ? . for a farther supplement in place of the scriptures , whose history was thought not edifying enough , the legends of the saints were introduc'd ; stories so stupid , that one would imagin them design'd as an experiment how far credulity could be impos'd upon ; or else fram'd to a worse intent , that christianity by them might be made ridiculous . yet these are recommended to use and veneration , while in the mean time the word of god is utterly forbidden , whereby the parties to this unhappy practice ( that i may speak in the words of the prophet jerem. . . ) have committed two evils , they have forsaken the fountain of living waters , and hewed them out cisterns , broken cisterns that can hold no water . . farther yet , the same unreasonable tyranny which permitted not the laity to understand almighty god speaking to them in the scripture ; hinder'd them from being suffer'd to understand the church or themselves speaking to him in their praiers ; whilst the whole roman office is so dispos'd , that in defiance of the apostles discourse , cor. . he that occupies the room of the unlearned must say amen , to those praiers and praises which he has no comprehension of : and by his endless repetitions of paters , ave's and credo's , falls into that battology reprov'd by our savior , mat , . . and as 't was said to the woman of samaria , jo. . . knows not what he worships . yet this unaccountable practice is so much the darling of that church , that when in france about eighteen years since , the roman missal was translated into the vulgar tongue , and publish'd by the direction of several of their bishops ; the clergy of france rose up in great fury against the attemt , anathematizing in their circular epistles , all that sold , read , or us'd the said book : and upon complaint unto pope alex. the . he resented the matter so deeply , as to issue out his bull against it in the following words . . whereas sons of perdition , endevoring the destruction of souls , have translated the roman missal into the french tongue , and so attemted to throw down and trample upon the majesty of the holy rites comprehended in latin words : as we abominate and detest the novelty , which will deform the beauty of the church , and produce disobedience , temerity , boldness , sedition and schism ; so we condemn , reprobate and forbid , the said and all other such translations , and interdict the reading , and keeping , to all and singular the faithful , of whatever sex , degree , order , condition , dignity , honor , or preeminence , &c. under pain of excommunication . and we command the copies to be immediatly burnt , &c. so mortal a sin it seems 't was thought for the laity to understand the praiers in which they must communicate . . nor is this all ; agreeable to the other attemts upon the holy scripture , was the bold insolence of making a new authentic text , in that unknown tongue in which the offices of praier had bin , and were to be kept disguis'd ; which was don by the decree of the council of trent in the fourth session . but when the council had given this prerogative to the version which it call'd vulgar , the succeeding popes began to consider what that version was ; and this work pius the fourth and fifth set upon ; but prevented by death fail'd to complete it , so that the honor of the performance fell to sixtus the fifth , who in the plenitude of his apostolic power , the translation being reform'd to his mind , commanded it to be that genuine ancient edition , which the trent fathers had before made authentic , and under the pain of excommunication requir'd it to be so received : which he do's in this form . of our certain knowledg , and the plenitude of apostolic power , we order and declare that vulgar edition which has bin receiv'd for authentic by the council of trent , is without doubt or controversy to be esteem'd this very one , which being amended as well as it is possible , and printed at the vatican press , we publish to be read in the whole christian republic , and in all churches of the christian world . decreeing that it having bin approv'd by the consent of the holy universal church , and the holy fathers , and then by the decree of the general council of trent , and now by the apostolic autority deliver'd to us by the lord ; is the true , legitimate , authentic , and undoubted , which is to be received and held in all public and privat disputations , lectures , preachings , and expositions , &c. but notwithstanding this certain knowledg , and plenitude of apostolic power , soon after came clement the eighth , and again resumes the work of his predecessor sixtus , discovers great and many errors in it , and puts out one more reform'd , yet confest by himself to be imperfect ; which now stands for the authentic text , and carries the title of the bible put forth by sixtus , notwithstanding all it's alterations . so well do's the roman church deserve the honor which she pretends to , of being the mistress of all churches ; and so infallible is the holy chair in its determinations : and lastly , so authentic a transcript of the word of god ( concerning which 't is said , mat. . . one jot or one title shall not fail ) is that which she establisht , and that has receiv'd so many , and yet according to the confession of the infallible corrector , wants still more alterations . . dependent upon this , and as great a mischief as any of the former , consequent to the with-drawing of the scripture , i take to be the step it made to the overthrow of the ancient and most useful disciplin of the church in point of penance , whose rigors alwaies heretofore preceded the possibility of having absolution . now of this we know a solemn part was the state of audience , when the lapst person was receiv'd after long attendance without dores , prostrations , and lamentations there , within the entrance of the church ; and was permitted with the catechumens or candidats of baptism , to hear the readings of the scripture , and stay till praier began , but then depart . he was oblig'd to hear the terrors of the lord , the threats of the divine law against sin and sinners , to stand among the unbaptiz'd and heathen multitude , and learn again the elements of that holy faith from which he had prevaricated ; and so in time be render'd capable of the devotions of the faithful ▪ and afterward the reception of the eucharist . but when the scriptures were thought useless or dangerous to be understood and heard , it was consequent that the state of audience should be cut off from penance , and that the next to it , upon the self-same principle should be dismist : and so the long probation formerly requir'd should be supplanted ; and the compendious way of pardoning first , and repenting afterwards , the endless circle of sinning and being absolv'd , and then sinning and being absolv'd again , should prevail upon the church . which still obtains , notwithstanding the complaints , and irrefragable demonstrations of learned men even of the romish communion , who plainly shew this now receiv'd method , to be an innovation groundless and unreasonable , and most pernicious in its consequents . . and , by the way , we may take notice that there cannot be a plainer evidence of the judgment of the church , concerning the necessity of the scriptures being known , not only by the learned but mean christian , and the interest they have therein ; then is the ancient course of penance , establisht by the the practice of all the first ages , and almost as many councils , whether general or local , as have decreed any thing concerning disciplin ; with the penitentiary books and canons which were written for the first eleven hundred years in the whole christian world . for if even the unbaptiz'd catechumen , and the lapst sinner , notwithstanding their slender knowledg in the mysteries of faith , or frail pretence to the privilege thereof , had a right to the state of audience , and was oblig'd to hear the scripture read ; surely the meanest unobnoxious laic , was in as advantagious circumstances , and might not only be trusted with the reading of those sacred books , but might claim them as his birth-right . . i may justly , over and above what has bin hitherto alleg'd , impute to the governors of the same church , and their withholding from the laity the holy scripture ; the many dangerous errors , gross ignorances , and scandalous immoralities which have prevail'd among them both . it is no new method of divine vengeance , that there should be like people like priest , hos . . . and that the idol shepherd who led his flock into the ditch , should fall therein himself , mat. . . and as the prophet zachary describes it , c. . . the sword shall be upon his arm , and upon his right eie : his arm shall be clean dried up , and his right eie shall be utterly darkned . . but no consequence can be more obviously deducible from that practice , then that men should justify the with-holding of the scripture , by lessening its credit , and depreciating its worth : which has occasion'd those reproches which by the writers of the church of rome , of best note , have bin cast upon it . as that it was a nose of wax , a leaden rule , a deaf and useless deputy to god in the office of a judg ; of less autority then the roman church , and of no more credit then esops fables , but for the testimony of the said church , that they contain things apt to raise laughter or indignation , that the latin translation in the complutensian bible is placed between the hebrew text , and the septuagint version , as our savior was at his crucifixion between two thieves , and that the vulgar edition is of such autority that the originals ought to be mended by it , rather then it should be mended from them : which are the complements of cardinal bellarmin , hosius , eckius , perron , ximenes , coqueus , and others of that communion : words to be answer'd by a thunderbolt , and fitter for the mouth of a celsus or a porphyrie , then of the pious sons , and zealous champions of the church of christ . . t is to be expected that the romanists should now wipe their mouths , and plead not guilty ; telling us that they permit the scripture to the laity in their mother tongue : and to that purpose the fathers of rhemes and doway have publisht an english bible for those of their communion . i shall therefore give a short and plain account of the whole affair as really it stands , and then on gods name let the romanists make the best of their apology . . the fourth rule of the index of prohibited books compos'd upon the command and auspice of the council of trent , and publish'd by the autority of pius the fourth , sixtus the fifth , and clement the eighth , runs thus ; since 't is manifest by experience , that if the holy bible be suffer'd promiscuously in the vulgar tongue , such is the temerity of men , that greater detriment then advantage will thence arise ; in this matter let the judgment of the bishop or inquisitor be stood to : that with the advice of the curat or confessor , they may give leave for the reading of the bible in the vulgar tongue , translated by catholics , to such as they know will not receive damage , but increase of faith and piety thereby . which faculty they shall have in writing ; and whosoever without such faculty shall presume to have or to read the bible , he shall not till he have deliver'd it up , receive absolution of his sins . now ( to pass over the iniquity of obliging men to ask leave to do that which god almighty commands ) when 't is consider'd how few of the laity can make means to the bishop or inquisitor , or convince them , or the curat or confessor , that they are such who will not receive damage , but encrease of faith and piety by the reading of the scripture ; and also have interest to prevail with them for their favor herein : and after all can and will be at the charge of taking out the faculty , which is so penally requir'd : 't is easy to guess what thin numbers of the laity are likely , or indeed capable of reaping benefit by this indulgence pretended to be allowed them . . but , besides all this , what shall we say , if the power it self of giving licences be a mere shew , and really signifies just nothing ? in the observation subjoin'd to this fourth rule it is declar'd , that the impression and edition thereof gives no new faculty to bishops , or inquisitors , or superïors of regulars to grant licences of buying , reading , or retaining bibles publisht in a vulgar tongue ; since hitherto by the command and practice of the holy roman and universal inquisition , the power of giving such faculties , to read or retain vulgar bibles , or any parts of scripture of the old or new testament , in any vulgar tongue ; or also summaries , or historical compendiums of the said bibles or books of scripture , in whatsoever tongue they are written , has bin taken away . and sure if a lay-man cannot read the bible without a faculty , and it is not in any ones power to grant it ; 't will evidently follow that he cannot read it : and so the pretence of giving liberty , owns the shame of openly refusing it , but has no other effect or consequence . and if any romanist among us , or in any other protestant country enjoies any liberty herein , 't is merely by connivance , and owed to a fear least the votary would be lost , and take the bible where it was without difficulty to be had , if strictness should be us'd . and should popery , which god forbid , become paramount ; the translations of the scripture into our mother tongues , would be no more endur'd here , then they are in spain : and they who have formerly bin wary in communicating the scriptures ; remembring how thereby their errors have bin detected , would upon a revolution effectually provide for the future , and be sure to keep their people in an egyptian darkness , that might it self be felt , but that allow'd the notices of no other object . they would not be content with that composition of the ammonite , to thrust out all the right eies of those that submitted to them , sam. . . but would put out both ; as the philistins did to samson , that they might make their miserable captives for ever grind in their mill , jud. . . . but this heaviest of judgments will never fall upon the reform'd churches , till by their vicious practice and contemt of the divine law , they have deserted their profession ; and made themselves utterly unworthy of the blessings they enjoy , and the light of that gospel which with noon-day brightness has shin'd among them . upon which account , i suppose it may not be impertinent in the next place to subjoin som plain directions , and cautionary advices , concerning the use of these sacred books . sect . viii . necessary cautions to be us'd in the reading of the holy scriptures . it is a common observation , that the most generous and sprightly medicins ; are the most unsafe , if not appli'd with due care and regimen : and the remark holds as well in spiritual as corporal remedies . the apostle asserts it upon his own experience , that the doctrin of the gospel , which was to som the savor of life unto life , was to others the savor of death , cor. . . and the same effect that the oral word had then , the written word may have now ; not that either the one or the other have any thing in them that is of it self mortiferous , but becomes so by the ill disposition of the persons who so pervert it . it is therefore well worth our inquiry , what qualifications on our part are necessary to make the word be to us what it is in it self , the power of god unto salvation , rom. . . of these som are previous before our reading , som are concomitant with it , and som are subsequent and follow after it . . of those that go before , sincerity is a most essential requisit : by sincerity , i mean an upright intention , by which we direct our reading to that proper end for which the holy scriptures were design'd ; viz. the knowing gods will in order to the practicing it . this honest simplicity of heart is that which christ represents by the good ground , where alone it was that the seed could fructify , mat. . . and he that brings not this with him , brings only the shadow of a disciple . the word of god , is indeed , sharper then a two-edged sword , heb. . . but what impression can a sword make on a body of air ; which still slips from , and eludes its thrusts ? and as little can all the practical discourses of holy writ make on him , who brings only his speculative faculties with him , and leaves his will and affections behind him ; which are the only proper subjects for it to work on . . to this we may probably impute that strange inefficaciousness we see of the word . alas , men rarely apply it to the right place : our most inveterat diseases lie in our morals ; and we suffer the medicin to reach no farther then our intellects . as if he that had an ulcer in his bowels should apply all his balsoms and sanatives only to his head . 't is true , the holy scriptures are the tresuries of divine wisdom ; the oracles to which we should resort for saving knowledg : but they are also the rule and guide of holy life : and he that covets to know gods will for any purpose but to practice it , is only studious to entitle himself to the greater number of stripes , luk. . . . nay farther , he that affects only the bare knowledg , is oft disappointed even of that . the scripture , like the pillar of fire and cloud , enlightens the israelites , those who sincerely resign themselves to its guidance ; but it darkens and confounds the egyptians , ex. . . and 't is frequently seen , that those who read only to become knowing , are toll'd on by their curiosity into the more abstruse and mysterious parts of scripture , where they entangle themselves in inextricable mazes and confusions ; and instead of acquiring a more superlative knowledg , loose those easy and common notions which lie obvious to every plain well meaning reader . i fear this age affords too many , and too frequent instances of this ; in men who have lost god in the midst of his word , and studied scripture till they have renounc'd its author . . and sure this infatuation is very just , and no more then god himself has warn'd us of , who takes the wise in their own craftiness , job . . . but appropriates his secrets only to them that fear him , and has promis'd to teach the meek his way , psal . . . . and this was the method christ observ'd in his preaching ; unveiling those truths to his disciples , which to the scribes and pharisees , his inquisitive , yet refractory hearers , he wrapt up in parables : not that he dislik'd their desire of knowledg , but their want of sincerity : which is so fatal a defect as blasts our pursuits , tho of things in themselves never so excellent . this we find exemplifi'd in simon magus , acts . who tho he coveted a thing in it self very desirable , the power of conferring the holy ghost , yet desiring it not only upon undue conditions , but for sinister ends , he not only mist of that , but was ( after all his convincement by the apostles miracles , and the engagement of his baptism ) immerst in the gall of bitterness ; and at last advanc'd to that height of blasphemy , as to set up himself for a god ; so becoming a lasting memento , how unsafe it is to prevaricate in holy things . . but as there is a sincerity of the will in order to practice , so there is also a sincerity of the understanding in order to belief ; and this is also no less requisit to the profitable reading of scripture . i mean by this , that we come with a preparation of mind , to embrace indifferently , whatever god there reveles as the object of our faith : that we bring our own opinions , not as the clue by which to unfold scripture , but to be tried and regulated by it . the want of this has bin of very pernicious consequence in matters both of faith and speculation . men are commonly prepossest strongly with their own notions , and their errand to scripture is not to lend them light to judg of them , but aids to back and defend them . . of this there is no book of controversy that do's not give notorious proof . the socinian can easily over-look the beginning of saint john , that saies , the word was god , jo. . . and all those other places which plainly assert the deity of our savior ; if he can but divert to that other more agreeable text , that the father is greater then i. among the romanists , peters being said to be first among the apostles , mat. . , and that on that rock christ would build his church , mat. . . carries away all attention from those other places where saint paul saies he was not behind the very chiefest of the apostles , cor. . . that upon him lay the care of all the churches , cor. . . and that the church was not built upon the foundation of som one , but all the twelve apostles , revel . . . so it fares in the business of the eucharist : this is my body , mat. . . carries it away clear for transubstantiation , when our saviors calling that which he drunk the fruit of the vine , mat. . . and then saint pauls naming the elements in the lords supper several times over bread and wine ; the bread that we break , is it not the communion of the body of christ : the cup that we bless , is it not the communion , &c. cor. . . and again , he that eats this bread , and drinks this cup unworthily , &c. cor. . . can make no appearance of an argument . . thus men once engag'd ransac for texts that carry som correspondency to the opinions they have imbibed ; and those how do they rack and scrue to bring to a perfect conformity ; and improve every little probability into a demonstration ? on the other side , the contrary texts they look on as enemies , and consider them no farther then to provide fences and guards against them : so they bring texts not into the scales to weigh , but into the field to skirmish , as partizans and auxiliaries of such or such opinions . . by this force of prepossession it is , that that sacred rule , which is the mesure and standard of all rectitude , is it self bow'd and distorted to countenance and abet the most contrary tenets : and like a variable picture , represents differing shapes according to the light in which you view it . and sure we cannot do it a worse office then to represent it thus dissonant to it self . yet thus it must still be till men come unbiast to the reading of it . and certainly there is all the reason in the world they should do so : the ultimate end of our faith is but the salvation of our souls , pet. . . and we may be sure the scripture can best direct us what faith it is which will lead us to that end . . why should we not then have the same indifference which a traveller hath , whether his way lie on this hand or that ; so as it be the direct road to his journies end ? for altho it be infinitly material that i embrace right principles , yet 't is not so that this should be right rather then the other : and our wishes that it should be so , proceed only from our prepossessions and fondness of our own conceptions , then which nothing is more apt to intercept the clear view of truth . it therefore nearly concerns us to deposit them , and to give up our selves without reserve to the guidance of gods word , and give it equal credit when it thwarts , as when it complies with our own notions . . without this , tho we may call scripture the rule of faith , and judg of controversies ; yet 't is manifest we make it not so , but reserve still the last appeal to our own prejudicat phancies : and then no wonder , tho we fall under the same occoecation which our savior upbraids to the jews , that seeing we see not , neither do we understand , mat. . . for he that will not be sav'd gods way , will hardly be so by his own . he that resolves not impartially to embrace all the scriptures dictats , comes to them as unsincerely , as the remnant of the jews did to jeremiah to inquire of the lord for them , which he no sooner had don , but they protest against his message , jer. . . and may expect as fatal an event . . but there are a set of men who deal yet more insincerely with the word ; that read it insiduously , on purpose to collect matter of objection and cavil : that with a malicious diligence compare texts in hope to find contradictions ; and read attentively , but to no other end then to remark incoherences and defects in the stile : which when they think they have started , they have their design ; and never will use a quarter of the same diligence in considering how they may be solv'd , or consulting with those who may assist them in it . for i think i may appeal to the generality of those who have rais'd the loudest clamors against the scripture , whether they have endeavor'd to render themselves competent judges of it by inquiring into the originals ; or informing themselves of those local customs , peculiar idioms , and many other circumstances , by which obscure texts are to be clear'd . and tho i do not affirm it necessary to salvation that every man should do this ; yet i may affirm it necessary to him that will pretend to judg of the bible : and he that without this condems it , do's it as manifest injury , as a judg that should pass sentence only upon the indictment , without hearing the defence . . and certainly there cannot be any thing more unmanly and disingenouos , then for men to inveigh and condemn before they inquire and examin . yet this is the thing upon which so many value themselves , assuming to be men of reason , for that for which the scripture pronounces them brute beasts , viz. the speaking evil of those things they understand not , pet. . . would men use due diligence , no doubt many of those seeming contradictions would be reconcil'd , and the obscurities clear'd : and if any should after all remain , he might find twenty things fitter to charge it on , then want of verity or discourse in the inspir'd writers . . alas what human writing is there of near that antiquity , wherein there are not many passages unintelligible ? and indeed , unless modern times knew all those national customs , obsolete laws , particular rites and ceremonies , phrases and proverbial sayings , to which such ancient books refer , 't is impossible but som passages must still remain obscure . yet in these we ordinarily have so much candor , as to impute their unintelligibleness to our own ignorance of those things which should clear them , the improprieties of stile , to the variation that times make in dialects , or to the errors of scribes , and do not presently exclame against the authors as false or impertinent , or discard the whole book for som such passages . . and sure what allowances we make to other books , may with more reason be made to the bible ; which having bin writ so many ages since , past thro infinit variety of hands , and ( which is above all ) having bin the object of the devils , and wicked mens malice , lies under greater disadvantages then any human composure : and doubtless men would be as equitable to that as they are to others , were it not that they more wish to have that false or irrational then any other book . the plain parts of it , the precepts and threatnings speak clearer then they desire , gall and fret them ; and therefore they will revenge themselves upon the obscurer : and seem angry that there are som things they understand not , when indeed their real displesure is at those they do . . a second qualification preparatory to reading the scripture is reverence . when we take the bible in our hands , we should do it with other sentiments and apprehensions then when we take a common book ; considering that it is the word of god , the instrument of our salvation ; or upon our abuse of it , a promoter of our ruin . . and sure this if duly apprehended , cannot but strike us with a reverential awe , make us to say with jacob , gen. . . surely god is in this place ; controle all trifling phancies , and make us read , not for custom or divertisement , but with those solemn and holy intentions which become the dignity of its author . accordingly we find holy men have in all ages bin affected with it ; and som to the inward reverence of the mind , have join'd the outward of the body also , and never read it but upon their knees : an example that may both instruct and reproach our profaness ; who commonly read by chance , and at a venture : if a bible happen in our way , we take it up as we would do a romance , or play-book ; only herein we differ , that we dismiss it much sooner , and retain less of its impressions . . it was a law of numa , that no man should meddle with divine things , or worship the gods , in passing , or by accident , but make it a set and solemn business . and every one knows with how great ceremony and solemnity the heathen oracles were consulted . how great a shame is it then for christians to defalk that reverence from the true god , which heathens allow'd their false ones ? . now this proceeds somtimes from the want of that habitual reverence we should alwaies have to it as gods word , and somtimes from want of actual exciting it , when we go to read : for if the habit lie only dormant in us , and be not awak'd by actual consideration , it avails us as little in our reading , as the habitual strength of a man do's towards labor , when he will not exert it for that end . . we ought therefore , as to make it our deliberat choice to read gods word ; so when we do it , to stir up our selves to those solemn apprehensions of its dignity and autority , as may render us malleable , and apt to receive its impressions : for where there is no reverence , 't is not to be expected there should be any genuine or lasting obedience . . saint austin in his tract to honoratus , of the advantage of believing , makes the first requisit to the knowledg of the scriptures to be the love of them . believe me , saies he , every thing in the scripture is sublime and divine , its truth and doctrin are most accommodate to the refreshment , and building up of our minds : and in all respects so order'd , that every one may draw thence what is sufficient for him ; provided he approach it with devotion , piety , and religion . the proof of this may require much reasoning and discourse . but this i am first to perswade , that you do not hate the authors , and then that you love them . had we an ill opinion of virgil , nay , if upon the account of the reputation he has gain'd with our predecessors , we did not greatly love before we understood him ; we should never patiently go thro all the difficult questions grammarians raise about him . many employ themselves in commenting upon him ; we esteem him most , whose exposition most commends the book , and shews that the author , not only was free from error , but did excellently well where he is not understood . and if such an account happen not to be given , we impute it rather to the interpreter then the poet. . thus the good father ; whose words i have transcrib'd at large , as being remarkable to the present purpose ; he also shews that the mind of no author is to be learnt from one averse to his doctrin : as that 't is vain to enquire of aristotles books from one of a different sect : or of archimedes from epicurus : the discourse will be as displeasing as the speaker ; and that shall be esteem'd absurd , which comes from one that is envi'd or despis'd . . a third preparative to our reading should be praier . the scripture as it was dictated at first by the holy spirit , so must still owe its effects and influence to its cooperation . the things of god , the apostle tells us , are spiritually discern'd , cor. . . and tho the natural man may well enough apprehend the letter , and grammatical sense of the word ; yet its power and energy , that insinuative perswasive force whereby it works on hearts , is peculiar to the spirit ; and therefore without his aids , the scripture whilst it lies open before our eies , may still be as a book that is seal'd , esai . . . be as ineffective as if the characters were illegible . . besides our savior tells us the devil is still busy to steal away the seed as soon as it is sown , mat. . . and unless we have som better guard then our own vigilance , he is sure enough to prosper in his attemt . let it therefore be our care to invoke the divine aid ; and when ever we take the bible into our hands , to dart up at least a hearty ejaculation , that we may find its effects in our hearts . let us say with holy david , open thou mine eies o lord , that i may see the wondrous things of thy law. blessed art thou o lord , o teach me thy statutes , ps . . nay indeed 't wil be fit matter of a daily solemn devotion , as our church has made it an annual in the collect on the second sunday in advent : a praier so apt and fully expressive of what we should desire in this particular , that if we transcribe not only the example , but the very words , i know not how we can form that part of our devotion more advantageously . . in the second place we are to consider what is requir'd of us at the time of reading the scripture ; which consists principally in two things . the first of these is attention , which is so indispensably requisit , that without it all books are alike , and all equally insignificant : for he that adverts not to the sense of what he reads , the wisest discourses signify no more to him , then the most exquisit music do's to a man perfectly deaf . the letters and syllables of the bible are no more sacred then those of another book ; 't is the sense and meaning only that is divinely inspir'd : and he that considers only the former , may as well entertain himself with a spelling-book . . we must therefore keep our minds fixt and attent to what we read : 't is a folly and lightness not to do so in human authors ; but 't is a sin and danger not to do so in this divine book . we know there can scarce be a greater instance of contemt and disvalue , then to hear a man speak , and not at all mind what he saies : yet this vilest affront do all those put upon god , who hear or read his word , and give it no attention . yet i fear the practice is not more impious then it is frequent : for there are many that read the bible , who if at the end of each chapter they should be call'd to account , i doubt they could produce very slender collections : and truly 't is a sad consideration , that that sacred book is read most attentively by those , who read it as som preach the gospel , phil. . . out of envy and strife . how curiously do men inspect , nay ransac and embowel a text to find a pretence for cavil and objection , whilst men who profess to look there for life and salvation , read with such a retchless heedlesness , as if it could tell them nothing they were concern'd in : and to such 't is no wonder if their reading bring no advantage , god is not in this sense found of those that seek him not , esai . . . 't is satans part to serve himself of the bare words and characters of holy writ , for charms and amulets : the vertue god has put there consists in the sense and meaning , and can never be drawn out by drousy inadverting readers . . this unattentiveness fore-stalls all possibility of good . how shall that convince the understanding , or perswade the affections , which do's not so much as enter the imagination . so that in this case the seed seems more cast away then in any of those instances the parable gives , mat. . in those it still fell upon the soil , but in this it never reaches that ; but is scatter'd and dissipated , as with a mighty wind , by those thoughts which have prepossess'd the mind . let no man therefore take this sacred book into his hand , till he have turn'd out all distracting phancies , and have his faculties free and vacant for those better objects which will there present themselves . and when he has so dispos'd himself for attention , then let him contrive to improve that attention to the best advantage . . to which purpose it may be very conducive to put it into som order and method . as for instance , when he reads the doctrinal part of scripture , let him first and principally advert to those plain texts which contain the necessary points of faith : that he may not owe his creed only to his education , the institution of his parents or tutors ; but may know the true foundation on which it is bottom'd , viz. the word of god , and may thence be able to justify his faith : and as saint peter exhorts , be ready to give an answer to every man that asks him a reason of the hope that is in him , pet. . . for want of this it is , that religion sits so loose upon men , that every wind of doctrin blows them into distinct and various forms ; till at last their christianity it self vapors away and disappears . . but let men be careful thus to secure the foundation , and then 't will be commendable in them ( who are capable of it ) to aspire to higher degrees of speculation : yet even in these it will be their safest course chiefly to pursue such as have the most immediat influence on practice , and be more industrious to make observations of that sort , then curious and critical remarks , or bold conjectures upon those mysteries on which god has spread a veil . . but besides a mans own particular collections , it will be prudence in him to advantage himself of those of others , and to consult the learned'st and best expositors ; and that not only upon a present emergency , when he is to dispute a point , ( as most do ) but in the constant course of his reading , wherein he will most sedatly , and dispassionatly judg of the notions they offer . . as to the choice of the portions of scripture to be read in course , tho i shall not condemn that of reading the whole bible in order , yet 't is apparent that som parts of it ( as that of the levitical law ) are not so aptly accommodated to our present state , as others are ; and consequently not so edificatory to us : and therefore i cannot see why any man should oblige himself to an equal frequency in reading them . and to this our church seems to give her suffrage ; by excluding such out of her public lessons . and if we govern our privat reading by her mesures , it will well express our deference to her judgment ; who has selected som parts of scripture , not that she would keep her children in ignorance of any , but because they tend most immediatly to practice . . neither will the daily reading the scripture in the rubricks order , hinder any man from acquainting himself with the rest . for he may take in the other parts as supernumeraries to his constant task , and read them as his leisure and inclination shall promt . so that all the hurt that can accrue to him by this method , is the being invited to read somtimes extraordinary proportions . . if it be objected , that to those who daily hear the church service , 't will be a kind of tautology , first to read those lessons in privat , which soon after they shall hear read publicly , i answer that whatever men may please to call it , 't will really be an advantage : for he that shall read a chapter by himself with due consideration , and consulting of good paraphrasts , will have div'd so far into the sense of it , that he will much better comprehend it when he hears it read : as on the other side , the hearing it read so imediatly after will serve to confirm and rivet the sense in his mind . the one is as the conning , the other the repeating the lesson ; which every schole-boy can tell us is best don at the nearest distance to each other . but i shall not contend for this , or any particular method ; let the scriptures be read in proportion to every mans leisure and capacity , and read with attention ; and we need not be scrupulous about circumstances , when the main duty is secur'd . . but as in the doctrinal , so in the preceptive part , there is a caution to be us'd in our attention . for we are to distingish between those temporary precepts that were adapted to particular times and occasions , and such as are of perpetual obligation . he that do's not this may bring himself under the jewish law , or believe a necessity of selling all and giving it to the poor because 't was christs command to the rich man ; mat. . or incur other considerable mischeifs . . thus frequently commands are put in comprehensive indefinite words , but concern only the generality to whom the law is written ; and not those who are entrusted with the vindication of their contemt . accordingly 'tis said , thou shalt not kill , mark. . . which concerns the private person ; but extends not to the magistrate in the execution of his office , who is a revenger appointed by god , and bears not the sword in vain , rom. . . so the injunction not to swear at all , mat. . refers to the common transactions of life ; but not those solemn occasions where an oath is to give glory to god , and is the end of all strife , heb. . . yet these mistakes at this day prevail with anabaptists and quakers , and bottom their denial of the magistrates power to protect his subjects by war ; and to determin differences in peace , by the oath of witnesses in judicial proceedings . . there is another distinction we are to attend to ; and that is between absolute and primary commands , and secundary ones : the former we are to set a special remark upon , as those upon whose observance or violation our eternal life or death inseparably depends . and therefore our first and most solicitous care must be concerning them . i mention this , not to divert any from aspiring to the highest degrees of perfection : but to reprove that preposterous course many take , who lay the greatest weight upon those things on which god laies the least ; and have more zeal for oblique intimations , then for express downright commands ; nay think by the one to commute for the contemt of the other . for example , fasting is recommended to us in scripture , but in a far lower key then moral duties : rather as an expedient and help to vertue , then as properly a vertue it self . and yet we may see men scrupulous in that , who startle not at injustice , and oppression ( that clamorous sin that cries to heaven ) who pretend to mortify their appetites by denying it its proper food , or being luxurious in one sort of it ; and yet glut their avarice , eat up the poor , and devour widows houses , mat. . . to such as these 't would be good advice to fix their attention on the absolute commands , to study moral honesty , and the essentials of christianity ; to make a good progress there , and do what god indispensably requires : and then it may be seasonable to think of voluntary oblations : but till then they are so far from homage , that they are the most reprochful flattery ; an attemt to bribe god against himself ; and a sacrilege , like that of dionysius ; who took away apollo's golden robe , and gave him a stuff one . . the second thing requisit in our reading is application : this is the proper end of our attention : and without this we may be very busy to very little purpose . the most laborious attention without it , puts us but in the condition of those poor slaves that labor in the mines : who with infinit toil dig that ore of which they shall never partake . if therefore we will appropriate that rich tresure , we must apply , and so make it our own . . let us then at every period of holy writ , reflect and look on our selves as the persons spoke to . when we find philip giving baptism to the eunuch upon this condition that he believe with all his heart , act. . let us consider that unless we do so ; our baptism ( like a thing surreptitiously obtain'd ) conveis no title to us ; will avail us nothing . . when we read our saviours denunciation to the jews , except ye repent , ye shall all likewise perish ; lu. . . we are to look on it as if addrest immediatly to our selves ; and conclude as great a necessity of our repentance . in those black catalogues of crimes which the apostle mentions , cor. . . and gal. . , , . as excluding from the kingdom of heaven , we are to behold our own guilts arraign'd , and to resolve that the same crimes will as certainly shut heaven gates against us , as those to whom those epistles were immediatly directed . in all the precepts of good life , and christian vertue , we are to think our selves as nearly and particularly concern'd , as if we had bin christs auditors on the mount. so proportionably in all the threats and promises we are either to tremble or hope , according as we find our selves adhere to those sins or vertues to which they are affixt . . this close application would render what we read operative and effective , which without it will be useless and insignificant . we may see an instance of it in david ; who was not at all convinc'd of his own guilt by nathans parable ( tho the most apposite that was imaginable ) till he roundly appli'd it , saying , thou art the man : sam. . and unless we treat our selves at the same rate , the scripture may fill our heads with high notions , nay with many speculative truths , which yet amounts to no more then the devils theology , ja. . . and will as litte advantage us . . it now remains that we speak of what we are to do after our reading ; which may be summ'd up in two words : recollect and practice . our memories are very frail as to things of this nature . and therefore we ought to impress them as deep as we can , by reflecting on what we have read . it is an observation out of the levitical law , that those beasts only were clean , and fit for sacrifice , that chew'd the cud , lev. . . and tho the ceremony were jewish , the moral is christian , and admonishes us how we should revolve and ruminate on spiritual instructions . without this what we hear or read slips insensibly from us , and like letters writ in chalk , is wip't out by the next succeeding thought : but recollection engraves and indents the characters in the mind . and he that would duly use it , would find other manner of impressions ; more affective and more lasting , then bare reading will leave . . we find it thus in all sciences : he that only reads over the rules , and laies aside the thoughts of them together with his book , will make but a slow advance ; whilest he that plods and studies upon them , repetes and reinforces them upon his mind , soon arrives to an eminency . by this it was that david attaind to that perfection in gods law as to out-strip his teachers , and understand more then the ancients , psal . . , . because it was his meditation as himself tell us , ver . . . . let us therefore pursue the same method ; and when we have read a portion of scripture , let us recollect what observable things we have there met with : what exhortations to vertue , or determents from vice ; what promises to obedience , or menaces for the contrary : what examples of gods vengeance against such or such sins , or what instances of his blessing upon duties . if we do this daily , we cannot but amass together a great stock of scripture documents , which will be ready for us to produce upon every occasion . satan can assault us no where , but we shall be provided of a guard , a scriptum est ; which we see was the sole armor the captain of our salvation us'd in his encounter with him , mat. . ver . . . and . and will be as successful to us , if we will duly manage it . . the last thing requir'd as consequent to our reading , is practice . this is the ultimate end , to which all the fore-going qualifications are directed . and if we fail here , the most assiduous diligence in all the former will be but lost labor . let us mean never so well , attend never so close , recollect never so exactly ; if after all we do not practice , all the rest will serve but to enhance our guilt . christianity is an active science , and the bible was given us not merely for a theme of speculation , but for a rule of life . . and alas , what will it avail us that our opinions are right , if our manners be crooked ? when the scripture has shew'd us what god requires of us , nay , has evinc'd to us the reasonableness of the injunctions , the great agreeableness which they have to the excellency of our nature : and has backt this with the assurance that in keeping of them there shall be a great reward , ps . . . if in the midst of such importunate invitations to life we will chuse death ; we are indeed worthy , as the wise man speaks , to take part with it , wis . . . our crimes are hereby increas'd to a monstrous bulk , and also depriv'd of that veil and shelter which darkness and ignorance would have given them . and a vicious christian may have cause at the last day to wish that he had studied the alcoran rather then the bible . his sensualities might then have pleaded , that they were but the anticipating his paradice , taking up that before hand , which his religion propos'd to him as his summum bonum , his final and highest aim . but with what confusion must a christian then appear , whose institution obliges him to mortify the flesh : and yet has made it the business of his life , not only to satisfy , but even to enrage , and enflame its appetites ? that has set up a counter-discipline to that of the gospel he professes ; and when that requires austerities and self-denials , to reduce corrupt nature to a tameness and subjection ; has not only pull'd off the bridle , but us'd the spur ; contriv'd arts to debauch even corruption it self ; and has forc'd his relucting nature upon studied and artificial leudness ? such men may be thought to have read the scripture with no other design but to be sure to run counter to it ; that by informing themselves of gods will , they may know the more exactly how to affront and contradict it . . nay , so it is , too many unto malice add contemt ; are not content only sullenly to resist its precepts , but despise and revile them also ; arraign the wisdom of god , and pronounce the divine laws to be weak and impertinent ; lay their scenes of ridiculous mirth in the bible ; rally in the sacred dialect , and play the buffoons with the most serious thing in the world . an impious licentiousness which is now grown to that height , that it is one of the wonders of gods long-suffering , that there are not as many eminent instances of the vengeance , as there are of the guilt . i have formerly complain'd of it , and must still crave leave to do so . it is indeed so spreading an infection , that we can never be sufficiently arm'd against it . som degrees of it have tainted many who have not utterly renounc'd their reverence for the bible : there being those who in their solemn moods own it as gods word , and profess they must finally stand or fall by its verdict ; who yet in their jocular humors make light and irreverent applications of its phrases and sentences , furnish out their little jests in its attire , and use it as if they thought it good for nothing else . . and certainly this abuse in men that own the bible , is infinitly more monstrous then in those who defy it : the later look on it as a common thing , and use it as such : but for those who confess it sacred , thus to prostitute it , is a flat contradiction as much against the rules of discourse as religion : 't is to offer the same abuse to christ in his word , which the rude soldiers did to his person ; to bow the knee before it , and yet expose it as an object of scorn and laughter . but sure there cannot be two things more inconsistent , then the avowing it to be dictated by god in order to the most important concern of man , and yet debase it to the vilest purposes ; make it the drudg and hackney to our sportful humors , and bring it out as the philistims did samson , only to make us merry , jud. . . . indeed one would wonder how that should become a proper instrument for that purpose , that those doctrins of righteousness , temperance and judgment to come ( every where scatter'd thro that book ) which set heathen felix a trembling , should set christians a laughing : and yet should men cite the same things and phrases out of another author , there would be no jest in it . it seems therefore that the spirit and essence of this sort of wit lies in the profaneness . how absurd is it then for men that do not utterly abjure religion , to affect this impious sort of raillery , which has nothing but daring wickedness to recommend it ? for certainly , of all the waies of discourse that ever pretended to wit , this has the least claim to it . . what strength of reason , or height of phancy is there , in repeting of phrases and fragments of books , when what they would say , they might much more properly express in their own words ? in any other instance but this of the bible , it would pass rather for a defect then an excess of wit. but that which i suppose renders it so taking , is , that it is the cheapest expedient for men to arrive to that reputation . men that cannot go to the cost of any thing that is truly ingenious , can by this means immediatly commence wits ; if they can but charge their memories with half a dozen texts , they need no other furniture for the trade : these mangled and transposed , will be ready at all turns , and render them applauded by those who have no other mesure of wit , but its opposition to piety . but would god , men would look a little before them , and consider what the final reckoning will be for such divertisements ; and if the whole world be an unequal exchange for a soul , what a miserable merchant is he that barters his for a bald insipid jest ? such as a sober man would avoid were there no sin in it . . i know men are apt to flatter themselves , that these lighter frolics will pass for nothing , so long as they do not seriously and maliciously oppose gods word : but i fear they will find god in earnest , tho they be in jest . he that has magnified his word above all things , psal . . . cannot brook that we should make it vile and cheap , play and dally with it . and if it were a capital crime to convert any of the perfume of the sanctuary to common use , ex. . . can we think god can be pleas'd to see his more sacred word , the theme of our giddy mirth , and have his own words echoed to him in profane drollery ? . but besides 't is to be consider'd that this wanton liberty is a step to the more solemn and deliberate contemt of gods word : custom do's strangely prescribe to us ; and he that a while has us'd any thing irreverently , will at last bring his practice into argument , and conclude that there is no reverence due to it . god knows we are naturally too apt to slight and easy apprehensions of sacred things ; and had need to use all arts and instruments to impress an awe upon our minds . . it will sure then be very unsafe for us to trifle with them , and by so undue a familiarity draw on that contemt which we should make it our care to avoid . the wise man saies , he that contemns small things , shall fall by little and little , eccl. . . and tho no degree of irreverence towards god or his word , can be call'd a small thing absolutely consider'd , yet comparatively with the more exorbitant degrees it may : and yet that smaller is the seed and parent of the greatest . it is so in all sins ; the kingdom of satan , like that of god , may be compar'd to a grain of mustard seed , mat. . . which tho little in it self , is mighty in its increase . . no man ever yet began at the top of villany , but the advance is still gradual from one degree to another ; each commission smoothing and glibbing the way to the next . he that accustoms in his ordinary discourse , to use the sacred name of god with as little sentiment and reverence , as he do's that of his neighbor or servant ; that makes it his common by-word , and cries lord and god upon every the lightest occasion of exclamation or wonder , this man has a very short step to the using it in oaths , and upon all frivolous occasions ; and he that swears vainly , is at no great distance from swearing falsely . it is the same in this instance of the scriptures : he that indulges his wit to rally with them , will soon come to think them such tame things that he may down-right scorn them : and when he is arriv'd to that , then he must pick quarrels to justify it , till at last he arrive even to the height of enmity . . let every man therefore take heed of setting so much as one step in this fatal circle ; guard himself against the first insinuation of this guilt : and when a jest offers it self as a temtation , let him balance that with a sober thought , and consider whether the jest can quit the cost of the profanation . let him possess his mind with an habitual awe , take up the bible with solemner thoughts , and other kind of apprehensions then any human author : and if he habituate himself to this reverence , every clause and phrase of it that occurs to his mind , will be apter to excite him to devout ejaculations then vain laughter . . it is reported of our excellent prince , king edward the sixth ; that when in his council chamber , a paper that was call'd for happen'd to lie out of reach , and the person concern'd to produce it , took a bible that lay by , and standing upon it reacht down the paper : the king observing what was don , ran himself to the place , and taking the bible in his hands , kissed it , and laid it up again . of this it were a very desirable moral , that princes , and all persons in autority , would take care not to permit any to raise themselves by either a hypocritical or profane trampling upon holy things . but besides that , a more general application offers its self ; that all men of what condition soever , should both themselves abstain from every action that has the appearance of a contemt of the holy scripture ; and also when they observe it in others , discountenance the insolence : and by their words and actions give testimony of the veneration which they have for that holy book , they see others so wretchedly despise . . but above all let him who reads the scripture seriously , set himself to the practice of it , and daily examin how he proceds in it : he that diligently do's this , will not be much at leisure to sport with it : he will scarce meet with a text which will not give him cause of reflection , and provide him work within his own brest : every duty injoin'd will promt him to examin how he has perform'd ; every sin forbid , will call him to recollect how guilty he has bin , every pathetic strain of devotion will kindle his zeal , or at least upbraid his coldness : every heroic example will excite his emulation . in a word , every part of scripture will , if duly appli'd , contribute to som good and excellent end . and when a thing is proper for such noble purposes , can it be the part of a wise man to apply it only to mean and trivial ? would any but an idiot wast that soveraign liquor in the washing of his feet , which was given him to expel poison from his heart ? and are not we guilty of the like folly when we apply gods word to serve only a ludicrous humor : and make our selves merry with that which was design'd for the most serious and most important purpose ; the salvation of our souls . and indeed who ever takes any lower aim then that , and the vertues preparatory to it in his study of scripture , extremely debases it . . let us therefore keep a steady eie upon that mark , and press towards it as the apostle did ; phil. . . walk by that rule the holy scripture proposes ; faithfully and diligently observe its precepts , that we may finally partake its promises . to this end continually pray we in the words of our holy mother the church unto almighty god , who has caus'd all holy scripture to be written for our learning ; that we may in such wise hear them , read , mark , learn , and inwardly digest them , that by patience and comfort of his holy word , we may embrace and ever hold fast the blessed hope of everlasting life , which he has given in our savior jesus christ . the contents . section . sect. . the several methods of gods communicating the knowledg of himself . pag. . sect. . the divine original , endearments , and autority of the holy scripture . p. . sect. . the subject matter treated of in the holy scripture is excellent , as is also its end and design . p. . sect. . the custody of the holy scripture is a privilege and right of the christian church , and every member of it , which cannot without impiety to god , and injustice unto it and them , be taken away or empeacht . p. . sect. . the scripture has great propriety and fitness toward the attainment of its excellent end . p. . sect. . the suffrage of the primitive christian church , concerning the propriety and fitness which the scripture has , toward the attainment of its excellent end . p. . sect. . historical reflexions upon the events which have happen'd in the church , since the with-drawing of the holy scripture . p. . sect. . necessary cautions to be us'd in the reading of the holy scripture . p. . finis . the ready way of confuting mr. baxter a specimen of the present mode of controversie in england. baxter, richard, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; 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(eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) the ready way of confuting mr. baxter a specimen of the present mode of controversie in england. baxter, richard, - . allestree, richard, - . p. printed for r. janeway, london : . caption title. imprint from colophon. letter signed: richard allestry. "baxter's answer to certain slanderous stories"--nuc pre- imprints. reproduction of original in the university of illinois (urbana-champaign campus). library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng church of england -- controversial literature. - tcp assigned for keying and markup - aptara keyed and coded from proquest page images - emma (leeson) huber sampled and proofread - emma (leeson) huber text and markup reviewed and edited - pfs batch review (qc) and xml conversion the ready way of confuting mr. baxter , a specimen of the present mode of controversie in england . ioh. . . king. . . prov. . . & . , . rev. . . & . . in . dr. boreman of trinity-colledge in cambridge , published a book against me , as having written to dr. hill against physical-predetermination to sin ; and in it saith , that it is reported , that i kill'd a man with my own hand in cold blood ; and if it be not true , i am not the first that have been wronged . the man , though promoted to the charge of this parish , st. giles in the fields , was accounted so weak , ( for bearing his ministry , and saying he was suspended some years before he died ) that i thought it vain to take publick notice of his words ; neither imagining whence he had them , nor ever hearing of them before . but a few weeks before the late plot was reported , one mr. p. came to me , and told me , that at the coffee-house in fullers-rents , where papists and protectants used familiarly to meet ; he provoking the papists to answer my books , or to dispute with me , was answered by a gentleman of this parish , said to be of the church of england , that [ mr. baxter had kill'd a man in cold blood with his own hand . ] mr. p. provoked him by a wager to make it good . ●e refusing the wager , was told , he should hear of it publickly , unless he would ask me forgiveness , after some time , the gentleman came to me with mr. tasborough , ( since imprisoned , as is known ) and with great civility , ask't me forgiveness . he was the son of a knight , and judge , of my acquaintance ; and had an aunt , that had been my very dear friend . i told him , that slandering is so common , and asking forgiveness so rare , that i took it for a note of great ingenuity in him ; and , as i must forgive all men as a christian , so i could easily forgive any wrong to one related to such a friend of mine . he told me , he was resolved openly to confess his fault , and to vindicate me on all occasions . accordingly , at the same coffee-house , he openly declared his repentance . upon which , mr. p. tells me , that mr. g. an aged lawyer , brother to the lady ab. was displeased , and said , he would prove the thing true by many witnesses : ( and , saith mr. p. the story among some of them was , that a tinker did beat his kettle at my door , and being disturbed by him , i pistoll'd him , and was tryed for my life at worcester . ) mr. p. said , he provoked mr. g. to lay a wager on it : and he refusing , was told , [ then he should hear of it in westminster-hall . ] upon this , saith mr. p. his fellow - catholicks ingenuously resolved to disown him , unless he would ask forgiveness ; which he being unwilling to come to me to do , mr. p. saith , he at last performed before him , and capt. edmund hampden . all this being done without my knowledge ( till after , ) i was relating it to mr. iohn humfrey : why ( saith he ) i did twelve years ago hear dr. allestry , now regius-professor in oxford , say the like , ●hat he could not think well of that man , that had kill'd a man in cold blood with his own hand . i little regarded all the rest : but dr. allestry had many years been my old school fellow ; many a time i had taught him ; and he was the best at learning , and of the honestest disposition of any boy that eve● i knew ; and i thought , if parties could draw such as he into such guilt , there was little account to be made of the reports or history of men , if once they fell into different factions . wherefore i wrote to him what mr. humfrey told me , and received from him this honest ingenuous letter , which i here annex . and as to all this story , i do here solemnly profess , that i never killed , wounded , or hurt any man in my life , ( save one man , whose leg i hurt with playful wrestling , when i was a boy , and once or twice boxing with school-boys , and correcting lads when i was one year a school-master . ) nor in all the wars , or in my life , did i ever see any other kill any man , save one ; and that was at the same bickering , ( about forty of a side ) when iennings was wounded : while they were fighting with him in one great field , i being in another near the house , saw the souldiers offering quarter to a foot-souldier , and promising him safety , if he would lay down his musket ; which he did not , but struck at them ; and captain holdich shot him dead : and it proved after to be a welsh-man , that understood not english ; which grieved them when they knew it . i have gone the next day where fights have been , and seen many dead , when i had nothing to do with the armies of either part. but i never saw any , to my knowledge , kill or hurt any man , but this one . dr. allestry's letter : ( which i should not publish , but that even in oxford , and elsewhere among the clergy , the report yet goeth on . ) sir , i must profess sincerely , that i cannot recollect i ever said such words of you to mr. humfrey , as it seems he does affirm i did : but yet i cannot but acknowledge , it is very possible , that i related , ( and may be , to him ) that i had heard , you kill'd a man in cold blood : since i very well remember , that above thirty years since , at the end of the war , i heard that publickly spoken before company ; and with this farther circumstance , that it was a souldier , who had been a prisoner some hours . now this report relating to the wars , in which ( i fear ) such things were no great rarities , and from my very tender youth , i having not had the least converse with you , nor likely-of any for the future , did not therefore apprehend , at present , any concern or occasion of inquiring , whether it were true ; of which , upon that confident asseveration , i did make no doubt . and i took so little thought of laying up the relation , that i protest to you , as in the presence of almighty god , it is impossible for me to recover , who made up that company in which i heard it , or from whom i heard it : and i wonder , how it came into my mind , to say that i had heard it , so long after . but however , though it be some ease to me , to believe the late discourses of it , do not come from my relating so long since that i heard it , neither are likely to receive any confirmation from it , unless it be made more publick than i have made it ; yet i do profess , it is a great affliction to me , to have spoken that , though but as a report , which ( it seems ) was a slander , ( for so i believe it , upon your asseveration ) and not having endeavoured to know whether it were true . and , as i have beg'd god's forgiveness of it ; so i heartily desire , you will forgive me : and if i could direct my self to any other way of satisfaction , i would give it . this is the whole account i can give of this matter ; to which i shall only add , that i am , sir , your very affectionate servant , richard allestry . eaton-coll . dec. . . ii. in the preface to the life of dr. heylin are these words . mr. baxter may be pleased to call to mind , what was done to one major jennings , the last war , in that fight that was between lyndsel and longford , in the county of salop ; where the kings party , having unfortunately the worst of the day , the poor man was stript almost naked , and left for dead in the field : but mr. baxter , and one lieutenant hurdman , taking their walk among the wounded and dead bodies , perceived some life left in the major , and hurdman run him through the body in cold blood ; mr. baxter all the while looking on , and taking off with his own hand , the kings picture from about his neck ; telling him , as he was swiming in his goar , that he was a popish rogue , and that was his crucifix : which picture was kept by mr. baxter for many years , till it was got from him ( but not without much difficulty ) by one mr. somerfield , who then lived with sir thomas rous , and generously restored it to the poor man , now alive at wick near pershore in worcestershire , although at the fight supposed to be dead : being , after the wounds given him , drag'd up and down the field by the merciless souldiers ; mr. baxter approving of the inhumanity , by feeding his eyes with so bloody , and so barbarous a spectacle . i thomas jennings , subscribe to the truth of this narrative abovementioned ; and have hereunto put my hand and seal this second day of march . thomas jennings . signed and sealed , march . . in the presence of john clark , minister of wick , thomas dacke . published by george vernon , minister . the like was before published by roger l'strange . answ. i do not think major iennings knowingly made this lye , but was directed by some bodies report , and my sending him the medal . i do solemnly protest , . that , to my knowledge , i never saw major iennings : . that i never saw man wound , hurt , strip , or touch him : . that i never spake a word to him , much less any word here affirmed : . that i neither took the picture from about his neck , nor saw who did it : . that i was not in the field , when it was done : . that i walked not among any wounded or dead ; nor heard of any kild , but the one man before-mentioned . . that the picture was never got from me with difficulty . but that this is the truth : the parliament had a few men in longford house , and the king at lyndsel , about a mile and a half a-sunder ; who used oft to skirmish , and dare each other in the fields between : my innocent father being prisoner at lyndsel , and i being at longford , resolved not to go thence till he was delivered . i saw the souldiers go out , as they oft did , and in another field discerned them to meet and fight : i knew not , that they had seen iennings ; but , being in the house , a souldier shewed a small medal of guilt silver , bigger than a shilling ; and told us , that he wounded iennings , and took his coat , and took that medal from about his neck : i bought it of him for . d. no one offering him more . and some years after ( the first time that i heard where he was , freely desired mr. somerfield to give it him from me , that had never seen him ; supposing it was a mark of honour , which might be useful to him . and now all these lies , are all the thanks that ever i had . iii. the observator , n. . saith , [ tor. who saith , they ( the presbyterians ) brought in the king , besides your self ? wh. mr. hunt , the author of the conformists plea , mr. baxter and who not ? tor. prethee ask mr. baxter , if he knows who it was , that went with five or six more of his own cloth and character , to general monk , upon his coming up to london , in ; and finding a great deal of company with him , told his excellency , that he found his time was precious , and so would not trouble him with many words : but as they were of great weight , so he hoped , they would make an answerable impression on him : i hear a report , sir , ( saith he ) that you have some thoughts of calling back the king ; but it is my sense , and the sense of these gentlemen here with me , that it is a thing you ought not to do on any termes : for prophanness is so inseparable from the royal party , that if ever you bring the king back the power of godliness will most certainly depart from this land. answ. dr. manton ( and whether any other , i remember not ) went once with me to general monk , and it was to congratulate him ; but with this request , that he would take care , that debauchery and contempt of religion might not be let loose , upon any mens pretence of being for the king , as it already began with some to be . but there was not one word by me spoken , ( or by any one , to my remembrance ) against his calling back the king , nor any of the rest here adjoyned ; but as to me , it is a meer fiction . and the king was so sensible of the same that i said , that he sent over a proclamation against such men , as while they called themselves the kings party , did live in debauchery and prophanness ; which proclamation so rejoyced them that were after nonconformists , that they read it publickly in the churches . such gross falshoods as these , are part of the evil deprecated . as to his question , whether the presbyterians brought in the king ? who can affirm or deny any thing of equivocal words ? a presbyterian is , who these men will call such . they that in the face of the world deny the publick acts of three kingdoms , in the age , they were done in , no wonder if they multiply the grossest lies of such as i. the parties that restored the king , were these ; . the excluded members of the long parliament , the ministers that were since silenced ; and the frustrated endeavours of the scotch armies , and sir george booth , sir thomas middleton , joyning with some of the kings souldiers , prepared mens minds to it . . general monke , and his army , who were fighting against the king a little before , repres● cromwels army . . the long-parliament members restored , agreed to dissolve themselves , and set up a council to call home the king. . sir thomas allen , lord mayor , and the aldermen , invited general monk into the city , who joyning with him , turned the scales . . the city ministers ( called presbyterians ) perswaded the lord mayor to this , and wrote to monks colonels ( called presbyterians ) to be for the king : ( specially mr. ash , by mr. calamy's counsel . ) . the lord mazarine , lord broghil , and others of the same party in ireland , contributed their help ; and colonel bridges , with others , surprized dublin castle . . many of the old parliament men openly provoked gen ' monk , and secretly perswaded and treated with him , to bring in the king ( whom the earl of anglesey , the earl of shaftsbury , and others yet living , can name to you . ) . the parliament called by general monk , ( by agreement with the long-parliament , ) accounted mostly of the same party , voted the kings return : which no doubt also , the old royalists most earnestly desired , and endeavoured . this is the historical truth ; which if in this age , men will deny , i will bear any lies that they shall say or swear of me . now , either the foresaid armies , parliament men , ministers , &c. were presbyterians , or not . if they were not ; then , . say no more , that it was presbyterians that raised war against the king ; but that it was the episcopal men , if these were such . . why then have you called them presbyterians so long , and do so still ? but if they were presbyterians , then it was such that restored the king. but alas , how contemptible , yea , how odious is truth grown to this generation ! iv. there is yet a more famous historian , than any of these , though unnamed ; who pretending to militate after dr. stillingfleet , as in a d . part against separation , takes on him to give you the history of my life . partly making it my reproach , that when i grew to understanding , i remembred how many drunken or ignorant readers had been my teachers : partly raking up retracted and obliterated passages of old writings ; while at once they perswade me to reviews and retractations : partly heaping up abundance of down right falshoods : partly clipping sentences , and leaving out the part that should make them understood , and turning true words , by perversion , into falshoods : and partly by mixing this known truth , [ that i was on the parliaments side , and openly declared it . ] but when at the new model , i saw that they changed their cause , i changed my practice , & was from the day that i went into the army , a resolved opposer of all that they did , to the changing of the government , & their vsurpation ; & was sent among them to that end ; which was immediately after naseby fight : and continued openly disowning the usurpation , and the means that set it up . and though i was preaching and writing against the said usurpers , when an army was fighting for them , against the king , and the king knew how to forgive and honour them , that did so much to his restoration ; yet are the accusers so far from forgiving those that never personally hurt a man , that they forbear not multiplying false accusations ; yea , and accusing those ministers , and private men that never had to do with wars : yea , the same men that then wrote against me for the changers and usurpers , have since been the fierce accusers of us , that opposed them . and if these men be unsatisfyed of my present judgment , i have no hope of giving them satisfaction , if all will not do it , which i have largely written in my second plea for peace , for loyalty , and against rebellion ; and all my confutation of hcoker's politicks , in the last part of my christian directory ; with much more . but this book must have ( if any ) a peculiar answer . v. lately , when i taught my hearers , that we must not make the world believe , that we are under greater sufferings , than we are , nor be unthankful for our peace , and that we must when any hurt us , love and forgive them , and see that we fail not of our duty to them ; but not forsake the owning , and just defending by scripture-evidence the truth opposed . they printed , that i bid the people resist , and not stand still , and dye like dogs . and i was put the next day to appeal to many hundred hearers , who all knew , that the accusation was most impudent lies . this is our present case . vi. the players , i hope , expect no answer to their part. london , printed for r. ianeway , in queens-head-alley , in pater-noster-row , . scala sancta: or the exaltation of the soul. being a train of pious thoughts, compleating the whole duty of man: or, devotions compiled by r.a. gent. in his solitudes. allestree, richard, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing a a estc r this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) scala sancta: or the exaltation of the soul. being a train of pious thoughts, compleating the whole duty of man: or, devotions compiled by r.a. gent. in his solitudes. allestree, richard, - . [ ], p., [ ] leaf of plates printed by t. snowden, for gabr. kunholt, and are to be sold at his shop at the post-office over against the muse, at the sign of the king's-head, london : . r.a. = richard allestree. with added engraved titlepage. reproduction of the original in the union theological seminary library, new york. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng meditations -- early works to . prayers -- early works to . - tcp assigned for keying and markup - spi global keyed and coded from proquest page images - melanie sanders sampled and proofread - melanie sanders text and markup reviewed and edited - pfs batch review (qc) and xml conversion scala sancta : or the exaltation of the soul being a train of pious thoughts , compleating the whole duty of man : or , devotions compiled by r.a. gent. in his solitudes ▪ london , printed by t. snawden , for gabr , kunholt , and are to be sold at his shop at the post-office over against the muse , at the sign of the king's-head , . scala sancta : or the exaltation of the soul . being a train of pious thoughts , compleating the whole duty of man : or , devotions compiled by r. a. gent. in his solitudes . non bove mactatô coelestia numina gaudent sed quae praestanda est , & sine teste fide . london , printed by t. snowden , for gabr. kunholt , and are to be sold at his shop at the post-office over against the muse , at the sign of the king's-head , . licensed , william jane . nov. . . to the reader . were man self-sufficient and independent , thoughts of this nature would be impertinent and unseasonable ; but seeing there are hopes and fears , blessings and curses scattered in this vail of misery , and laid up in heaps against the time of the revelation of the righteous judgment of god ; how stupid and forlorn must that soul be , which lives without god in the would ; though a spacious curtain be drawn over the globe of this earth ; though we cannot perceive the regular motions of the several wheels of providence , yet in all estates flourishing or decaying , we ought to confide in , and depend upon his goodness , and power , and wisdom , who is the fountain of all beings , and the great governour of the world ; under whose conduct the good man is safe ; and to the throne of whose grace there may be a fair access , if our prayers are managed aright , in which way i leave thee ; and if these following papers can assist thee , bless god for the occasion , which is the end of the author's hope in this undertaking . farewell . to the honourable mary mountague , wife to the right honourable lord cheif baron . madam , seeing it is the heart which god alone accepts , as a sacrifice of retribution , i humbly crave you would be pleased to take a view of the counterpart of my soul , wherein is set down the joyful correspondency it has had with heaven ; and the rather because joy and immortality , our entrance into the blessed mansions above , is the common interest and design of all who appeal to heaven in the name of christ : i know your closet is plentifully stor'd with holy ejaculations , that sacred perfume which sweetens the very breath of the soul , and is more acceptable to god , than costly odours , the scent of myrrh and frankincense , yet these papers possibly may find entertainment ; because they are pen'd by one whose soul has been many years travelling that way , and therefore chiefly endeavours to speak the dialect & language of that kingdom : no friendship is so strong as that which is contracted by travellers in this journey ; and though i have the honour to have the same blood of r. a's . running in my veins , yet i esteem my self more happy in the beginnings of our christian allyance and eternal duration of it , when we shall pass from this state of grace to that of glory . how glorious must your entrance be into the holy land ; for persons placed in so high a station by holy example command their attendants : & when you enter into the land of promise , your numerous train must follow ; in which retinue to be admitted is the humble and hearty prayer of madam , your ladyships most humble servant and relation . r. a. the preface . i chose the psalms of david for the platform of my devotions , because nothing can be supposed more acceptable to god in duties of this nature , than to follow his steps , who was a man after god's own heart . the original is so well penned , so full and lofty in its expressions , that cowley , when he gave his censure of the translators , says , that shimei hardly reviled david more , than some of them have done . however , i reckon not my self concerned in that charge , seeing i follow the best translation our language bears . were this book of psalms duly weighed , and considered , men might find materials for their addresses to heaven fitted for all states and conditions ; as if it were a mirrour of the passages of humane life , and comprehended all the desires and offices of a good man. though david's composures were elegant and harmonious in their native dress , yet 't was not the instrument , but the strings of his heart made the sweetest melody . nothing is more charming than a soul so well tuned , so well skill'd in all the parts of divine musick : thus we joyn consort with the harmony of the sphears ; we may be assured that the eccho is rebounded with the exultation and hallelujahs of heaven it self . choice meditations out of the psalmist . serve the lord with fear , and rejoyce unto him with reverence , . . but know , that the lord hath set apart him that is godly for himself : the lord will hear me when i call upon him , . . offer the sacrifices of righteousness , and put your trust in the lord , v. . for thou art not a god that hath pleasure in wickedness , neither shall evil dwell with thee , . . for thou , lord , wilt bless the righteous : with favour wilt thou compass him as with a shield , . god judgeth the righteous , and god is angry with the wicked every day . if he turn not , he will whet his sword , he hath bent his bow , and made it ready ; . , . the wicked shall be turned into hell , and all the nations that forget god. for the needy shall not alway be forgotten : the expectation of the poor shall not perish for ever , . , . the lord tryeth the righteous ; but the wicked , and him that loveth violence , his soul hateth . for the righteous lord loveth righteousness , his countenance doth behold the upright , . . . for the oppression of the poor , for the sighing of the needy , now will i arise saith the lord , i will set him in safety , from him that pusseth at him . the words of the lord are pure words , as silver tryed in a furnace of earth purified seven times in the fire , . , . the lord looked down from heaven upon the children of men , to see if there were any that would understand and seek after god , . . lord , who shall abide in thy tabernacle ? who shall dwell in thy holy hill ? he that walketh uprightly and worketh righteousness , and speaketh the truth in his heart , . , . in whose eyes a vise person is contemned , but he honoureth them that fear the lord : he that sweareth to his neighbour , and disappointeth him not . thou wilt shew me the path of life ; in thy presence is the fulness of joy , at thy right hand there is pleasure for evermore , . . i will call upon the lord , who is worthy to be praised : so shall i be safe from mine enemies , . . i was upright before him , and i kept my self from mine iniquity : therefore the lord hath recompenced me according to my righteousness , and according to the cleanness of mine hand in his eye-sight . with the merciful thou shalt shew thy self merciful , with an upright man , thou shalt shew thy self upright ; vers . , , . he delivereth me from mine enemies : yea , thou liftest me up above those that rise up against me : thou hast delivered me from the violent man. great deliverance giveth he to his king , and sheweth mercy to his anointed , to david , and to his seed for evermore , vers . , . the heavens declare the glory of god ; and the firmament sheweth his handy-work , . . the lord hear thee in the day of trouble ; the name of the god of jacob defend thee , . . grant thee according to thine own heart , and fulfil all thy counsel , vers . . our fathers trusted in thee , and thou didst deliver them ; . . for he hath not despised , nor abhorred the affliction of the afflicted , neither hath he hid his face from him , but when he cryed unto him , he heard him , vers . . the lord is my shepherd , i shall want nothing , . . he that hath clean hands , and a pure heart , who hath not lift up his soul to vanity , nor sworn deceitfully , . , , he shall receive the blessing from the lord , and righteousness from the lord of his salvation . lord , i have loved the habitation of thy house , and the place where thy honour dwelleth , . . wait upon the lord , be of good courage , and he shall strengthen thine heart : wait , i say , on the lord , . . i hate them that regard lying vanities : but i trust in the lord. i will be glad and rejoyce in thy mercy , for thou hast considered my trouble , thou hast known my soul in adversities , . , . for my life is spent with grief , my strength faileth me because of my iniquity , and my bones are consumed , vers . . blessed is he whose transgression is forgiven , and whose sin is covered . blessed is the man unto whom the lord imputeth not iniquity , and in whose spirit is no guile . i acknowledge my sin unto thee , and mine iniquities have i not hid : i said , i will confess my transgression unto the lord , and thou forgavest the iniquity of my sin. be glad in the lord , ô ye righteous , and rejoyce , and shout for joy all ye that are upright in heart , . , , , . he loveth righteousness , and judgment , the earth is full of the goodness of the lord. let all the earth fear the lord , let all the inhabitants of the world stand in awe of him . the lord looketh from heaven : he beholdeth all the sons of men. depart from evil and do good , seek peace , and pursue it . from the place of his habitation he looketh upon all the inhabitants of the earth . he fashioneth all their hearts alike : he considereth their works . there is nothing saved by the multitude of an host , neither a mighty man delivered by great strength . behold , the eye of the lord is upon them that fear him , and upon them that hope in his mercy : to deliver their soul from death , and to keep them alive in famine , . , , , , , , , . i will bless the lord at all times : his praise shall continually be in my mouth . o magnifie the lord with me , and let us extol his name together . i sought the lord , and he heard me , and delivered me from all my fears . the poor cryeth , and the lord heareth him , and saveth him out of all his troubles . the angel of the lord encampeth round about them that fear him , and delivereth them . o taste and see how good the lord is to them that fear him , and trusteth in him . o fear the lord , ye his saints , for there is no want to them that fear him . the ●●ons do lack , and suffer hunger , but they that seek the lord shall want no manner of thing that is good . keep thy tongue from evil , and thy lips from speaking guile . depart from evil and do good ; seek peace and pursue it . the eyes of the lord are over the righteous , and his ears open unto their cry . the face of the lord is against them that do evil , to cut off the remembrance of them from the earth . the righteous cry , and the lord heareth and delivereth them out of all their troubles . the lord is nigh unto them that are of a broken heart , and saveth such as be of a contrite spirit . many are the troubles of the righteous , but the lord delivereth them out of all . evil shall slay the wicked , and they that hate the righteous shall be desolate . the lord redeemeth the souls of his servants , and none of them that trust in him shall be desolate , . , , , , , , , , , , , , , , , , . for he flattereth himself in his own eye , until his abominable sins be found to be abominable . for with thee is the fountain of life : and in thy light , shall we see light. o continue thy loving kindness unto them that know thee , and thy righteousness to them that are upright in hea●●● . , , . fret not thy self because of the evil doers , neither be envious against the workers of iniquity . for they shall soon be cut down like the grass , and wither as the green herb . trust in the lord , and be doing good , so shalt thou dwell in the land , and verily thou shalt be fed . delight thy self in the lord , and he shall give thee the desires of thy heart . commit thy way unto the lord , trust also in him , and he shall bring it to pass . rest in the lord , and wait patiently upon him : fret not thy self because of him who prospereth in his way , because of the man that bringeth wicked devices to pass . cease from anger , and forsake wrath : fret not thy self in any wise to do evil : for evil doers shall be cut off : but those that wait upon the lord , they shall inherit the land. a little that the righteous man hath , is better than the riches of the ungodly . the wicked borroweth and payeth not again , but the righteous sheweth mercy , and giveth . for such as be blessed of god , shall inherit the land : and they that be cursed of him , shall be cut off . the steps of a good man is blessed of the lord , and he delighteth in his way . though he fall , he shall not be utterly cast down : for the lord upholdeth him with his hand , i have been young , and now am old ; yet never saw i the righteous forsaken , nor their seed begging their bread. he is ever merciful , and lendeth , and his seed is blessed . wait on the lord , and keep his way , and he shall exalt thee to inherit the land ; when the wicked are cut off , thou shalt see it . i have seen the wicked in great power , and spreading himself like a green bay-tree ; yet he passeth away , and lo , he was gone : yea , i sought him , but he could not be found . mark the perfect man , and behold the upright , for the end of that man is peace . the salvation of the righteous is of the lord , he is their strength in the time of trouble . and the lord shall help them , and deliver them from the wicked , and save them , because they put their trust in him . . , , , , , , , , , , , , , , , , , , , , , . for in thee o lord do i hope thou wilt hear , o lord my god , . . i said , i will take heed to my ways that i offend not with my tongue : i will keep my mouth with a bridle , while the wicked is before me . behold , thou hast made my daies as an hand breath , and my daies are as nothing before thee : verily , every man at his best state is altogether vanity , selah . when thou with rebuke doth chasten man for sin , thou makest his beauty to consume away like a moth fretting a garment , surely every man is vanity , selah . . , , . blessed is that man that maketh the lord his trust : and respecteth not the proud , nor such as go about with lies , . . the lord will preserve him and keep him alive , and he shall be blessed upon the earth , and thou wilt not deliver him to the will of his enemies , . . as the hart panteth after the water-brooks , so panteth my soul after thee , o my god. why art thou cast down o my soul , and why art thou so disquieted within me ? hope thou in god , for i will yet praise him , for the light of his countenance , . . god is my refuge and my strength , a very present help in trouble . therefore will i not fear , though the earth be moved , and the mountains be carried into the midst of the sea , . , . for the lord most high is terrible , he is a great king over all the earth , . . hear this all ye people , give ear all ye inhabitants of the earth , . . the mighty god , even the lord hath spoken , and called the earth from the rising of the sun unto the going down of the same . for every beast of the forest is mine , and the cattel upon a thousand hills . i know all the fowls upon the mountains , and the wild beasts of the fields are mine . if i were hungry , i would not tell thee , for the world is mine , and the fulness thereof . call upon me in time of trouble , i will hear thee , and thou shalt glorifie me . thou givest thy mouth to evil , and thy tongue frameth deceit , . , , , , . thy tongue deviseth mischief , like a sharp rasor ; thou lovest evil , more than good ; and lying rather than to speak righteousness , selah . but i am like a green olive-tree in the house of my god. i trust in the mercy of god , for ever and ever , . , , . it was thou mine own familiar friend , my guide , and my acquaintance , that hath done me this dishonour . cast thy burthen upon the lord and he shall sustain thee : he shall never suffer the righteous to be moved . but thou , o lord , shalt bring them down into the pit of destruction : bloody and deceitful men shall not live out half their daies , but i will trust in thee o lord , . , , . in god i will praise his word , in god i have put my trust , i will not fear what flesh can do unto me . cast thy burthen upon the lord , and he shall sustain thee : he shall never suffer the righteous to be moved . but , o lord , thou shalt bring them to the pit of destruction : bloody and deceitful men , shall not live out half their daies , but i will trust in thee . in god will i praise his word , in god i have put my trust , i will not fear what flesh can do unto me . when i cry unto thee , then shall mine enemies turn their back : this i know , for god is for me , in god have i put my trust , i will not be afraid what man can do unto me , . , , . truly my soul waiteth upon god , for of him cometh my salvation . he only is my rock and my salvation : he is my defence , so that i shall not greatly be moved . trust not in oppression , and in robbery : if riches encrease , set not your heart upon them . god hath spoken once , twice have i heard this , that power belongeth unto god. also unto thee o lord , belongeth mercy : for thou rendrest to every man according to his works , . , , , , . he ruleth by his power for ever , his eyes behold the nations : let not the rebellious exalt themselves , selah . o bless our god , ye people , and make the voice of his praise to be heard . for thou , o god , hast proved , thou hast tryed us , even as silver is tryed . sing forth the honour of his name , make his praise glorious , . , , , . he is a father of the fatherless , and judge of the widows . god is in his holy habitation . he that is our god , is the god of our salvation : and unto god , belongeth the issues from death , . , . the humble shall see this and be glad , and your soul shall live that seek god. for the lord heareth the poor , and despiseth not his prisoners , . , . he shall spare the poor and needy , and shall save the souls of the needy . he shall redeem their souls from deceit and violence , and precious shall their blood be in his sight , . , . the prosperity of the wicked ; they are not in trouble as other men , neither are they plagued like other men , therefore pride compasseth them about as a chain , violence covereth them as a garment . their eyes stand out with fatness , they have more than heart can wish . my flesh and my heart faileth , but god is the strength of my heart , and my portion for ever . surely thou didst set them in slippery places , thou castest them down into destruction . how are they brought into desolation , as in a moment they are utterly consumed with terrours . but it is good for me to draw neer unto god , i have put my trust in the lord god , that i may declare all thy works , . , , , , . all the horns of the wicked will i cut off , but the horns of the righteous shall be exalted , . . is his mercy clean gone for ever ? doth his promise fail for evermore ? hath god forgotten to be gracious ? hath he in anger shut up his tender mercy ? selah . . , . therefore the lord heard this , and was wroth : so fire was kindled against jacob , and his anger also came up against israel . because they believed not in god : and trusted not in his salvation . give ear o my people , to my laws , incline your ears to the words of my mouth . that they might set their hope in god , and not forget the work of god , but to keep his commandments , . , , , . the wrath of god came upon them , and slew the fattest of them , and smote down the chosen men of israel . for all this they sinned still , and believed not for all his wondrous works . but he being full of compassion , forgave all their iniquities , and destroyed them not ; yea , many a time turned he his anger away , and did not stir up all his wrath. for he remembred that they were but flesh , a wind that passed and cometh not again , . , , , . god standeth in the congregation of the mighty : he judgeth among the gods. defend the poor and fatherless : do justice to the afflicted and needy . deliver the poor and needy out of the hand of the wicked , . , , . thou hast forgiven the iniquity of thy people , thou hast covered all their sins . thou hast taken away all thy wrath : thou hast turned thy self from thy fierce anger . turn us o god of our salvation , and cause thine anger to cease from us , . , , . yea , the lord shall give that which is good , and our land shall give her increase , vers . . for thou o lord art good , and ready to forgive , and plentious in mercy unto all them that call upon thee . in the day of my trouble i will call upon thee : for thou wilt answer me . for great is thy mercy towards me , for thou hast delivered my soul from the lowest hell. for thou o lord , art a god full of compassion , and gracious : long suffering , and plentious in mercy and truth , . , , , . thy wrath lyeth hard upon me , and thou hast afflicted me with all thy waves and stormes . but unto thee have i cryed o lord , in the morning shall my prayer prevent thee , . , . thou rulest the raging of the sea , when the waves thereof arise , thou stillest them . the heavens are thine , the earth also is thine : as for the world and the fullness thereof , thou hast founded them . for the lord is our defence , and the holy one of israel is our king. his seed also will he make to endure for ever : and his throne as the days of heaven . if his children forsake my law , and walk in my judgments : if they will break my statutes , and keep not my commandments : then will i visit their transgressions with the rod , and their iniquities with stripes . nevertheless my loving kindness will i not utterly take from him : nor suffer my faithfulness to fail . my covenant will i not break , nor alter the thing that is gone out of my lips . once have i sworn by my holiness , that i will not fail david . his seed shall endure for ever , and his throne as the sun before me . how long lord , wilt thou hide thy self , for ever ? shall thy wrath burn like fire , . , , , , , , , , , , , . o satisfie us early with thy mercy , that we may rejoyce , and be glad all our days . make us glad according to the days wherein thou hast afflicted us : and the year wherein we have seen evil . , , . only with thine eyes thou shalt behold , and see the reward of the wicked . there shall no evil befal thee , neither any plague come neer thy dwelling . he shall give his angels charge over thee , to keep thee in all thy ways . they shall bear thee up in their hands lest thou dash thy foot against a stone . he shall call upon me , and i will answer him : i will be with him in trouble , i will deliver him , and honour him . with long life will i satisfie him , and shew him my salvation , . , , , , , . lord , how long , how long shall the wicked triumph ? the lord knoweth the thoughts of man , they are but vain . blessed is the man whom thou chastenest , o lord , and teachest him out of thy law. for the lord will not cast off his people : neither will he cast off his inheritance . when i said , my foot slipped , thy mercy o lord held me up . in the multitude of my thoughts within me , thy comforts delight my soul. my lord is my defence : and my god is the rock of my refuge , . , , , , , , . come let us worship and bow down , let us kneel before the lord our maker , . . rejoyce in the lord , o ye righteous , and give thanks at the remembrance of his holiness , . . let them praise thy great and terrible name , for it is holy , . . i will behave my self wisely , with a perfect heart , o when wilt thou come unto me ? i will walk within my house with a perfect heart . a froward heart shall depart from me : i will not know a wicked person . whoso privily slandreth his neighbour , him will i destroy : him that hath a high look , and a proud heart , i will not suffer ; my eyes shall be upon the faithful in the land , they shall dwell with me . he that walketh in a perfect way , he shall be my servant . he that worketh deceit , shall not dwell in my house : he that telleth lies , shall not tarry in my sight i will early destroy all the wicked of the land , that may cut off all the wicked doers from the city of the lord , . , , , , , . for he hath looked down from the height of his sanctuary , from heaven did the lord behold the earth : to hear the groaning of the prisoners , to loose those that are appointed to death , . , . bless the lord o my soul , and all that is with me bless his holy name . bless the lord o my soul and forget not all his benefits . who forgiveth all their iniquity : who healeth all thy diseases . for as the heaven is above all the earth , so great is his mercy towards them that fear him . the lord is gracious and merciful , slow to anger , and plenteous in mercy . he will not alway chide , neither will he keep his anger for ever . he hath not dealt with us after our sins , nor rewarded us according to our iniquity . as far as the east is from the west , so far hath he set our sins from us . like as the father pitieth his children , so the lord pitieth them that fear him . for he knoweth our frame , he remembreth we are dust , . , , , , , , , , , . as to the seas thou hast set bounds that they pass not over : that they turn not again to cover the earth . o lord , how manifold are thy works ! in wisdom hast thou made them all : the earth is full of thy riches . so is this great and wide sea , wherein are things creeping innumerable , both small and great beasts , . , , . glory ye in his holy name : let the heart of them rejoyce that seek the lord. seek the lord and his strength : seek his face evermore . remember his marvellous works that he hath done , his wonders , and the judgments of his mouth . he is the lord our god , his judgments are in all the world . and confirmed the same unto jacob for a law , and unto israel for an everlasting covenant . saying , unto thee will i give the land of canaan , the lot of your inheritance . he suffered no man to do them wrong : yea , he reproved kings for their sakes : saying , touch not my anointed , and do my prophets no harm . moreover , he called for a famine upon the land : he brake the whole staff of bread. he sent a man before them , even joseph , who was sold for a servant . whose feet they hurt with fetters , he was laid in iron . until that time the word came , the word of the lord tryed him . the king came and loosed him : even the ruler of the people , and let him go free . israel also came out of aegypt , and jacob sojourned in the land of ham. he turned their water into bloud , and slew their fish. their land brought forth frogs in abundance , in the chamber of their king. he spake , and there came divers sorts of flies , and lice in all their coasts . he opened their rocks , and the water gushed out ; they ran in the dry places like a river , . , , , , , , , , , , , , , , , , , . our fathers understood not thy wonders in aegypt , neither remembred the great multitude of thy mercies , but provoked him at the sea , even at the red-sea . he rebuked the red-sea also , and it was dryed up : so led them through the depths as through the wilderness . and he saved them from the hand of him that hated them : and redeemed them from the hand of the enemy . the waves covered their enemies : there was none of them left . and a fire was kindled in their company , the flame burnt up the wicked . therefore he said he would destroy them , had not moses stood before them in the breach , to turn away his wrath lest he should destroy them . yea , they dispised that pleasant land , they believed not his word . but murmured in their tents , and hearkned not unto the voice of the lord. therefore he lifted up his hand against them , to over-throw them in the wilderness . thus they provoked him to anger , with their inventions , and the plague barke in upon them . then stood up phineas , and so the plague ceased . they angred him also at the waters of strife , so that it went ill with moses for their sake . they served their idols which were a snare unto them . and shed innocent bloud , even the bloud of their sons and of their daughters , whom they sacrificed unto the idols of canaan , and the land was polluted with bloud . thus were they defiled with their own works , and went a whoring with their own inventions . therefore was the wrath of god kindled against his people , insomuch that he abhorred his own inheritance . nevertheless , he regarded their affliction when he heard their cry . and he remembred them for his covenant , and repented him according to the multitude of his mercies . he made them also to be pitied of them that carryed them away captive , . , , , , , , , , , , , , , , , , . blessed are they that keep judgment , and he that doth righteousness at all times , . . they hunger and thirst , their soul fainteth in them . then they cryed unto the lord in their trouble , and he delivered them out of their distresses . o that man would therefore praise the lord for his goodness , and for his wonderful works to the children of men. for he satisfieth the longing soul , and filleth the hungry soul with goodness . then they cryed unto the lord in their trouble , and he saved them out of their distress . fools , because of their transgressions , and because of their iniquities are afflicted . and a fruitful land is turned into barrenness , for the wickedness of them that dwell therein . he turneth the wilderness into a standing water , and dry ground into water-springs . the righteous shall see it and rejoyce , and all iniquity shall stop her mouth . whoso is wise , and will observe those things , shall understand the loving kindness of the lord , . , , , , , , , , , , . for thy mercy is greater than the heavens , and thy truth reacheth unto the clouds . o help us against the enemy , for vain is the help of man. through god we shall do great acts , for vain is the help of man , . , . . i will give thanks unto the lord , with my whole heart secretly among the faithful , and in the congregation . his work is worthy to be praised , and in honour , and his righteousness endureth for ever . the merciful and gracious lord hath so done his marvelous works , that they ought to be had in remembrance . the fear of the lord is the beginning of wisdom , a good understanding have all they that do his commandments ; his praise endureth for ever , . , , , . blessed is the man that feareth the lord , he hath great delight in his commandments . riches and plenteousness shall be in his house , and his righteousness endureth for ever . unto the godly there ariseth light in the darkness , he is merciful , loving , and righteous : a good man is merciful and lendeth , and will guide his words with discretion , he will not be afraid of any evil tyding . his heart standeth fast , and believeth in the lord. his heart is established , and will not shrink , until he seeth his desire upon his enemies . he hath dispersed and given to the poor , and his righteousness remaineth for ever . his horn shall be exalted with honour , . , , , , , , . he maketh the barren woman to keep house , and to be a joyful mother of children , . vers . tremble thou earth at the presence of the lord , at the presence of the god of jacob , . . as for our god he is in heaven , he hath done whatsoever pleased him , but thou house of israel , put thou thy trust in the lord , he is their helper and defence ; ye that fear the lord , he is their helper and defender , he shall preserve them that fear the lord , both small and great , . , , , . the lord hath enclined his ear unto me , therefore will i call upon him as long as i live . i shall find trouble and heaviness , and i shall call upon the name of the lord. o lord i beseech thee deliver my soul. gracious is the lord and righteous ; yea , our god is merciful ; the lord preserveth the simple ; i was in misery , and he helped me ; i will offer unto thee the sacrifice of thanksgiving : and call upon the name of the lord , . , , , . it is better to trust in the lord , than to put any confidence in man : it is better to trust in the lord , than to put any confidence in princes ; the lord is on my side , i will not fear what man can do unto me ; thou art my god , i will praise thee ; thou art my god , i will thank thee , o give thanks unto the lord , for he is gracious , and his mercy endureth for ever , . , , , , . thou hast charged that we should diligently keep thy commandements ; wherewithal shall a young man cleanse his way , even by ruling himself after thy word ; teach me , o lord , the way of thy statutes , and i shall keep it unto the end ; o give me understanding , and i shall keep thy law ; yea , i shall keep it with my whole heart ; o turn away my eyes , lest they behold vanities , and quicken thou me in thy way ; o establish thy word in thy servant , that i may fear thee ; o think upon thy servant as concerning thy word , wherein thou hast caused me to put my trust ; the same is my comfort in my trouble ; for thy word hath quickned me : o lord thou hast dealt graciously according to thy word ; before i was troubled i went wrong ; but now i have kept thy word , thou art good and gracious ; o teach me thy statutes : o let my heart be sound in thy statutes that i be not ashamed ; quicken me after thy loving kindness , and so shall i keep the testimonies of thy mouth : o how sweet are thy words unto my taste , yea sweeter than honey unto my mouth ; through thy commandments i get understanding , therefore i hate all wicked ways ; let the free-will offerings of my mouth please thee ; o lord , teach me thy judgements : o establish me according to thy word that i may live , and let me not be disappointed of my hope ; hold thou me up , and i shall be safe ; yea my delight shall ever be in thy statutes ; o deal with thy servant according to thy loving mercy , and teach me thy statutes ; order my steps in thy word , so shall no wickedness have dominion over me ; o deliver me from the wrongful dealing of men , so shall i keep thy commandments ; righteous art thou o lord , and true in thy judgement ; i call with my whole heart , o lord , hear me , i will keep thy statutes : early in the morning , o lord , do i cry unto thee , for in thy word is my trust : hear my voice , o lord , according to thy loving kindness : quicken me as thou art wont , psalm . o consider my adversary and deliver me , for i do not forget thy law ; i am as glad of thy word as one that findeth great spoils ; great is the grace that they have which love thy law , and they are not offended at it ; i have kept thy commandments and testimonies , for they are not offended at it : o let my soul live , and it shall praise thee , and thy judgements shall help me ; i have gone astray like a sheep that is lost ; o seek thy servant for i do not forget thy commandment , when i was in trouble i called upon the lord , and he heard me , my help cometh even from the lord which hath made heaven and earth ; the lord shall preserve my going out and my coming in , from this time forth , and for evermore , . . . , . unto thee lift i up mine eyes , o thou that dwellest in the heavens , . . they that put their trust in the lord shall be even as mount sion , which may not be removed , but standeth fast for ever ; the hill standeth about jerusalem ; even so standeth the lord round about his people from this time forth , and for evermore , . , . if thou , o lord , be extreme to mark what is done amiss ; o lord , who may abide it ? there is mercy with thee , therefore shalt thou be feared , o israel , trust in the lord , for with the lord there is mercy , and with him is plenteous redemption , and he shall redeem israel from all their sins , . , , , . the lord hath made a faithful oath unto david , and he shall not shrink from it ; if they will keep my covenant and my testimony , that i shall learn them , their children also shall sit upon thy seat for evermore , . , . behold how good and pleasant a thing it is for brethren to dwell together in unity ; for the lord promises his blessing and life for evermore , . , . lift up your hand in the sanctuary , and praise the lord , . . whatsoever the lord pleased , that did he in heaven , and in earth , in the sea , and in all deep places ; thy name , o lord , endureth for ever ; so doth thy memorial , o lord , from one generation to another , for the lord will avenge his people , and be gracious unto his servants , . , , . o give thanks unto the lord , for he is gracious , and his mercy endureth for ever , . . o lord , thou hast searched me out and known me ; thou knowest my down-sitting , and my up-rising ; thou understandest my thoughts long before ; thou art about my path , and about my bed , and spyest out all my ways : for loe , there is not a word in my tongue , but thou , o lord , knowest it altogether : try me , o lord , and seek the ground of my heart ; prove me , and examine my thoughts ; look well if there be any way of wickedness in me , and lead me in the way everlasting , . , , , , . o lord god thou strength of my health , thou hast covered my head in the day of battle , sure i am , the lord will avenge the poor , and maintain the cause of the helpless , the righteous also shall give thanks unto thy name , and the just shall continue in thy sight , . , , . lord i call upon thee , haste thee unto me , and consider my voice when i cry unto thee , o let not my heart be enclined to any evil thing , let me not be occupied in any ungodly work , with the men that work wickedness , lest i eat of such things as please them , . , . i poured out my complaint before him , and shewed him of my trouble ; when my spirit was in heaviness , thou knewest my path ; in the way wherein i walked have they privily laid a snare for me , . , . hear my prayer , o lord , and consider my desire ; hearken unto me , o lord , for thy truth and righteousness sake ; teach me to do the thing that is right , for thou art my god ; let thy loving spirit lead me forth into the land of righteousness , . , . the lord is loving unto every man , and his mercy is over all his works ; great is the lord and marvellous , worthy to be praised ; there is no end of his greatness ; the lord upholdeth all such as fall , and lifteth up all those that be down ; the eyes of all wait upon thee , o lord , and thou givest them meat in due season ; thou openest thine hand , and fillest all things living with plenteousness ; the lord is righteous in all his ways , and holy in all his works ; the lord is nigh unto all that call upon him ; yea , all such as call upon him faithfully ; he will fulfill the desire of them that fear him ; he also will hear them , and will help them , . , , , , , , , . o praise the lord , for it is a good thing to sing praise unto our god ; yea , a joyful and a pleasant thing it is to be thankful ; he healeth those that are broken in heart , and giveth medicine to heal their sickness ; he telleth the number of the stars , and calleth them all by their names ; great is our lord , and great is his power ; yea , his wisdom is infinite , which giveth fodder to the cattle , and feedeth the young ravens that call upon him ; but the lords delight is in them that put their trust in his mercy , . , , , , , . for the lord hath pleasure in his people , and helpeth the meek hearted , . . o praise god in his holiness , praise him in the firmament of his power ; praise him in his noble acts ; praise him according to his excellent greatness ; let every thing that hath breath praise the lord , . , , . o lord , let the words of my mouth and the meditations of my heart be now , and evermore acceptable in thy sight , o lord , my strength and my redeemer . a prayer for the morning . hear me when i call o god of my salvation ; for thou hast set me at liberty when i was in trouble ; have mercy upon me , and hearken to my prayers ; lord lift thou up the light of thy countenance upon me ; ponder my words o lord : o lord consider my meditations , o hearken thou unto the words of my calling , my king and my god ; for unto thee will i make my prayer ; my voice shalt thou hear betimes in the morning : o lord , early in the morning will i direct my prayer unto thee , and will look up , for thou art the god that hast no pleasure in wickedness , neither shall any evil dwell with thee . lead me o lord in thy righteousness , because of my enemies ; make my way plain before my face ; let all them that put their trust in thee rejoyce ; they shall ever be giving of thanks , because thou defendest them : they that love thy name , shall be joyful in thee . o lord rebuke me not in thine indignation , neither chasten me in thy heavy displeasure . have mercy upon me , o lord , for i am weak ; o lord heal me , for my bones are vexed ; my soul also is sore troubled ; how long wilt thou punish me ? turn thee o lord , and deliver my soul , and save me for thy mercies sake ; my beauty is gone for very trouble , and worn away because of all mine enemies . the lord hath heard my petition ; the lord will receive my prayer : o let the wickedness of the ungodly come to an end , but guide thou the just ; my help cometh of god , which preserveth them that are true of heart . i will give thanks unto the lord , according to his righteousness , and will pray in the name of the lord , the most high : have mercy upon me o lord , consider the trouble which i suffer of them that hate me ; thou that liftest me up from the gates of death : why standest thou so far off ( o lord ) and hidest thy face in the needful time of trouble ? arise ( o lord god ) lift up thine head , forget not the poor . how long wilt thou forget me o lord , for ever ? how long wilt thou hide thy face from me ? hearken unto my voice o lord , when i cry unto thee ; have mercy upon me , and hear me . o hide not thou thy face from me , nor cast thy servant away in displeasure : thou hast been my succour , leave me nor , neither forsake me , o god of my salvation . o son of righteousness , who comest from the bosom of thy father , the fountain of glory and light , to enlighten the darkness of the world. i praise thy name , for that thou hast preserved me from the dangers of this night : and continued still the opportunities of serving thee , and advanceing my hopes of a blessed eternity . let thy mercy shine brightly , and dissipate the clouds and darkness of my spirit and understanding : rectifie my affections , and purifie my will and all my actions , that whatsoever i shall do or suffer this day , or in my whole life , my word and purposes and thoughts , may be sanctified and acceptable to thy divine majesty : and all this i beg for thy mercies sake , amen . a collect. almighty and everlasting god , who dost govern all things both in heaven and in earth , mercifully hear the supplications of thy servant , and grant me thy grace all the days of my life , and peace through jesus christ my only lord and saviour , amen . the second collect. almighty and everlasting god , mercifully look upon mine infirmities , and in all my dangers and necessities , stretch forth thy right hand to help and defend me , through jesus christ my lord , amen . a prayer for a penitent person for remission of his sins . how long shall i seek counsel in my soul , and be so vexed in my heart ? how long shall my enemies triumph over me ? consider and hear me , o lord my god ; lighten my eyes that i sleep not in death , least mine enemies say , we have prevailed against him : if i be cast down , they that trouble me will rejoyce at me , but my trust is in thy mercy , and my heart is joyful in thy salvation ; i will sing of the lord because he hath dealt so lovingly with me ; yea , i will praise the lord most high . preserve me , o god , for in thee have i put my trust ; o hold up my going in thy path , that my footstep slides not ; i have called upon thee , o god , for thou shalt hear me ; incline thine ears unto me , and hearken unto my words ; shew thy marvellous loving kindness unto me , thou that art the saviour of them that put their trust in thee , from such that resist thy right hand ; keep me as the apple of thy eye ; hide me under the shadow of thy wing from the ungodly that trouble me ; mine enemies compass me round about , to take away my soul , disappoint him and cast him down ; deliver my soul from the ungodly , which is a sword of thine ; i will call upon the lord which is worthy to be praised , so shall i be safe from mine enemies ; in my trouble i will call upon the lord , and complain unto my god , so shall he hear my voice out of his holy temple ; my complaint shall come before him , it shall enter even into his ear ; the lord shall reward me after my righteous dealing , and according to the cleanness of my hand shall he recompence me ; but lord deal not with me according to my sins , neither reward me after mine iniquities ; who can tell how oft he offendeth ? o cleanse thou me from my secret sins , keep thy servant also from presumptuous sins , lest they get the dominion over me , so shall i be undefiled and innocent from the great offence ; save lord , and hear me , o king of heaven when i call upon thee ; the lord is my shepherd , therefore shall i lack nothing , but be not thou far from me ; o lord thou art my succour , haste thee to help me ; unto thee , o lord , will i lift up my soul ; my god , i have put my trust in thee , let me not be confounded , neither let mine enemies triumph over me ; shew me thy ways , o lord , and teach me thy paths : lead me forth in thy truth , and learn me , for thou art the god of my salvation , in thee hath been my hope all the day long : call to remembrance , o lord , thy tender mercy , and thy loving kindness which hath been ever of old : o remember not the sins and offences of my youth , but according to thy mercy think upon me , o lord , for thy goodness , for thy name sake ; o lord , be merciful to my sin , for it is great ; turn thee unto me , and have mercy upon me , for i am desolate and in misery , the sorrows of my heart is enlarged : o bring thou me out of my trouble ; look upon my adversity and misery , and forgive me all my sins ; consider mine enemies how many they are that bear a tyrannous heart against me ; o keep my soul and deliver me ; let me not be surrounded , for i have put my trust in thee ; let perfect and righteous dealing wait upon me , for my hope hath been in thee ; deliver israel , o god , out of all his troubles ; be thou my judge , o lord , for i have walked innocently ; my trust hath been also in the lord , therefore shall i not fall ; examine me , o lord , and prove me : try out my reins and heart , for thy loving kindness is always before mine eyes ; and i will walk in thy truth : but as for me , i will walk innocently : o lord , deliver me , and be merciful unto me ; hearken unto my voice , o lord , when i call unto thee ; have mercy upon me , and hear me : my heart hath talked of thee ; seek ye my face , thy face , lord , will i seek ; o hide not thou thy face from me , nor cast away thy servant in displeasure ; thou hast been my succour , leave me not , nor forsake me , o god of my salvation ; teach me thy way , o lord , and lead me in the right way , because of mine enemies : hear the voice of mine humble petitions when i cry unto thee : when i hold up mine hand towards thy mercy seat , of thy holy temple ; o pluck me not away , neither destroy me with the ungodly and wicked doers , which speak friendly to their neighbours , but imagine mischief in their hearts : save thy people , and give thy blessing to thine inheritance ; feed them and set them up for ever : i will magnifie thee , o lord , for thou hast set me up , and made my foes to triumph over me ; o lord my god , i cry unto thee , and thou hast healed me : hear , o lord , and have mercy upon me ; lord be thou my helper , o most merciful god , whose property is always to have mercy , and to forgive ; behold with the eyes of thy pity , and compassion , the state of thy humble servant , made most miserable by reason of my sins ; hear the voice of my weeping ; pity my groaning ; strengthen me , for i am weak , for my bones are vexed , and deliver my soul from death ; that being saved from the bottomless pit , i may give thanks to thy holy name ; o turn from the severity of thy displeasure , and visit me with thy mercy and salvation , for all my sins procure great sorrow and contrition , and in my sickness let thy comfort sustain me , through jesus christ my lord , amen . the collect. o god , who knowest me to be set in so many great dangers , that by reason of the frailty of man , i cannot always stand upright , grant to me such strength and protection , that may support me in all dangers , and carry me through all temptations , through jesus christ my only lord and saviour . amen . another . almighty and everlasting god , who hatest nothing that thou hast made , and dost forgive the sins of all them that be penitent ; create and make in me a new and contrite heart , that i may worthily ( lamenting my sins , and acknowledging my wretchedness ) obtain of thee , the god of all mercy , perfect remission and forgiveness , through jesus christ my lord. amen . a confession of sins , and a prayer for pardon . in thee , o lord , have i put my trust , let me never be put to confusion ; deliver me in thy righteousness : bow down thine ear to hear me , make haste to deliver me ; be thou my strong rock and the house of defence , that thou mayest save me , for thou art my strong rock , and castle ; be thou also my guide , and hear me for thy mercy sake : draw me out of the net that they have privily laid for me , for thou art my strength ; into thy hand i commend my spirit , for thou hast redeemed me ; o lord , thou god of truth , have mercy upon me ; o lord , for i am in trouble : mine eyes are consumed for very heaviness , yea my soul and my body ; for my life waxeth old with heaviness , and my years with mourning ; my strength failed me , because of mine iniquity , and my bones , but my hope hath been in thee . o lord , i have said thou art my god ; shew thy servant the light of thy countenance , and save me for thy mercies sake ; i will give thanks unto thee , o lord , his prayers shall ever be in my mouth : o continue forth thy loving kindness unto them that fear thee , and thy righteousness unto them that are true of heart ; put me not to rebuke , o lord , in thine anger , neither chasten me in thy heavy displeasure ; for thine arrows stick fast in me , and thine hand presseth me sore ; forsake me not , o lord my god , be not thou far from me , haste thee to help me , o lord god of my salvation ; take away thy plague from me , for i am consumed by the means of pain , hear my prayers , o lord , and with thine ears , consider my calling : hold not thy peace at my tears : o lord , spare me for thy mercy sake , that i may recover my strength , before i go hence , and be no more seen ; withhold not thou thy mercy from me ; save me for thy mercy sake ; let thy loving kindness and thy truth alway preserve me : o lord let it be thy pleasure to deliver me ; make haste , o lord , to help me ; let them be ashamed and confounded together that seek after my soul to destroy it ; let them be driven backward and put to rebuke that wish me evil ; let all those that seek thee , be joyful and glad in thee ; and let such as love thy salvation , say alway , the lord be praised ; thou art my helper and my redeemer : make no long tarrying , o my god ; o lord , be merciful unto me , heal my soul , for i have sinned against thee ; be merciful unto me , o lord , raise thou me again , because my trust is in thy mercy ; by this i know thou favourest me , that my enemies do not triumph over me : like as the hart desireth the water-brooks , so longeth my soul after thee , o god ; my soul is a thirst for god ; yea , even for the living god ; when i shall come and appear before the presence of god ; god is my hope and my strength , a very present help in trouble ; the lord of hosts is with me ; the god of jacob is my refuge ; call upon me in time of trouble , so will i hear , and thou shalt praise me : o lord open thou my lips , that my mouth may set forth thy praise : have mercy upon me , o god , after thy great goodness , according to the multitude of thy mercy , do away mine offences ; wash me throughly from my wickedness , and make me clean from my sins , for i acknowledge my fault , and my sin is ever before me ; against thee only have i sinned , and done this evil in thy sight , that thou mightest be justified in thy saying , and clear when thou judgest ; thou shalt purge me with hysop , and i shall be clean : thou shalt wash me , and i shall be whiter than snow ; thou ▪ shalt make me hear of joy and gladness , that the bones which thou hast broken may rejoyce : o give me the comfort of thy help again , and establish me with thy free spirit ; make me a clean heart , o god , and renew a right spirit within me ; cast me not away from thy presence , and take not thy holy spirit from me : o be favourable and gracious unto sion , and build thou the walls of jerusalem : save me , o god , for thy name sake , and avenge me in thy strength ; hear my prayers , o god , and hearken unto the words of my mouth ; behold , god is my helper ; the lord is with them that uphold my soul : o lord god eternal , judge of men and angels , whose property is always to have mercy , and to forgive : have mercy upon me , who confess my sins unto thee , to be so great and many , that were not thy mercy infinite , i might despair of having my unrighteousness forgiven , or misery covered : o dear god , preserve me from the great plague that remains for the ungodly , and let thy mercy embrace me , on every side : impute not unto me the sins i have multiplied against thee , and against all the world : for i have been like to a horse and mule , without understanding ; bruitish in my passion , sensual in my affections , of unbridled heats and distemperatures , but thy mercy is as infinite as thy self : o let not thy hand be heavy upon me , but forgive the wickedness of my sin , and compass me about with songs of deliverance ; then shall i be glad and rejoyce in thee , o lord , who art become my mighty saviour , and most merciful redeemer jesu . amen . the collect. almighty god , give me grace that i cast away the work of darkness , and put upon me the armour of light , now in the time of this mortal life , in which thy son jesus christ came to visit us in great humility ; that in the last day , when he shall come to judge both the quick and the dead , we may rise in the life immortal ; through him who liveth and reigneth with thee , and the holy ghost , now and for ever . amen . a prayer that we may despise perishing riches , and put our trust in god only . hear my prayer , o god , and hide not thy self , from my petition ; take heed unto me , and hear me , how i mourn in my prayer , and am vexed ; as for me , i will call upon god , and the lord shall save me : o cast thy burden upon the lord , and he shall nourish thee , and shall not suffer the righteous to fall for ever ; whensoever i call upon thee , then shall mine enemies be put to flight : this i know , for god is on my side ; in gods word will i rejoyce ; in the lord's word will i comfort me : yea , in god have i put my trust ; i will not be afraid what man can do unto me : be merciful unto me , o god , be merciful unto me , for my soul trusteth in thee , and under the shadow of thy wing shall be my refuge until this tyranny be overpast : deliver me , from mine enemies , o god : defend me from them that rise up against me ; deliver me from wicked doers , and save me from blood thirsty men ; my strength i will ascribe unto thee , for thou art the god of my refuge : god sheweth me his goodness plenteously , and god will let me see my desire upon mine enemy ; unto thee , o god of my strength will i sing ; for thou , o god , art my refuge , and my merciful god : o be thou my help in trouble , for vain is the help of man : hear my crying , o god , and give ear unto my prayer , he truly is my health and my salvation ; he is my defence , so that i shall not greatly fall : in god is my strength and my glory , the rock of my might : in god is my trust , o put your trust in him alway : ye people , pour out your hearts before him , for god is my hope : hear my voice , o god , in my prayer ; preserve my life for fear of the enemy : turn me from the gathering together of the froward , and from the insurrection of wicked doers : if i encline unto wickedness with my heart , the lord will not hear me : o god , be merciful unto me , and bless me , and shew me the light of thy countenance , and be merciful unto me : hear me , o my god , in the multitude of thy mercy ; even in the truth of thy salvation . hear me , o lord , for thy loving kindness is comfortable ; turn thee unto me , according to the multitude of thy mercies , o lord jesus thou only redeemer of souls ; who by thy death and passion , deliveredst me from the place of hell : give me grace to put my whole trust in thee , and in the riches of thy mercy and loving kindness ; always remembring my end , the vanity and shortness of my life , and the certainty of my departure : o teach me to dispise the world and worldly things , and to lay my treasure up in heaven by charity , and actions of religion , that while i live here , i may have my conversation in heaven ; by love , by hope , and by desire ; that my beauty shall consume in the sepulchre out of my earthly dwellings , i may be received into everlasting habitations , always to enjoy thee , who livest and reignest , eternal god , world without end . amen . the collect. o lord god , who seest that i 〈◊〉 not my trust in any thing that i do , mercifully grant that by thy power i may be defended against all adversity , through jesus christ my lord. amen . another collect. o lord , who hast taught me , that all my doings without charity , is nothing worth , send thy holy ghost , and pour it into my heart , that most excellent gift of charity , the very bond of peace , and all vertue , without which whosoever liveth is counted dead before thee ; grant this for thine only son jesus christ sake . amen . a prayer for pardon of sins , and restitution of god's favour . hide not thy face from thy servant , for i am in trouble . o haste thee , o god , to deliver me . make haste to deliver me , o lord. let them be ashamed and confounded that seek after my soul. let them be turned backward , and put to confusion that wish me evil . let all those that seek thee be joyful and glad in thee ; and let all those that delight in thy salvation , say alway , the lord be praised , for me , i am poor and in misery , haste thee unto me , o my god , thou art my helper and my redeemer , o lord , make no long tarrying : in thee , o lord have i put my trust , let me never be put to confusion , but help me , and deliver me in thy righteousness ; incline thine ear unto me and save me ; be thou my strong hold , whereunto i may alway resort : thou hast promised to help me , for thou art my house of defence , and my castle : deliver me , o my god out of the hand of ungodly men , out of the hand of the unrighteous and cruel man ; for thou o god art the thing that i long for , for thou art my hope even from my youth ; through thee have i been holpen up ; ever since i was born thou art he that took me out of my mother's womb , my praise shall be alwaies of thee : o let my mouth be filled with thy praise , that i may sing of thy glory and honour all the day long . o cast me not away in the time of age . forsake me not when my strength faileth me . go not far from me , o my god ; o god , haste thee to help me . forsake me not , o my god , when i am gray-headed , until i have shewn thy strength unto this generation , and thy power to all them that are yet for to come . what great trouble and adversity hast thou shewed me , and yet didst thou turn and refresh me , yea and broughtest me from the depth of the earth again . o let not the simple go away ashamed , but let the poor and needy give praise unto thy name . o remember not my old sins , but have mercy upon me , and that right soon ; for i am come to great misery , help me , o god of my salvation , for the glory of thy name . o deliver me , and be merciful unto my sins , for thy names sake . turn us , o god of our salvation . shew the light of thy countenance , and we shall be whole . o god of hosts , how long wilt thou be angry with thy people that pray . o most merciful god , who art great , and the multitudes of thy mercies are innumerable , have mercy upon me , for my sins are before me presented by the continual accusations of a troubled conscience . i have sinned against thee , and done evil in thy sight , and yet because thou art the god of mercy , and fountain of eternal life , delighting in the conversion and salvation of a sinner , i present unto thee the sacrifice of a troubled spirit , of a broken and a contrite heart ; beseeching thee to let the dew of thy favour , and the fire of thy love wash away my sins , and purifie my soul. make me a clean heart , o god , and pure hands , though my sins be as scarlet , yet make them like wooll ; though they be as purple , yet make them as white as snow . restore the voice of joy and gladness unto me : let me not be ever separated from the sweet refreshings of thy favour and presence , but give me the comforts of thy help again , and let thy free spirit loose me from the bondage of sin , and stablish me in the freedom and liberty of the sons of god , so shall i sing of thy righteousness , and my lips shall give thee praise in the congregations of thy redeemed ones ; now , henceforth , and for ever-more . amen . the collect. almighty and everlasting god , who hatest nothing that thou hast made , and doest forgive the sins of all them that be penitent ; create and make in me a new and contrite heart , that i may worthily lament my sins , and acknowledge my wickedness , that i may obtain of thee , the god of all comfort , perfect remission and forgiveness , through jesus christ my lord , amen . another collect. almighty god , who through thy only son jesus christ , hast overcome death , and opened unto us the gate of everlasting life : i humbly beseech thee , that as by thy special grace preventing us , thou doest put in our minds good desires , so by thy continual help we may bring the same to good effect , through jesus christ our lord , who liveth , and reigneth with thee , and the holy ghost , ever one god ; world without end . amen . a prayer that we may trust , in god , only in all our trouble . turn again thou god of hosts , look down from heaven ; behold and visit thy servant . o lord god of hosts , hear my prayers , hearken o god of jacob , behold , o god my defender , and look upon the face of thine anointed ; o lord god of hosts , blessed is the man that putteth his trust in thee : turn thou me o god of my saviour , and let thine anger cease from me . shew me thy mercy o lord , and grant me thy salvation . bow down thine ear , o lord , and hear me , for i am poor and in misery : preserve thou my soul , for i am thy servant ; my god , save him that putteth his trust in thee . be merciful unto me , o lord , for i will daily call upon thee : comfort the soul of thy servant , for unto thee o lord , do i lift up my soul ; for thou o lord , art my defender , and thou art good and gracious , and of great mercy to all them that call upon thee ; give ear o lord , unto my prayer , and ponder the voice of my humble desires ; in the time of trouble will i call upon thee , for thou hearest me , for thou art good , and doest wonderful things ; thou art god alone , teach me thy way o lord , for i will walk in thy truth . o knit my heart unto thee , that i may fear thy name . i will thank thee , o lord , my god , with my whole heart , and will praise thy name for evermore ; for great is thy mercy towards me , for thou hast delivered my soul from the neathermost hell , and thou lord god art full of mercy and compassion , long-suffering , and of great goodness and truth . o turn thee unto me , and have mercy upon me ; give thy strength unto thy servant , and help the son of thine handmaid : shew some good token upon me for good , that they which hate me may see it , and be ashamed ; because thou lord , hast helpen and confirmed me , o lord god of my salvation . i have lamented day and night before thee : o let my prayer enter into thy presence . encline thine ear unto my calling , for my soul is full of trouble , and my life draweth nigh unto hell ; thine indignation lyeth hard upon me , and thy hand presseth me sore . unto thee o lord , do i cry , and early shall my prayer come before thee . o lord , why oppressest thou my soul , and hidest thy face from me ? i am in misery like unto him that is at the point of death . even from my youth up , thy terrours have i suffered , with a troubled mind . o lord god of hosts , who is like unto thee ? thy truth most mighty god , is on every side ; for the lord is on my side . the lord god of israel is my defence , the holy one of israel is my king. o lord , where is thy old loving kindness , which thou swarest unto david thy servant in thy truth ? remember lord the rebuke that i thy servant have , and how i do bear in my bosom the rebuke of many people . o lord , thou hast been our refuge from one generation to another . o teach me to number my daies that i may apply my heart unto wisdom . o turn thee again o lord at the last , and be gracious unto thy servant . satisfie me with thy mercy , & that soon so shall i rejoyce at thy mercy , and be glad all the days of my life . o comfort thou me again , after the time wherein thou hast plagued me , and for the years wherein i have suffered adversity . shew thy servants thy work , and their children thy glory : for the lord promised his blessing , and life for ever more . when i called upon thee , thou holdest me , and enduest my soul with much strength . o lord thou hast searched me out , and known me ; thou knowest my down-sitting , and mine up-rising ; thou understandest my thoughts long before ; thou art about my path , and about my bed , and espiest out all my waies ; for loe , there is not a word in my tongue , but thou , o lord , knowest it altogether . look well , o lord , if there be any waies of wickedness in me , and lead me in the way everlasting . try me , o lord , and seek the ground of my heart . prove me , and examine my thoughts , seeing there is nothing unknown unto thee . o my god , let not mine heart be inclined to any evil thing . let me not be occupied in any ungodly words , with the men that work wickedness , lest i eat of such things as please them , but let mine eyes look unto thee . o lord god , in thee is my trust , o cast not out my soul. keep me from the snare that they have laid for me , and from the traps of wicked doers . o lord god , from whom cometh my salvation , thou art my defence and strength , my health , and my glory ; give me thy grace , that i may put my trust in thee alway ; and that i pour out my heart before thee in all my troubles ; that i may wait upon thee for the performance of all my expectation , in all my longings and desires . be thou my defence ; uphold me that i may not fall into those great sins that lay waste my conscience , or into such miseries as make me without hope or remedy , the miseries of dispair , obstinate malice , or the woes of sad eternity . teach me to dispise riches , to disclaim all trust in the creatures ; not to delight in lies , or vanities ; not to multiply wrongs and robbery , that when thou shalt come with power and great glory , to reward every man according to his works , thou mayest be merciful unto me , pardoning my sins , and accepting me to life eternal ; through jesus christ my lord. amen . the collect. o god , the strength of all them that put their trust in thee , mercifully accept my praise ; and because through the weakness of my mortal nature i can do no good thing without thee , grant me the help of thy grace , that in keeping of thy commandments i may please thee , both in will and deed , through jesus christ my lord. amen . another collect. o lord , who never failest to help and govern them , whom thou dost bring up in thy stedfast fear and love , keep me i beseech thee under the protection of thy good providence , and make me to have a perpetual love to thy holy name , through jesus christ my lord. amen . a prayer for spiritual blessings , and for fruitfulness of the earth . o thou strength of my health , thou hast covered my head in the day of battle : o lord god , consider my complaint , for i am brought very low , o deliver me from my persecutors , for they are too strong for me : hear my prayers , o lord , consider my desire , hearken unto me for thy truth and righteousness sake : hear me , o lord , and that soon , for my spirit waxeth faint ; hide not thy face from me , lest i be like to them that go down to the pit : deliver me ; o lord , from mine enemies , for i fly unto thee to hide me ; teach me to do the thing that pleaseth thee , for thou art my god , let thy loving spirit , o lord , lead me in the way of righteousness ; quicken me , o lord , for thy name sake , and for thy righteousness sake : bring my soul out of trouble , and of thy goodness slay mine enemies , and destroy all them that vex my soul , for i am thy servant . the lord is righteous in all his ways , and holy in all his works ; the lord is gracious and mercful , long suffering and of great goodness in all his ways , & holy in all his works , the lord is gracious and merciful , long suffering , and of great goodness ; the lord upholdeth all such as fall , and lifteth up all those that be down . o god , the hope of all the ends of the earth , and of them that remain in the broad sea , be thou merciful unto my sins , and let not my misdeeds prevail against me ; so as to make me habitually sinful , or endlesly miserable , but give me the blessings of thy chosen ; let me receive the influences of thy grace and benediction , by the participation of thy word and sacrament in thy holy temple ; and as thou embracest me with thy hand , shewing wonderful things in thy righteousness and salvation ; so let thy right hand be under my head , and give me such a portion of temporal blessings , as shall be necessary for me ; make the earth plenteous , and bless the encrease of it ; crown the year with goodness , and let the clouds drop fatness , that the valleys standing thick with corn ; may laugh and sing thy praises , and that we being refreshed with the multitude of thy blessings , may praise thee in sion , and at last be satisfied with the pleasures of thy house in the celestial jerusalem , where thou livest and reignest , one god , world without end . amen . a collect. o lord , i beseech thee mercifully to hear me , and grant that i to whom thou hast given an hearty desire to pray , may through thy mighty aid be defended and comforted in all dangers and miseries , through jesus christ our lord. amen . another collect. o god , the protector of all them that trust in thee , mercifully accept my prayers , and grant my request . o my god , without thee , nothing is strong , nothing is holy ; increase and multiply upon me thy blessing , that thou being my ruler and guide ▪ i may pass through things temporal , that i lose not things eternal ; grant this , o heavenly father , for jesus christ his sake , my only lord and saviour . amen . a prayer to god for all faithfull people for a blessing and deliverance from our enemies . make me a clean heart , o god , and renew a right spirit within me . o lord my god , give me the spirit of grace and wisdom . hear my prayers , and let my cry come unto thee . o lord answer my expectations , for christ's sake , and turn away thy face from my sins ; and blot out all my offences . o lord my god , remember me according to the multitude of thy mercies ; do away all my offences , according to the favour thou bearest to thy people . o visit me with thy salvation . i have sinned with my forefathers , i have done amiss , i have done wickedly ; woe am i that i have gone astray from thee . great is my grief that have lead my life in sin . woe is me that i have forsaken thee , and liv'd after my own thoughts and fantasie , and not as thou wouldest , but have run from sin to sin , following the desires of my own corrupt heart , and not as thou wouldest , yet force me to repent of my evil ; therefore o lord deal not with me according to my sins , neither reward me after mine iniquities ; for thy mercy is greater than the heavens , and thy truth reacheth unto the clouds . o deliver me from my bosom sin , o help me against the enemy , for vain is the help of man ; but deal thou with me , o lord my god , according to thy name , for sweet is thy mercy , o deliver me , for i am helpless , and poor , for my heart is wounded within me , help , o lord my god , oh save me according to thy mercies ; o look upon me , and be merciful unto me , as thou usest to be unto those that love thy name ; for i am weary of my groaning ; every night wash i my bed , and water my couch with my tears , therefore haste thee to help me , o lord god of my salvation , and they shall know how that this is thy hand , and that thou , lord , hast done it . o lord god , my helper and redeemer , have mercy upon me , and all thy faithful people ; make haste and help us , o god against all those that seek after our souls to do us mischief . make us to delight in thee , to wait upon thy salvation , to trust in thy mercies , to rejoyce in thy excellencies and perfection , that our feet being directed by thy guidance , our weaknesses strengthened by thy power , our sins pardoned by thy mercies , and our souls justified by thy free grace , we may alwaies give thee praise with the humble addresses of devotion and thanksgiving , through jesus christ our lord. amen . the collect. o god , who hast prepared for them that love thee , such good things as pass man's understanding , pour into our hearts such love towards thee , as pass man's understanding , that we loving thee above all things , may obtain thy promises , which exceed all we can desire , through jesus christ our lord. amen . a prayer for the continuance of god's favour to me , even to my old age , and longing for a happy departure . o lord god , foolish men are plagued for their offences , and because of their wickedness ; so when they cryed unto the lord in their trouble , he delivered them out of their distress . o that men would therefore praise the lord for his goodness , and declare the wonders that he doth for the children of men . a fruitful land maketh he barren , for the wickedness of them that dwell therein , yet he satisfies the empty soul , and filleth the hungry soul with goodness , such as sit in darkness , and in the shadow of death , being fast bound in misery and iron . o that men would therefore praise the lord for his goodness , and declare the wonders that he doth for the children of men . o lord , how manifold are thy works ! in wisdom hast thou made them all . the earth is full of thy riches . o remember the marvellous works that he hath done , his wonders , and the judgments of his mouth . o ye seed of abraham his servant , ye children of jacob , his chosen ; he hath been alway mindfull of his covenant and promise , that he made to a thousand generations ; in the multitude of the sorrows that i had in my heart , thy comforts have refresh●d my soul ; for the lord is my refuge , and my god is the strength of my confidence . the lord is a great god , and king above all gods. o ye that love the lord , see that ye hate the thing that is evil . the lord preserveth the souls of his saints , he delivereth them from the hand of the ungodly . rejoyce in the lord , o ye righteous , and give thanks in remembrance of his holiness . o let me have understanding in the waies of godliness . a froward heart , shall depart from me . i will not know a wicked person . mine eyes look upon such as be faithful in the land , that they may dwell with me . whoso leadeth a godly life , shall be my servant . there shall no deceitful person dwell in my house . he that telleth lies shall not tarry in my sight . i shall soon destroy all the ungodly that are in the land , that i may root out all wicked doers . o lord god , deliver me from among the wicked , and save me for thy mercy sake , and let not my wicked sins prevail against me . hear my prayers , o lord , and let my cry come unto thee . o lord god , my house of defence , and my castle , who by thy mercies and loving spirit hast taught me in thy waies from my first years until now ; thou hast brought me to great honour , even the honour of being a christian ; the honour of adoption , to be thy child and heir of thy glorious promises , co-heirs with thy son jesus christ , and hast comforted me on every side with a continual stream of thy mercies and refreshments . give me thy grace that i may love thee , and long for thee above all the things in this world . as thou hast holpen me up ever since i was born , so let thy mercy go along with me all the daies of my life . cast me not off in the time of age. give me grace that i may never cast thee off , or thy laws from me . let not thy grace , and the great strength i derive from thy thee , forsake me , when my natural strength fails me ; but let my spirit grow upon the advantages of the flesh , and begin to receive the happiness of eternity , by an absolute conquest over the weak , and decaying body , that after i have by thine aid passed through the great troubles and adversities thou shewest unto all thy children in the world , i may lye down in thy righteousness , and with thy favour , that when thou bringest me out of the deep of the earth again , i may have a joyful resurrection to the society of saints and angels , and the full fruition of my lord and saviour jesus christ. amen . the collect. o god , who hast prepared for all them that love thee , such good things that pass man's understanding , pour into my heart such love towards thee , that i loving thee above all things , may obtain the promises which exceed all that i can desire , through jesus christ my lord. amen . a prayer for obtaining of christ's kingdom . hide not thy face from me , o lord , in the time of my trouble , and encline thine ears unto me when i call . o hear me , and that right soon ; for thou art full of mercy and compassion , long suffering , and of great goodness ; thou art not alwaies chiding , neither keepest thou thine anger for ever ; thou dost not deal with me after my sins , nor rewardest thou me according to my wickedness ; for look how high the heaven is in comparison of the earth , so far hast thou set my sins from thee ; yea , like as a father pitieth his own children , even so the lord is merciful to them that fear him ; for he knoweth whereof we be made ; he remembreth we are but dust , and the merciful goodness of the lord endureth for ever , and ever , to them that fear him , and his righteousness to his childrens children , even upon such as keep his covenant , and think upon his commandments , to do them . blessed is the man that feareth the lord , he hath great delight in his commandments , his seed shall be mighty upon earth ; the generation of the faithful shall be blessed ; riches and plentiousness shall be in his house , his righteousness endureth for ever . unto the godly there riseth up light in the darkness ; he is merciful , loving and righteous . a good man is merciful and lendeth , and will guide his words with discretion , for he shall never be moved , and the righteous shall be had in everlasting remembrance ; for he will not be afraid of any evil tydings , for his heart standeth fast , and is stablished in the lord , and will not shrink , until he seeth his desire upon his enemies ; therefore not unto us , o lord , not unto us , but give the praise unto thy name , for thy loving mercy , for thy truth sake ; as for our god , he is in heaven , he hath done whatsoever pleased him . gracious is the lord , and righteous , yea our god is merciful . o blessed jesu , who didst descend from heaven into the womb of the blessed virgin , like rain into a fleece of wooll ; thou that punishest the wrong doer , and defendest the children of the poor , and them that have no helper , have mercy upon thy church , be pleased by her ministry to extend thy blessing upon thy dominion , from the one sea to the other , even to the worlds end , that all the kings of the earth may fall down before thee , and all nations may do thee service . make thy righteous people to flourish , and subdue their enemies under them ; deliver them from falshood and wrong , that they may be blessed with abundance of grace , and be satisfied with thy righteousness and salvation , through thy mercies , o blessed saviour and redemer jesu . amen . the collect. the lord of all power and might , who art the author and giver of all good things , graft in my heart the love of thy name ; increase in me true religion , inrich me with all goodness , and of thy great mercy keep me in the same , through jesus my lord. amen . a prayer that we may have our portion in god , and not in the good things of the men of this world . o lord god , who art loving unto all thy people , even unto such as are of a clean heart , give me a heart humble and merciful , that i may never be holden with pride , nor overwhelmed with cruelty ; and sanctifie my words and lips , that i may never blaspheme thy holy name , nor my talking be ever against thee , or thy honour . o god most highest , give unto me such religious and mortified affections , that i may never thirst after temporal advantages and prosperity of the world . set not my feet in slippery places , lest i be suddenly cast down , and have my portion in the lot of the wicked , who perish and come to a fearful end . guide me with thy counsel , that i holding me fast by thee , and putting my trust in thee , o god , thou mightest be the strength of my heart , the hope of my soul , and the ground of all the confidence and content in this life , and after this life is ended thou mayest receive me with glory , and be my portion for ever , through jesus christ my lord. amen . a prayer that we may fear god's judgments , and be freed from the terrours of men , and a motive to move thereunto . the lord preserveth the simple . i was in misery , and he helped me , for his merciful kindness is ever more and more towards me , and the truth of the lord endureth for ever . praise the lord , o give thanks unto the lord for he is gracious , because his mercy endureth for ever . i called upon the lord in trouble , and he heard me . the lord is on my side , i will not fear what man can do unto me ▪ the lord taketh my part with them that help me , therefore i shall see my desire upon mine enemies . it is better to trust in the lord , than to put any confidence in princes . the lord is my strength and my song , he is become my salvation . the lord hath chastened and corrected me , but he hath not given me over unto death . help me now , o lord , send me now prosperity . thou art my god , i will praise thee . thou chargest that i should diligently keep thy commandments . o that my waies were made so direct , that i might keep thy statutes : so shall i not be confounded while i have respect unto thy commandments . i will keep thy testimonies , o forsake me not utterly . blessed art thou o lord ; teach me thy statutes . i have had as great delight in the waies of thy testimonies , as in all manner of riches . my delight shall be in thy statutes , and i will not forget thy word ; therefore o lord , do well unto thy servant , that i may live and keep thy word . open thou mine eyes , that i may see the wonders of thy law. turn not from me , neither rebuke me , for i have kept thy statutes . my soul melteth away for very heaviness . o comfort thou me according to thy word . take from me the way of lying , and cause thou me to make much of thy law. i have chosen the way of truth , and thy judgments have laid before me . i have stuck unto thy testimonies . o lord confound me not . o lord god , whose dwelling is in the heaven , and thy name is great in all the world , plant the dread and reverence of thee , and thy power in my heart . let threatnings , and thy judgments which are heard from heaven , and executed upon disobedient and gainsaying people , make me to tremble at the remembrance of my sins , and in consideration of my weaknesses and demerits , and let thy mercies , and the remembrance of thy infinite loving kindnesses , make my heart still full of eavenness and tranquility , that i may not fear the fierceness of man , or the wrath of those spirits thou can refrain , lest i be disturbed in my duty towards thee , that i never offend against thee , but may pass from fear to love , from apprehensions of thy wrath , to the sense and comforts of thy mercies , through jesus christ my lord. amen . the collect. o god , whose never failing providence ordereth all things both in heaven and earth , i humbly beseech thee to put away from me all hurtful things ; to give me those things that be profitable for me , through jesus christ my lord. amen . a prayer that god may remove from me all fearfulness and doubt of his favour and mercy . teach me o lord , the way of thy statutes , and i shall keep it unto the end . give me understanding , and i shall keep thy law , yea i shall keep it with my whole heart . make me to go in the path of thy commandments , for therein is my delight . incline my heart to thy testimonies , and not to covetousness . o turn away mine eyes , lest they behold vanities , and quicken thou me in thy way . o stablish thy word in thy servant , that i may fear thee . take away the rebuke that i am afraid of , for thy judgments are good . behold my delight is in thy commandments , o quicken me in thy righteousness . o take not the word of thy truth utterly out of my mouth , for my hope is in thy judgments , so shall i alway keep thy law , yea for ever and ever . o think upon thy servant . as concerning thy word wherein thou hast caused me to put my trust ; the same is my comfort in my trouble , for thy word hath quickened me . o turn me into true understanding and knowledge , for i have believed thy commandments . before i was troubled i went wrong , but now i have kept thy word . thou art good and gracious , o teach me thy statutes . it is good for me that i have been in trouble , that i might learn thy statutes . o let thy loving mercies come unto me , that i may live , for thy law is my delight . o let my heart be sound in thy statutes , that i be not ashamed . o quicken me after thy loving kindness , so shall i keep the testimony of thy mouth . if my delight had not been in thy law , i should have perished in my trouble . i will never forget thy commandments , for with them thou hast quickened me . i am thine , o save me for thy mercies sake , for i have sought thy commandment . the ungodly laid wait for me to destroy me , but i will consider thy testimonies . i desire to refrain my feet from every evil way , that i may keep thy word . i am troubled above measure , quicken me o lord according to thy word , and deliver me for thy mercy sake . o god , who dost wonders , and hast declared thy power amongst all people , let the observation of thy mercies and loving kindnesses make deep impression in my heart and memory , that when i am in heaviness , i may remember the years of thy right hand , and call to mind the wonders of old time , although thou sometime withdrawest the brightness of thy countenance from me , and shuttest up thy loving kindness in sore displeasure , yet the experience of thy old mercies , which never fail , may sustain mine infirmities , and the expectation of thy loving kindnesses may cure all my impatience , till in thy due time the sense of thy favours may actually relieve all my distresses , and thy right hand lead me like a sheep into the folds of eternal rest and security , through jesus christ my lord. amen . the collect. grant unto me , o lord , i humbly beseech thee , the spirit , to think and do all such things as be rightful , that i who cannot do any thing that is good without thee , may be enabled to live according to thy will , through jesus christ my lord. amen . a prayer for god's free mercy in the the pardon of my sins , and a prayer for the continuance and the increase of his mercies to me . let the free-will offering of my mouth please thee , o lord , and teach me thy judgments . i have applied my heart to fulfill thy statutes alwaies even unto the end . thou art my defence and my shield , and my trust is in thy word . o stablish me according to thy word , that i may live , and let me not be disappointed of my hope . hold thou me up , and i shall be safe , yea my delight shall ever in thy statutes . i desire with my whole heart to do the thing that is lawful and right . o give me not over unto my oppressors . o make thou thy servant to delight in that which is good , that they which hate me do me no wrong . o deal with thy servants according to thy loving kindness , and teach me thy statutes ; i am thy servant , o grant me understanding , that i may know thy testimonies ; it is time for thee , lord , to lay too thy hand , for they have destroyed thy law ; therefore hold i straight all thy commandments , for all false waies i utterly abhor . o look upon me , and be merciful unto me , as thou usest to do unto those that love thy name , o most gracious god , who art reconciled unto me , in my saviour jesus , having for his sake forgiven the offences of thy people , and covered all their sins with the robe of his most immaculate sanctity and righteousness . let thy grace convert and quicken me , that i may rejoyce in thee , and thy salvation , in faith of thy promises , in the hope of actual communication , and of thy mercy to me , and in love to thee for so a great blessing and redemption ; and when thou hast spoken peace to my soul , and reconciled me to thy self in the blood of thy son , give me the grace of perseverance , that i may never turn again to folly , but may follow mercy and truth all my daies , and at last be satisfied with thy righteousness , and peace eternal , through jesus christ my lord. amen . the collect. let thy merciful ears , o lord , be open to the prayers of thy humble servant , and that he may obtain his petitions , make me to ask such things as shall please thee , through jesus christ my lord. amen . a prayer for sanctity and preservation . order my steps in thy word , o lord , so that no wickedness have dominion over me . deliver me from the deceitful dealings of men , so shall i keep thy commandments . shew the light of thy countenance upon thy servant , and teach me thy statutes . righteous art thou , o lord , and true in thy judgments . trouble and heaviness have taken hold upon me , yet my delight is in thy commandments . except the lord build the house , their labour is but lost that build it . except the lord keep the city , the watchman watcheth but in vain . i looked for the lord ; my soul doth wait for him ; in his word is my trust . o israel , trust in the lord , for with the lord there is mercy , and with him is plenteous redemption ; for he shall deliver israel from all his sins . behold how good and joyfull a thing it is , to dwell together in unity ; thy name , o lord , endureth for ever ; so doth thy memorial , o lord , from one generation to another : for the lord will avenge his people , and be gracious to his servants . o lord god , good and gracious , and of great mercy unto all them that call upon thee , give ear unto my prayers , and ponder the voice of my humble desire , whenever i call upon thee in my trouble . let the soul of thy servant be refreshed with thy comforts , and defend me from the congregations of proud and naughty men . turn thee unto me with mercy ; give thy strength unto me ; teach me thy law ; make me to walk in thy truth ; give me the fear of thy name , and knit my heart unto thee , with the indissoluble bands of charity and obedience , that my soul being saved from the neathermost hell , i may worship in spirit and truth , which thou hast manifested unto me in my deliverance and redemption , through jesus christ my lord. amen . the collect. o lord , who declarest thy almighty power , most chiefly in shewing mercy and pity , mercifully grant unto me such a measure of thy grace , that i running the waies of thy commandments , may obtain thy gracious promises , and be made partaker of thy heavenly treasure , through jesus christ my lord. amen . a prayer in time of sickness , and in danger of death . the lord is loving unto every man , and his mercy is over all his works . the eyes of all wait upon thee , o lord , and thou givest them their meat in due season . thou openest thy hand , and fillest all things living with plentiousness . the lord is righteous in all his waies , and holy in all his works . the lord is nigh unto all that call upon him , yea all such as call upon him faithfully . he will fulfil the desire of them that fear him , he will hear their cry , and will help them . the lord will preserve all them that love him , but scattereth abroad all the ungodly . my mouth shall speak the praises of the lord ; and let all flesh give thanks unto his holy name . the lord looseth men out of prison : the lord giveth sight to the blind : the lord helpeth them that are fallen : the lord careth for the righteous : the lord careth for the strangers ; he defendeth the fatherless and the widow ; as for the way of the ungodly , he turneth it upside down ; he healeth those that are broken in heart ; he giveth medicine to heal their sickness ; he telleth the number of the stars , and calleth them all by their name . great is our god , and great is his power ; yea his wisdom is infinite . o lord god of my salvation , who for my sake was wounded , and didst die and lie in the grave , but yet alone of all that ever died , wert free among the dead , and by thine own power didst rise again , with victory and triumph , have mercy upon thy servant , for thine indignation lieth hard upon me ; thou hast vexed me with all thy storms , my soul is full of trouble , by reason of my sins , and my life draweth nigh to the grave . o restore unto me thy favour , and let me not go down into the dark , nor my life into the place where all things are forgotten ; but let me shew forth thy loving kindness amongst thy redeemed ones in the land of the living , for the living , the living , they shall praise thee , and confess the holiness and the marvelousness of thy holy name . o hide not thou thy face from me , but give me health of body , and restore and preserve me in the life of righteousness , and so bless me with opportunities of doing thee service , that i may redeem the time past , and by thy grace may grow rich in good works , alwaies abounding in the work of the lord , that when thou shall demand my soul to be rendered up into thy hands , my soul may not approve of thee , nor suffer thy terrours , but may feel an eternity of blessing in the resurrection of the just , through jesus christ my lord. amen . the collect. almighty and everlasting god , who art alwaies more ready to hear , than i to pray ; and art wont to give more than i either desire or deserve , pour down upon me the abundance of thy mercy , forgiving me those things whereof my conscience is afraid , and give me those good things which i am not worthy to ask , but through the merits and mediation of jesus christ , thy son , my lord. amen . a meditation for death , and a prayer preparatory to it . the lord is with them that fear him , and put their trust in his mercy ; for the lord hath pleasure in his people , and helpeth the meek hearted . the lord of hosts can do all things ; there is nothing too hard for him ; therefore let every thing that hath a mouth praise the lord. open my mouth , o my god , that i may set forth thy praise . hear my voice , o lord , according to thy loving kindness ; quicken me as thou art wont . be thou nigh at hand , o lord , for all thy commandments are true . i call with my whole heart , hear me , o lord , and i will keep thy statutes ; yea , even upon thee do i call , and i shall keep thy testimonies . o consider mine adversity , and deliver me . avenge thou my cause , and deliver me , and quicken me according to thy word ; for great is thy mercy , o eternal god , whose being was before the mountains were brought forth , before the earth and the world was made , even from everlasting , world without end . have mercy upon me , weak , and impotent , poor servant of thine , the child of man , who fades away suddenly like the grass , remove my misdeeds far from before thee , and my secret sins from the sight of thy countenance . be not angry with me , neither consume me in thy displeasure . teach me to number all the daies of my life , and to reckon on still to the day of death , that when my daies are gone , and my years are brought to an end , like a tale that is told , thou mayest turn unto me at the last , and be gracious unto me in the free pardon of all my sins , in restraining the power and malice of all my ghostly enemies ; in giving me opportunity of all spiritual assistances and advantages , that my lamp being trimmed and burning bright , with charity and devotion , i may enter into the bridechamber , there for ever to behold the glorious majesty of my lord and saviour jesus christ. amen . the collect. a almighty and mercifull god , of whose only gift it cometh , that thy people do unto thee return laudable service , grant i beseech thee , that i may so faithfully serve thee in this life , that i may not finally fail to attain thy heavenly promises , through the merit of jesus christ my lord. amen . a prayer for protection in all dangers . o lord , quicken me as thou art wont , and hide not thy face from me in time of distress . as for lyes , i hate and abhor them , but thy law do i love . consider o lord , how i love thy commandments ; o quicken me according to thy loving kindness , for i am glad of thy word , as one that findeth great spoils . great is the peace that they have which love thy law , and are not offended at it . lord , i have looked for thy saving health , and done after thy commandments . o let my complaint come before thee . o lord , give me understanding according to thy word , and let my supplication come before thee , and deliver me according to thy word . let thine hand help me , for i have chosen thy commandments : i have gone astray like a sheep that is lost ; o seek thy servant , for i do not forget thy commandments . when i was in trouble i called upon the lord , and he helped me . deliver my soul , o lord , from lying lips , and from a deceitful tongue . o lord god , my hope , and my strong hold , have mercy upon me , and defend me under the shadow of thy wing , that i trusting under thy defence , may by thy faithfulness and truth be defended and covered , as with a shield and buckler . give thy angels charge concerning me , and my habitation , that i may be preserved and kept in all my waies , and that no evil happen unto me , no plague come nigh my dwelling , no terrours of the night , no arrows of thy vengeance by day may disturb my peace or safety : let thy ministring spirits bear me in their hands , and keep me from precepice , from fracture of bones , from dislocations , noisom or sharp diseases , stupidity and deformity , that i may tread under my feet all the snares of the roaring lion , and the great dragon the devil , who seek my bodily and ghostly heart , do thou o lord , set thy love upon me , and deliver me from all my troubles , and put an end to all my discontents which i suffer of them that hate me without a cause ; and at the end of my daies , shew me thy salvation , and satisfie me with long life , even of a blessed eternity in this heavenly kingdom , through jesus christ my lord and saviour . amen . the collect. keep , i beseech thee , o lord , thy church , with thy perpetual mercy , and because the frailty of man without thee cannot but fall , keep me and all thy people ever by thy help , from all things hurtful , and lead us to all things profitable to our salvation , through jesus christ our lord. amen . a prayer for the protection of the godly , and a meditation of the great works of god in the destruction of the wicked . i will lift up mine eyes unto the hills from whence cometh my help ; my help cometh even from the lord , which made heaven and earth . behold he that keepeth israel shall neither slumber nor sleep . the lord himself is my defence upon my right hand : the lord shall preserve me from all evil ; yea , it is even he that shall keep my soul. the lord shall preserve my going out , and my coming 〈◊〉 from this time forth and for ever more , unto thee i lift up mine eyes . o thou that dwellest in the heavens , have mercy upon me , for i am utterly despised , yet my help standeth in the name of the lord , which hath made heaven and earth . they that put their trust in the lord , shall be even as the mount sion , which may not be removed , but standeth fast for ever . do well , o lord , unto those that be good and true of heart , and reform what is amiss in me , for thy mercy sake . o let thine ears consider well the voice of my complaint . if thou lord , wilt be extream to mark what is done amiss , o lord , who may abide it ? for there is mercy with thee , therefore thou shalt be feared . o lord god , thou art the highest for evermore , thy works are glorious , and thy thoughts are very deep : make my heart and tongue loud instruments of thy praises , that i may tell of thy mercy in the morning , and of thy truth in the night season ; that i may rejoyce in giving thee thanks for the operations of thy hand all the daies and nights of my whole life . let thy merciful kindness descend evermore upon the righteous , that they may flourish like a palm tree , being continually watered with the dew of temporal and spiritual blessings , and may bring forth fruit of a holy conversation , and grant that thy servant being planted in the house of god , and firmly fixt in the blessed communion of saints , may flourish in the courts of thy house , and in thy ecclesiastical temple to all eternity . o let not my portion be amongst the ungodly and unrighteous . make me not to communicate in their wickedness , so much as by consent or approbation , that i may never perish and be destroyed in the furiousness of thine anger , which thou treasurest up against the day of vengeance , and righteous judgment , even the day of the appearing of my lord and saviour jesus christ. amen . the collect. almighty and merciful god , of whose only gift it cometh , that thy faithful people do give unto thee all true and laudable service , grant i beseech thee that i may faithfully serve thee in this life , that i fail not faithfully to attain thy heavenly promise , through the merits of jesus christ my lord. amen . a prayer that god would preserve his church against the storm and flood of persecution . i looked for the lord ; my soul doth wait for him ; in his word is my trust ; therefore keep me o lord , and thy whole church from the hands of the ungodly . preserve me from the wicked men which are purposed to overthrow my going ; sure i am that the lord will avenge the poor and innocent , and maintain the cause of the helpless . lord , i call upon thee , haste thee to help me , and consider my voice when i cry unto thee . let my prayer be set forth in thy sight , as the incense , and the lifting up of my hands be as an evening sacrifice . set a watch , o lord , before my mouth , and keep the door of my lips . o let me hear thy loving kindness in the morning , for in thee is my trust . shew me the way that i should walk in , for i lift my soul unto thee . deliver me , o lord , from the evil man , and preserve me from the wicked man that seeketh to overthrow my going . o lord god , judge of all the world , to whom vengeance belongeth , and execution of righteous judgment , have mercy upon us : chasten us with thy gentleness and fatherly correction when we sin against thee . teach us thy law. be our refuge and confidence in trouble ; and give patience in time of adversity , that in the multitude of sorrows thy comforts may refresh us , thy mercies may relieve us , thy grace may pardon and confirm us , that our feet slip not , and our souls be not put to silence ; have pity upon all distressed and miserable people . do justice upon all that murther the widow , that put the fatherless to death , that grind the face of the poor . fail not thy people , o lord , and forsake not thine inheritance , but destroy the devises of all them that imagine evil as a law , and are confederate against the righteous , to condemn the innocent , to discountenance religion , to disadvantage thy worship and service , that in the day of eternal vengeance , when thou shalt reward the proud after their deserving , and the pit be digged by the ungodly ; we may have the lot of thine inheritance , and raign in the fellowship of saints , who give honour and praise to thee , o lord god , almighty , world without end . amen . the collect. keep i beseech thee , o lord , thy church with thy perpetual mercy , and because the frailty of man without thee , cannot but fall , keep us ever by thy help from all things hurtful , and lead us to all things profitable for our salvation , through jesus christ our lord. amen . invitation to the worship of god , and a prayer for obedience to his will. o great god , the lord , our maker , who art a king above all gods , give me the graces of humility , and holy religion , that i may worthily praise and worship thy glories and perfections infinitely . i am the sheep of thy pasture ; let thy mercies lead me and feed me , and refresh my soul with the divine nutriment of thy word and sacraments . i am the sheep of thy hands , do thou guide me that i may never go astray ; or if i do , bring me home into the sheepfold of the great shepherd , that i hearing his voice , may not harden my heart , neither tempting thy mercies , nor provoking thy wrath ; but my heart being preserved from errors , and my waies from obliquity and crookedness , i may at last enter into thy eternal rest , through the merits and guidance of my great shepherd , jesus christ , my mediatour and redeemer . amen . the collect. o lord , i beseech thee let thy continual pity cleanse and defend thy church ; and because it cannot continue in safety without thy succour , preserve it ever more by thy help and goodness , through jesus christ. amen . adoration and magnifying the glories of god. o lord god , in whose sanctuary is power , and honour , before whose presence is glory and worship . fill my lips and soul with great devotion and reverence towards thee my god. make me to love thy goodness , to adore thy omnipotency , to reverence thy justice , to fear thy majesty , to tremble at thy omniscience and omnipresence , and to contemplate with the greatest zeal and affections all those glories which thou communicatest to the sons of men , in the revelations of the gospel of thy creatour , and of thy miracles , that i may tell of thy greatness , and declare thy salvation from day to day ; and when thou comest with righteousness to judg the earth , and all people with thy truth , i may rejoyce in thee everlastingly , and sing eternally hallelujah to thee , in thy sanctuary ; grant this for jesus christ his sake , my lord and only saviour . amen . the collect. o lord , i beseech thee , grant thy grace to withstand the temptations of the world , the flesh , and the devil , and with pure hearts and minds , to follow thee the only god , through jesus christ our only lord and saviour . amen . a prayer for mercy and salvation . o lord our king , lord of the whole earth , have mercy upon me , and sanctifie me with thy grace , that i may hate every thing that is evil ; that i may love thee , give thanks unto thy name , and rejoyce in the remembrance of thy holiness , that in the day of judgment and great terrours , when thou shalt sit in thy seat supported with righteousness and judgment , and a fire shall go forth from thy presence , to burn up thine enemies on every side , thou mayest preserve my soul in safety from the hands of mine enemies , and a light may spring up unto me , to preserve me from eternal darkness , and the want of the light of thy countenance , through jesus christ my lord. amen . the collect. o lord god , for as much as without thee i am not able to please thee , mercifully grant that thy holy spirit may in all things direct and rule my heart , through jesus christ my lord and saviour . amen . a thanksgiving for the redemption of mankind by jesus christ. o most powerful jesus , who with thine own right hand , and with thy holy arm hast begotten to thy self on our behalf the victory over sin , hell , and the grave , remember this thy mercy and truth which thou hast promised to all that believe in thee , give me pardon of all my sins sealed unto me by the testimony of the holy spirit , and a good conscience , and grant that i may by thy strength fight against my ghostly enemies , and by thy power may overcome them , that i may rejoyce in a holy peace , and sing , and give thanks for my victory , and my crown , extend this mercy , and enlarge the effect of thy great victories to the heathen , that all the ends of the world may sing a new song unto thee , and see the salvation of god , that when thou comest to judge the earth , we may find mercy , and be joyful together before thee in the fruition of a blessed eternity , through thy mercies , o blessed saviour and redeemer jesu . amen ▪ the collect. o almighty and most merciful lord god , of thy bountiful goodness and mercy keep me , i beseech thee , from all things that may hurt me , that i being ready both in body and soul , may accomplish those things that thou wouldest have done , through jesus christ my lord. amen . a psalm of praise to god for his mercy and truth . the prayer . o lord our god , who hast created us out of nothing , and hast redeemed us from misery and death when we were thy enemies , shewing great expresses of thy loving kindnesses when we were vessels of wrath , and inheritours of perdition , revealing thy truth unto us in the sermons of the gospel ; teach us to walk as thou hast commanded us , to believe as thou hast taught , that we may inherit what thou hast promised us ; for thou art the way , the truth , and the life . we are thy people , and the sheep of thy pasture ; thou art our guide , and our defence ; let thy grace teach us to serve thee , and thy holy spirit assist and promote our endeavours with the blessing of gladness and chearfulness of spirit , that we may love to speak good of thy name , and at last go to the courts of thy temple with praise and a song in our mouths , to thy honour and eternal glory , whose mercy and truth is everlasting , and revealed unto the church in our lord and saviour jesus christ. amen . the collect. lord , i pray thee , that thy grace may alwaies prevent and follow us , all the daies of our life ; make us continually be given to all good works , through jesus christ our lord. amen . a prayer for a holy life . o lord god , of eternal purity , who who art of pure eyes , and canst behold no iniquity or impurity , enlighten my understanding , that i may have knowledge in the way of godliness ; make my path straight , and my heart perfect ; take from me the sins of unfaithfulness ; correct and mortify in me all froward and peevish dispositions ; let me love the society of the saints , and hate the fellowship of the wicked , that i may not be destroyed with the ungodly , nor be rooted out from the city of the lord , nor banished from the sweetness of thy presence ; for with thee is light and health , and salvation to thy name , be all honour , and glory , and praise ascribed world without end . amen . the collect. almighty and everlasting god , give unto me the increase of faith , hope , and charity , that i may obtain that which thou dost promise ; make me to love that which thou dost command , through jesus christ my lord. amen . a prayer for comfort in sadness of spirit in sickness , or in any other affliction . o eternal god , who endurcst for ever , and thy remembrance throughout all generations , have mercy upon me according to the infinite treasures of thy loving kindness ; hear the voice of my groaning , for thy indignation and thy wrath lieth hard upon me , and my sins have put an edge upon thy sword , and a thorn upon my wounded conscience . o hold up the reins of my soul ; repair the breaches of my comfort , and my hope , and let thy glory now appear , for that shines brightly in the beams of thy mercy , and when thou turnest unto the prayer of the poor destituted , it becomes an eternal monument and a record of thy honour , and all generations which shall be born shall praise thee . look down , o lord , from thy sanctuary , hear the mourning of me , and all distressed people ; send me life and health so long as it may be a blessing , and not shorten my daies in wrath , but give me grace so to spend all my time in the work of repentance and holiness , that when my years fail , and my change is come , i may be translated to the new heaven which shall never perish , nor wax old , there to continue and stand fast in thy sight for ever , through jesus christ my lord. amen . the collect. o lord , i beseech thee absolve thy people from their offences , that through thy bountiful goodness we may be delivered from the bondage of those sins , which by our frailty we have committed ; grant this , o heavenly father , for jesus christ his sake , our blessed lord and saviour . amen . a thanksgiving to god for all his benefits and mercies . o most merciful god , whose mercies are as high as the heavens , as many as the moments of eternity , thou hast opened thy hand wide to me with thy blessing , and the sweet effects of thy loving kindness : thou art pitiful as a father , tender as a mother , careful as a guardian , and exceeding merciful to all them that fear thee . i pray thee to fill my soul with apprehension and impresses of thy unspeakable mercy , that my thankfulness may be as great as my need of mercy is ; and let thy merciful loving-kindness endure for ever and ever upon thy poor servant , that putteth his trust in thee . keep no anger in store for me . chide me not in thy displeasure . satisfie my mouth with good things . remove all my sins from me , as far as the east is from the west . heal all my infirmities , and save my life from destruction , for all these are mercies that thou delightest it ; and because i cannot praise thee according to thy excellencies , take my soul in thy due time into the land of everlasting praises , that i may spend a whole eternity in ascribing to thy name praise , and honour , and dominion ; grant this for jesus christ his sake , my lord and only saviour . amen . the collect. almighty and everlasting god , absolve thy people from their offences , that through thy bountiful goodness we may be delivered from the bonds of those sins , which by our frailty we have committed ; grant this heavenly father , for jesus christ his sake , our blessed lord and saviour . amen . a thanksgiving for deliverance from misery and danger . o lord god , gracious and good , whose mercy endureth for ever , in my trouble i cry unto thee , for when my heart is brought down through heaviness ; there is none to help me up , or to deliver me out of my distress , but only thou , o lord : i have sinned , i have rebelled against thee , and lightly regarded thy counsel . i have walked and sate in darkness , and in the shadow of death , being fast bound in the captivity and misery of sin ; o bring thou me out of darkness ; and break my bonds in sunder . guide me through the desert of the world , in which grows nothing but sadness , and discontent , still the tempest , and smooth the floods of misery which are ready to overwhelm me ; and in thy due time bring me to eternal rest , and to the haven where i would fain be , that in the congregation of thy holy people i may praise thee for thy goodness , and declare thy wonders that thou hast done for me in delivering me from sins , misery and death , and bringing me to a city to dwell in , where there is life and light , and joy eternal in the beholding the face of my lord and saviour jesus christ. amen . the collect. grant , i beseech thee , o merciful lord , to thy faithful people , pardon and peace , that they may be cleansed from all their sins , and fear thee , with a quiet mind , through jesus christ our lord. amen . a prayer of thanksgiving for all the mercies and salvation which are given us in christ jesus . o most gracious god , and most merciful father , my strength and my salvation , for thy mercy endureth for ever , be thou on my side ; take part with them that help me , and forsake me not in time of need ; let the voice of joy and health be in my dwelling ; and when thou chastenest and correctest me for my sins , give me not over unto death , but fix my faith and hopes upon the head stone in the corner , even my lord jesus christ , that in all the assaults made against me by my ghostly enemies , the right hand of the lord may have the preheminence , and bring mighty things to pass , even victory and deliverance unto thy servants , that i putting no confidence in the best of men , may trust in thee , o lord , till at last when thou openest the everlasting gates of righteousness , i may enter in , and give thee praise and thanks through jesus christ my lord and only saviour . amen . the collect. o god , my refuge and strength , who art the author of all godliness , be ready to hear the devout prayer of thy church , and grant that those things which we ask faithfully , we may obtain effectually , through jesus christ our lord. amen . a prayer that god would be pleased to pardon my many and great sins , and direct me in the waies of righteousness . o lord , my judge and my redeemer , hearken unto me for thy truth and righteousness sake , and deliver me from the guilt of all my sins , and from those great punishments which are due unto me for the same , enter not into judgment with me , for in thy sight no man can be justified by any worthiness of his own : endue my soul with a righteousness of a holy life , living and working by charity : shew me the way that i should walk in : teach me to do whatsoever pleaseth thee : quicken my soul in the path of life , and so continue the conduct of thy spirit in me , that it may never leave me , till i be brought forth of this world into the land of righteousness , to dwell with thee eternally , through jesus christ my lord and only saviour . amen . the collect. o god , my refuge and strength , who art the author of all godliness , be ready , i beseech thee , to hear the devout prayer of thy church , and grant that those things which i ask faithfully , i may obtain effectually , through jesus christ my lord and only saviour . amen . a thanksgiving for the benefit of the holy gospel , particularly of the blessed sacrament . o blessed jesu , whose righteousness endureth for ever , thy work is worthy to be praised , and had in honour , for that thou hast been merciful to us , and hast given meat , even the fruit of a blessed sacrament , unto them that fear thee , that by the participation of thy holy communion , we should have thee in remembrance , and ever be mindfull of thy covenant , plant in our hearts the fear of thy name ; give us wisdom and good understanding ; make us to have pleasure in thee , and all thy works , that we obeying the precepts of thy holy gospel , and performing the conditions of thy covenant , which thou hast established for ever in truth and equity , in verity and judgment , we may worthily praise and adore thy reverend and holy name among the faithful in this life , and in the congregation of thy saints in the life to come , through thy mercies , o blessed jesu , to whom with the father , and the holy ghost , be honour and glory , now and for ever more . amen . the collect. almighty and everlasting god , who dost govern all things both in heaven and in earth , mercifully hear the supplications of thy people , and grant us thy grace , all the daies of our life , through jesus christ our lord. amen . a prayer for a penitent sinner . o lord , withdraw not thou thy loving mercies from me : let thy loving kindness , o lord , and thy truth alway preserve me : o lord , let it be thy pleasure to deliver me from all my fear : make haste o lord to help me . as for me , i am poor and needy , but the lord careth for me : thou art my helper and redeemer , make no long tarrying , o my god. hearken to my voice , o lord , when i cry unto thee , have mercy upon me , and hear me . o hide not thou thy face from me , and cast not away thy servant in displeasure . thou hast been my succour , leave me not , neither forsake me , o god of my salvation . consider my complaint , o lord , for i am brought very low . o deliver me from my persecutors , for they are too strong for me . hear my prayer . o lord , consider my desire , hearken unto me for thy truth and righteousness sake , and enter not into judgment with thy servant , for in thy sight no man living can be justified . hear me , o lord , and that soon , for my spirit waxeth faint . hide not thy face from me , lest i be like to them that go down to the pit . o let me hear thy loving kindness betimes in the morning , for in thee is my trust . shew thou me the way that i should walk in , for i lift up my heart unto thee . deliver me o lord , from mine enemies , for i fly unto thee , to hide me . teach me to do the thing that pleaseth thee , for thou art my god. o let thy spirit lead me forth into the land of righteousness . quicken me , o lord , for thy names sake , and for thy righteousness sake bring my soul out of trouble , o my god , and all for jesus christ his sake , my blessed lord and saviour . amen . a commemoration of god's frequent pardons and mercies to the penitent . o lord god , full of mercy and pity , who didst many times deliver thy people from their adversity , when thou for their rebellion against thee , and their inventions , hadst given them into the hands of the heathen . remember me , o lord , according to the favour thou bearest unto thy people , and visit me with thy salvation . and though i have done amiss , and dealt wickedly against thee and thy covenant , yet be pleased to help me for thy name sake . make thy power to be known in the mighty deliverance and redemption of me from so many dangers and miseries wherewith thou hast delivered me . give me grace to believe thy word , to obey thy counsel , and to walk in thy laws ; to relinquish my own sinful and vain desire , to obey my governours , ecclesiastical and civil , that i may not have the lot of dathan and abyram , but at last may receive my portion in thine inheritance , which thou hast prepared for thy chosen people , giving thee thanks with thine inheritance , for that thou hast turned from me thy wrathful indignation , pittying me , and saving me according to the multitude of thy mercies , thy name be blessed , o lord god , everlastingly , and world without end , through jesus christ my lord ▪ amen . a prayer for victory against our enemies , o lord god , whose mercy is greater than the heavens , and thy glory above all the earth , be thou exalted in thine own strength , and magnify thy power and thy mercy in defending me , and thy holy church against all our enemies temporal and spiritual . forsake me not , o god , my strength and my defence , for vain is the help of man : do thou strengthen me , and go along with me , and stand by me in the day of battel , that i being defended and armed by thee , may do acts great and good , fighting thy battel , and putting my confidence in thy righteousness only , and thy salvation , through jesus christ my lord. amen . a prayer for the fear of the lord , for gravity , and the blessing of the righteous . o lord god , who art to be feared in the generations of the world , teach me the fear of thy name , that i may fear to offend thee , and that delighting in thy commandments , i may serve thee without fear of my enemies in holiness and righteousness all my daies . let thy light arise upon the darkness of my understanding . let thy mercies and gentleness turn all the thoughts of unmercifulness in me , and make me charitable , of tender bowels , earning with pity over the need of the poor . teach me to guide my words with discretion . make me never to be moved from my purposes of holy living . stablish my heart in thy love , that in the day of restitution of all things , thou mayest give the portion of the charitable , the rewards of thy right hand ; and when the wicked shall gnash with their teeth , and consume away in a sad eternity , i may be satisfied with the riches and plentiousness of thy house for ever , through jesus christ my lord. amen . a prayer against my adversaries ▪ and for confidence in the true god. o lord god , at whose presence the earth trembles , who worketh salvation and deliverance for thy church in ages , thou hast done whatsoever pleaseth thee in heaven and in earth , give me thy grace , that in all my troubles i make thee my succour and defence , and put my whole trust in thee only , that i receiving thy mercies , and the satisfaction of all my hopes from thy plentiousness and loving kindness , i may give praise unto thy name , never ascribing unto my self any honour , or the glory or thanks of any good action , or prosperous success , but to thee who art the author and giver of all good things ; preserve me from all evil of soul and body , from vain imaginations , and making any thing to be my confidence besides thee , my god , that so thou mayest be mindful of me , and bless me in all my waies and actions , and when i die and go down into silence , i may have my portion among the blessed of the lord , in the inheritance of thy kingdom , through jesus christ my lord. amen . a prayer . o thou almighty goodness , the father of the fatherless , the portion of the poor , and protector of strangers , cast thy gracious eyes upon a miserable sinner , who with humility implores thy mercy . when i look on my self , i dare scarce be so bold as to lift up mine eyes unto thee . when i think in what condition i am , and what i have done , it so confounds me , that i can hardly think of any thing else ; it is the greatness of my misery alone , that constrains me to the presumption of prostrating my self at thy feet ; the weight of which presseth me so much , that it hath left me no more power than to expose my self before thee , as an admirer of thy wondrous charity . o my sins are wondrous great , in which all comfort forsakes my soul. o thy terrours have consumed me , how dreadful are they ! o the affliction and torment i endure ! what tongue can express it ! my soul is parch'd and dried up ; my spirits are consumed by the heat of thy displeasure ; may i not now beg one drop of comfort from thee ? o my god , my soul thirsteth for thee , my flesh longeth for thee in a barren and dry ground . i remember thy loving kindness of old time ; i can but wish at least to see thy power and thy glory , as i have known thee in thy sanctuary . there is none in heaven that i desire but thee , nor on earth besides thee . my soul followeth hard after thee , o when wilt thou come unto me ? o hide not thy face from thy servant , lest i come to misery . hear me speedily , for i am poor and needy . make haste unto me , o my god , thou art my helper and deliverer . o lord , make no long tarrying , i am come a great way from my friends and kindred , and here is none to pity me . o my god , be not thou far from me . draw nigh unto my soul , and redeem it . i am poor and sorrowful , let thy salvation set me up on high , for thou who searchest the heart , knowest that i set my heart only to seek thee . i desire to leave all the world , that i may find my happiness only in thee . o heavenly father , with my whole heart i desire to do thy blessed will in all things ; yea thus far i acknowledge thou hast most gratefully conducted me . hitherto i have been highly favoured , and wonderfully helped and preserved by thee , and wilt thou now at last abandon me , who desire at last to have abandoned all things else for thy sake . hast thou called me from mine own country , and from my fathers house , and now to be forsaken by thee ? o my god , give me leave to plead for a soul that i thought was once dear unto thee : pity , o pity an heart which thou hast made too great for all the world , and cannot be satisfied with less than thee : canst thou see it die for want of one smile from thee ? yea , canst thou let it die of love to thee , for that hath brought me thus far to seek thee , and wilt thou suffer it to die at thy feet ? canst thou endure to behold it in thine arms into which it now throws it self with all the force it hath ? shall it miscarry full of prayers and longings after thee ? shall it expire in cries and tears when it calls for mercy ? o where are thy bowels ? what is become of thine ancient loving kindness ? are they all forfeited by one offence against thee ? o my god , i cannot think so hardly of thee ; i begin to live , methinks , because thou permittest these addresses to thee ; it inspires me with some hopes to find these holy breathings in me ; it rejoyces me much that i feel thee drawing my very heart after thee ; o take it , i beseech thee , take it quite away from me , unto thy self , shape it after thine own heart ; make it such as thou canst embrace it ; create in me a clean heart , o god , and renew a right spirit within me . cast me not away from thy presence , and take not thy holy spirit from me . restore to me the joy of thy salvation , and uphold me with thy free spirit , and all this for jesus christ his sake . amen . ejaculations to be used at the lord's supper . lord , i am not worthy thou shouldest come under my roof ; i have sinned , what shall i do unto thee o thou preserver of men ? here recollect some of thy greatest sins ; if thou lord , shouldest be extream to mark what is done amiss . o lord , who may abide it ? but with the lord there is mercy , and with him there is plentious redemption . behold , o lord , thy beloved son , in whom thou art well pleased . hearken to the cry of his blood , which speaketh better things than that of abel ; by his agony and bloody sweat , by his cross and passion , good lord deliver us . o lamb of god , which takest away the sins of the world , grant us thy peace . o lamb of god , which takest away the sins of the world , have mercy upon me , o lord , for thy mercy sake . amen . devotions for the help and assistance of all christian people in all occasions and necessities . a prayer against wandring thoughts , to be said at the beginning of our devotions . almighty god , who hast commanded us to pray unto thee without ceasing , and hast added many glorious promises for our encouragement , let thy holy spirit teach me how to pray . give me just apprehension of my want , zeal of thy glory , great resentments of thy mercies , love of all spiritual employments that are pleasing unto thee , and do thou help mine infirmities that the devil may not abuse my fancy with illusions , nor distract my mind with cares , nor alienate my thoughts with impertinencies , but give me a perfect mind , great devotion , a heart fixed upon thy divine beauties , and an actual intention and perseverance in prayer , that i may glorifie thy name , do unto thee true and laudable service , and obtain relief for all my necessities ; hear me , o king of heaven , when i call upon thee , for thou hast promised mercy to them that pray in the name of our lord and saviour jesus christ. amen . a penitential prayer , a form of confession of sins to god , to be said upon daies of publick or private humiliation . o lord god of mercy and pardon , give me a just remembrance , and sad apprehension of my many and great sins . teach me to bewail them with as great indignation and bitterness , as i have committed them with complacency and delight . let my prayers and my confession come unto thy presence , and obtain a mercy for me , and a pardon . let not thy justice and thy severity so remember my sins , as to forget thine own mercy ; and though i have committed that for which i have deserved to be condemned , yet thou canst not lose that glorious attribute , whence flows comfort to us , and hopes to be saved . spare me therefore , o merciful god , for to give pardon to a sinner that confesseth his sins , and begs remission , it is not impossible to thy power , nor disproportionate to thy justice , nor unusual to thy mercy and sweetest clemency . blessed jesu , acknowledge in me whatsoever is thine , and cleanse me from whatsoever is amiss . have pity on me now in the time of mercy , and condemn me not when thou comest to judgment : for what profit is there in my blood ? thou delightest not in the death of a sinner , but in his conversion there is joy in heaven . and when thou hast delivered me from my sins , and saved my soul , i shall praise and magnifie thy name to all eternity ; mercy sweet jesus , mercy . lord have mercy upon us . christ have mercy upon us . lord have mercy upon us . our father which art in heaven , &c. i am not worthy , o lord , to look up to heaven , which is the throne of thy purity ; for my sins are more in number than the hairs of my head ; and my heart hath failed me ; lord be merciful unto me a sinner : i have not lived according to thy will , but in the vanity of my own thoughts , in idle , sinful , and impertinent language , in foolish actions , in blindness of heart , in contempt of thy holy word and commandments . i have not loved thee with my whole heart , nor feared thee with all my soul , nor served thee with all my might , according to thy holy precepts , nor loved my neighbour as my self . lord be merciful unto me a sinner . i have been an unprovident steward of the good things thou hast given me ; i have loved them inordinately , and sought after them greedily and unjustly , dispenced them idly , and parted with them unwillingly . i have not been so charitable to the poor , or so pitiful to the afflicted , or so compassionate to the sick , or so apt to succour and give supplies to the miseries of my neighbours , as i ought , but have too much minded things below , not seting my affections upon heaven and heavenly things , but have been unlike thee in many things ; i have been unmerciful and unjust . lord be merciful unto me a sinner ▪ mine eyes , o lord , have wandred after vanity , beholding and looking after things unseemly without displeasure , despising my neighbours , prying into their faults , but have been blind , not seeing mine own sins , and infinite irregularities . lord be merciful unto me a sinner . i have employed all my members and faculties both of soul and body in the waies of unrighteousness . i have transgressed in all my relations , and in all my actions and traverses of my whole life ; even when i might have had most confidence , i find nothing but weakness and imperfection . lord be merciful unto me a sinner . i have broken my vows and purposes of obedience and holy life : i have been inconstant to all good , refractory to counsels , disobedient to commands , stubborn against admonition , churlish and ungentle in my behaviour , mindful and revengful of injuries , forgetful of benefits , seeking my own ends , deceiving my own soul. lord be merciful unto me a sinner . my secret sins , o lord , are innumerable , sins secret to my self through inadvertency , forgetfulness , wilful ignorance , or stupid negligence , secret to the world , committed before thee only , under the witness of mine own conscience . i am confounded with the multitude of them , and the horrour of their remembrance . lord be merciful unto me a sinner . o son of david , blessed redeemer , lamb of god that takest away the sins of the world , have mercy upon me . o jesu , be a jesus unto me ; thou that savedst thy servant peter that denied thee thrice ; thou that didst cast seven devils out of mary magdalen , and forgavest the woman taken in adultery , and didst bear the converted thief from the cross , to the joyes of paradice , have mercy upon me also ; for although i have massed together more sins than all these in conjunction , yet not their sins , nor mine , nor the sins of all the world can equal thy glorious mercy , which is as infinite and eternal as thy self . i acknowledge , o lord , that i am vile , but yet redeemed with thy precious blood . i am blind , but thou art the light of the world : i am weak , but thou art a strong rock : i have been dead in trespasses and sins , but thou art my resurrection and my life ; thou , o lord , lovest to shew mercy , and the expressions of thy mercy , the nearer they come to infinite , the more proportionable they are to thy essence , and like thy self . behold then , o lord , a fit object for thy pity ; my sins are so great and many , that to forgive all will be but an act of glorious mercy , and all the praises which did accrew to thy name by the forgiveness of david , and manesseh , and st. paul , and the adulteress , and the thief , and the publican , will be multiplied to thy honour in the forgiveness of me so vile , so unworthy a wretch , that i have nothing to say for my self , but that the greatness of my misery is a fit object for thy miraculous and infinite mercy . despise me not , o lord , for i am thy creature : despise me not , for thou didst die for me . cast me not away in thine anger , for thou comest to seek me , and to save me . say unto my soul , thou art my salvation . let thy holy spirit lead me from the errours of my waies , into the paths of righteousness , to great degrees of repentance , through all the parts of a holy life , to a godly and a holy death ; grant this , o blessed jesus , for thy mercy , for thy pity sake . amen . a penitential prayer for the morning , with particular confession of sins , desiring god earnestly to free him from the guilt and punishment that is due unto him for his many and great sins , and to give him grace to lead a new life . o eternal god , most gracious and merciful father , look not upon me as i am in my self , but look upon me in the face of jesus christ , in him and through him , be merciful unto me , according to thy word , for i have done amiss , and dealt wickedly ; i have sinned against heaven and before thee , and am not worthy to be called thy son , or numbred amongst the meanest of thy servants , yet my sins are but the sins of a mortal man , but thy mercy is the mercy of an infinite god , therefore have mercy on my sinful soul , pardon and forgive me all my known and secret sins , which in thought , word and deed i have done and committed against thy divine majesty ; for it repenteth me of my evil deeds , therefore , o lord , have mercy upon me , pardon and forgive the sins of my youth and age , which are many and great , namely the wicked sins of my pride , anger , dissimulation , lying , lust , unjust dealing , too much love of the world , and the vanity thereof , too little love of thee and thy kingdom , but empty and void of all spiritual grace ; be merciful unto me , o lord , for these are the sins wherewith i have grieved thy holy spirit : o lord , the remembrance of them is grievous unto me , and the burthen of them is intollerable , too heavy for me to bear ; therefore o lord god be merciful to me according to thy tender compassion bury them all in the burial of christ , set the weight of thy mercy upon them , so that they may never rise up in this world to shame me , nor in the world to come to condemn me . o lord , give me an assurance of the free pardon and forgiveness for these many sins , that i may rejoyce in the greatness of thy mercy , and magnify thy holy name , to all eternity ; for the future give me greater measure of grace , to serve , honour , and humbly obey thee with all the strength of my heart , soul and body . mortifie and kill all vice in me , that my life may express all faith in thee . mercifully hear the humble supplications of thy poor servant , and grant me thy peace all my daies : graciously pardon all mine infirmities , and defend me from all dangers of soul and body this day , and for ever more . o lord , guide me in this world with thy counsel , and after this bring me to thy glory . o lord , bless all thine all the world over , all mankind , especially this sinful land and nation wherein we live , turning from us those plagues which the sins of this nation do cry for . in mercy o lord prevent the ruine thereof , lest the heathen should say , where is now their god. o lord , bless with the choicest of thy blessings , our most gracious soveraign lord king charles , endue his royal heart with grace , wisdom and understanding ; cloathe his enemies with shame , but upon his head let his crown flourish ; and grant that his daies may be long , prosperous , vertuous , and happy . bless our gracious queen katherine , james duke of york , and all the rest of the royal family ; endue them with thy grace , and defend them from all evil . bless all our magistrates and ministers with all those graces necessary for their places ; govern thou them , that they may govern us in peace and godliness , and true religion . o lord , in much mercy , bless all my friends and my relations , with all those blessings and benefits needful both for their souls and for their bodies . o lord , be merciful to all those poor souls that are under any kind of want , need or necessity , or under any kind of affliction ; in much mercy be unto them a present help in trouble ; support them , sustain , and lay no more upon them than they shall be able to bear ; and send them a happy issue out of all their troubles . o lord god , for thy mercies sake , bestow a double portion of thy blessing upon those whom thou hast made nearest or dearest unto me . o lord , pardon all their sins , supply all their wants , relieve all their necessities , and reform whatsoever is amiss in them , and give them grace to lead a new life , and make them thy true and faithful servants ; preserve them and me this day from doing or receiving any hurt or harm ; preserve us from all evil , especially from the evil of sin , and the evil of punishment , and from all sad accidents . o lord , bless us this day in our going out , and in our coming in ; bless and prosper us in whatsoever we go about to do ; let us have all our direction from thy will , and the happy success from thy merciful hand , and when this mortal life is ended , o lord , for christ jesus his sake , grant that we may enjoy heaven , and the righteousness thereof , and in the mean time grant unto every one of us thy loving countenance , thy favour , and thy grace ; and here i will praise and magnifie thy great and glorious name for electing us in thy love , for creating us after thine own image , and for redeeming us by thy dear son , and for sanctifying us by the grace of thy holy spirit , and for thy gracious preservation of us this night past : likewise i praise thee o lord , for our life , health , strength , liberty , food and rayment , humbly beseeching thee , o lord , to continue thy loving kindness towards us , from time to time , so long as it may be a blessing unto every one of us , and our thankfulness towards thee for all thy goodness bestowed upon our souls and our bodies , which exceeds our memories , and our thanks ; and all for the sake of thy dear son , and our blessed saviour jesus christ. amen . in whose name i further call upon thee , as he hath taught us , saying , our father which art in heaven , &c. o lord jesus christ , son of the eternal god , interpose thy holy death , thy cross and passion between thy judgements and my soul , now and in the hour of death , granting unto me grace and mercy , and unto all the faithful pardon and peace , to the church unity and amity , and to all sinners repentance and amendment , to all life and glory everlastingly , who liveth and reigneth ever one god world without end . amen . a form of thanksgiving , with a particular enumeration of god's blessing . o most glorious lord god , infinite in mercy , full of compassion , long suffering , and of great goodness , i adore , and praise , and glorifie thy holy name , worshipping thee with the lowliest devotions of my soul and body , and give thee thanks for all the benefits thou hast done unto me , for whatsoever i am , or have , or know , or desire , as i ought , it is all from thee , thou art the fountain of being and blessing , of sanctity and pardon , of life and glory . praise the lord o my soul , and all that that is within me , praise his holy name . thou , o god , of thine infinite goodness , hast created me out of nothing , and hast given me a degree of essence next to angels , imprinting thine image on me , enduing me with reasonable faculties of will and understanding , to know and chuse good , and to refuse evil , and hast put me into a capacity of a blessed immortality . o praise the lord with me , and let us magnifie his name together . thou , o god , of thine infinite goodness , hast created me out of nothing , and hast given me grace to know thy will , and hast fed and cloathed me , hast raised me friends , and blessest them , hast preserved me in all dangers , hast rescued me from the peril of the sword , from the rage of pestilence , from dangers of lyers and robbers , from perishing in publick distemperatures and diseases epidemical , from terrours and affrightments of the mighty ) from the delusions of the devil , and sad separation , and from many imminent dangers ; thou hast been my guide in my journeys , my refreshment in sadness , my hope and my confidence in all my grief and desolations , and a present help in trouble . i will give thanks unto the lord of lords , for his mercy endureth for ever . but above all mercies , it was not less than infinite love whereby thou lovedst me , and all mankind , when we were lost and dead , and rebels against thy divine majesty . thou gavest thine own begotten son to seek us when we went astray ; to restore us to life when we were dead in trespasses and sin , and to reconcile us to thy self by the merits and the atonement of an everlasting covenant . he is our god , even the god of whom cometh our salvation ; god is the lord by whom we scape death . o most glorious spirit , i will praise and magnifie thee for the inspiration of the apostles and prophets , for thy providence and mercies , in causing holy scriptures to be written , and preserving them from the corruptions of hereticks , from the violences of pagans , and enemies of the cross of christ. i will alwaies give thanks unto the lord , his praise shall ever be in my mouth . i bless thy name for those holy promises and threatnings , those judgements and mercies , those holy precepts and admonitions , which thou hast registred in scripture , and in records and monuments of the church , for all those graces , and helps , and comforts , whereby thou promotest me in piety , and in the waies of true religion , for baptismal and penitential grace , for the opportunities and sweet refreshings of the sacrament of the eucharist , for all the advantages thou hast given me , of good society , tutors and governours , for the fears thou hast produced in me , as deliveries and impediments of sins , for all my hopes of pardon , and expectation of the promises made by our lord jesus christ , to encourage me in the paths of life , and sanctity , for those blessed waitings and knocking 's at the door of my heart , patiently tarrying for me , for all the holy sermons , spiritual books and lessons , for all the good prayers and meditations , loving and inviting me to repentance , without ceasing admonishing me , and reproving me with the check of a tender conscience , with exteriour and interiour motives , and for whatsoever means or incentives of holiness thou hast assisted me withall . i magnifie and praise thy holy name , for thy goodness to all nations whom thou hast made and sanctified , they shall come and worship thee , o lord , and shall glorifie thy name , for thou art great , and dost wondrous things ; thou art god alone , and great is thy mercy towards me ; thou hast delivered my soul from the nethermost hell ; therefore shall every good man sing of thy praise without ceasing . o my god , i will give thanks unto thee for ever , with cherubims and seraphims , and all the company of the heavenly host , saying , holy , holy , holy , lord god of sabbath , holy is our god , holy is the immortal , holy is the almighty , the father , son , and the holy ghost , to whom be honour and glory , dominion and power ascribed of all spirits , and all men , and all creatures , now and for evermore . amen . a prayer preparatory to the receiving of the blessed sacrament . o most immaculate and glorious jesu , he hold me a miserable sinner , drawing near unto thee with the approaches of humility , and earnest desire to be cleansed from my sins , and to be united to thee by the nearest and most mysterious union of charity and sacramental participation of thy most precious body and blood , i presume nothing of my own worthiness , but i am most confident of thy mercies and infinite loving kindness . i know , o lord , i am blind , and sick , and dead , and naked , and therefore i come the rather ; i am sick , and thou art my physician , thou arisest with healing in thy wings , by thy wounds i come to be cured , and to be healed by thy stripes . i am unclean , but thou art the fountain of purity ; i am blind , but thou art the great eye of the world , the son of righteousness ▪ in thy light i shall see light . i am poor , but thou art rich unto all , the lord of all the creatures ; i therefore humbly beg of thy mercy , that thou wouldest be pleased to take from me all my sins , to cure all mine infirmities , to cleanse my filthiness , to lighten my darkness , to cloathe my nakedness with the robe of thy righteousness , that i may with reverence and faith , and holy intention , receive thy blessed body and blood in the mysterious sacrament , that it may be unto life , and pleasantness , and holy nourishment , and that i may be firmly and indesolutely united to thy mystical body , and may at last see clearly and without vail , thy face in glory everlasting , who livest and reignest ever one god , world without end . amen . the second . i adore and bless thy glorious majesty , o blessed jesu , for this great dignation and vouchsafing to me , that art pleased , for all the infinite multitudes of my sins , and innumerable violating of thy holy laws , still to give thy self unto me , to convey health , and grace , and life , and hopes of glory in the blessed sacrament . i adore thee , o most righteous redeemer , that thou art pleased under the visible signs of bread and wine , to convey unto our souls thy holy body and blood , and all the benefits of thy bitter passion . o my god , i am not worthy thou shouldest come under my roof , but let thy holy spirit with his purities , prepare for thee a lodging in my soul. thou hast knocked often , o blessed jesu , at the door of my heart , and wouldest willingly have entred , behold , o lord , my heart is willing , ready to receive thee , cast out of it all worldly desires , all lust and carnal appetites , and then enter , and there love to inhabit , that the devil may never return to a place that is swept and garnished , to fill me full of iniquity . o thou lover of souls , grant that this holy sacrament may be light to my eyes , a guide to my understanding , and joy to my soul , that by its strength i may subdue and mortifie the whole body of sin in me , that it may produce in me fulness of wisdom , and constancy of faith , perfection , accomplishment of all the righteous commandments , and such blessed union with thee , that i never more live unto my self , or to the world , but to thee only , and by the refreshment of an holy hope , i may be lead through the paths of a good life , and persevering piety , to the communion and possession of thy kingdom , o blessed jesu , who livest and reignest ever one god , world without end . amen . a prayer after the receiving of the sacramental bread. i give hearty thanks unto thee , almighty god , that thou hast not rejected me from thy holy table , but hast refreshed my soul with the salutary refection of the body , thy dear son jesus christ. lord , if i had lived innocently , and had kept all thy commandments , i could have not expected so transcendent a mercy , but since i have lived in all manner of sin , and multiplied provocations against thy divine majesty , thy mercy is so glorious and infinite , that i am amazed at the consideration of its immensity . go on , o my dear god , to finish so blessed a redemption , and now that thou hast begun to celebrate a marriage , and a holy union between thy self and my soul , let me never throw off the wedding-garment , or stain it with pollution of deadly sin , nor seek after other lovers , but let me for ever and ever be united unto thee , being transformed into thy will in this life , and to the likeness of thy glories in the life to come , who livest and reignest ever one god , world without end . amen . after the receiving of the cup. o just and dear god , who out of the unmeasurable abysses of wisdom and mercy hast redeemed us , and offerest life and grace , and salvation to us by the real exhibition of thy son jesus christ in the sacrifice of his death upon the altar of the cross , and by commemoration of the bitter agonies in the holy sacrament , grant that that great and venerable sacrifice which we now commemorate sacramentally , may procure of thee for thy whole church mercy and peace , and great assistance in all trials , deliverance from all heresies , schisms , sacriledge , and persecucutions ; to all sick people health , and salvation , redemption from captivity , competency of living to the indigent and necessitous , comfort to the afflicted , relief to the oppressed , repentance to all sinners , softness of spirit , and a tender conscience to the obstinate , conversion to the jews , turk , and remedy to all that are in trouble or adversity , and grant to us , o lord , that this sacrament and sacrifice of commemoration , by vertue of that painful and proper sacrifice upon the cross , may obtain for me , and for us all who have communicated this day , pardon and peace , and that we may derive from thee by this mystery , grace to expel our sins , to mortifie all our lusts , to exterminate all concupiscence , to crucifie all inordinate irregularities , to produce in us humility , and chastity , and obedience , and meekness of spirit , and charity , and let us not be harmed by the violence & invasions of all our ghostly enemies , and temporal disadvantages , and give us grace and favour that we may not die in the commission of a sin without repentance , nor without receiving the blessed sacrament , but that we may so live and die , that we may at last rest in thy bosom , and be embraced with the comprehensions of thy eternal charity , who livest and reignest ever one god , world without end . amen . prayers preparatory to death . a prayer for a blessed ending , to be said in time of health or sickness . o blessed jesu , fountain of eternal mercy , the life of the soul , and glorious conquerour over death and sin , i humbly beseech thee to give me grace so to spend this transitory life in vertue and holy exercises , that when the day of my death shall come , in the midst of all my pains i may feel the sweet refreshings of thy holy spirit comforting my soul , sustaining my infirmities , and relieving all my spiritual necessities , and grant that in the unity of the holy catholick church , and in the integrity of christian faith , with confidence and hope of thy mercy in great love towards thee , in peace towards my neighbours , and in charity with all the world , i may through thy grace depart hence out of this vail of misery , and go into that glorious country , where thou hast purchased an inheritance for us , with the price of thy most precious blood , and reignest in it gloriously in the unity of thy father and ours , of thy holy spirit and our ghostly comforter , ever one god world without end . amen . all blessing , and praise , and honour , be unto thee , o blessed redeemer , and to thee i the banished and miserable son of adam do call for mercy and defence in this needful time of trouble , to thee i sigh and cry in the valley of tears , o dearest advocate , turn those thy merciful eyes towards me , and shew me thy glorious face in thy heavenly kingdom , where no tears , or sighing , or fears , or sadness can approach , amen sweetest jesu , amen . a prayer to be said in the beginning of sickness . o lord my god , who chastisest every one whom thou receivest , and with thy fatherly correction smitest those whom thou consignest to the inheritance of sons , write my soul in the book of life , and number me amongst thy chosen children , whom thou hast smitten with the rod of sickness , and by thy chastisements hast brought me into the lot of the righteous . thou , o blessed jesus , who art a helper in the needful time of trouble , lay no more upon me than thou shalt enable me to bear , and let thy gentle corrections in this life prevent the unsupportable stripes of thy vengeance in the life to come . smite me now , that thou mayest spare me to all eternity ; and yet o blessed high priest , who art touched with a sense of our infirmities , smite me friendly , and reprove me with such a tenderness as thou bearest unto thy children , to whom thou conveyest supplicatory comforts , greaten not the pains of thy chastisements , and in due time restore me to health , and to thy solemn assemblies again , and to the joy of thy countenance . give me patience and humility , and the grace of repentance , and an absolute dereliction of my self , and resignation to thy pleasure and providence , with a power to do thy will in all things , and then do what thou pleasest with me , in health or sickness , in life or death ; let me feel thy comforts refreshing my soul , and let thy grace pardon all my sins ; grant this o heavenly father for thy dear sons sake my blessed saviour and redeemer . amen . a prayer for a sick person in danger of death . o lord jesus christ , our health and our salvation , our life , our hope , and our resurrection from the dead , i resign my self up to thy holy will and pleasure , either to life , that i may live longer to thy service , and my amendment , or to death , to the perpetual enjoyment of thy presence , and of thy glory , into thy hands i commend my spirit , for i know , o lord , that nothing can perish which is commited to thy mercy : i believe , help thou my unbelief . i believe , o lord , that i shall receive my body again at the resurrection of the just : i relinquish all care of that , only i beg of thee mercy for my soul ; strengthen it with thy grace against all temptation ; let thy loving kindness defend it as with a shield against all violence and hostile assaults of satan ; let the same mercy be my guard and defence , which protected thy martyrs , crowning them with victory in the midst of flames , horrid torments , and most cruel deaths . there is no help in me , o lord ; i cannot by my own strength or power give a minutes rest to my wearied body , but my trust is in thy mercies , and i call to mind , to my unspeakable comfort , that thou wert hungry , and thirsty , and wearied , and whipt , and crowned with thorns , and mocked , and crucified for me ; o let that mercy of thine which made thee suffer so much , pardon me , and save me ; let thy merits answer for my impieties ; let thy righteousness cover my sins , thy blood wash away my stains , and thy comforts refresh my soul ; as my body grows weaker , let thy grace be stronger ; let not my faith doubt , nor my hope tremble , nor my charity grow cold , nor my soul be afrighted with the terrours of death , but let the light of thy countenance enlighten mine eyes , that i sleep not in death eternal , and when my tongue fails , let thy spirit teach my heart with strong crying and groans that are unutterable . o let not the enemy do me any violence , but let thy holy mercies , and thy angels repel and defeat his malice , and find that my soul may by thy strength triumph in the joys of eternity , in the fruition of thee , my life , my joy , my hope , my exceeding great reward , my lord , and and my saviour jesus christ. amen . a prayer for a dying person in or near the agonies of death . most merciful and blessed saviour , have mercy upon the soul of this servant ; remember not his ignorance , nor the sins of his youth , nor age , but according to thy great mercies remember him in the mercies and glories of thy kingdom . thou o lord , hast opened the kingdom of heaven to all believers ; o let the everlasting gates be opened , and receive his soul ; let the angels , who rejoyce at the conversion of a sinner , triumph and be exalted in his deliverance and salvation . make him partaker of the benefits of thy holy incarnation , life and sanctity , passion and death , resurrection and ascension , and all the prayers of the church , that the joy of the elect , and the fruits of the blessed communion of the saints , may be fulfilled , and the glory of thee , of our lord jesu , and daily add to the number of thy beautified servants , such as shall be saved , that thy coming may be hastened , and the expectation of the saints may be fulfilled and advanced , and all the whole church singing praise to the honour of thy name , who liveth and reigneth ever one god world without end . amen . the . o most merciful jesu , who didst die to redeem us from death and damnation , have mercy upon this thy servant , whom thy hand has visited with sickness , of thy goodness be pleased to forgive him all his sins , and seal his hopes of glory with the refreshments of thy holy spirit lord , give him strength & confidence in thee , asswage his pain , repel the assaults of his ghostly enemies , and give him a guard of holy angels , preserve him in the unity of the church , keep his senses entire , his understanding right ; give him great measure of contrition , true faith , a well grounded hope , and abundant charity ; give him a quiet and a joyful departure ; let thy ministring spirits convey his soul to the mansions of peace and rest , there with certainty to expect a joyful resurrection to the fulness of joy at thy right hand , where there is pleasure for ever more . amen . a prayer for the joyes of heaven . o most glorious jesu , who art the portion , and the exceeding great reward of all faithful people , thou hast beautified humane nature with glorious immortality , and hast carried the same above all heavens , above the seat of angels , beyond the cherubims and seraphims , placing it on the right hand of thy heavenly father , grant to us all the issues of thy abundant charity , that we may live in thy fear , and die in thy favour ; prepare our souls with heavenly joyes , making us righteous here , that we may be blessed hereafter through thy great mercy . amen . a prayer for the morning at the first kneeling down , saying , holy , blessed , and glorious trinity , three persons , and one god , have mercy up-me a miserable sinner . lord , i know not what to pray for as i ought , o let thy spirit help my infirmities , and enable me to offer up a spiritual sacrifice acceptable to thee by jesus christ. o most gracious lord , whose mercies endureth for ever , i thy unworthy servant who have so largely tasted of them , desire to render thee the tribute of my humblest praises for them . in thee , o lord , i live , move , and have my being ; thou hast made me to be , and then that i might not be miserable , but happy , thou sendest thy son out of thy bosom to redeem me from the power of my sins by his grace , and from the punishment of them by his blood , and by both of them to bring me to his glory : thou hast by thy mercy caused me to be born within thy particular fold , the christian church , where i was early consecrated to thee in baptism , and have been partaker of all those spiritual helps which might aid me to perform that vow i there made to thee ; and when by my own wilfulness or negligence i have fallen to do ill , yet thou in thy manifold mercies hast not forsaken me , but hast graciously invited me to repentance , aforded me all means both outwardly and inwardly for it , and with patience hast attended , and not cut me off for the acts of those many damning sins i have committed , as i have most justly deserved ; thou art glorious in thy manifold mercies , o lord , in thy restraining grace by which i have been kept back from any of the greatest sins , and in thy inciting grace , by which i have been enabled to do the least good , therefore not unto me , but unto thy name be praises , for these and all other spiritual blessings . my soul doth magnifie the lord , and all that is within me praise his holy name . i likewise praise thee for those many outward blessings i enjoy , as health , friends , food and rayment , the comforts as well as the necessaries of this life ; for those continual protections of thy hand , by which i and mine are kept from dangers , and those gracious deliverances thou hast often aforded out of such as have befallen me , and for that mercy of thine whereby thou hast sweetened and allayed those troubles thou seest not fit wholly to remove ; for thy particular care of me this night , and all other thy goodness towards me . lord , grant that i may render unto thee not only the fruit of my lips , but the obedience of my life , that so these blessings here may be an earnest of those richer blessings thou hast prepared for those that love thee , and that for his sake , whom thou hast made the author of eternal salvation to all that obey him , even jesus christ. amen . a confession . o righteous lord , who hatest iniquity , i thy sinful creature cast my self at thy feet , acknowledging that i most justly deserve to be utterly abhorred and forsaken by thee ; for i have drunk in iniquity like water , gone on in a continued course of sin and rebellion against thee , daily committing those sins thou forbidest , and leaving undone those things thou commandest : mine heart which should be an habitation for thy spirit , is become a cage of unclean birds , of foul and disordered affections ; and out of this abundance of the heart my mouth speaketh , my hands act ; so that in thought , word and deed , i continually transgress against thee . o lord , i have done amiss , i have dealt wickedly ; the good i would do , i do it not , but the evil i should not , that do i. o my god , be merciful unto me for my luxury , pride , covetousness , and all wandring thoughts , and worldly imaginations . nay , o lord , i have despised that goodness of thine which should have lead me to repentance , hardning my heart against all those means thou hast used for my amendment ; and now , lord , what can i expect from thee but judgment and fiery indignation ? that is indeed the due reward of my sins : but , o lord , there is mercy with thee that thou mayest be feared : o fit me for that mercy , by giving me a deep and a hearty repentance , and then according to thy goodness let thine anger and thy wrath be turned away . look upon me in thy son , my blessed saviour , and for the merits of his sufferings , pardon all my sins ; and lord , i beseech thee , by the power of thy grace , so to renew and purifie my heart , that i may become a new creature , utterly forsaking every evil way , living in constant , sincere , universal obedience to thee all the rest of my daies , behaving my self as a good and faithful servant , i may at the last be received into the joy of my lord ; grant this for jesus christ his sake . amen . a prayer for grace . o most gracious god , from whom every good and perfect gift cometh , i a wretched sinner that am not able of my self so much as to think a good thought , beseech thee to work in me both to will and to do of thy good pleasure what thou requirest of me ; enlighten my mind , that i may know thee , and let me not be barren or unfruitful in that knowledge . lord , work in my heart a true faith , a purifying hope , and an unfeigned love towards thee . give me a full trust in thee , zeal for thee , reverence in all things that relate to thee . make me fearfull to offend thee , thankful for thy mercies , humble under thy corrections , devout in thy service , sorrowful for my sins ▪ & grant that in all things i may behave my self so , as befits a creature to his creator , a servant to his lord ; enable me likewise to perform that duty i owe to my self . give me that meekness , humility , and contentedness , whereby i may alwaies possess my soul in patience , and thankfulness . make me diligent in all my duties , watchful in all temptations , perfect , pure , and temperate , and so moderate in all my most lawful enjoyments , that they never may become a snare to me . make me also , o lord , to be so affected towards my neighbour , that i never transgress that royal law of thine , of loving him as my self . grant me exactly to perform to all a part of justice , yielding to all whatsoever by any kind of right is their due . give me such bowels of mercy and compassion , that i may never fail to do all acts of charity to all men , whether friends or enemies , according to thy command and example : finally , i beseech thee , o lord , to sanctifie me within and without , that my whole spirit , and soul , and body , may be preserved blameless unto the coming of our lord jesus christ , to whom with the father and the holy ghost , be all honour and glory for ever . amen . intercession . o blessed lord , whose mercy is over all thy works , i beseech thee to have mercy upon all men , and grant that the precious ransom which was paid by thy son for all , may be effectual for the saving of all . give thy enlightening grace to those that are in darkness , and thy converting grace to those that are in sin . look with thy tenderest compassion upon the universal church . o be favourable and gracious unto sion ; build thou the walls of jerusalem ; unite all those that profess thy name to thee , by purity , and holiness , and to each other by brotherly kindness . have mercy on this desolate church , and sinful nation ; thou movedst the land and divided it ; heal the sores thereof , for it shaketh ; make us so truly to repent of those sins which have provoked thy judgments , that thou also mayest turn and repent , and leave a blessing behind thee . bless those whom thou hast appointed our governours , whether in church , or state ; so rule their hearts , and strengthen their hands , that they may want neither will nor power to punish wickedness and vice , and to maintain god's true religion and verity . have pity , o lord , on all that are in affliction ; be a father to the fatherless , and plead the cause of the widow ; comfort the feeble minded , support the weak , relieve the needy , defend the oppressed , and administer to every one according to their several necessities . let thy blessing rest upon all that are near and dear unto me , and grant them whatsoever is needful and necessary both for their souls and for their bodies ; here name thy dearest relations . reward all those that have done me or them good ; pardon all those that have done or wish us evil ; work in me and them all that good which may make us acceptable in thy sight , jesus christ. amen . for preservation . o merciful god , by whose bounty and love it is , that i have this day added to my life , i beseech thee so to guide me in it by thy grace , that i may do nothing which may dishonour thee , or wound my own soul , but that i may diligently apply my own soul to do all such good works as thou hast prepared for me . and , lord , i beseech thee , give thy angels charge over me , to keep me in all my waies , that no evil happen unto , nor any plague come nigh my dwelling , but that i and mine may be safe under thy protection , through jesus christ my lord and saviour . amen . o lord , pardon the wandrings and coldness of these petitions , and deal with me , not according either to my prayers , or deserts , but according to my needs , and thine own rich mercy in jesus christ , in whose blessed name and words i conclude these my imperfect prayers , saying , our father , &c. prayers for night . o holy , blessed , and glorious trinity , three persons , and one god , have mercy upon me a miserable sinner . lord , i know not what to pray for as i ought ; o let thy holy spirit help mine infirmities , and enable me to offer up a spiritual sacrifice acceptable unto thee , by jesus christ. a confession . o most holy lord god , who art of purer eyes than to behold iniquity , how shall i an abominable wretch , appear before thee , who am nothing but pollution ? i am defiled in my very nature , have a backwardness to all good , and a readiness to all evil , but i have defiled my self much worse by my own actual sins and wicked customs ; i have transgressed my duty to thee , my neighbour , and my self , and that both , in thought , word , and deed , by doing those things thou hast expresly forbidden , and neglecting to do those things thou hast commanded me , and this not onely through ignorance and frailty , but knowingly and wilfully , against the motion of thy spirit , and the checks of mine own conscience to the contrary ; and to make all these out of measure sinful , i have gone on in a daily course of repeating these provocations against thee , notwithstanding all thy calls to , and my own purposes and endeavours of amendment ; yea this very day i have not ceased to add new sins to my former guilt , ( here name the particulars ) and now , o lord , what shall i say , or how shall i open my mouth , seeing i have done these things ? i know that the wages of sin is death , but o thou who willest not the death of a sinner , have mercy upon me ; work in me , i beseech thee , a sincere contrition , and perfect hatred of all my sins ; let me daily confess them , but yet not as duly renew them ; and grant , o lord , that from this instant i may give a bill of divorce to all my most beloved lusts , and then be thou pleased to marry me to thy self , in truth , in righteousness , and true holiness , all the daies of my life : and for all my sins past , o lord , receive a reconciliation , accept of that ransom thy blessed son hath paid for me , and for his sake whom thou hast set forth as a propitiation , pardon all my offences , and receive me to thy favour ; and when thou hast thus spoken peace to my soul , lord keep me that i turn not any more to folly , but stablish me with thy grace , that no temptation of the world , the devil , or my own flesh , may ever draw me to offend thee , that being made free from sin , and becoming a servant unto god , i may have my fruit unto holiness , and in the end everlasting life , through jesus christ our lord , amen . a thanksgiving . o thou father of mercy , who art kind even to the unthankful , i acknowledge my self to have abundantly experimented that gracious property of thine ; for notwithstanding my daily provocations against thee , thou still heapest mercy and loving kindness upon me ; all my contemnings and despisings thy spiritual favours hath not yet made thee withdraw them , but yet in the riches of thy goodness thou still continuest to me the offers of thy grace and life in thy son , and all my abuses of thy temporal blessings thou hast not punished with an utter depravation of them , but still art pleased to afford me a liberal portion of them , the sins of this day thou hast not repayed , as justly thou mightest , by sweeping me away with a swift destruction , but hast spared me and preserved me according to the greatness of thy mercy ; here mention the particular mercies of this day ; what shall i render unto the lord for all these benefits he hath done unto me . lord , let this goodness of thine lead me to hearty repentance , and grant that i may not only offer thee thanks and praise , but may also order my conversation aright , that so i may at the last see the salvation of god , through jesus christ. amen . here use the prayer for grace , and that intercession appointed for the morning . for preservation . o blessed lord , keeper of israel , that neither slumberest nor sleepest , be pleased in thy mercy to watch over me this night ; keep me by thy grace from the works of darkness , and defend me by thy power from all dangers ; grant me moderate rest and sleep , such as may fit me for the duties of the next day following ; and , lord , make me ever mindful of that time when i shall lie down in the dust , and i know neither the day nor the hour of my master's coming ; grant me grace that i may alwaies fear thee , and that i may never live in such a state as i shall fear to die , but that whether i live , i may live unto the lord , or whether i die , i may die unto the lord ; so that living and dying i may be thine , through jesus christ. amen . let thy bed put thee in mind of thy grave , and when thou lyest down , say , o blessed saviour , who by thy precious death and burial didst take the sting of death , and the power of the grave ; grant me the joyful fruits of that victory , and be thou to me in life and death advantage . i will lay me down in peace , and take my rest , for it is thou , o lord only that makest me dwell in safety , into thy hands i commend my spirit , for thou hast redeemed it , o lord , thou god of truth . collects for several graces . for faith. o blessed lord , seeing without faith it is impossible to please thee , let thy spirit , i beseech thee , work in me such a faith as may be acceptable in thy sight , even such as worketh by love. o let me not rest in a dead ineffectual faith , but grant that it may be such as may shew it self by my works ; that it may be that victorious faith which may enable me to overcome the world , and conform me to the image of that christ on whom i believe , that so at the last i may receive the end of my faith , even the salvation of my soul , by the same jesus christ. amen . for the love of god. o holy and gracious lord , who art infinitely excellent in thy self and infinitely bountiful and compassionate towards me , i beseech thee suffer not my heart to be hardened through the deceitfulness of sin , but let the offers of thy love , make deep impressions on my soul. lord , thou art pleased to require my heart , and thou only hast right to it . o let me not be so sacriligiously unjust as to alienate any part of it , but enable me to render it up whole and entire to thee ; but , o my god , thou seest it already usurped , the world with its vanities hath seized it , and like a strong man armed keeps possession . o thou who art stronger , come upon him , and take this unworthy heart of mine as thine own spoil ; refine it with that purifying fire of thy love , that it may be a fit habitation for thy spirit . lord , if thou seest it , be pleased to make me taste of those joyes , those ravishments of thy love , wherewith thy soul hath been so transported : but if in this i know not what i ask , if i may not chuse my place in thy kingdom , yet , o lord , deny me not to drink of thy cup ; let me have such a sincerity and degree of love , as may make me endure any thing for thy sake ; such a perfect love as may cast out all fear , and all sloth too , that nothing may seem to me grievous to suffer , or too difficult to do in obedience to thee , that so expressing my love by keeping thy commandments , i may by thy mercy at last obtain that crown of glory , which thou hast promised to those that love thee , through jesus christ. amen . for devotion in prayer . o most gracious lord god , who not only permittest us , miserable sinners and needy creatures , to present our petitions to thee , grant i beseech thee , that the frequency of my prayer may be somewhat proportionable to those continual needs i have of thy mercy . lord , i confess it is the greatest honour , and greatest advantage thus to be allowed access to thee ; yet sottish and stupid is my prophane heart , that it shuns or frustrates the opportunities of it . my soul , o lord , is possest with a spirit of infirmity , it is bowed together , and can in no wise lift up it self to thee : o be thou pleased to cure this sad , this miserable disease , to raise , and enliven this earthly drowsy heart , that it may freely mount towards thee , that i may set a true value on this most valuable priviledge , and take delight in my approaching to thee ; and that my approaches may be with a reverence , some way answerable to that awful majesty i come before , with an importunity and earnestness answerable to those pressing wants i have to be supplied , and with such a fixed attention of mind , as no wandring thoughts may interrupt ; that i may no more incur the guilt of drawing near to thee with my lips , when my heart is far from thee , or my prayers turned into sin , but may so ask , that i may receive , seek , that i may find , knock , that it may be open unto me , that from praying to thee here , i may be translated to the praising thee eternally in thy glory , through the merits and intercession of jesus christ. amen . for the fear of god. o most glorious majesty , who only art high , and to be feared , possess my soul with a holy awe and reverence of thee , that i may give thee the honour due to thy name , and may bear such a respect to all things which relate to thee that i may never prophane any holy thing , or sacriligiously invade what thou hast set apart to thy self . and , o lord , since thou art a god , that wilt not clear the guilty , let the dread of thy justice make me tremble to provoke thee in any thing . o let me not so mis-place my fear , as to be afraid of a man that shall die , and of the son of man , who shall be made as grass , and forget the lord my maker , but replenish my soul with the fear of the lord , which is the beginning of wisdom , which may be as a bridle to all my brutish appetites ; and keep me in a constant conformity to thy holy will. hear me , o lord , i beseech thee , and put this fear in my heart , that i may not depart from thee , but may with fear and trembling work out my own salvation , through jesus christ. amen . for thankfulness . o most gracious and bountiful lord , who fillest all things with goodness , and expectest no other return , but praise and thanksgiving , let me , o lord , never defraud thee of that so easie tribute , but let my heart be ever filled with a sense , and my mouth with the acknowledgment of thy mercies . it is a joyful and pleasant thing to be thankful ; o suffer me not , i beseech thee , to lose my part in that divine pleasure , but grant that as i daily receive blessings from thee , so i may daily from an affectionate and devout heart offer up thanks to thee ; and grant that not only my lips , but my life may shew forth thy praise , by consecrating my self to thy service , and walking in holiness and righteousness before thee all the daies of my life , through jesus christ my lord and blessed saviour . amen . for chastity . o holy and immortal jesus , whose first descent was into the virgins womb , and who didst love to inhabit only in pure and virgins hearts , i beseech thee , send thy spirit of purity to cleanse me from all filthiness both of flesh and spirit . my body , o lord , is the temple of the holy ghost , o let me never pollute that temple with any uncleanness ; and because out of the heart proceed the things that defile the man. lord , grant me to keep my heart with all diligence , that no impure or foul thoughts be harboured there ; but enable me , i beseech thee , to keep both soul and body pure and undefiled , that so i may glorifie thee here , both in body and soul , and spirit , and be glorified in both with christ hereafter . amen . for contentedness . o merciful god , thy wisdom is infinite to chuse , and thy love forward to dispence good things to us , o let me alwaies fully and entirely resign my self to thy disposals ; have no desire of my own , but a perfect satisfaction in thy chusings for me , that so in whatsoever state i am , i may be therein content . lord , grant i may never look with murmuring on my own condition , nor with envy on other mens ; and to that end , i beseech thee , purge my heart of all covetous desires and affections o let me never yield any corner of my soul to mammon , but give me such a contempt of these fading riches , that whether they decrease , or increase , i may never set my heart upon them , but that all my care may be to be rich towards god , to lay up my treasure in heaven , that i may so set my affections on things above , that when christ who is my life shall appear , i may also appear with him in glory ; grant this , o lord , for the merit of the same jesus christ. amen . for perseverance . o eternal and unchangeable lord god , who art the same yesterday , to day , and for ever , be thou pleased to communicate some rayes of that excellency , some degree of that stability to me thy wretched creature , who am light and unconstant , turned about with every blast . my understanding is very deceivable , o stablish it with thy truth ; keep it from the snares of seducing spirits , that i may not be lead away with the errours of the wicked , and fall from mine own stedfastness . my will also , o lord , is irresolute and wavering , and doth not cleave stedfastly unto god. my goodness is but as a morning cloud , and as the early dew it passeth away : o strengthen and confirm me ; and whatsoever good thou hast wrought in me , be pleased to accomplish it , and perform it until the day of christ. lord , thou seest my weakness , and knowest the number and strength of those temptations i am to struggle with ; o leave me not to my self , but cover thou my head in the day of battel ; and in all spiritual combats , make me more than conquerour through him that loved me . o let no terrours or flatteries either of the world , or my own flesh , ever draw me from my obedience to thee ; but grant that i may continue stedfast , unmoveable , alwaies abounding in the work of the lord ; by patient continuance in well doing , seeking , and at last obtain glory , through jesus christ our lord. amen . a prayer before the receiving of the blessed sacrament . o most merciful god , who hast in thy great goodness prepared this spiritual feast for sick and famished souls , make my desires and longings after it , answerable to my needs of it . i have , with the prodigal , wasted that portion of grace thou bestowedst upon me , therefore do infinitely want a supply out of this treasury ; but , o lord , how shall such a wretch as i dare to approach this holy table ? i am a dog , how shall i presume to take the childrens bread ? or how shall this spiritual manna , this food of angels be given to one who hath chosen to feed on husks with swine ? nay , to one who hath already so often trampled these precious things under foot , either carelesly neglecting , or unworthily refusing those holy precious mysteries . o lord , my horrible guiltiness makes me tremble to come , and makes me not dare to keep away ; for where , o lord , shall my polluted soul be washed , if not in this fountain which thou hast opened for sin and for uncleanness ? hitherto therefore i come , and thou hast promised , that him that cometh to thee , thou wilt in no wise cast out . this is , o lord , the blood of the new testament , grant to me so to receive it , that it may be to me for remission of sins ; and though i have so often , and so wickedly broken my part of that covenant , whereof this sacrament is a seal , yet be thou graciously pleased to make thine good , to be merciful to my unrighteousness , and to remember my sins and my iniquities no more ; and not only so , but to put thy laws in my heart , and to write them in my mind ; and by the power of thy grace dispose my soul to such a sincere and constant obedience , that i may never again provoke thee . lord grant that in these holy mysteries i may not only commemorate , but effectually receive my blessed saviour , and all the benefits of his passion ; and to that end give me such a preparation of soul as may qualifie me for it . give me a deep sense of my sins and unworthiness , that being weary and heavy laden , i may be capable of his refreshings , and being encompast with my own tears , and truly sorry for my many sins , i may be the fitter to be washed in his blood . raise up my dull and earthly mind from groveling here below , and inspire it with a holy zeal , that i may with a spiritual affection approach this spiritual feast . and let , o lord , that infinite love of christ , in dying for so wretched a sinner , inflame my frozen benummed soul , and kindle in me that sacrifice of love to him , and that so vehement , that no water may quench , no floods drown it ; such as may burn up all my dross , not leave one unmortified lust in my soul ; such as may also extend it self to all whom thou hast given me command and example to love , even mine enemies as well as friends . finally , o lord , i beseech thee to cloath me in the wedding-garment , and make me , though my self a most unworthy sinner , yet by thy mercy an acceptable guest at this holy table , that i may not eat and drink my own damnation , but may have my pardon sealed , my weakness repaired , my corruptions subdued , and my soul unseparably united to thee , that no temptation be ever able to dissolve the union ; but that being begun here in grace , it may be consummated in glory ; grant this , o lord , for thy dear son sake , jesus christ. amen . another prayer for the receiving of the holy communion . o blessed jesus , who once offeredst up thy self upon the cross for me , and now offerest thy self to me in the sacrament , let not , i beseech thee , my impenitence and unworthiness frustrate these so inestimable mercies to me , but qualifie me by thy grace to receive the full benefit of them . o lord , i have abundant need of thee , but am so clogg'd with guilt , so holden with the cords of my sins , that i am not able to move towards the. o loose me from these bands wherewith satan and my own lusts have bound me , and draw me that i may run after thee . lord , thou seest daily how eagerly i pursue the paths that lead to death ; and when thou invitest me to life and glory , i turn my back , and forsake the hopes of mercy . how often hath this feast been prepared , and i have with frivolous excuses absented my self ; or if i have come , it hath been rather to defile , than to adore thee . i have brought such troops of thy professed enemies , and unrepented sins along with me , as if i came not to commemorate , but to renew thy passion , crucifying thee afresh , and put thee to open shame ; and now of what punishment shall i be thought worthy , who have thus trampled under foot the son of god , and counted the blood of the covenant an unholy thing ; yet , o merciful jesu , this is my onely refuge . o let this make my attonement , or i perish eternally ; wherefore didst thou shed it , but to save sinners ; neither can the merit of it be overwhelmed either by the greatness or number of my sins . i am a sinner , a great one , o let me find this saving efficacy : be merciful unto me , o god , be merciful , for my soul trusteth in thee ; and in the clefts of thy wounds shall be my refuge , until thy fathers indignation be over past . o thou who hast , as my high priest , sacrificed for me , intercede for me also , and plead thy meritorious sufferings on my behalf , and suffer not , o my redeemer , the price of blood to be utterly lost ; and grant , o lord , that as the sins i have to be forgiven are many , so i may love much . lord , thou seest what faint and cold affections i have towards thee ; o warm and enliven them ; and as in this sacrament that transcendent love of thine , in dying for me is shed forth , so i beseech thee , let it convey such grace into me , as may enable me to make some returns of love . o let this divine fire descend from heaven into my soul ; and let my sins be the burnt offering for it to consume , that there may not any corrupt affection , any cursed thing be sheltered in my heart ; that i may never again defile that place which thou hast chosen for thy temple . thou dyedst , o dear jesu , to redeem me from all iniquity , o let me not again sell my self to work wickedness , but grant that i may approach unto thee at this time with most sincere and fixed resolutions of an inward reformation ; and let me receive such grace and strength from thee , as may enable me faithfully to perform them . lord , there are many old habituated diseases my soul groans under ; here mention thy most prevailing corruptions ; and though i lye never so long at the pool of bethesda , come never so often to thy table , yet unless thou be pleased to put forth thy healing vertue , they will still remain uncured . o thou blessed physician of souls , heal me , and grant that i may now so touch thee , that every one of these loathsome issues may immediately stench , that my sickness may not be unto death , but unto the glory of thy mercy in pardoning , to the glory of thy grace in purifying so polluted a wretch . o christ , hear me , and grant i may now approach unto thee with such humility and contrition , love and devotion , that thou mayest vouchsafe to come unto me , and abide with me , communicating to me thy self , and all the merit of thy passion ; and then , o lord , let no occasions of satan , or mine own conscience , amaze or distract me ; but having peace with thee , let me also have peace in my self , that this wine may make glad , this bread of life may strengthen my heart , and enable me cheerfully to run the way of thy commandments ; grant this merciful saviour , for thine own bowels and compassions sake . amen . immediately before receiving . thou hast said , that he that eateth thy flesh , and drinketh thy blood , hath eternal life ; behold thy servant o lord , be it unto me according to thy word . at the receiving of the bread. by thy crucified body deliver me from the body of this death . at the receiving of the cup. o lord , let this blood of thine purge my conscience from dead works , to serve the ever living god. lord , if thou wilt , thou canst make me clean ; o touch me , and say , i will , be thou clean . after receiving . what shall i render unto the lord for all the benefits he hath done unto me ; i will receive the cup of salvation , and call upon the name of the lord. worthy is the lamb that was slain ▪ to receive power , and riches , and wisdom , and strength , and honour , and glory , and a blessing ; therefore blessing , honour , glory and power , be to him that sitteth on the throne , and the lamb for ever and ever . amen . i have sworn , and am stedfastly bent to keep thy righteous judgments ; o lord hold thou up my goings in thy paths , that my footsteps slip not . a thanksgiving for the receiving the communion . o thou fountain of all goodness , from whom every good and perfect gift cometh , and to whom all honour and glory shall be returned , i desire with all the most fervent and inflamed affections of a grateful heart to bless and praise thee for those inestimable mercies thou hast vouchsafed me . o lord , what is man that thou shouldest so regard him , as to send thy beloved son to suffer such bitter things for him ? but lord , what am i , the worst of men , that i should have any part of this sacrament , who have so often despised him , and his sufferings ? o the height and depth of this mercy of thine , that art pleased to admit me to the renewing of that covenant with thee , which i have so often and perversly broken ! that i who am not worthy of that daily bread which sustains the body , should be made partaker of this bread of life , which nourisheth the soul ; and that the god of all purity should vouchsafe to unite himself to so polluted a wretch . o my god , suffer me no more , i beseech thee , to turn thy grace into wantonness , to make thy mercy an occasion of security , but let this unspeakable love of thine , confirm me to obedience , that since my blessed lord died for me , i may no longer live unto my self , but to him . o lord , i know there is no concord between christ and belial ; therefore since he hath now been pleased to enter my heart , o let me never permit any lust to chase him thence ; but let him that hath so dearly bought me , still keep possession of me ; and let nothing ever take me out of his hand : to this end be thou graciously pleased to watch over me , and defend me from all assaults of my spiritual enemies , but graciously and specially from my self , from the treachery of my own heart , which is too willing to yield it self a prey ; and where thou seest me either by nature or custom most weak , there do thou , i beseeeh thee , magnifie thy power in my preservations ; here mention thy most dangerous temptations ; and lord , let my saviours sufferings for my sins , and the vows that i have now made against them , never depart from my mind ; but let the remembrance of the one , enable me to perform the other , that i may never make truce with those lusts which nailed his hands , piercing his side , and made his soul heavy to the death ; but that having now anew listed my self under his banner , i may fight manfully , and follow the captain of my salvation , even through a sea of blood . lord , strengthen the hands that fall down , and feeble knees , that i faint not in this warfare . o be thou my strength , who am not able of my self to struggle with the slightest temptations : how often have i turned my back in the day of battel ? how many of these sacramental vows have i violated ? and lord , i have still the same unconstant deceitful heart to betray me to the breach of this . o thou who art yea and amen , in whom there is no shadow of change , communicate unto me , i beseech thee , such stability of mind , that i may no more thus start aside like a broken bow , but that having my heart wholly with thee , i may continue stedfast in thy covenant , that not one good purpose which thy spirit hath raised in me this day may vanish , as so many have done formerly , but that they may bring forth good fruit unto life eternal ; grant this , o merciful father , through the merits and mediation of jesus christ my only saviour . amen . a prayer of intercession to be used either before or after the receiving of the sacrament . o most gracious lord , who so tenderly lovest all mankind , as to give thy son out of thy bosom to be a propitiation for the sins of the whole world , grant that the effect of this redemption may be as universal as the design of it ; that it may be to the salvation of all . o let no person by impenitence , and wilful sin , forfeit his part in it , but by the power of thy grace bring all , even the most obstinate sinners to repentance , enlightning all in darkness , hereticks , jews , turks and infidels ; take from them all blindness , hardness of heart , and contempt of thy word , and so fetch them home . blessed lord , bring them into thy fold , that they may be saved among the number of the true israel , and for all those , upon whom the name of thy son is called , grant , o lord , that their conversion may be such as becometh the gospel of christ , that his name be no longer blasphemed amongst the heathens through us . o blessed lord , how long shall christendom continue the vilest part of the world , a sink of all abominable pollutions , which even barbarians detest ? o let not our profession and our practice be alwaies at so wide a distance ; let not the disciples of the holy immaculate jesus be of all others the most prophane and impure ; let not the subjects of the prince of peace be of all others the most contentious and bloody , but make us christians indeed , as well as in name , that we may walk worthy of that holy vocation wherewith we are called , and may all with one mind , and one mouth glorifie the father of our lord jesus christ. have mercy on this languishing church ; look down from heaven the habitation of thy holiness , and of thy glory , where is thy zeal and thy strength , the sounding of thy bowels , and of thy heart towards us ? are they restrained ? be not wroth very sore , o lord , neither remember our iniquities for ever ; but though our backslidings are many , and we have grievously rebelled , yet according to all thy goodness , let thine anger and thy fury be turned away , and cause thy face to shine upon thy sanctuary , which is desolate , for the lords sake , and so separate betwixt us and our sins , that they may no longer separate between us and our god. save and defend all christian kings , princes and governours , specially to whom we owe subjection ; plead thou their cause , o lord , against those that strive with them , and fight thou against those that fight against them ; and so guide and assist them in the discharge of that office whereunto thou hast appointed them , that under them we may lead a quiet and a peaceable life , in all godliness and honesty . bless them that wait at thine altar ; open thou their lips , that their mouth may set forth thy praise . o let not the light of the world be put under bushels , but place them in their candlesticks , that they may give light to all that are in the house . let not jeroboams priests prophane thy service , but let the seed of aarons hill minister unto thee . and o thou father of mercies , and god of all comfort , succour and relieve all that are in affliction ; deliver the out-cast and poor , help them to right that suffer wrong ; let the sorrowful sighing of the prisoners come before thee , and according to thee greatness of thy power , preserve them that are appointed to die : grant ease to those that are in pain , supplies to those that are in want : give to all presumptuous sinners a sense of their sins , and to all despairing , a sight of thy mercies ; and do thou , o lord , for every one abundantly above what they can ask or or think : forgive my enemies , persecutors and slanderers , and turn their hearts : pour down thy blessings upon all my friends and benefactors , all who have commended themselves to my prayers ; here thou mayest name particular persons ; and grant , o most merciful father , that through this blood of the cross , we may be presented pure and unblameable , and unreprovable in thy sight , that so we may be admitted into that place of purity , where no unclean thing can enter , there to sing all eternal praises , to father , son , and holy ghost , forever . amen . a prayer in time of affliction . o just and holy lord , who with rebukes dost chasten man for sin , i desire unfeignedly to humble my self under thy mighty hand , which now lies heavy upon me : i heartily acknowledge , o lord , that all i do , all i can suffer , is but the due reward of my deeds , therefore in thy severest inflictions i must still say , righteous art thou , o lord , righteous are thy judgments , but , o lord , i beseech thee in judgment remember mercy ; although my sins have enforced thee to strike , yet consider my weakness , and let not my stripes be more heavy , or more lasting , than thou seest proportionable for my soul : correct me , but with the chastisement of a father , not with the wounds of an enemy ; and though thou take not off thy rod , yet take away thine anger . lord , do not abhor my soul , and cast not away thy servant in displeasure , but pardon my sins , i beseech thee : and if yet in thy fatherly wisdom thou seest fit to prolong thy corrections , thy blessed will be done . i cast my self , o lord , at thy feet , do with me what thou pleasest , try my as silver is tryed , so that thou bring me out purified . and lord , make me , even my flesh also to subscribe to this resignation , that there be nothing in me that may rebel against thy hand , but that i may suppress all repining thoughts , and may cheerfully drink of this cup , how bitter soever thou art pleased to make it . lord , let it prove medicinal , and cure all the diseases of my soul , that it may bring forth in me the peaceable fruit of righteousness , that so these light afflictions which are but for a moment , may work for me a far more exceeding and eternal weight of glory , through jesus christ. amen . a thanksgiving for deliverance . o blessed lord , who art gracious and merciful , slow to anger , and of great kindness , and repentest of the evil , i thankfully acknowledge before thee , that thou hast not dealt with me after my sins , nor rewarded me according to my iniquities ; my rebellions , o lord , deserve to be scourged with scorpions , and thou hast corrected them only with a fatherly rod ; neither hast thou suffered me to lye long under that , but hast given me a timely and gracious issue out of my late distresses . o lord , i will be glad and rejoyce in thy mercy , for thou hast considered my trouble , and hast known my soul in adversity : thou hast smitten , and thou hast healed me ; o let these various methods have their proper effects upon my soul , that i who have felt the smart of thy chastisements , may stand in awe and sin not ; and that i who have likewise tasted the sweet refreshings of thy mercy , may have my heart ravished with it , and knit to thee in the firmest bands of love , and that by both i may be preserved in a constant , entire obedience to thee all my daies , through jesus christ. amen . a prayer for a sick person . o merciful and righteous lord , the god of health , and of sickness , of life and of death , i most unfeignedly acknowledge that my great abuse of those many daies of strength and welfare , that thou hast afforded me , hath most justly deserved thy present visitation ; i desire , o lord , humbly to accept of the punishment of the lord for my iniquity , and to bear the indignation of the lord , because i have sinned against him . and o thou merciful father , who designest not the ruine , but the amendment of those whom thou scourgest , i beseech thee by thy grace so to sanctifie this correction of thine to me , that this sickness of my body may be a means of health to my soul. make me diligent to search my heart , and do thou , o lord , discover every cursed thing , how close soever concealed there , that by the removal thereof , i may make way for the removal of this punishment . heal my soul , o lord , which hath sinned against thee , and then if it be thy blessed will , heal my body also . restore the voice of joy and health into my dwelling , that i may live to praise thee , and to bring forth fruit of repentance ; but if in thy wisdom thou hast otherwise disposed , if thou hast determined that this sickness shall be unto death , i beseech thee to fit and prepare me for it : give me that sincere and earnest repentance , to which thou hast promised mercy and pardon . wean my heart from the world and its fading vanities , and make me to gasp and pant after those more excellent and durable joyes , which are at thy right hand , forever . lord , lift thou up the light of thy countenance upon me , and in all the pains of my body , in all the agonies of my spirit , let thy comforts refresh my soul , and enable me patiently to wait till my change come ; and grant , o lord , that when my earthly tabernacle is dissolved , i may have a building not made with hands , eternal in the heavens ; and that for his sake , who by his precious blood hath purchased it for me , even jesus christ. amen . a thanksgiving for recovery . o most gracious lord , the god of the spirits of all flesh , in whose hand my time is , i praise and magnifie thee , that thou hast in love to my soul delivered me from the pit of destruction , and restored me to health again . it is of thy mercy alone , o lord , that thou hast preserved my life from destruction ; thou hast chastened and corrected me , but thou hast not given me over unto death : o let this life which thou hast thus graciously spared , be wholly consecrated unto thee . behold , o lord , i am by thy mercy made whole , o make me strictly careful to sin no more , lest a worse thing come unto me . let not this reprieve thou hast now given me , make me secure , as thinking my lord delayeth his coming ; but grant me , i beseech thee , to make a right use of this long-suffering of thine , and so to imploy every minute of that time thou hast allowed me , that when thou shalt appear , i may have confidence , and not be ashamed before thee at thy coming . lord , i have found by this approach towards death , how dreadful a thing it is to be taken unprepared . o let it be a perpetual admonition to me to watch for my masters coming ; and when the pleasures of sin shall present themselves to entice me , o make me to remember how bitter they will be at last . o lord , hear me , and as thou hast in much mercy afforded me time , so grant me all grace to work out my salvation , to provide oil in my lamp , that when the bridegroom cometh , i may go in with him to the marriage ; grant this i beseech thee , for thy dear sons sake . amen . a prayer at the approach of death . o eternal and everlasting god , who breathed into man the breath of life , and when thou takest away that breath , he dies , and is turned again into dust , look with compassion on me thy poor creature , who am now drawing near the gates of death , and which is infinitely terrible , the bar of judgment . lord , my own heart condemns me , and thou art infinitely greater than my heart , and thou knowest all things ; the sins i remember fill me with horrour : there are also multitudes of other sins which i either observed not at all times , or have since carelesly forgotten , which are all present with thee : thou settest my misdeeds before thee , and my secret sins in the sight of thy countenance , and what a mountainous heap those eminent provocations of so many years arise to ? how long shall so ungodly a sinner stand in thy judgment , or such a sinner in the congregation of the righteous ? and to add more terrour , my very countenance , and repentance , i fear , will not abide thy tryal ; my frequent relapses heretofore have sufficiently witnessed the insincerity of my heart , and best resolutions ; and then , o lord , what can secure me that my present dislikes of my sins are not rather the effects of my amazing danger , than of any real change . and , o lord , i know thou art not , nor wilt accept of any thing that is not sincere . o lord , when i consider this , fearfulness and trembling comes upon me , and a horrible dread overwhelms me ; my flesh trembleth for fear of thee , and my heart is wounded within me . but , o lord , who wills not the death of a sinner , be merciful unto me . one deep calleth upon another , the depth of my misery upon the depth of thy mercy : lord , save me now , or i perish eternally . o thou who willest not that any should perish , but that all should come to repentance , such as thou wilt accept , who tryest the heart , create in me , o god , a clean heart , and renew a right spirit within me . o lord , one day with thee is better than a thousand elsewhere . o let thy mighty spirit work in me now in this my last day , whatsoever thou seest wanting , to fit me for mercy and acceptation . give me a perfect and an entire hatred of all my sins , and enable me to present thee with a sacrifice of a broken and a contrite heart , which thou hast promised not to despise , that by this i may be made capable of that atonement , which thy dear son hath by the more excellent oblation of himself , made for all repenting sinners ; he is the propitiation for our sins ; he was wounded for our transgressions ; he was bruised for our iniquities ; the chastisements of our peace was upon him : o heal me by these stripes , and let the cry of his blood cry down the clamour of my sins . i am indeed the child of wrath , but he is the son of thy love ; for his sake spare me , o lord , spare thy poor creature , whom he hath redeemed with his most precious blood , and be not angry with me for ever . o let not thy vengeance pursue me to this city of refuge ; my soul hangeth upon him ; oh let me not perish with a jesus , with a saviour in my arms , but by his agony and bloody sweat , by his cross and passion , by all that he did and suffered for sinners , good lord deliver me ; deliver me , i beseech thee , from the wages of sin , thy wrath and everlasting damnation , in the time of my tribulation , in the hour of death , and in the day of judgment . hear me , o lord , hear me , and do not repay me for my former neglects of thy calls , by refusing to answer me in this time of my greatest need . lord , there 's but a step between me and death ; but seal my pardon before i go hence and be no more seen : thy loving-kindness is better than life it self ; oh let me have that in exchange , and i shall most gladly lay down this mortal life . o lord , thou knowest all my desire , and my groaning is not hid from thee ; deal thou with me , o lord , according to thy name , for sweet is thy mercy ; take away the sting of death , the guilt of my sins , and then though i walk through the valley of the shadow of death , i will fear no evil ; i will lay me down in peace , and lord , when i awake , let me be satisfied with thy presence in thy glory ; grant this merciful god , for his sake , who is both the mediator and redeemer of sinners , even jesus christ. amen . put me not to rebuke , o lord , in thine anger , neither chasten me in thy heavy displeasure . there is no health in my flesh , because of thy displeasure , neither is there any rest in my soul by reason of my sins ; for my wickedness is gone over my head , and are a sore burthen , too heavy for me to bear . my wounds stink and corrupt through my foolishness ; therefore is my spirit vexed within me , and my heart within me is desolate . my sins have taken such hold upon me , that i go in mourning all the day long ; yea they are more in number than the hairs of my head ; and my heart hath failed me ; but thou , o lord god , art full of compassion and mercy , long-suffering , plenteous in goodness and truth ; turn thee unto me , and have mercy upon me , for i am desolate and in misery . if thou lord shouldest be extream to mark what is done amiss , o lord who may abide it ? o remember not the sins of my youth , and my offence , but according to thy mercy think upon me for thy goodness ; look upon my adversity and misery , and forgive me all my sins . hide not thy face from thy servant , for i am in trouble . o haste thee and hear me , out of the deep do i call unto thee ; o lord , hear my voice . turn thee , o lord , and deliver my soul , o save me for thy mercy sake . o go not far from me , for trouble is hard at hand , and there is none to help me . i stretch forth my hand unto thee , my soul gaspeth unto thee , as a thirsty land ; draw nigh unto my soul and save it . o deliver me , because of mine enemies , for my soul is full of trouble , and my life draweth nigh unto hell . save me from the lions mouth : hear me from among the horns of the unicorns . o set me upon the rock that is higher than i , for thou art my hope , and a strong tower for me against the enemy ; why art thou so heavy , o my soul , and why art thou so disquieted within me ? put thy trust in god , for i will yet give him thanks , for the help of his countenance . the lord shall make good his loving kindness towards me ; yea , thy mercy , o lord , endureth for ever , despise not then the work of thine own hands . o god , thou art my god , early will i seek thee . my soul thirsteth for thee , my flesh also longeth after thee , in a barren and a dry land , where no water is . like as the hart desireth the water-brooks , so longeth my soul after thee , o my god. my soul is athirst for god , even for the living god : when shall i come and appear before the presence of god ? how amiable are thy dwellings , o lord god of hosts ? my soul hath a desire , a longing to enter into the courts of the lord. my flesh and my heart rejoyceth in the living god. o that i had wings like a dove , for then would i flee away and be at rest . o send out thy light and thy truth , that they may lead me , and bring me to thy hill , and to thy dwelling ; for one day in thy court is better than a thousand elsewhere . i had rather be a door-keeper in the house of the lord , than to dwell in the tents of wickedness . i should utterly have fainted , but that i believed verily to have seen the goodness of the lord in the land of the living . thou art my helper and my redeemer , o lord , make no long tarrying . a prayer at the receiving of the communion . o lord , i am ashamed , and blush to lift up my face to thee , for my iniquities are increased over my head , and my trespass is grown even unto heaven . i have wrought all these great provocations , and that in the most provoking manner ; they have not been only single , but repeated acts of sin ; for , o lord , of all this black catalogue of sin , which i have now brought before thee , how few are there which i have not often committed ? nay , which are not become even habitual , and accustomary to me ? and to this frequency i had added both a greediness and obstinacy in sinning , turned into my course , as a horse rusheth into the battel , doing evil with both hands , earnestly ; yea , hating to be reformed , and casting thy words behind me , quenching the spirit within me , which testified against me , to turn me from my evil waies , frustrating all those outward means , whether of judgment or of mercy , which thou hast used to draw me to thy self ? nay , o lord , even my repentances may be numbred amongst my greatest sins ; they have sometimes been feigned and hypocritical , alwaies so slight and ineffectual ; they have brought forth no fruit to amendment of life ; but i have added the breach of resolutions and vows to all my former guilt . thus , o lord , i am become out of measure sinful , and since i have thus chosen death , the lake and brimstone , this , o lord , is in justice to be the portion of my cup ; to me belongs nothing but shame and confusion of face eternally , but to thee , o lord god , belongeth mercy , redemption , and forgiveness : though i have rebelled against thee , o remember not my sins and offences , but according to thy mercy think upon me , o lord , for thy goodness . thou sendest thy son to seek and to save that which was lost , behold , o lord , i have gone astray like a sheep that is lost , o seek thy servant , and bring me back to the shepherd and bishop of my soul. let thy spirit work in me a hearty sense and detestation of all my abominations , and true contrition of heart , which thou hast promised not to despise , and then be thou pleased to look on me , to take away all my iniquity , and receive me graciously ; and for his sake who hath nothing amiss , be reconciled unto me , wash away the guilt of my sin in his blood , and subdue the power of them by his grace , and grant , o lord , that i may from this hour , bid a final adiew unto all ungodliness and worldly lusts , never once more cast a look towards sodom , or long after the flesh pots of egypt , but consecrate my self entirely unto thee , to serve thee in righteousness and true holiness all the daies of my life , reckoning my self to be dead indeed unto sin , but alive unto god , through jesus christ our lord and blessed saviour . amen . the psalm is fit to be read upon this occasion . ejaculations . o lord , of whom may i seek for succour but of thee , who for my sins art justly displeased , yet , o lord god , most holy , o lord , most mighty , o holy and most merciful saviour , deliver me not at my last hour into the bitter pains of eternal death . thou knowest , lord , the secrets of my heart , shut not thy merciful eyes upon my prayer , but hear me , o lord , most holy , o god , most mighty , o holy and most merciful saviour , thou most worthy judge eternal , suffer me not at my last hour , for any pains of death , to fall from the father . i have sinned against heaven , and before thee , and am not worthy to be called thy child ; yet , o lord , do not thou cast off the bowels and compassion of a father ; but even as a father pittieth his own children , so be thou merciful unto me . lord , the prince of this world cometh , oh let him have nothing in me , but as he accuseth , do thou absolve : he laies many grievous things to my charge , which he can too well prove ; i have nothing to say for my self , do thou answer for me , o lord my god. o lord , i am cloathed with filthy garments , and satan stands at my right hand to resist me , o be thou pleased to rebuke him , and pluck me as a brand out of the fire . cause mine iniquity to pass from me , and cloath me with the righteousness of thy son. behold , o lord , the devil is coming towards me , having great wrath , because he knoweth that he hath but a short time : o save and deliver me , lest he devour my soul like a lion , and tear it in pieces , while there is none to help . o my god , i know no unclean thing can enter into thy kingdom , and i am nothing but pollution . my very righteousnesses are as filthy raggs , o wash me , and make me white in the blood of the lamb , that so i may be fit to stand before thy throne . lord , the snares of death compass me about ; o let not the pains of hell also take hold upon me , but though i find trouble and heaviness , o lord , i beseech thee , deliver my soul. o dear jesus , who hast bought me with the precious price of thine own blood , challenge now thy purchase , and let not the malice of hell pluck me out of thine hand . o blessed high priest , who art able to save them to the uttermost who come unto god by thee , save me , i beseech thee , who have no hope , but by thy merit and intercession . o god , i confess i have defaced that image of thine thou didst imprint upon my soul , yet oh thou faithful creator , have pity on thy creature . o jesu , i have by many and grievous sins crucified thee afresh , yet thou who prayest for thy persecutors , intercede for me also , and suffer me not , o my redeemer , my soul , the price of thy blood , to perish . o spirit of grace , i have by my horrid impieties done despight unto thee , yet o blessed comforter , though i have offended thee , and often grieved thy holy spirit , be thou pleased to succour and relieve me , and say unto my soul , i am thy salvation . mine eyes look unto thee , o lord , in thee is my trust . o cast not out my soul. o lord , in thee have i trusted , let me never be confounded . o blessed lord , who scourgest every son whom thou receivest , let me not be weary of thy correction , but give me such a perfect submission to thee the father of spirits , that this chastisement may be for my profit , that i may thereby be partaker of thy holiness . o thou captain of my salvation , who wert made perfect by sufferings , sanctifie to me all the pains of body , all the terrours of mind , which thou shalt permit to fall upon me . lord , my sins have deserved eternal torments , make me cheerfully and thankfully to bear my present pains ; chasten me as thou pleasest here , that i may not be condemned with the world . lord , the waters are come in even unto my soul ; o let thy spirit move upon the waters , and make them like the pool of bethesda , that they may cure whatsoever spiritual disease thou discernest in me . o christ , who first sufferedst many and grievous things , and then enteredst into thy grave , make me so to suffer with thee , that i may also be glorified with thee . o dear jesus , who humblest thy self to the death of the cross for me , let that death of thine sweeten the bitterness of mine . when thou hadst overcome the sharpness of death , thou didst open the kingdom of heaven to all believers ; i believe that thou shalt come to be my judge , i pray thee therefore help thy servant whom thou hast redeemed with thy most precious blood : make me to be numbred with saints in glory everlasting . thou art the resurrection and the life , he that believeth in thee , though he were dead , yet shall he live : lord , i believe , help thou my unbelief . my flesh and my heart faileth , but god is the strength of my heart , and my portion for ever . i desire to be dissolved , and to be with christ , which is far better . lord , i groan earnestly , desiring to be cloathed upon with that house from heaven ; i desire to put off this tabernacle , o be pleased to receive me into everlasting habitations ; bring my soul out of prison , that i may give thanks unto thy name . lord , i am here to wrestle not only with flesh and blood , but with principalities and powers , and spiritual wickedness : o take me from these tents of kedar , into the heavenly jerusalem , where satan shall be utterly trodden under foot . i cannot here attend one minute to thy service without distractions . o take me up to stand before thy throne , where i shall serve thee day and night . i am in heaviness through many tribulations ; o receive me into that place of rest , where all tears shall be wiped away from my eyes ; where there shall be no more death nor sorrow , nor crying , nor pain . i am here in the state of banishment and absence from the lord. o take me where i shall for ever behold thy face , and follow the lamb whithersoever he goeth . i have fought a good fight , i have finished my course , i have kept the faith , henceforth there is laid up for me a crown of glory . o blessed jesu , who hast loved me , and washed me from my sins in thine own blood , receive my soul. into thine hands i commend my spirit , for thou hast redeemed me . o lord , thou god of truth , come lord jesus , come quickly . amen . a prayer for the morning . o most mighty and gracious god , full of incomprehensible power and majesty , whose glory the very heaven of heavens is not able to contain ; look down from heaven upon me thy unworthy servant , who here prostrate my self at the footstool of thy throne of grace , not as i am in my self , but look upon me , o father , through the merits and mediation of jesus christ , thy beloved son , in whom thou art well pleased , for of my self i am not able to stand in thy presence , or to speak with my unclean lips to so holy a god as thou art ; for thou knowest that in sin i was conceived and born , and that i have lived ever since in iniquity , so that i have broken all thy holy laws and commandments , by sinful motions , unclean thoughts , evil words , and wicked works , omitting many of those duties of piety which thou requirest for thy service , and committing many of those vices which thou under the penalty of thy displeasure hast forbidden ; here thou mayest confess to god thy secret sins , which most burden thy conscience , with the circumstances of the time , place , person , and the manner how it is committed , saying , but more especially , i do here with grief of heart confess unto thee , for these my sins , o lord , i stand guilty of thy curse , with all the miseries of this life , and the life to come , namely , everlasting torment in hell fire , when this wretched life is ended . if thou shouldest deal with me according to my deserts ; yea lord , i confess thy goodness which endureth for ever is the cause i have not been long ago consumed and confounded , but with thee , o lord , there is mercy and plenteous redemption ; in the multitude therefore of thy mercies , and confidence in christs merits , i intreat thy divine majesty , that thou wouldest not enter into judgment with thy servant , neither be extream to mark what i have hitherto done amiss ; for if thou dost , then no flesh can be justified in thy sight , nor any living stand in thy presence ; but be thou merciful unto me , and wash away all the uncleanness of my sins , in the merits of that precious blood which jesus christ hath shed for me ; and seeing that he hath born the burden of that curse , which was due for my transgression , o lord , deliver me from my sins , and from all those judgments which hang over my head as due unto me for them , and separate them as far from thy presence , as the east is from the west ; bury them in the burial of christ , that they may never rise up in this world to shame me , nor in the world to come to condemn me . and i beseech thee , o lord , not only to wash away my sins with the blood of thy immaculate lamb , but also to purge my heart by thy holy spirit from the dross of my natural corruptions , that i may feel thy spirit more and more killing my sins in the power and practice thereof , so that i may with more freedom of mind , and liberty of will , serve thee the ever living god , in righteousness and true holiness this day , and give me grace , that by the direction and assistance of thy holy spirit , i may persevere to be thy faithful and unfeigned servant unto my lifes end , and when this mortal life is ended , i may be made partaker of immortality , and everlasting happiness in thy heavenly kingdom . in the mean time , o lord , whilst it is thy blessed will and pleasure , that i may continue to spend and end that small number and remnant of my daies , that i may apply my heart to wisdom ; and as thou dost add daies to my life , so i beseech thee to add repentance and amendment to my sinful daies , that as i grow in years , i may grow in grace and favour with thee , and all thy people ; and to this end , give unto me a supply of all those graces which thou knowest to be wanting in me , and necessary for me , with an increase of all those good gifts wherewith thou hast already endowed me , that so i may be the better enabled to lead such a godly life , and an honest conversation , as that thy name may thereby be glorified , others may take good example by me , and my soul may cheerfully feed on the peace of a good conscience , and be more replenished with the joy of the holy ghost : and here , o lord , according to my bounden duty , i give the most humble and hearty thanks for all those blessings which of thy goodness thou hast bestowed upon me ; and namely , for that thou hast of thy free grace and love , according to thine eternal purpose , elected me before the foundation of the world was laid , unto salvation , in jesus christ : for that thou hast created me in thine own image , and hast begun to restore that in me which was lost in our first parents : for that thou hast effectually called me by the working of thy holy spirit , in the preaching of the gospel , and the receiving of thy sacrament , to the knowledge of thy saving grace , and obedience to thy blessed will : for that thou hast bought and redeemed me with the blood of thy only begotten son , from the torment of hell , and thraldom of satan : for that thou hast by faith in christ , freely justified me , who am by nature the child of wrath : for that thou hast in good measure justified me by thy holy spirit , and given me so large a time to repent , together with the means of repentance : i thank thee likewise , good lord , for my life , health , wealth , liberty , food , rayment , peace , prosperity and plenty , and for that thou hast preserved me this night from all perils and dangers of soul and body , and hast brought me safe to the beginning of this day ; and as thou hast now awakened my body from sleep , so i beseech thee to awaken my body from sin , and carnal security ; and as thou hast caused the light of the day to shine in our bodily eyes , so good lord , cause the light of thy word , and holy spirit , to illuminate my understanding , and give me grace , as one of thy children of light , to walk in all holy obedience before thy face this day , and all the daies and time of my whole life , and that i may endeavour to keep faith and a good conscience towards god , and towards all men , in all my thoughts , words and dealings ; and so good lord bless all studies and actions , which i shall take in hand this day , as that they may tend to thy glory , the good of others , and the comfort of my own soul and conscience in that day , when i shall make my final request unto thee for them . o my god , keep thy servant , that i do not evil unto any man this day , and let it be thy blessed will , not to suffer the devil , nor his wicked angels , nor any of his evil members , or my malicious enemies , to have any power to do me any hurt or harm this day , but let the eyes of thy holy providence watch over me for good and not for evil , and command thy holy angels to pitch their tents round about me , for my defence and safety in my going out , and my coming in , as thou hast promised they should do about them that fear thy name ; for into thy hands , o father , i do here commend my soul and body , my actions , and all that ever i have , to be guided and protected by thee , being assured that whatsoever thou takest into thy custody , cannot suffer or take any hurt or harm ; and if i at any time , this day , shall through frailty , forget thee , yet lord , i beseech thee , do thou in mercy remember me : and i pray not alone for my self unto thee , o father , but i beseech thee also be merciful unto thy whole church , and chosen people , wheresoever they live upon the face of the whole earth , defend them from the rage and tyranny of the devil , the world , and antichrist ; give thy gospel a free and a joyful passage through the world , for the conversion of those who belong to thine election and kingdom : bless the church and kingdoms wherein we live , with the continuance of peace and true religion , and justice : defend our gracious king charles from all his enemies , and grant him a long life in health and all happiness to raign over us ▪ bless our gracious queen katherine , james duke of york , and all the rest of the royal family ▪ increase in them all heroical and spiritual graces which may make them fit for those places for which thou ordainedst them ; direct all the nobility , bishops , and magistrates of this kingdom and commonwealth ; govern thou them that they may govern the commons in true religion , justice , obedience , and tranquility : be merciful unto all the people that fear thee , and call upon thy name ; and comfort as many among them as lie sick , or are comfortless in body , or mind ; especially be favourable to all such as suffer any trouble or persecution for the testimony of the truth and holy gospel , and give them a gracious deliverance out of all their troubles , which way it shall seem best to thy wisdom , for the glory of thy name , the farther inlarging of the truth , and the more ample increase of their comfort and consolation : hasten thy coming , o blessed saviour , and end these sinful daies , and give me grace , that like a wise virgin , i may be prepared with oil in my lamp , to meet thee , the sweetest bridegroom of my soul at thy coming , whether it be by the day of death , or the day of judgment , and then lord jesus , come quickly , even lord jesus come when thou wilt , these , and all other graces which thou knowest to be needful and necessary both for my soul and my body , this day and for ever , i humbly beg and crave at thy hands ; o father , giving thee thy praise and glory , in that absolute form of prayer , which christ himself hath taught me , to say unto thee , our father which art in heaven , hallowed be thy name , &c. another shorter morning prayer . o most gracious god and merciful father , i thine unworthy servant do acknowledge that as i have been born in sin , so i have lived in iniquity , and broken every one of thy commandments , in thought , word and deed , following the desires of my own will , and lusts of my flesh , not caring to be governed by thy holy word and spirit ; therefore i have justly deserved all shame and misery in this life , and everlasting condemnation in hell fire ; if that thou shouldest but deal with me according to thy justice , and my deserts . wherefore , o heavenly father , i humbly beseech thee , for thy son jesus christ his sake , and for the merits of that bloody death and passion , which i believe he hath suffered for me , that thou wouldest pardon and forgive me all my sins , and deliver me from the hell and vengeance which is due unto me for them , and send thy holy spirit into my heart , which may assure me that thou art my father , and that i am thy child , and that thou lovest me with an unchangeable love ; and let thy good spirit lead me into all truth , and crucifie in me more and more carnal lusts , that my sin may more and more die in me , and that i may serve thee in righteousness and true holiness all the daies of my life ; and when this mortal life is ended , i may through thy mercy in christ be made partaker of thine everlasting glory , in thy heavenly kingdom . and here , o lord , from the bottom of my heart , i humbly thank thee for all thy blessings bestowed upon my soul and body , for electing me in thy love , for redeeming me by thy son , sanctifying me by thy spirit , and preserving me from my youth up , until this present day and hour by thy gracious providence ; i thank thee more especially for that thou hast defended me this night past from all danger , and hast brought me safe to the beginning of this day ; and now , good lord , i beseech thee , keep me this day from all peril and danger , and from all evil that may hurt me , and from falling into all sin that should offend thee ; set thy fear before mine eyes , and let thy holy spirit so rule my heart , that all that i shall think , do , or speak this day , may tend to thy glory , the good of others , and the peace of my own conscience ; and to this end i commend my self , and all my waies and actions , together with all that do belong unto me , unto thy gracious protection this day , praying thee to keep both thine and me from all evil , and to give a blessing to all our honest labours and endeavours ; defend thy whole church from the tyranny of this world , and of antichrist ; preserve our gracious king from all conspiracy and treason ; grant him a long reign in health and happiness over us : bless our gracious queen katherine , james duke of york , and all the rest of the royal family , endue them with thy grace , and defend them from all evil : bless all our ministers and magistrates with all those graces and gifts which thou knowest necessary for their places : be favourable to all those that fear thee , and call upon thy name , and tremble at thy judgments ▪ comfort all those that are sick , or any way comfortless o lord , keep me in a continual readiness by faith and repentance for my last end , that whether i live or die , i may be found thine own , to thine eternal glory , and my everlasting salvation , through jesus christ my only saviour , in whose blessed name i beg these mercies at thy hands , and give unto thee thy praise and glory , in that prayer which he hath sanctified with his own lips , saying , our father , &c. a prayer for the evening . o most gracious and loving father , who art about my bed , and knowest my lying down , and my rising up , and art near unto all that call upon thee in truth and sincerity , i a wretched sinner do humbly beseech thee to look upon me with the eyes of mercy , and not to behold me , as i am in my self , for then thou shalt see but an unclean and defiled creature , conceived in sin , and living in iniquity , so that i am ashamed to lift up my eyes unto thee , knowing how grievously i have sinned against heaven and before thee ; for , o lord , i have transgressed all thy commandments and righteous laws , not through negligence and infirmity , but oftentimes through wilful presumption , contrary to my knowledge , and the motions of thy holy spirit reclaiming me from them , so that i have wounded my conscience , and grieved thy holy spirit , by whom thou hast sealed me to the day of redemption . thou hast consecrated my soul and body to be the temple of the holy ghost , i wretched sinner have defiled both , with all manner of pollution and uncleanness ; mine eyes in taking pleasure to behold vanities , that i am ashamed to lift up my eyes unto thee ; mine ears in hearing impure and unclean speeches ; my tongue in evil speaking ; my hands are so full of impurity , that i am ashamed to lift them up unto thee ; and my feet have carried me after mine own waies ; my understanding and reasonings , which are so quick in all earthly matters , are only blind and stupid ; when i come to meditate or discourse of spiritual and heavenly things , my memory which should be a treasury of all goodness , is not so apt to remember any thing , as those things that are vile and vain ; yea lord , by woful experience i find that naturally all the imaginations of the thoughts of my heart are only evil altogether , and continually ; for these my sins are more in number than the hairs of my head , and they have grown over me , like a loathsom leprosie , from the crown of my head , to the soal of my feet ; there remains no part which they have not infected ; they make me seem vile in mine own eyes , how much more abominable must i appear in thy sight ! the custom of sinning hath almost taken away the conscience of sin , and pull'd upon me such dulness of sense , and hardness of heart , that thy judgments denounced against my sins , by the faithful preachers of thy word , do not terrifie me to return unto thee with unfeigned repentance ; and if thou lord shouldest but deal with me according to thy justice , and my deserts , i should utterly be confounded and condemned ; but seeing that of thine own mercy thou hast spared me so long , and still waitest for my repentance , i humbly beseech thee for the blood , death and passions sake , which jesus christ hath suffered for me , that thou wouldest pardon and forgive me all my sins , and mine offences , and open unto me that ever-streaming fountain of the blood of christ , which thou hast promised to open under the new testament , to the penitent of the house of david , that all my sins and uncleanness may be so bathed in his blood , buried in his death , and hid in his wounds , that they never more be seen to shame me in this life , nor to condemn me in the world to come , before the judgment seat of god. and for as much , o lord , as thou knowest that it is not in man to turn his own heart , unless thou first give him grace to convert : and seeing it is as easie with thee to make me righteous and holy , as to suffer me to be such , o my god , give me grace to do what thou hast commanded , then command what thou wilt and thou shalt find me willing to do what thou commandest , and to observe thy blessed will in all things ; to this end give unto me thy holy spirit , which thou hast promised to give to the worlds end , unto all thine elect people ; and let the same holy spirit purge my heart from the dross of my natural corruption ; heal my soul and body , that they may become the temple of the holy ghost , to serve thee in righteousness and true holiness all the daies of my life , that when by the direction and assistance of thy holy spirit i shall finish my course in this short and transitory life , i may cheerfully leave this world , and resign my soul into thy fatherly hands in assured confidence of enjoying everlasting life with thee in thy heavenly kingdom , which thou hast prepared for thine elect saints who love the lord jesus , and expect his appearing . in the mean while , o father , i beseech thee , let thy holy spirit work in me such a serious repentance , as that i may with tears lament my sins past , with grief of heart be humbled for my sins present , and with all my endeavours resist the like filthy sins for the time to come , and let the same holy spirit keep me in the unity of the church , lead me in the truth of thy word , and preserve me that i may never swerve from the same to popery , or any other error or false worship ; and let thy spirit open mine eyes more and more , to see the wondrous things of thy law ; and open my lips that my mouth may set forth thy praise ; increase in me those good gifts with which thou hast already endowed me of thy mercy , and give unto me a penitent spirit , and a chaste heart , a contented mind , pure affections , a wise behaviour , and all other graces which thou seest necessary for me to govern my heart in thy fear , and to guide all my life in thy favour , that whether i live or die , i may live and die unto thee , who art my god and my redeemer . and here , o lord , according as i am bound , i render unto thee , from the altar of my humblest heart , all possible thanks and praise for all those blessings and benefits which graciously and plentifully thou hast bestowed upon my soul and body , for this life , and that which is to come , namely , for my election , creation , redemption , justification , sanctification and preservation , from my childhood until this present day and hour , and for the firm hope which thou hast given me of my glorification : likewise for my life , liberty , food and rayment , a competent estate for the maintenance of this present life , and prosperity ; more especially , for that thou hast defended me this day now past from all peril and dangers , both of body and soul , furnishing me with all necessary good things that i stand in need of ; and as thou hast ordained the day for man to travel in , and the night for him to take his rest ; so i beseech thee to sanctifie unto me this nights rest and sleep , that i may be the better disposed to serve thee in all honesty and godliness , and that i may enjoy the same as thy sweet blessing and benefit , that so dull and wearied a body of mine being refreshed with moderate rest and sleep , i may be the better enabled to work before thee , doing all such good works as thou hast provided for me ; and when it shall please thee by thy divine providence to awaken me the next morning , do thou , o lord , who art the keeper of israel , who never slumberest nor sleepest , watch over me in thy holy providence , to protect me from all dangers , so that neither the evil angels of satan , nor any wicked enemy may have any power to do me any harm , or evil ; and to this end give a charge unto thy holy angels , that they at thy appointment may pitch their tents round about me for my defence and safety , as thou hast promised they should do about them that fear thy name ; and knowing that thy name is a strong tower of defence unto all those that trust therein , i here recommend my self , and all that belongs unto me unto thy holy protection and custody , if it be thy blessed will to call for me in my sleep . o lord , for christ his sake , have mercy upon me , and receive my soul unto thy heavenly kingdom ; and if it be thy blessed pleasure to add more daies to my life , add more amendment unto my daies , and wean my mind from the love of the world , and the vanity thereof , and cause me more and more to settle my conversation on heaven and heavenly things , and perfect daily in me that good work which thou hast begun , to the glory of thy name , and the salvation of my sinful soul. o lord , i beseech thee likewise , save and defend from all evil and danger thy whole church , our gracious king charles , and grant him a long and prosperous raign over us : bless our gracious queen katherine , james duke of york , and all the royal family ; endue them with thy grace , and defend them from all evil : bless the nobility , magistrates , and ministers of these churches and kingdoms , each of them with those graces and benefits which are expedient for their places and callings ; and be thou , o lord , a comfort and a consolation to all thy people , whom thou hast thought meet to visit with any kind of sickness , cross , or poverty , or calamity . hasten , o father , the coming of our lord jesus christ ; make me ever mindful of my last end , and of the reckoning that i am to make unto thee therein ; and in the mean while , carefully so to follow christ in the generation , during this life , as that with christ i may have a portion in the resurrection of christ , when this mortal life is ended : these graces , and all other blessings , which thou , o father , knowest to be required and necessary for me , i humbly beg and crave at thy hands , in the name and mediation of jesus christ , thy son ; and in that form of prayer which he himself hath taught me to say , our father which art in heaven , &c. another short evening prayer . o eternal god , and heavenly father , if i were not taught and assured by the promises of thy gospel , and the example of peter , mary magdalen , the publican , the prodigal child , and many other penitent sinners , that thou art so full of compassion , and so ready to forgive the greatest sinners who are heaviest laden with sin , at what time soever they return unto thee , with penitent hearts , lamenting their sins , and imploring thy grace , i should despair for my own sins , and be utterly discouraged from presuming to come into thy presence , considering the hardness of my heart , and the unruliness of my affection , and the uncleanness of my conversation , by means whereof i have transgressed all thy holy laws and commandments , and deserved thy curse , which might cause my body to be smitten with some fearful disease , my soul to languish with the death of sin , my good name to be traduced with some scandalous reproaches , and make my self liable to all manner of crosses and casualties . and i confess lord , that thy mercy is the cause i have not been long ago consumed and confounded : but , o my god , as thy mercy only stayed thy judgments from falling upon me hitherto , so i humbly beseech thee , in the bowels of thy mercy in jesus christ , in whom only thou art well pleased , that thou wilt not deal with me according to my deserts , but that thou wouldest freely and fully remit unto me all my sins and my transgressions , and that thou wouldest wash them clean from me , with the vertue of that precious blood , which thy son jesus christ hath shed for me ; for he alone is my physician , and his blood only is the medicine that can heal my sickness ; and is the true brazen serpent that can cure that poison wherewith the fiery serpents of my sins have stung and poisoned my sick and wounded soul ; and give me , i beseech thee , thine holy spirit , which may assure me of mine adoption , and that may confirm my faith , increase my repentance , inlighten my understanding , purifie my heart , and rectifie my will and affection , and so sanctifie me throughout , that my whole body , and soul ; and spirit may be kept unblamable until the glorious coming of my lord and saviour jesus christ. and now , o lord , i give unto thee , most humble and hearty thanks and praise , for that thou hast this day preserved me from all harm and dangers , notwithstanding all my sins and evil deserts ; and i beseech thee likewise to defend me this night from the roaring lion , which night and day seeketh to devour me : watch thou , o lord , over me this night , to keep me from his temptations and tyranny , and let thy mercy shield me from his unspeakable rage and malice ; and to this end i commit my self into thy hands , and almighty protection , beseeching thee , o my lord and my god , not to suffer satan , or any of his evil members to have power to do me any hurt or harm this night ; and grant , good lord , that whether i sleep or wake , live or die , i may sleep , wake , live or die unto thee , and to the glory of thy name , and the salvation of my soul. lord , bless and defend all thy chosen people every where ; grant our gracious soveraign long life , and a happy raign over us : bless our gracious queen katherine , james duke of york , and all the royal family , together with all our magistrates and ministers ; comfort them who are in misery , need or sickness , or under any kind of cross or calamity ; give me grace to be one of those wise virgins , which may have my heart prepared like a lamp , furnished with the oil of faith , and light of good works , to meet the lord jesus , the sweet bridegroom of my soul , at his second and sudden coming in glory ; grant this , good father , for jesus christ his sake my only saviour , redeedeemer , and mediator ; in whose blessed name , and in whose own words i call upon thee , as he hath taught me ; our father which art in heaven , &c. a morning prayer for a family . o lord our god and heavenly father , who art the only creator of heaven and of earth , and all therein contained , we confess that we are unworthy to appear in thy sight and presence , considering our manifold sins and offences , which we have committed against heaven , and before thee : and how that we have been born in sin , and do daily break thy holy laws and commandments contrary to our knowledge and consciences ; albeit we know thou art our creator , who hast made us , our redeemer , who hast bought us with the blood of thy only begotten son , and our comforter , who bestowest upon us all the good and holy graces which we enjoy in our souls , and in our bodies ; and if thou shouldest but deal with us as our wickedness and unthankfulness have deserved , what other thing might we , o lord , expect from thee , but shame and confusion in this life , and in the world to come wrath and everlasting condemnation ; yet , o lord , in the obedience of thy commandments , and in the confidence which we have in thy unspeakable and endless mercy in thy son , and our saviour jesus christ the righteous , we thy poor servants appealing from thy throne of justice , to thy throne of crace , whose mercy reigneth to pardon abounding sin , do from the bottom of our hearts , most humbly beseech thee , to remit and forgive unto us all our sins and our offences , and misdeeds , that by the vertue of the precious blood of jesus christ , thy innocent lamb , which he so abundantly shed upon the cross , to take away the sins of the world , all our sins , both original and actual , may be so cleansed and washed from us , that they may never be laid to our charge , nor ever have power to rise up in judgment against us ; and we beseech thee , good father , for christ his death and passion sake , that thou wilt not suffer to fall upon us that fearful curse and vengeance which thy law hath threatned , and our sins have justly deserved : and for as much , o lord , as we are taught by thy word , that no idolaters , adulterers , covetous men , contentious persons , drunkards , gluttons , and such inordinate livers , shall inherit the kingdom of god ; pour the grace of thy holy spirit into our hearts , whereby we may see the filthiness of our sins , and abhor them , and may be more and more stirred up to live in newness of life , and love of thy majesty , so we may daily increase in the obedience of thy words , and in conscionable care of keeping thy commandments . and now , o lord , i render unto thee most hearty thanks , for that thou hast elected , redeemed , called , justified us in good measure in this life , and given us an assured hope that thou wilt glorifie us in thy heavenly kingdom , when this mortal life is ended . likewise we thank thee for our life , health , wealth , liberty , prosperity , and peace ; especially , o lord , for the continuance of thy holy gospel amongst us , and for sparing us so long , and granting us so gracious a time of repentance : also we praise thee for all other thy mercies bestowed upon us ; more especially for preserving us this night past , and from all dangers that might have befallen our souls or bodies ; and seeing thou hast now brought us safe to the beginning of this day , we beseech thee protect and direct us in the same : bless and defend us in our going out and in our coming in , this day , and ever more ; shield us , o lord , from the temptations of the devil , and grant us the custody of thy holy angels , to defend and direct us in all our waies ; and to this end we recommend our selves , and all those that belong unto us , and are abroad from us , unto thy hands and almighty tuition ; lord defend them from all evil , prosper them with all graces , and fill them with thy goodness : preserve us likewise this day , from falling into any gross sins , especially those whereunto our natures are most prone ; set a watch before the door of our lips , that we offend not thy divine majesty by any rash or false oaths , or by any leud or lying speeches ; give unto us patient minds , pure and chast hearts , and all other graces of thy spirit , which thou knowest to be needful for us , that we may be the better enabled to serve thee in holiness and righteousness all the daies of our life ; and seeing that all mens labours are in vain , without thy blessing , bless every one of us in our several places and callings ; direct thou the works of our hands upon us , even prosper thou our handy-works ; for except thou guide us with thy grace , our endeavours can have no good success ; and provide for us all things which thou , o father , knowest to be needful for every one of us , in our souls and bodies this day , and grant that we may pass through the pilgrimage of this short life , that our hearts being not settled upon any transitory things , which we meet with in the way , our souls may every day be more and more ravished with the love of our home , and thine everlasting kingdom : defend likewise , o lord , thy universal church , and every particular member thereof ; especially we beseech thee to continue the peace and tranquility of these churches and kingdoms wherein we live ; preserve from all evil and dangers our most gracious king charles , endue his royal heart with more and more grace , wisdom and understanding , and grant that his daies may be long , prosperous and happy : bless our gracious queen katherine , james duke of york , and all the royal family , multiply their daies with bliss and felicity , and afterwards crown them with everlasting joy and glory : bless all our ministers and magistrates with all graces needful for their places , govern thou them , that they may govern us in peace , godliness , and true religion ; and of thy mercy , o lord , comfort all our brethren that are distressed , sick , or comfortless , especially those who are afflicted either with an evil conscience , because they have sinned against thy word , or for a good conscience , because they will not sin against the truth ; make the first to know that not one drop of the blood of christ was a drop of vengeance , but all drops of grace , powerful to procure pardon upon repentance , for the greatest sins of the chiefest sinners in the world ; and for the other , let not , o lord , thy long sufferance , either too much discourage them , or too much incourage their enemies ; but grant them patience in suffering , and a gracious and speedy deliverance , which may stand best with thy glory , and their comfort ; and give every one of us grace to be alwaies mindful of his last end , and to be alwaies prepared with faith and repentance , as with a weding garment , against the time thou shalt call for us out of this sinful world ; and that in the mean while , we may in all things , and above all things , seek thy glory , that when this mortal life is ended , we may then be made partakers of immortality and life eternal in thy heavenly kingdom ; these , and all other graces and blessings , which thou , o heavenly father , seest to be necessary for us , and for thy whole church , we humbly beg and crave at thy hands , concluding this our imperfect prayer , in that most perfect form of prayer which christ himself hath taught us , saying , our father which art in heaven , &c. evening prayer for a family . o eternal god , and most merciful father , we thine unworthy servants here assembled , do cast down our selves at the foosttool of thy grace , acknowledging our selves that we inherit our fathers corruption , in thought , word and deed , transgressing thy holy commandments , so that in us naturally , there dwelleth nothing that is good ; for our hearts are full of secret pride , anger , impatience , dissembling , lying , lust , vanity , prophaneness , distrust , too much love of our selves , too little love of thee , and thy kingdom , but full of enmity , and void of love , patience , and every spiritual grace ; if thou therefore shouldest enter into judgment with us , and search out our natural corruptions , and observe all the cursed fruit and effects that we have derived from thence , satan might justly challenge us for his own , and we could not expect any from thy majesty , but thy wrath , and our condemnation , which we have long ago deserved : but , good father , for jesus christ his sake , who is thy dear son , in whom only thou art well pleased , and for the merits of that bitter death and passion , which we believe he hath suffered for us , have mercy upon us , and free us from the shame and confusion which is due unto us for them , that they may never seize upon us to our confusion in this life , or to condemnation in the world which is to come : and for as much as thou hast created us , to serve thee , as all other creatures to serve us , so we humbly beseech thee inspire thy holy spirit into our hearts , that by his illumination and effectual working we may have the inward sight and feeling of our sins , and natural corruptions ; and that we may not be blinded in them through custom , as the reprobate are , but that we may more and more loath them , and be heartily grieved for them , endeavouring by the use of all good means to overcome them , and get out of them . o let us feel the power of christ's death killing sin in our mortal bodies , and the vertue of his resurrection , raising up our souls to newness of life ; convert our hearts , subdue our affections , regenerate our minds , purifie our natures , and suffer us not to be drowned in the streams of those filthy vices , and sinful pleasures , wherewith thousands are carried headlong to eternal destruction , but daily frame us more and more to the likeness of thy son jesus christ , that in righteousness and true holiness we may so serve and glorifie thee , that living in thy fear , and dying in thy favour , we may in thy appointed time , attain to the blessed resurrection of the just unto eternal life ; in the mean while , o lord , increase our faith in the sweet promises of the gospel , and our repentance from dead works , the assurance of our hopes in thy promises , our fear of thy name , the hatred of all our sins , and our love unto thy children , especially whom we see to stand in need of our help and comfort , that so by the fruit of piety , and a righteous life , we may be assured that thy holy spirit doth dwell in us , and that we are thy children by grace and adoption ; and grant us , good father , the continuance of health , peace and maintenance , and all other outward good things , so far forth as thy divine wisdom shall think meet to be requisite and necessary for every one . and here , o lord , according to our bounden duty , we confess that thou hast been exceeding merciful unto us all in things of this life , but infinitely more merciful in the things of a better life ; therefore we do here from our very souls , render unto thee most humble and hearty thanks from our very souls , for all thy blessings and benefits bestowed upon our souls and our bodies , acknowledging thee to be that father of light from whom we have received all those good and perfect gifts , and unto thee alone for them we ascribe to be due , all glory , honour , might , majesty and praise , both now and for ever more : but more especially we praise thy divine majesty , for that thou hast defended us this day past from all perils and dangers , so that none of those judgments which our sins have deserved have fallen upon any one of us . good lord , forgive us the sins which this day we have committed against thy divine majesty , or our brethren , and for christ his sake , be reconciled unto us for them ; and we humbly beseech thee likewise of thine infinite goodness , to defend and protect us this night , and all that belong unto us , from all perils and dangers of fire , robbery , terrours of evil angels , or any other fear , which for our sins might justly have fallen upon us , and that we may be safe under the shadow of thy wings ; and to this end and purpose we here recommend our bodies and souls , and all that we have unto thine almighty protection ; lord bless and defend both us and them from all evil ; whilst we sleep , do thou , o father , who never slumberest nor sleepest , watch over thy children , and give a charge to thy holy angels to pitch their tents round about our houses and dwellings this night , to guard us from all dangers , that sleeping with thee , we may the next morning be awakened by thee , and so being refreshed with moderate sleep , we may be the fitter to set forth thy glory in the conscionable duties of our callings ; and we beseech thee , o lord , to be merciful likewise to thy whole church , and to continue the tranquility of these kingdoms wherein we live , turning from us those plagues which the crying sins of this nation do cry aloud for . o lord , preserve the principal member thereof , our most gracious king charles , endue his royal heart with grace , wisdom and understanding , and grant that his daies may be many , prosperous , vertuous and happy ; cloath his enemies with shame , but upon his head let his crown flourish : bless our gracious queen katherine , james duke of york , and the rest of the royal family , endow them with thy grace , and defend them from all evil : bless all our magistrates and ministers with all those graces and gifts necessary for their places ; govern thou them , that they may govern us in peace , godliness , and true religion : bless all that fear thee , and call upon thy name ; all our christian brethren and sisters , that suffer sickness , or any other affliction , or misery , especially those who do any where suffer persecution for the testimony of thy holy gospel ▪ grant them patience to bear thy cross , and deliverance when , and which way it shall seem best to thy divine wisdom ; and lord , suffer us never to forget our last end , and those reckonings which then we must render unto thee ; in health and prosperity make us mindful of sickness , and of the evil day that is behind , that these things may not overtake us as a snare , but that we may in some good measure , like wise virgins , be found prepared for the coming of christ , the sweet bridegroom of our souls . and now , o lord , most holy and just , we confess there is no cause why thou who art so much displeased with sin , shouldest hear the prayers of sinners , but for his sake who suffered for sin , and sinned not , in the only mediation therefore of thine eternal son jesus christ our lord and saviour , we humbly beg these and all other graces which thou knowest to be needful for us and for thy whole church , shutting up these our imperfect requests in that most holy prayer which christ himself hath taught us to say unto thee , our father which art in heaven , &c. a morning prayer for the sabbath day . o most high , o eternal god , all whose works are glorious , all whose thoughts are very deep , there can be no better thing than to praise thy name , and declare thy loving kindness in the morning , on thy holy and blessed sabbath day , for it is thy will and commandment , that we should sanctifie this day in thy service , and praise him , and in the thankful remembrance of the creation of the world , by the power of thy word , so of the redemption of mankind by the death of thy son ; thine , o lord , i confess is greatness , and power , and glory , and victory , and praise , for all that is in heaven and earth is thine ; thine is the kingdom , o lord , and thou excellest as head over all , both riches and honour come of thee , and thou raignest over all , and in thine hand is power and strength ; and in thine hand it is to make great , and to give grace unto all ; now therefore , o my god , i praise thy glorious name , that whereas i wretched sinner having so many waies provoked thy majesty to anger and displeasure , thou notwithstanding of thy favour and goodness , passing by prophaneness and infirmities , hast vouchsafed , o heavenly father , to add this sabbath again to the number of my daies ; and vouchsafe , o heavenly father , for the merits of jesus christ thy son , whose glorious resurrection thy whole church celebrateth this day , to pardon and forgive me all my sins and misdeeds ; especially , o lord , cleanse my soul from those filthy sins which my corrupt nature is most prone unto , with the blood of thy most pure and undefiled lamb , and let thy holy spirit more and more subdue my corruptions , that i may be renewed after thine own image , to serve thee in righteousness , and true holiness all the daies of our life ; and as of thy mercy thou hast brought me safe to the beginning of this day , so i beseech thee to make it a day of reconciliation betwixt my sinful soul and thy divine majesty ; give me grace to make it a day of repentance unto thee , that thy goodness may seal it to be a day of pardon unto me ; and that i may remember , that the keeping holy of this , is a commandment which thine own finger hath written , that on this day i might meditate on thy glorious works of our creation and redemption , and learn how to keep all the rest of thy holy laws and commandments ; and when anon i shall with the rest of the holy assembly appear before thy presence , to offer unto thee our morning sacrifice of praise and thanksgiving , and to hear what thy spirit , by the preaching of thy word , shall speak unto thy servant , oh let not my sins stand as a cloud , to stop my prayers from ascending unto thee , or keep back thy grace from descending by thy word into my heart . i know , o lord , and tremble to think , that three parts of the good seed falls upon bad ground ; o let not my heart be like the high way , which through hardness and want of true understanding receives not the seed , till the evil one cometh and catcheth it away ; nor the stony ground , which heareth with joy for a time , but falleth away as soon as persecution ariseth for the gospels sake ; nor like the thorny ground , which by the cares of this world , and deceitfulness of riches choaketh the word which it heareth , and maketh it altogether unfruitful ; but that like unto the good ground , i may hear thy word with an honest and a good heart , understand it , and keep it , and bring forth fruit with patience , in that measure that thy divine wisdom shall think meet for thy glory , and mine everlasting comfort . open likewise , i beseech thee , o lord , the door of utterance unto thy faithful servant , whom thou hast sent unto us to open our eyes , that we may turn from darkness to light , and from the power of satan unto god , that we may receive forgiveness of sins , and an inheritance among them which are sanctified by faith in christ ; and give me grace to submit my self to his ministry , as well when he terrifieth me with judgments , as when he comforteth me with thy mercies ; and that i may have him in a singular love for his works sake , because he watcheth for my soul , as he that must give an account for the same unto his master ; and give me grace to behave my self in the holy congregation with comeliness and reverence as in thy presence , and in the sight of thy holy angels . keep me from drowsiness and sleepiness , and from all wandring thoughts , and worldly imaginations ; sanctifie my memory , that it may be apt to receive , and firm to remember those good and profitable doctrines which shall be taught unto us out of thy word , and that through the assistance of thy holy spirit , i may put the same lessons in practice , for my directions in prosperity , for my consolation in misery , for the amendment of my life , and the glory of thy name ; and that this day which godless and prophane persons spend in their own lusts and pleasures , i as an obedient servant of thine may make my chief delight to consecrate it to thy honour and glory , not doing my own waies , nor seeking mine own will , nor speaking a vain word , but that ceasing from the works of sin , as well as from the work of my ordinary calling , i may through thy blessing feel in my heart the beginning of that eternal sabbath , which with unspeakable joy & glory i shall celebrate with thy saints and angels to thy praise and worship in thy heavenly kingdom for evermore ; all which i humbly beg and crave at thy hands , in the name and mediation of my lord and saviour jesus christ , in that form of prayer which he hath taught me , our father which art in heaven , &c. a private evening prayer for the sabbath day . o holy , holy , holy lord god of sabbath , suffer me who am but dust and ashes , to speak unto thy glorious majesty ; i know that thou art a consuming fire , i acknowledge that i am but wretched stubble , my sins are in thy sight , and satan stands at my right hand to accuse me for them ; i come not to excuse , but to judge my self worthy of all those judgments which thy justice might most justly inflict upon me , a wretched creature , for my sins and my transgressions , the number of them is so great , and the nature of them is so grievous , that they make me seem vile in mine own eyes , how much more loathsom in thy sight . i confess they make me so far from being worthy to be called thy son , that i am altogether unworthy to have the name of thy meanest servant ; and if thou shouldest but recompence me according to my deserts , the earth , as weary of such a sinful burden , should open her mouth , and swallow me up like one of dathans family , into the bottomless pit of hell ; for if thou didst not spare the natural branches , those angels of glorious excellency , but hurledst them down from thy heavenly habitation in the pains of hellish darkness , to be kept unto damnation , when they sinned but once against thy majesty , and didst expel our first parents out of paradise , when they did but transgress one of thy laws : alas , what a vengeance may i expect , who have not offended in one sin only , but heaping sin upon sin , without any true repentance , drinking in iniquity as it were water , ever pouring in , but never pouring out any filthiness ; and transgressed all thy laws and commandments ; yea this present day thou hast straightly commanded me to keep holy to thy praise and worship , i have not so religiously kept and observed , nor prepared my soul in that holiness and chastity of heart as was fit to meet thy blessed majesty in the holy assembly of thy saints : i have not attended to the preaching of thy word , nor to the administration of thy sacrament , with that humility , reverence and devotion that i should ; for though i was present at those exercises in my body , yet lord , i was overtaken with much drowsiness , that when i was awake , my mind was so distracted and carried away with vain and worldly thoughts , that my soul seemed to be absent , and out of the church . i have not so duly as i should meditated with my self , nor conferred with my family upon those good instructions which i have heard and received out of thy holy word , by the publick minister , for default whereof , satan hath stollen the most part of those instructions out of my heart , and i wretched creature , have forgotten them , as though they had never been heard ; and my family doth not thrive in knowledge and satisfaction under my government , as they should , though i know that many of my poor brethren live in want and necessity ; some in pain , and comfortless , yet i have not remembred to relieve the one with my alms , nor the other with my consolations , but have feasted my self , and satisfied mine own lust ; i have spent most part of the day in idle talk , vain sports and exercises ; yea , lord , i have , &c. here confess what faults thou hast done that day , by omission or commission , and then fetching a deep sigh from thy heart , and for all these my sins , my conscience cries guilty , thy laws condemns me , and i am in thy hand to receive the sentence and curse that is due to the wilful breach of so holy a commandment : but what if i am by the law condemned , yet lord , thy gospel assures me that thy mercy is above all thy works , and that thy grace transcends thy law , and thy goodness delights there to raign , where sinners do most abound . in the multitude of the mercies and merits of jesus christ my saviour , i beseech thee , o lord , who despisest not the sighing of a contrite heart , nor desirest the death of a penitent sinner , to pardon and forgive unto me all these my sins , and all the errours of that day , and of my whole life , and free my soul from that curse and judgment which is due unto me for them . thou that didst justifie the contrite publican for four words of confession , and receivedst the prodigal child when he had spent all the stock of grace , into favour , upon his repentance , pardon all my sins likewise , o lord , and suffer me not to perish for my transgressions . o spare me for thy mercy sake , and receive me unto favour again . wilt thou , o lord , reject me , who hast received all publicans and sinners , that upon repentance sued unto thee for grace . shall i alone be excluded from thy mercy ? far be it from me to think so , for thou art the same god of mercy unto me that thou wast unto them , and thy compassion never fails ; wherefore , o lord , deal not with me after my merits , but according to thy great mercy , execute not thy severe justice against me a sinner , but execute thy long-sufferance in forbearing thine own creature . i have nothing to present unto thee for a satisfaction , but only those bloody wounds , bitter death and passion which thy blessed son , my only saviour , hath suffered for me , him , in whom only thou art well pleased , i offer up unto thee , for all my sins wherewith thou art displeased ; he my mediator , the request of whose blood speaking better things than that of abel , thy mercy can never gainsay , illuminate my understanding ▪ and sanctifie my heart with thy holy spirit , that it may bring to my remembrance all those good and profitable lessons which this day , or at any other time hath been taught unto me out of thy holy word , that i may remember them ; thy commandments to keep them , thy judgments to avoid them , and thy sweet promises to rely upon them in time of misery and distress ; and now , o lord , i resign my self to thy most holy will , o receive me into thy favour , and so draw me by thy grace unto thy self , that i may as well be thine by love and implantation , as by calling and creation , and give me grace so to keep holy thy sabbath in this life , as that when this life is ended , i may with all thy saints and angels , celebrate an eternal rest of joy and praise to the honour of thy most holy name in thy heavenly kingdom for ever more . amen . devotions for several occasions . in the name of the father , of the son , and of the holy ghost . our father which art in heaven , &c. a morning prayer . o eternal son of righteousness , who camest from the bosom of the father , to enlighten the darkness of the world , i praise thy name that thou hast preserved me from the danger of this night , and hast continued to me still the opportunities of serving thee , and advancing my hopes of a blessed eternity , let thy mercies shine brightly upon me , and dissipate the clouds and darknesses of my spirit and understanding ; rectifie my affections , and purifie my will , and all my actions , that whatsoever i shall do or suffer this day , or in my whole life , my words and purposes , my thoughts , and all my intentions , may be sanctified , and be acceptable to thy divine majesty . amen . grant that my understanding may know thee , my heart may love thee , and all my faculties and powers may give thee due obedience , and serve thee ; preserve me this day from all sin and danger , from all violences and snares of mine enemies , visible , or invisible ; let thy holy fear be as a bridle to my distemperatures , and thy love so enkindle and actuate all my endeavours , that no pleasures or allurements of the world may draw me from thy service , nor any difficulty or temptation may be my hinderance ; let the profound humility and innocence of my blessed saviour keep from me all pride and haughtiness of mind , all self-love and vain-glory , all obstinacy and disobedience , all fraudulency , and hurtful dissimulation , and let the graces of the holy ghost take such absolute possession and seisure of my soul , and all his faculties , that i may bring down , and east out the spirit of uncleanness and intemperance , of malice and envy , idleness and disdain , that i may never despise any of thy creatures , but my self , that so being little in my own fight , i may be great in thine . amen . an evening prayer . in the name of the father , and of the son , and of the holy ghost . our father which art in heaven , &c. o lord god , who art the light and splendor of souls , in the brightness of thy countenance is eternal day , that knows no night ; in thy arms , and in thy protection is all quietness , tranquility and everlasting repose , while the darkness covers the face of the earth , receive my body and soul into thy custody ; let not the spirits of darkness come near my dwelling , neither suffer my fancy to be abused with the illusions of the night . lord , i am thy servant , and the sheep of thy pasture , let not the devil , who goeth up and down seeking whom he may devour , abuse my body , or make a prey of my soul , but defend me from all those calamities which i have deserved , and protect my soul , that it consent not to any work of darkness , lest mine enemy say , he hath prevailed over me , or do mischief to a soul redeemed with thy most precious blood . amen . pardon and forgive me all the sins and offences of my youth and age , the errours of mine understanding , the inordination of mine affections , the irregularity of all my actions , and particularly of whatsoever i have transgressed this day , in thought , word , or deed . lord , let not thy wrath arise , for although i have deserved the extremest pressure of thine indignation , yet remember my infirmity , and how thou hast sent thy son to reveal thy infinite mercy to us , and convey pardon and salvation to the penitent . i beseech thee also to accept the heartiest devotion , and humble acknowledgment of a thankful heart for all thy blessings and preservation of me this day ; for unless thy providence and grace had been my defence and guide , i had committed more and more grievous sins against thee , and had been swallowed up by thy just wrath , and severest judgments , mercy sweet jesus . amen . grant unto thy servant true humility , great contrition , a tender conscience , and obedient heart , an understanding alwaies busied in honest and pious thoughts , a wiling , tractable heart , and ever prone to do good , affections even and moderate , a watchful custody over my senses , that by those windows sin may never enter in , nor death by sin ; make me to watch over my tongue , and keep the door of my lips , that no corrupt or unseemly communication proceed out of my mouth , that i may never slander , calumniate , or detract from the reputation of my neighbour , that i be not busie in the faults of others , but careful to correct my own , being gentle and merciful to others , severe towards my self , that i may speak much of thy praises , and what i can for the edification of my brethren . amen . give me a soul watchful in the service of religion , constant in holy purposes , ingenious and free from sordid ends , or servile flattery , a modest gravity in my deportment , affability , a fair , courteous demeanour towards all men , austerity in condemning my own sins , sweetness in fraternal correction , and reprehending others , mature judgment , a chast body , and a clean soul , patience in suffering , deliberation in my words and actions , good counsels in all my purposes ; make me just in performing promises , and in all my duties , sedulous in my calling , profitable to the commonwealth , a true son of the church , and of a disposition meek and charitable towards all men . amen . o lord , let thy grace be so present with me , that though my body sleep , yet my soul may for ever be watchful , that i sleep not in sin , or pretermit any opportunity of doing thee service : let the remembrance of thy goodness and glory be first and last with me , and so unite my heart unto thee with habitual charity , that all my actions and sayings may be directed to thy glory , and every motion and inclination , either of soul or body , may in some capacity or other receive a blessing from thee , and do thee service , that whether i sleep or wake , travel or rest , eat or drink , live or die , i may alwaies feel the light of thy countenance shining so upon me , that my labours may be easie , my rest blessed , my food sanctified , and my whole life spent with so much sanctity and peace , that scaping from the darkness of this world , i may at last come to the land of everlasting rest , in thy light to behold light and glory through jesus christ our lord. amen . blessed be the holy and undivided trinity now and ever more . another prayer for the evening . visit , we beseech thee , o lord , this habitation with thy mercy , and us thy servants with thy salvation , and repel far from us all the snares of the enemy . let thy holy angels dwell here to keep us in peace and safety , and thy blessing be upon us for ever , through jesus christ our lord. amen . o lord jesus christ , the lively image of thy fathers mercy and glory , the saviour of all them that put their trust in thee , we offer and present to thee all our strength , and powers of our souls and body , and whatsoever we are , or have , to be preserved , governed , and possest by thee ; preserve us from all vitious , vain and proud cogitations , unchast affections , from all those things which thou hatest ; grant us thy holy charity , that we may love thee above all the world , that we may with all sincerity of intention , and zealous affections , seek thee alone , and in thee alone take our rest , inseparably joyning our selves unto thee , who art worthy to be beloved and adored of all thy creatures with lowest prostration , and highest affection , now and for ever more . amen . o father of mercies , and god of all comfort , let thy blessing be upon us , and upon all the members of thy holy church , all health and safety both of body and soul ; assist us against all our enemies , visible and invisible , now and for ever more ; send us a quiet night , and a holy death in the actual communion of the catholick church , and in thy charity , through jesus christ our lord. amen . our father which art in heaven , &c. now and in all dangers and afflictions of soul and body , in the hour of death , and in the day of judgment , save and deliver us , o sweet saviour and redeemer jesus . amen . short prayers for several occasions for the king. o lord our heavenly father , high and mighty , king of kings , who in thy hands hast the heart of kings , and canst turn them as the rivers of water , send the light of thy countenance and abundance of blessings upon thy servant our soveraign lord king charles , make him as holy , valiant , and prosperous as king david , wise and rich like solomon , zealous for the honour of thy law and temple as josiah , and give him all sorts of great assistances to enable him to serve thee , to glorifie thy holy name , to protect thy church , to promote true religion , to overcome all his enemies , to make glad all his people , that he serving thee with all diligence , and utmost of his endeavours his people may serve him with honour and obedience , in thee , and for thee , according to thy blessed word and ordinance , through jesus christ our lord. amen . for the queen . o god of heaven , father of all mercies , have mercy upon our most gracious queen , unite her unto thee with the hands of faith and love , preserve her to her lives end in thy favour , and make her instrumental of glory to thy name , of refreshment to the church , of joy to the all faithful people of this kingdom , and crown her with an eternal weight of glory , through jesus christ our lord. amen . for our children . o father of heaven , god of all the creatures , by whose providence mankind is increased , i bless thy name for bestowing on me that blessing of the righteous man , the blessing of children ; lord , bless them with health , with life , and good understanding , with fair opportunities and advantages of education , society , tutors and governours , and above all with the graces of thy holy spirit , that they may live and be blessed under thy protection , grow in grace , and be in favour with god and man , and at last make up the number of thine elect children , through jesus christ our lord. amen . a prayer of a wife for her husband . o my god , who hast graciously been pleased to call me to the holy state of matrimony , bless me in it with the grace of chastity , with loyalty , obedience , and complacency to my husband ; and bless him with long life , with healthful body , with an understanding soul , with abundance of thy graces , which may make him to be and continue thy servant , a true son of the church , and a supporter and guide to his wife , a blessing and a comfort to his children , through jesus christ our lord. amen . of a husband for his wife . o merciful god , who art a father to us thy children , espouse to thy holy church a saviour , and a redeemer to all mankind ; have mercy upon thy handmaid my wife , endow her with all the ornaments of thy heavenly grace , make her to be holy and devout , as hester , loving and amiable , as rachel , fruitful , as leah , that being filled with grace and benediction here , she may be partaker of thy glory hereafter , through jesus christ our lord. amen . for safety in childbirth . o blessed jesu , son of the eternal god , who according to thy humility , wert born of a holy maid , who conceived thee without sin , and brought thee forth without pain , have mercy upon me thy humble servant , and as by thy blessing i have conceived , so grant that by thy favourable assistance i may be safely delivered . lord , grant me patience , and strength , and confidence in thee , and send thy holy angel to be my guardian in the hour of my travel . o shut not up my soul with sinners , nor my life with them that go down to the pit ; i humbly also beg mercy for my child , grant a comely body , and an understanding soul , life , and an opportunity of baptism , and thy grace from the cradle to his grave , that it may increase the number of saints in that holy fellowship of saints and angels , where thou raignest and livest , eternal god , world without end . amen . before a journey . o lord , who didst lead thy servants abraham , and jacob , thy people israel , thy servant tobias , and wise men of the east , in their several journies , by thy providence , by thy ministry of angels , by a pillar of fire , and by the guidance of a star , vouchsafe to preserve us thy servants in the way that we are now to go , be , o lord , a guide unto us in our preparation , a shadow in the day , and covering by night , a rest to our weariness , and a staff to our weakness , a portion in adversity , a protection from danger , that by thy assistance we may perform our journey safely to thy honour , to our own comfort , and last bring us to the everlasting rest of our heavenly country , through him who is the way , the truth and the life , our blessed lord and saviour jesus christ. amen . for afflicted persons . o lord god , merciful and gracious father , whose compassion extends to all that are in misery and need , that takest delight in relieving the distresses of the afflicted , give refreshment to all the comfortless , provide for the poor , give ease to all them that are tormented with sharp pains , health to the diseased , liberty and redemption to the captives , chearfulness of spirit to all them that are in great desolation . lord , let thy spirit confirm all them that are strong , strengthen all them that are weak , and speak peace to the afflicted conscience , that the light of thy countenance being restored to them , they may rejoyce in thy salvation , and sing praises unto thy name , who hast delivered their souls from death , their eyes from tears , and their feet from falling ; grant this for the honour of thy mercy , and the glory of thy name , through jesus christ our lord. amen . a prayer against temptations . o god and father of our lord jesus christ , thy name is great , thy essence infinite , thy goodness is eternal , and thy power hath no limit , thou art the god and father of all , blessed for ever more , look down in mercy and compassion from thy dwelling , hear my prayers and supplications , and deliver me from all temptations of the world , the flesh , and the devil ; take not thy grace from me ; let me never want thy help in my need , nor thy comfort in the day of my danger or calamity ; never try me beyond my strength , nor afflict me beyond my patience , nor smite me but with a fatherly rod : i have no strength of my own , thou art my confidence , my rock , and my strong salvation ; save me o god , from the miseries of this world , and never let me suffer the calamities of the next ; rescue me from the evils i have deserved , and preserve me from the punishment of this world , that living before thee with a clean heart , and undefiled body , and a sanctified spirit , i may at the day of judgment be presented pure and spotless by the blood of the lamb , that i may sing eternal hallelujahs in heavenly places , to the honour of god our saviour , who hath redeemed our souls from death , our eyes from tears , and our feet from falling ; grant this in the riches of thy mercy , through jesus christ our lord. amen . a general confesson . almighty god , i a miserable sinner , do humbly confess that i am truly sorrowful for my many and great , my innumerable and intollerable crimes , of which my conscience does accuse me , by night and by day , and by which i have provoked thy severest wrath and indignation against me . i have broken all thy righteous laws and commandments by word or deed , by vain thoughts , or sinful desires . i have sinned against thee in all my relations and capacities , in all places , and at all times ; i can neither reckon their number , nor bear their burden , nor suffer thine anger , which i have deserved ; but thou , o lord god , art merciful and gracious , have mercy upon me , pardon me for all the evil i have done ; judge me not for all the good i have omitted ; take not thy favour from me , but delight thou to sanctifie and save me , and work in me to will and to do of thy good pleasure , all my duty which thou o lord requirest of me , that being sanctified by thy spirit , delivered from my sins , i may serve thee in a religious and holy conversation through jesus christ our lord. amen . a prayer used by his late majesty in the time of his trouble and restraint . o most glorious lord god , father , son , and holy ghost , i here humbly adore thy most sacred majesty , and i bless and magnifie thy name , for that thou hast been pleased so often and strangely to deliver me from the striving of my people : father , forgive them who have thus risen up against me , and do thou yet turn their hearts both unto thee , and unto me , and do thou afford me help , that i , being firmly established in the throne thou hast placed me in , may defend thy church committed to my care , and keep all this thine and my people in truth and peace , through jesus christ our lord. amen . a prayer for pardon of sin. almighty and most merciful father , look down upon me thy unworthy servant , who here prostrate my self at the footstool of thy throne of grace , yea look upon me , o father , through the mediation , and in the merits of jesus christ , in whom only thou art well pleased , for of my self i am not worthy to stand before thee , or to speak with my unclean lips unto thee , most holy and eternal god ; for as in sin i was conceived and born , so likewise i have broken all thy holy laws and commandments , by my sinful motions , unclean thoughts , evil words , and wicked works , omitting my duties i ought to do , and committing many vices which thou hast forbidden under pain of death , of thy heavy displeasure . as for my sins , o lord , they are innumerable , wherefore i stand here liable to all the miseries of this life , and everlasting torment in that to come ; if thou shouldest deal with me according to my deserts , i confess lord that it is thy mercy which endureth for ever , and thy compassion which never fails , which is the cause i have not been long ago consumed ; but with thee there is mercy and plenteous redemption ; in the multitude therefore of thy mercies , and by the merits of jesus christ , i intreat thy divine majesty that thou wilt not enter into judgment with thy servant , nor be extream to mark what is done amiss , but be thou merciful unto me , and wash away all my sins and transgressions with that precious blood that my saviour shed for me ; and i beseech thee , o lord , not only to wash away all my sins , but also to purge my heart by thy holy spirit from the dross of my natural corruption , and as thou dost add daies to my life , so , good lord , i beseech thee , to add repentance to my daies , that when i have past this mortal life , i may be partaker of thy heavenly kingdom , through the merits of jesus christ our lord. amen . a prayer and confession in and for the time of affliction . almighty and most merciful father , it is only thy goodness that admits of my imperfect prayers , and the knowledge that thy mercies are infinite , which can give me any hope of thy acceptance , or granting them ; for it is my bounden and necessary duty to confess my sins freely unto thee , and of all men living i have need of , and most reason so to do ; no man living hath been so much obliged by thee , for that degree of knowledge which thou hast given me , adding likewise the guilt of my transgression ; for it is through failing and imperfection that i have so many waies provoked thy gracious majesty to wrath and indignation against me , but with shame and grief i confess that i have done amiss , and dealt wickedly , that therein i followed the perswasion of worldly wisdom , forsaking the dictates of a right informed conscience ; wherefore , o lord , i have no excuse to make , no hope left , but in the multitude of thy mercies ; for i know my repentance is weak , and my prayers are faulty , grant therefore , o most merciful father , so to strengthen my repentance , and amend my prayers , that thou mayest clear the way for thine own mercies , to which , o let thy justice at last give place , putting a speedy end to my deserved afflictions : in the mean time give me patience to endure , constancy against temptations , and a discerning spirit to chuse what is best for thy glory , and my comfort , and the good of others ; grant this , o most merciful father , for thy son jesus christ his sake , our only saviour . amen . a prayer in time of captivity . o powerful and eternal god , to whom nothing is so great that it may resist , or so small that it is contemned , look upon my miseries with the eye of mercy , and let thy infinite power vouchsafe to limit out some proportion of deliverance unto me , as to thee shall seem most convenient ; let not injury o lord , triumph over me , and let my falls by thy hand be corrected ; and make not my unjust enemies the ministers of thy justice ; but yet my god , if in thy wisdom this be the aptest castisement for my inexcusable transgressions ; if this ungrateful bondage be fittest for my over high desires ; if the pride of my not enough humble heart be to be thus broken , o lord , i yield to thy will , chearfully embracing what sorrow thou wilt have me suffer ; only thus much let me crave of thee : let my craving , o lord , be acceptable unto thee , since it even proceeds from thee , that by goodness , which is thy self , thou will suffer some beam of thy majesty so to shine in my heart , that i , who acknowledge it my noblest title to be thy creature , may still in my greatest affliction depend confidently on thee ; let calamity be the exercise , but not the overthrow of my vertue : o let not their prevailing power be to my destruction ; and if it be thy will that they more and more vex me with punishment , yet , o lord , never let their wickedness have such a hand , but that i may still carry a pure mind , and a stedfast resolution ever to serve thee without fear or presumption , yet with that humble confidence which may best please thee ; so that at the last i may come to thy eternal kingdom , through the merits of thy son our lord and saviour jesus christ. amen . a prayer to be said for the sick by them that visit him . o merciful father , who art the lord and giver of life , to whom belongeth the issues of death , we thy children here assembled , do acknowledge that in respect of our manifold sins , we are not worthy to ask any blessing for our selves at thy hands , much less to become suiters to thy divine majesty in the behalf of others , yet because thou hast promised , that the prayers of the righteous shall avail much with thee , in the obedience therefore of thy commandment , and in confidence of thy gracious promise , we are bold to become humble suiters to thy divine majesty in the behalf of this our dear brother or sister , whom thou hast visited with the chastisement of thy own fatherly hand , we could gladly wish the restauration of his health , and a longer continuance of his life , and christian-fellowship amongst us ; but for as much as it appeareth , as far as we can discern that thou hast appointed by this visitation to call for him out of this mortal life , we submit our wills to thy blessed will , and humbly entreat thee , for jesus christ his sake , and the merits of his bitter death and passion which he hath suffered for him , that thou wouldest pardon and forgive unto him all his sins , as well that wherein he was conceived and born , as also the offences and transgressions which ever since to this day and hour he hath committed , in thought , word and deed , against thy divine majesty ; cast them behind thy back ; remove them as far from thy presence as the east is from the west ; blot them out of the book of thy remembrance ; lay them not to his charge ; wash them away with the blood of christ , that they may never be more seen ; and deliver him from all the judgments which are due unto him for all his sins , that they may never trouble his conscience , nor rise in judgment against his soul ; and impute unto him the righteousness of jesus christ , whereby he may appear righteous in thy sight ; and in his extremity at this time we beseech thee look down from heaven upon him with those eyes of grace and compassion , wherewith thou art wont to look upon thy children in their affliction and misery ; pity thy wounded servant , like the good samaritan ; for here is a sick soul that needeth the help of such a heavenly physician , o lord , increase his faith , that he may believe that christ died for him , and that his blood cleanseth all his sins ; and either asswage his pain , or else increase his patience , to endure thy blessed will and pleasure in all things : and good lord , lay no more upon him than thou wilt enable him to bear : heave him up unto thy self with those sighs and groans that cannot be expressed ; make him now to see what is the hope of his calling , and what is the exceeding greatness of thy mercy and power towards them that believe in thee ; and in his weakness , o lord , shew thou thy strength ; defend him against the suggestions and temptations of the devil , who as in all his life-time , will now in his weakness seek to assail him , and to devour him ; oh save his soul , and reprove satan , and command thy holy angels to be about him , and aid him ; and chase away all evil and malignant spirits far from him ; make him more and more to loath the world , and desire to be loosed , and to be with christ ; and when that good hour and time shall come , wherein thou hast determined to call for him out of this present life ; give him grace peacefully and joyfully to yield up his soul into thy merciful hands , and do thou receive him unto thy mercy , and let thy blessed angels carry him into thy kingdom ; make his last hour his best hour , his last words his best words , his last thoughts his best thoughts , and when the sight of his eyes is gone , and his tongue shall fail to do his office , grant o lord , that his soul with stephen may behold jesus christ in heaven ready to receive him ; and that thy spirit within him may make requests for him with sighs that cannot be expressed . teach us in him to read and see our own ends and mortality , and therefore to be careful to prepare our selves for our last end , and put our selves in readiness against the time that thou shalt call for us in the like manner . thus , o lord , we recommend this our dear brother ( or sister ) thy sick servant , unto thy eternal grace and mercy in that prayer which christ our saviour hath taught us , saying , our father which art in heaven , &c. the grace of our lord jesus christ , thy love , o heavenly father , thy comfort and consolation , o holy spirit , be with us all , and especially with this thy sick servant , to the end , and in the end . amen . let them read often unto the sick some special chapters of the holy scriptures ; as the th and th chapters of job , the th chapter of deuteronomy , the two last chapters of ioshua , the th chapter of the first of kings , the d , th , and th chapter of the d of kings , the th , th , and th chapters of isaiah , the history of the passion of christ , the th chapter to the romans , the th chapter of the first epistle to the corinthians , the th of the first to the thessalonians , the first of the second epistle to the corinthians , the first and the last of st. james , the th and the th to the hebrews , the first epistle of peter , the three first , and the three last chapters of the revelations , or some of these , exhorting the sick to wait upon god by faith and patience , till he send for him ; and praying the lord to send them a joyful meeting in the kingdom of heaven , and a blessed resurrection at the last day , that then they may depart at their pleasure , in the peace of god. a prayer in time of imminent danger . o most merciful father , though my sins are many and grievous , that i may rather expect the effects of thine anger , than so great a deliverance as to deliver me from my present great danger , yet , o lord , since thy mercies are over all thy works , and thou never failest to relieve all those who with humble and unfeigned repentance come to thee for succour , it were to multiply , not to diminish my transgressions , to dispair of thy heavenly favours ; wherefore i humbly desire thy divine majesty , that thou wilt not only forgive all my sins , but also free me out of the hand of mine enemies , and protect me from the malice of my cruel adversary ; but if thy wrath , and my hainous sins and offences will not otherwise be satisfied , than by suffering me to fall under my present afflictions , thy will be done ; yet with humble importunity i do , and shall never leave to implore the assistance of thy heavenly spirit , that my cause , as i am thy distressed servant , may not suffer through my weakness , or want of courage . o lord , so strengthen and enlighten all the faculties of my mind , that with clearness i may shew forth , and manfully endure this bloody tryal , that so my sufferings may not only glorifie thee , but likewise be a furtherance to my salvation hereafter ; grant this , o heavenly father , for his sake who suffered for me , even jesus christ the righteous . amen . a prayer of thanksgiving for any great deliverance . o god , my god and father , thou hast strangely preserved and rescued me from all evil , and for the glory of thine own name , thou hast diverted the arrow that was directed against me ; what am i , o lord , and what can i do , or what have i done , that thou shouldest do this for me ? i am , o god , a miserable sinner , and i can do nothing without thy mighty grace , and i have done nothing by my self , but what i am ashamed of ; and i have received great mercies , and miracles of providence : i see , o god , that thy goodness is the cause and measure of all my hopes , and all thy good , and upon the confidence and greatness of that goodness , i humbly beg of thy sacred majesty , to keep and defend me from all evil , by thy wise providence , to lead me into all good , by the conduct of thy divine spirit ; and where i have done amiss , give me pardon ; and where i have mistaken , give me pity ; and where i have been injured , give me thy favour , and a gracious exchange , that i may serve thee here with diligence , and hereafter may rejoyce with thee , and love thee , as i desire to love thee , and as thou deservest to be loved , even with all the powers and degrees of passion of essence , to eternal ages , in the inheritance of jesus christ , whom i love , for whom i will not refuse to die , to whom with thee , o gracious father , and the holy spirit , be all glory and honour , love and obedience , for ever and for ever . amen . a prayer wherewith to conclude all our devotions . almighty god , who hast promised to hear the petitions of all them that ask in thy sons name , i beseech thee mercifully to encline thine ears unto me , who have now made my prayers and supplications unto thee , and grant that those things which i have faithfully asked in thy sons name , according to thy will , may be effectually obtained to the relief of my necessity , and to the setting forth of thy glory , through jesus christ our lord. amen . the blessing . the peace of god which passeth all understanding , the blessing of god almighty , the father , son , and the holy ghost , the vertue of christs blessed cross and passion , be with me , and all mine , now and at the last hour . amen . finis . notes, typically marginal, from the original text notes for div a -e here thou mayest confess thy particular sins . the whole duty of divine meditation described in all its various parts and branches : with meditations on several places of scripture / by the author of the whole duty of man. allestree, richard, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; 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(eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) the whole duty of divine meditation described in all its various parts and branches : with meditations on several places of scripture / by the author of the whole duty of man. allestree, richard, - . [ ], , [ ] p. printed for john back ..., london : . "the whole duty of man" is attributed to richard allestree--cf. dnb. reproduction of original in the university of illinois (urbana-champaign campus). library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng meditation -- christianity. christian life. devotional exercises. - tcp assigned for keying and markup - aptara keyed and coded from proquest page images - judith siefring sampled and proofread - judith siefring text and markup reviewed and edited - pfs batch review (qc) and xml conversion the whole duty of divine meditation , described in all its various parts and branches . with meditations on several places of scripture . by the author of the whole duty of man. psal. cxix . . i will meditate on thy precepts , and have respect unto thy ways . london , printed for iohn back , at the black-boy , on the middle of london-bridge , . licensed , decemb. . . the preface . the whole duty of prayer , having met with so good a reception in the world , i have , at the request and importunity of some friends , recommended to the press this remaining tract , bearing the title of the whole duty of meditation , by that reverend and worthy author of the whole duty of man. the subject i need not commend , for it carries its worth along with it ; and to every christian will appear both pleasant and profitable : for by meditation , the truly religious may converse with the almighty , and from the throne of grace find help and comfort in time of need ; to those which are aery , and are the darlings of the world , this gift may procure a well-compos'd mind . for if he who by often looking on a ring with a death's head , at last grew sober ; who knows but by often meditating , their hearts may be brought into a more serious and heavenly frame ? the royal prophet stiles meditation the food of the soul , psal. . . my soul shall be satisfied as with marrow and fatness , while i meditate on thee . the heart never willingly fixeth upon heaven , till the almighty is the treasure of it ; for where any man's treasure is , there will his heart be also . now , it cannot easily meditate , but where it doth delight . psal. . . love is the weight of the soul ; it readily moves to its beloved object . mary will not depart from the sepulchre where christ had lain , before she had made enquiry where she might see him whom her soul loved . it is the duty of every good christian , to observe the prophet david's rule , psal. . . to set the lord always before him , that he may be in his fear all the day long . there is nothing more unstedfast than the mind of man ; and therefore nothing can so well compose it , as true sanctity ; which brings such great advantages , that with holy job , it makes the soul both serious , and willing to acquaint it self with god , that it may be at peace , iob . . he is the rest of the soul ; and the more it knows of him , the more desirous it is to reside with him , that it may know more : the more it tasteth of his favour , the more it longeth after his glory , as moses did , exod. . , . what the philosopher said of all knowledge , is true only of the knowledge of god ; that it is quies intellectus . and therefore our saviour calleth it eternal life , iohn . . in which alone the soul doth rest . now , one excellent means of fixing the heart on god , is meditation ; whereby the highly pious summons together all that is within them , to bless his name , psal. . meditation is the wing of the soul , which carrieth the affections thereof to things above . by this , with moses , it goeth up to the top of mount pisgah , to take a prospect of the promised land. it is , as clemens alexandrinus saith of prayer , a conversing with god. and as st. chrysostome saith of faith , so may we of meditation , it makes god , and christ , and precepts , and promises , ours , by giving us a fuller possession of them . hereby we hold fast what we have learned ; we awaken our faith , inflame our love , strengthen our hope , revive our desires , encrease our joys in god ; we furnish our hearts , and fill our mouths with materials of prayer ; we slacken our affections from the world , we pre-acquaint our selves with those glories which we yet but hope for , and get some knowledge of that love of christ which passeth knowledge . the necessity , excellency , and usefulness of this christian duty , the reverend author of this tract hath elegantly described ; which is therefore worthy perusal of such as desire to acquaint and furnish themselves with so excellent a part of christian skill , whereby we may be filled with the fulness of god , and be always able continually to say , my heart is fixed , o god , my heart is fixed ; i will sing , and give praise . g. b. advertisement . there is lately publish'd , the whole duty of prayer : containing devotions for every day in the week , and for several occasions , ordinary and extraordinary . by the author of the whole duty of man. necessary for all families . the third edition . printed for iohn back , at the black-boy , on the middle of london-bridge . the whole duty of divine meditation . sect . i. what meditation is . first , divine meditation differs from occasional , by these examples : when you hear the hour of the day or night , think with thy self , what thoughts , o my god , have i had of thee , this hour ? i am now nearer the silent grave , and know not how soon i may be arrested by the hand of death . these are like ejaculatory prayers ; which tho' they are as parenthesis in our worldly employment , yet they signifie more than all the rest of the business we are employed in ; but meditation is of longer duration than solemn prayer upon ordinary occasions . ii. secondly , it differs from study : for study consists of those things that are most knotty and difficult , and generally such as afford little spiritual nourishment ; but the subject of divine meditation , concerns our eternal happiness : the end of study is knowledge , but the end of meditation is sanctity . iii. thirdly , it differs from contemplation : for contemplation is applicable to the beatifical vision , where the angels behold the face of the almighty : now meditation is like fire kindling ; and contemplation , the flaming of it when fully kindled : the one is like the spouses seeking of christ ; and the other , like her enjoying of him . iv. fourthly , to conclude ; meditation is , a a serious and solemn considering of heavenly things , to the end we may understand how much it concerns us , and that our hearts thereby may be raised to some holy affections and resolutions . now there are four kinds of solemn meditation , according to their several subjects . v. first , some solemn meditations are , upon the hearing of sermons : which is a very useful and necessary practice amongst christians ; and it is better to hear one sermon , and meditate on it , than to hear two , and meditate of neither . now , to prescribe a method for meditating on sermons , is neither necessary nor possible ; since the methods of sermons are various , therefore the mediatours are to observe the method of the sermon they meditate upon ; and the fruits of such meditations , is to work those truths , advices , and motives , &c. upon our affections , that are propos'd to us in the sermon . vi. the second kind of solemn meditation , is , when upon some providential occasion , spiritual distemper , or temptation , we retire , and pour out our souls in prayers , soliloquies , &c. which connot but in a very large sence be styled prayer , being mix'd of such variety , as sometimes speaking to the great majesty of heaven , and humbly acknowledging how we stand affected to him and his ordinances ; sometimes we examine our soul , chiding , encouraging , or instructing it ; sometimes we reason with our selves , what holy resolutions we design to put in practice , and what we intend to supplicate the almighty . many instances of this nature you may find in psal. . and other psalms which cannot properly be called prayers , but solemn meditations . vii . the third kind of solemn meditation , are those that are upon scripture , which is the word of god , and his words are pure , even as the silver tried seven times in the fire , psal. . . our saviour's precept , is , that we should search the scriptures , joh. . . and st. paul bids us prove all things , thes. . . and if we meditate on god's word , which is the golden rule of all our devotions , we shall acquire that peace to our souls , which the world cannot give , nor none upon earth can take from us ; for all his promises are yea , and amen , cor. . . viii . the last kind of meditation , is , upon some practical truth of religion ; which is , the planting and nourishing of all true vertue among men ; to grow in grace , pet. . . to cleanse our selves from all filthiness both of flesh and spirit , cor. . . and endeavouring to take hold of st. paul's pressing argument to his corinthians , to be stedfast , unmoveable , always abounding in the work of the lord ; then this assurance will infallibly appertain to us , that our labour shall not be in vain in the lord , cor. . . sect . ii. that meditation is a duty . that isaac did not neglect solemn meditation , is evident , by reason he went out into the fields to perform it ; and to shew that it was a set-duty , 't is said , that he went on t to meditate . and god commanded ioshua to perform this duty , as a chief means for the keeping of the law , iosh. . . and indeed we ought not to forget so important an exercise ; for the occasion of sin , is the want of consideration , and not want of knowledge : isa. . . for , who is there , almost , in the world , that knows not but that he must die , but how few are they that consider it ? deut. . . ii. next , the necessity of meditation is very material : for none can enter into a state of conversion , who thinks it insignificant . to confirm which , we have it recorded in scripture the story of the prodigal son , who listed himself in harlots company ; but upon his submissive return , was receiv'd again into his father's favour . now , this is the method of the converted : first , he hears the sacred truth of god's word , and is convinced by it . secondly , he considers and meditates upon it , and sees how much it concerns himself . thirdly , he is affected with them ; and being thus affected , it raiseth holy resolutions of better obedience . iii. but some will object and say , i am illiterate , and cannot attain to it , and therefore i must relinquish it , and leave it to the learned , who is best able to perform a duty of so great importance . to which i answer , as in the mathematical science ; he that is a rational man , and does but improve his reason , though he hath neither tongues nor arts to assist him , may understand and grow to an extraordinary excellency in any art ▪ if he has god's assistance , and does but exercise and improve it , he may reap the benefit and fruit of meditation . iv. others will object , and declare , it is a very hard duty . to which my replication is this ; that the harder any thing seems , it is the more excellent when it is attained ; but the obstacle is apparent , and inferrs it not to be consonant to our perverse wills and affections ; and the more dissonant any thing is to that which is evil , the more congruous it is to sublimer actions : for it cannot reasonably be expected that any duty should be performed at the first , with much facility . for example ; the seven liberal sciences , which are of great excellency in temporal enjoyments , are not so easily attained without sollicitation and sedulity . v. now the reason is evident ; for this duty is powerful in mortifying corruptions : dulcified things nourish and pamper the body , and bitter things gives a purgation : therefore , if you will only perform those duties that are pleasant and delectable , they will only nourish , not purge out corruption . therefore implore the almighty to inflame your hearts with his divine love ; and then this duty will not only be facile and delightful , but will so affect the undertaker , that it will be very difficult to avoid a duty of so great importance ; for it is as great a difficulty to take our affections off from what we admire , as it is to place 'em upon what we abhorr : for , bid the covetous person forsake his gold and silver , and bid him entertain the thoughts of things celestial , and he 'll find an equal difficulty in both . vi. indeed , the love of the almighty , and desire of spiritual things , are acquired by meditation ; and when once our hearts are inflam'd by that exercise , then our meditations are inflam'd by love : for , as sparks of fire 〈◊〉 is first blown up before the flame encreases ; so the difficulty of meditation appears at the beginning , when there is but , as it were , a spark of divine love in the heart , it will require some pains , by meditation , to blow it up to a flame ; but afterwards the heart will be so fervent with these conflagrates of love , that it will so inflame all the thoughts , and create in us not only facility , but a necessity to meditate on things spiritual . vii . now some will object , if it be a duty so necessary , how comes it to pass , that it hath been so geeerally neglected by most christians ? to which i answer ; that it hath been practised by many in ancient times , and by many modern christians . the sacred scriptures inform us , and it is evident that the psalms of the royal prophet , are frequently digested into meditations : but this being a private closet-duty , the omission nor performance of it could not be taken notice of ; and so the omission of it could not be reprehended , nor performance observed . lastly , the directions and instructions for meditation , have been generally very abstruse and intricate . sect . iii. rules and directions for meditation . as to the place , that must be apart , remote from society and disturbance ; the patriarch isaac went into the fields , our blessed saviour into a garden ; and the prophet david adviseth us to enter into our chamber , and be still , psal. . . and christ commands us , to enter into our closet , and shut the door . now the reason of the privacy is this , that we might receive no interruption , or any distraction , nor be forced to break off abruptly before the duty be ended ; next , that we may be recluse from the observation of all mortals that we may neither be heard nor seen ; for there are divers gestures and expressions , which are not requisite or necessary for any but god and the soul to be privy to : now what place soever you find to be necessary for this important duty , be sollicitous to make choiee of . ii. as for the time ; the best opportunity is in the morning : for the first fruits of the day being holy , all the rest are sanctified . moreover , our thoughts being then not polluted with worldly affairs , they are not so liable to distraction : and the body it self is more serene than after meals ; and this duty requires a vacuity in the stomach ; not only because the head will be more perspicuous and apt for meditation , but also , because many passages of meditation require so much attention of the mind , and fervency of affection , that they do hinder digestion : and this duty being performed in the morning , it will have an influence upon the whole day . but this rule is not universal ; for we read , that isaac went forth in the evening to medirate , gen. . . and if the subject of your meditation be a sermon , then perhaps the properest time is immediately after the hearing of it , before your affections cool , or your memory fail you . iii. for the duration ; considering the parts of meditation are so many , as preparation , considerations , affections , resolutions , and the like : and not one of these are to be past slightly over ; for affections are not quickly raised : nor are we to cease blowing the fire , if it flame , until it be well kindled ; half an hour may be reckon'd to be the least for beginners , and an hour for those that are proficients in this duty . iv. but in this particular , there is two rules especially to be observed : first , that as we ought not to desist from our prayers before that temper and frame or heart is wrought , which is suitable to the requests of our petitions ; so we should not desist in our confession of sin , till our hearts are truly sensible , and humbled for sin ; neither should we slacken our praises , until our hearts are filled with holy admirings , and inflamed with the love of the almighty . now , the end of meditation , are affections and resolutions , therefore we should not desist till those are effected . v. so in private prayer , when we find our hearts enlarged by the effusion of the spirit of supplication upon us , we are not to desist , unless by our persisting in that duty , we omit another to which we are more particularly obliged at that juncture ; so in meditation , when we perceive the heart affected , we are to continue it : but this caution must be observ'd , that in our enlargements , we must not continue them longer than while they flow freely , without much straining and compulsion : for honey which comes freely from the comb , is pure ; but forced by heat and pressure , is not so well relish'd . now , if the heart is dead , we must use our utmost diligence to awaken it ; and when once our hearts are inflamed , and enlarged by holy affections in an extraordinary manner , 't is but an impediment to our affections to return to the meditation of those points that raised them . sect . iv. of the subject and method of meditation . first , avoid controversie , for that will convert meditation into study ; and nice speculations , for they are sapless without nutriment : besides , being so light , they fluctuate in the brain , and want ponderosity to sink them down into the heart ; and inddeed , were they admitted , they are so insignificant , as the heart , by its reception , could acquire no affectation . but let the subject of your meditation be the plainest , powerfullest , and usefullest verities of the almighty , as death , iudgment , hell , and heaven ; the mercies of god , our own sins , and the love and sufferings of a crucified saviour , contemplate on that which is most suitable to your spiritual wants ; as in the time of desertion , meditate most of the love and mercies of god , and thy own unworthiness , &c. ii. now the rules for meditation are these three : st . preparatory . dly . for the body of the duty . and , dly . the conclusion . in our duty of preparation , besides the choice of the subject , we are to be convinced and affected with the presence of the deity , and to use fervent prayer for the divine assistance . secondly , for the body of meditation , it consists of three parts : the first is , consideration ; which is , the convincing our hearts of several verities appertaining to that subject whereof we meditate . iii. if the subject of our meditation be death , the considerations may run thus : alas , o my immmortal soul ! the manner , time and place where we shall expire , we are ignoraut of ; generally mens lives come to a period sooner than they expect ; and certain it is , whensoever that hour or minute approaches , we must bid adieu to honours , pleasures , riches , friends , and at last , our own frail bodies , &c. the second part , is , affections ; whether it be love of god , christ , or spiritual things ; despising of the world , admiring of the omnipotency , or any other spiritual affection . the third part , are , resolutions to perform that which is agreeable to god's command , and to desist from all manner of evil. iv. now that this is the most proper and genuine way of meditation , evidently appears : first , because it is not artificial , and such as requires learning , as those instructions are which advise us to consider the efficient , final , formal , material cause of defunction , with the adjuncts , concomitants , and concatenations , &c. which though they , perhaps , may please the learned , yet such difficult words astonish the ignorant . now , this is the method by which every one that is brought home to god , is converted . v. and the first thing in coversion , is , our being convinced of some truths ; which conviction raiseth affections : for if the verities of the divine omnipotence end in conviction , and go no further ; nay , if they end in aflections only , and never arrive to resolutions of shunning evil , and performing of good , conversion can never be perfected . as for example : one is convinced that he is a miserable , undone wretch , by reason of original and actual abomination : upon this conviction , fear and sorrow are excited ; yet if these do not operate in us a fixed resolution of forsaking those sins , we are yet in our sins , and unconverted . thirdly , there are several things for the concluding of meditation , which i shall treat of in its proper order . sect . v. of being affected with the divine presence . we are to consider , god is present in all places , as really and essentially as he is in heaven : for , omnipotency did not create heaven for his confinement , but to manifest his glory ; for the heaven of heavens are not able to contain him ; neither is the almighty included by , nor excluded from any place : and though iacob said , surely the lord was in this place , and i knew it not , gen. . . yet we must not imagine that iacob was ignorant of the verity of it , but did not actually consider it ; but the the psalmist , in the th . psalm , is perspicuous in explaining and clearing up the omnipresence of the almighty . ii. next , we must consider , that the almighty doth more peculiarly observe his servants , while they are performing of heavenly duties : yet this is to be understood , not as if god observ'd us more at one time than another , in respect of his omnisciency ; but we may inferr that god is much more offended with us , if our deportment and frame of heart , be more irreverent and unholy in the duty of prayer and meditation , than in the duties of our particular calling . iii. we may consider with our selves , that christ doth actually behold us , especially in these duties of sanctity : for it is not the remoteness of place that doth obstruct christ's omnisciency , and exact observing of us . little did nathanael think that christ saw him under the fig-tree : nathanael did not perceive christ , neither then was he corporally present , yet christ beheld nathanael when he prayed . so christ beheld st. stephen before the heavens were opened , and the opening of the heavens was not ; that thereby christ might be enabled the better to behold st. stephen , but that this holy proto-martyr might thereby be the better enabled to discern that christ looked on him . iv. and without all controversie , the almighty observes and knows with what reverence , faith , and love , we address our selves to him ; for else our prayers would be fruitless , and our faith ineffectual : for , how could he distribute to us according to our faith , if he knew not the extent of it ? if the inferiour frame of our hearts were not observed by omnipotency , we may then inferr , that an hypocrite which can utter extraordinary expressions , should acquire more by his addresses to the almighty , than a true nathanael , in whom there is no guile . v. suppose that thou hadst lived in that age when christ was upon earth , or that he were corpotally present now , near thy habitation ; consider with what joy , reverence , alacrity , and assurance , thou wouldst address thy self to him for the pardon of thy sins , or for any other mercy thou stoodst in need of : after the same manner thou mayst now address thy self ; his remoteness from thee , in respect of a corporal presence , doth not diminish his power to discern thy wants , or give an audit to thy petitions ; nor his being now glorified , doth not derogate his benevolence to grant thy requests , than if he were corporally present , in the room with thee in the form of a servant , as he was once at ierusalem . vi. the glory of christ doth not slacken his love and goodness ; for christ is the express image of his father , and god's attributes are all consonant : the majesty of heaven doth not set limits unto his goodness , and make that finite ; nor doth his bounty make his omnipotency less glorious : his goodness makes his deity more amiable , and his omnisciency makes his mercies more wonderful ; so neither doth the exaltation of christ , excite him to abate or diminish his goodness to any that serve him , according to his divine precepts . vii . but if in any method his love is mutable , it is by an augmentation : for when our blessed lord was in the flesh , you must have approached him by faith , or expected no mercy ; and by faith , though he is inthroned in heaven , you may obtain mercy in time of need . thus you may ponder upon any of these considerations , until your heart be so convinced of , and affected with the presence of god , that you thereby may be the better fitted for the carrying on the duty of meditation more effectually . sect . vi. of preparatory prayer before meditation . the next preparatory consideration is , prayer ; which thou mayst perform to this or the like purpose . lord , my design , at this time , is not to be sequestred an hour from worldly enjoyments , for that were to be guilty of a cessation , and to encrease the number of my sins , not my graces ; but my sollicitation , at this time , is , to be so convinced and affected with those spiritual verities revealed in thy sacred word , that i may fully resolve , by thy strength and power , to reform my life : for i can neither understand the things that belong to my peace ; not understanding them , be convinced of the certainty and verity of them . ii. nay , lord , though my understanding is illuminated , yet without thee my affections cannot be enflamed : i can neither know , resolve , nor perform any good without thee ; for from thee proceeds both the will and the benefit of thy good pleasure . lord , i humbly implore 〈◊〉 to replenish me with thy grace , that i may be consciencious in performing this duty with my whole strength , and not negligently , and inconsiderately . and , lord , do thou illuminate me , and convince me with thy sacred truths , and so affect my heart with the love of sanctity , and a detestation of all sin and wickedness , that i may thereby be fully and firmly resolv'd ( notwithstanding all the oppositions that the flesh , the world , or the devil can procure ) to run the ways of thy commandments with joy and celerity . iii. and , lord , grant that when thou hast operated in me the will so to perform , give me also the benefit , and let me not trust to the strength of my resolutions . but to the continual gracious assistance of thy holy spirit for the performance of those duties that through thee i shall resolve to pursue . grant this , o holy and blessed father , even for the merits of thy dear son , who hath commanded me to approach to thee in his name for any mercies i stand in need of . o let these my petitions reach thy merciful ears ▪ even for his sake who is my only lord and saviour , amen . iv. this or the like prayer thou art to send up to the throne of grace : but this must be done with thy whole heart ; for thou must believe , that it is by the strength which thou shalt acquire from god , by prayer , whereby thou shalt be enabled to perform this or any other duty profitably ; for it is he that teaches us to be proficients . now , he that begins a holy duty without god , will end it without him also . it is a pernicious thing to imagine that we can by our natural parts , learning , or by the strength of grace already received , without the almighty's further assistance , perform any thing that can please him , or edifie our own souls ; for though our mountain be made strong , yet if he withdraws the light of his countenance , we are in obscurity . v. we may with much more reason declare , now the sun is in his full meridian , and the air is so serene , that now we can transact well enough for a space , though that solar luminary be eclipsed ; than to testifie , though our hearts be never so much inflamed with the love of the almighty , now we are so supplied and inflamed with his divine love , we can subsist by our own strength , and for the present we want not god's further assistance ; afford us but subject matter to meditate of , and we shall be of ability to continue and encrease our flames . do not possess thy self that it is a burthen , but a mercy and privilege , that omnipotence hath necessitated and commanded thee always to extract strength from him. sect . vii . of consideration . first , our considerations must be plain , not intricate and abstruse ; for the main scope of meditation being the affecting of our heart , and reforming of our lives . next , they must be certain and evident , not controversial and dubious ; for the effect of meditation is not peculiarly to encrease our knowledge , but to improve it . neither let considerations be curious and nice speculations : neither make choise of those books to assist thee , in this duty , which are embellish'd with rhetorical and eloquent expressions ▪ which appear , in the eye of the world , to be witty , but are indeed very empty : for verity , indeed , is many times lost in those allurements ; and entangles the mind , by disingaging of it , from serious consideration : as many dishes become unsavoury , by having too much cost bestowed , and so lose their vertue before they reach the stomach . ii. the bee fixes not upon the freshest coloured rose , or fragrant's smell ; but on the herb thime , which is of slender beauty . besides , eloquence in this duty , may please some persons , as pictures in books please children , who while they gaze upon them , neglect their learning ; even so , while we are affected with elegancy of speech , we stray from the performance of conveying the verity of what we ponder of , to our hearts : as in the disease of the bladder , the skilful physician , to perform a cure , administers those remedies which may soonest reach the part affected ; for if they meet with any obstruction , they lose their vertue , and are insignificant : so if our understanding should explicate the eloquence , or search out the meaning or certainty of the verity it considers , any long season , the heart will prove cool and unaffected ; and be under the same circumstance with those musicianers that were to play ther consort before a great emperour , but were so long a tuning their instruments , that he would not stay to hear ' em . iii. the next rule , is , if any doubt ariseth upon an evident truth , in which the devil is apt to cast in scruples ; then act as the arch-angel did with him , enter the lists ; and perhaps when you have examined the matter , the cloud may vanish , and the sun shine in its full meridian ; by which resistance satan will take flight : but if he still persist , and your blasphemies are not removed , then dispute no more , but use the arch-angel's words , the lord rebuke thee , satan . to this purpose , 't is requisite to be well grounded in the verity of god's word , which is the sword of the spirit , by which our saviour silenced satan in all his temptations : we must not dispute with that enemy by humane reason , but we must put on the whole armour of god , if we will be able to stand in the day of temptation , and when all is done to stand . iv. our next rule , is , not to over-multiply our considerations ; but when , by considering the truths of god , we find our hearts ardently affected , then we are to make a progression . but this caution is observable , that when we find our hearts , never so little affected , we must desist in our considerations : the bee will not leave the flower , while any honey is to be extracted . and it is a temptation which christians ought to take notice of , that satan is ready to make us hastily pass over duties , before we have extracted half the strength of 'em : for when we are confessing our sins , and our hearts begin in the least measure to be humbled , they are often filled with such joy , as may be suspected to proceed from him , or our corrupted hearts . v. corn , when it springs too fast , and grows rank , the husbandman cuts it down . a corrosive applied to eat dead flesh , must not be removed when it begins to smart : and wheat in stony ground soonest springs up . our considerations must take deep root , and not entertain affections and resolutions when the heart has newly received any impression : but this we must remember , that if our affections be much inflam'd when we begin our considerations , we are to yield to the inspirations of god , and be guided by it : for this method here proposed , is not to limit the extraordinary operations of god's spirit ; but if our hearts be only a little excited , we must not leave blowing the fire so soon as it begins to kindle ; for green wood will suddenly extinguish , unless it be throughly kindled . sect . viii . affections and resolutions . without knowledge , we cannot consider : and consideration raises affections ; and affections produces resolutions ; and the effect of resolution is action , and a through reformation of our lives and manners . now , our affections may vary according to the subject of our meditation : for sometimes we admire the goodness , majesty and wisdom of the almighty ; another time we are amazed at our own folly and madness , in living so contrary to our own principles ; and that those sacred truths revealed in god's word , which we might improve to our eternal salvation , should be laid by , as useless ; as if one should have in his possession an excellent and effectual receipt for the stone , and yet lock it up , and make no use of it . ii. sometimes we despise the world , and with iob , abhorr our selves in dust and ashes : sometimes we affect sorrow , joy , love , fear , &c. of which we may be furnish'd out of the book of psalms , which were indeed but david's meditations , though not in this method . now , when our affections are much excited , we may make a progress to resolution . iii. now your resolutions must be fixed ; not vain and frivolous , but serious and resolved ▪ purposes . say not with thy self , i am assured the wrath of god comes upon the children of disobedience , and i must embrace hell , or forsake taking of the name of god in vain ; the offence is great , which i commit in swearing , and i could heartily wish i could omit it : but instead of this , argue thus with thy self , i am solemnly resolv'd , by the blessing of the almighty , to forsake all sin , especially what i am most guilty of ; for god will not be mocked , neither must i give a faint denial to sin. iv. whatever thy resolutions are , put them presently in practise , and drive them not off to futurity . art thou addicted to drinking ? do not resolve and say , this sin i intend to forsake , but for the present i am engag'd to meet company where i must appear sociable ; but that being finish'd , i design to prosecute my resolution . this is one of satan's devices , and is cast in thy way as a stumbling-block , which , if not removed , will prove pernicious . v. next , let not thy resolutions be only against sin , but against the temptations and allurements to it . solomon doth not say to the adulterer , thou may'st discourse a harlot ; but , be not enticed by her words to uncleanness : he will not permit thee to go into her house , or by her door ; prov. . . and when he disswadeth the drunkard from that vice , he advises him not to look upon the wine ; for as the beauty of a prostitute harlot , so the colour of wine will inflame our desires after it , prov. . . after this method iob resolv'd , i have made a covenant with mine eyes , why then should i look upon a maid ? job . . . vi. next , you must observe this caution : if you find your heart never so much resolving against , and detesting of any sin , yet be very circumspect , that you confide not upon the strength of resolution , but earnestly deprecate the almighty , that he would enable you by his divine power ; and that as he has given you the will , so he would give you his grace to perform it . sect . ix . of vows . as your resolutios are , so let your vows be ; rather against the occasions of sin , than against sin it self . in things indifferent beware of making any perpetual vow , but rather let it be conditional . as , first , that you will abstain from such a thing , or perform what you design'd , unless you shall be otherwise advised by some discreet , sober person . secondly , add this caution , if thou art guilty of drinking , viz. if i think of it , i will not drink wine this month. now , if a breach of this vow be made , though you did not think of it , you sin if your vow be absolute . ii. the next caution concerning things indifferent , is this ; add a penalty upon the breach o● your vow ; which may be to this purpose : i resolve to set a-part one hour in the day , in prayer for the church , to the end of this month ; or else give alms to the poor . in such a case , if we perform either , we sin not : and the reason of our penalty , is , because some inconveniences may arise which may prove very prejudicial to us ; and then we have liberty to take the other part of our vow , viz. to give so much to the poor . iii. now , this penalty we inflict upon our selves , must not be too light and trivial , but of such consequence as may be obligatory ; yet not of that ponderosity to be prejudicial . for a rich man to vow he will bestow a small matter on the poor , is inconsiderable ; yet , perhaps , by a poor man , the same value may be of too large an extent : but let your penalty be according to the rules of scripture and reason , and opposite to those sins which are most prevalent in thee . for example , if covetousness reigns in thee , exercise thy penalty in alms ▪ if voluptuousness , prayer and fasting , or abstaining wholly , for a time , from thy greatest delight and recreation . iv. lastly , let your vows be rather against the external than the internal acts of sin ; rather against speaking angrily , than being angry : for though external acts of sin are worse , yet we have not so much dominion over them . if your vows extend to the performance of holy duties , let it be as to the time , not the quantity . for example : should'st thou bind thy self to read such a number of chapters , perhaps thou art tempted to read them too hastily over ; whereas if thou dost allot thy self so much time , thou art not so liable to this temptation . sect . x. how to conclude your meditations . first , thou must earnestly beseech the almighty to give thee strength to perform whatever thou hast resolv'd to act in his service . this must be perform'd fervently , though briefly and humbly , from an earnest desire to act what thou hast promised and resolved , and also from an humble sense of thine inability in the performance . next , express thy thankfulness ; and when thou findest any alteration wrought in thy hearr to detest sin , give god the glory , and rejoyce not in thy self , except it be with trembling at thy own pride and arrogancy . ii. next , we are to remember what parts of our medtation did most affect us , and lay them up so in our thoughts , that frequently we may ponder on ' em . lastly , when thy meditations are ended , depart not hastily to thy temporal employments : go not from the presence of the almighty , as a bird out of the snare of the fowler , with alacrity and speed , but go vigilantly and warily from holy duties . the collects to be said before or after meditation . o lord , from whom all good things do come , grant to me thy humble servant , that by thy holy inspiration , i may think those things that be good , and by thy merciful guiding may perform the same , through our lord jesus christ , amen . grant to me , lord , i beseech thee , the spirit to think and doe always such things as be rightful ; that i who cannot do any thing that is good without thee , may by thee be enabled to live according to thy will , through jesus christ our lord , amen . i beseech thee , almighty god , look upon the hearty desires of me the humblest of thy servants , and send forth the right-hand of thy majesty to be my defence against all my enemies , through jesus christ our lord , amen . med . i. confession of sin. john i. . if we confess our sins , he is faithful and just to forgive us our sins , and to cleanse us from all unrighteousness . omnipotent god , my sins ever appear in my sight , and are a torment unto my mind ; every day i think of thy judgment , because death threatens me every hour . and when i remember , i must appear before the iudgment-seat of christ , cor. . . then i exaamine my whole life , and find it is altogether vanity ; my actions are vain , my words profane , and my thoughts unprofitable . if the shadow of some vertue appears , it is imperfect ; because original sin , and my vitiated nature hath polluted it . ii. if all our righteousness are as filthy rags , isa. . . what can we expect our unrighteousness should be ? our saviour tells us , when ye shall have done all those things which are commanded you , say , we are unprofitable servants , luk. . . and if we are so unprofitable in our acts of obedience , certainly we are abominable in our transgressions . st. gregory , in his morals , tells us , a diminutive light may shine in obscurity ; but being set in the sun , is darken'd . wood not measured , may appear strait ; but applied to the rule , is found oblique . the impress of a seal may appear perfect in the eyes of the spectators , and yet be very imperfect in the eye of the artificer . so that which glitters in the estimation of the performer , is often-times sordid in the discretion of the judger . for , the thoughts of god are different from the thoughts of men , isa. . . iii. the memory of many sins affrights me ; and yet there are divers i am ignorant of . who can tell how oft he offendeth ? o cleanse thou me from my secret faults ! psal. . . i dare not look up to heaven , because i have offended him which inhabits there . in earth i enjoy no refuge , expecting nothing from the creatures , because i have offended the lord of the universe . my adversary the devil accuseth me to the almighty , and desires him the most just judge to condemn me to chains of darkness , for my sin , that would not lay hold on the means of grace . iv. next , the four elements , in their order , accuse me : and , first , the heavens acquaint me , they have supplied me with light , to my joy and comfort . the air whispers me , i have given thee all manner of fowl my region affords , to be at thy command . the water violently speaks , i have given thee all manner of fish to eat . and the earth opens her mouth , saying , i have given thee corn , wine and oyl to nourish thee ; but how hast thou abused these mercies , to the contempt and dishonour of our creation ? therefore let our benefits redound to thy punishment ; let the fire consume thee , the water overwhelm thee , the air fann and winnow thee , the earth swallow thee up , and hell devour thee . v. the holy angels which were appointed by the almighty to minister unto me in this life , and to be my comforts in the life to come , they accuse me : for by my sins i have deprived my self of their ministry in this life , and hope of their fellowship in the world to come ; the voice of god's divine law accuses me ; either i must fulfil it , or perish ; to perform the one , is impossible ; and to undergo the other , is intollerable . vi. god , the most severe judge , and potentest executer of his eternal law , accuses me : him i cannot deceive , who is wisdom it self ; from him i cannot fly , who is power it self , and reigns every where . whither then shall i fly ? psal. . . even to thee , o blessed jesu , my alone redeemer and saviour . i hear a voice which bids me hide my self in the clifts of the rock , cant. . . thou art that rock , and thy wounds are the clefts ; in them will i hide my self against the accusations of all the creatures . vii . my sins cry aloud , even unto heaven ; but thy blood which was poured forth for my sins , cryes louder , heb. . ● . my sins are potent to accuse me , but thy passion is effectual to defend me ; the unrighteousness of my life is powerful to condemn me , but thy most perfect righteousness is powerfuller to save me . i appeal therefore from the throne of thy justice , to thy mercy-seat ; but i dare not appear before thy great tribunal , unless thy holy merits interpose betwixt me and thy judgment . med . ii. that the cross of the holy jesus should excite us to repentance . rom. v. . while we were yet sinners , christ died for us . behold , my soul , thy saviour's sufferings ; the wounds of him that was crucified , and the torments of him that expired on the cross : that sacred head at which angels tremble , is platted with a crown of thorns : that face which in beauty exceeded all mankind's , is spit upon by the ungodly : those eyes , brighter than the sun in his meridian , are obscured in death : those ears which were accustomed to hear angelical anthems , are infested now with arrogant speeches , and scornful reproaches : that mouth from whence proceeded divine oracles , and dictated to angels their celestial lessons , receives nothing but gaul and vinegar : those feet which the devout magdalen kissed , and wiped with the hairs of her head , are fastened with nails : those hands which stretched out the heavens like a curtain , are now extended on the tree of shame . ii. that body , the deity 's temple , is scourged and wounded with a spear : nothing escap'd the malicious jews but his tongue , and that was meekly exercised in praying for his persecutors . and he who now reigns in the highest heavens , underwent all this for lost mankind : he felt the pains of hell , and cry'd out , my god! my god! why hast thou forsaken me ? mat. . . so great was his agony and anguish , that he ▪ which comforteth angels , stood now in need of one to comfort him . iii. if this happens to the just , what shall become of wretched sinners ? what measure shall the almighty take with us for our offences , who is so wrathfully displeased with his well-beloved son for the sins of the whole world ? o god of infinite mercy , take from us these stony hearts of ours , and give us hearts of flesh , that we may tremble at thy word , and melt at thy judgments . lord , let us not forget thy acclamations and tears : thou cryedst from the cross , behold , o ye sons and daughters of men , what i suffer for you ! was ever grief so great ? or any sorrow like unto my sorrow ? but o thou whose property it is to have mercy , convert our stubborn hearts unto thee . med . iii. of the fruits of repentance . mat. iii. . bring forth therefore fruits meet for repentance . the foundation of a holy life , is true repentance ; and where that is acquired , remission of sins , and eternal life succeeds . why then do we deferr our repentance , and procrastinate it from day to day ? to morrow is not in our possession ; and to repent sincerely , is not in our power ; but when the judgment-day is approach'd , we must render an account not only for one day , but for our whole lives . ii. acknowledge and bewail thy sins , so shalt thou find god in christ appeased towards thee . i , even i am he that blotteth out thy transgressions , saith the lord , isa. . . inferring our sins are enrolled in the court of heaven . turn away thy face from my sins , begs the royal prophet , psal. . . demonstating that our iniquities are in god's sight . be converted unto us , o god , prayeth moses : therefore our sins do separate us from god , isa. . . our sins have answered us , complaineth isaiah , ver . . and do accuse us before god's tribunal . cleanse me from my sins , is the psalmist's petition , psal. . . concluding , our sins , in appearance , are sordid in the eye of the almighty . iii. sin is the distemper of the soul : which moved david to cry out , heal my soul , for i have sinned against thee , psal. . . it is for sin , that we are blotted out of the book of life . so said the eternal , whosoever shall sin against me , i will blot him out of my book , exod. . . we are cast off by the almighty for our sins : which made david deprecate , cast me not away from thy presence , psal. . . sin torments the mind , and dries up the moisture , as the psalmist experienc'd , restore me to the joy of thy salvation , psal. . . iv. sin is infectious , says the proprphet , isa. . . the earth is defiled by the inhabitants thereof , which have transgressed the law . our sins press us down to hell , else the psalmist had not broke out , saying , out of the deep have i cried to thee , o lord ; lord , hear my voice . . . sin is the spiritual death of the soul. so says the apostle , we were sometimes dead in our sins , ephes. . . by mortal sin , man loseth his creator , who is the infinite and incomprehensible good : therefore , to be deprived of him , is an infinite and incomprehensible evil. and as the almighty is the chiefest good , so sin is the chiefest evil. v. calamities and punishments are not absolutely evil ; for many times from them good is extracted : nay , they may properly be called good ; because they are god's messengers , and proceed from him who is the fountain of all goodness . moreover , they lead us unto the chiefest good , even life everlasting . christ , by his passion , entered into his glory , luk. . . and christians , by tribulations , enter into life eternal , act. . . and consequently , sin is the chiefest evil , because it draws us from the chiefest good. vi. the sinner is accused by his conscience , which he hath defiled ; by his creator , whom he hath offended ; by the sins he hath committed ; by the creatures he hath abused ; and by the devil , who hath seduced him . how saving then is repentance , which frees us from such accusations ! let us haste then with speed to such a soveraign catholicon . if thou deferr thy repentance till death , thou do'st not forsake thy sins , but they forsake thee ; and it is very difficult to trace out an example of sincere repentance at the hour of death , except that of the thief upon the cross. vii . fovrteen years have i served thee , ( said iacob to laban , ) it is time now that i should provide for my own house , gen. . . and if thou hast pursued the world , and chased after the vanities of it so many years , it is now high time to provide for thy soul. every day , nay , every hour and minute , we accumulate sin ; oh , let the spirit , every moment , wash it away with tears of repentance . the almighty infuses not the oyl of mercy , but into the vessel of a contrite heart : he first mortifies us by contrition , and then quickens us by his spirit of consolation : he leads us into a deep abyss of grief , and brings us back by his restraining grace . viii . elias first heard a vehement wind , overturning mountains , and cleaving rocks ; and after the wind , an earthquake ; and after the earthquake , fire , king. . . at length there followed a still , small voice , ver . . from whence we may inferr , that terrour is the precursor of the love of omnipotency , and sorrow precedes comfort . god binds not up any wounds that are laid open by confession : he pardons and justifies none , except they acknowledge and condemn themselves : he comforts not , unless they first despond . and this is the sincere repentance which god , by his holy spirit , operates in us . med . iv. of man's salvation . tit. ii . . for the grace of god that bringeth salvation , hath appeared unto all men . why art thou perplexed , o my soul ? and why art thou dubious of the mercy of god ? remember thy creator , who created thee without thy assistance ; who formed thee in secret , in the lower parts of the earth , psal. . . he who took care of thee before thou wer 't born : will his providence neglect thee , now thou art fashioned after his own image ? to thee , the great creator , does thy unworthy creature address himself : though my nature is infected by satan , and wounded by thieves , which are my sinful corruptions ; yet my creator liveth . ii. he which made me , can renew me : he that created me without any evil , can chase all evil from me ; whatsoever hath gain'd admittance by the devil's suggestions , adam's prevarication , or my own actions ; yea , though it hath over-spread my whole substance . the almighty never hated his own workmanship : we are before him , like clay in the hands of the potter . had he hated me , certainly he would never have created me when i was nothing : he is the saviour of all men , but especially of them that believe , tim. . . he created me wonderfully , and redeemed me miraculously ; but his love was never so highly expressed , than in his wounds and passion . iii. surely we were indulgently belov'd , for whose sakes the only begotten son of god is sent from the bosom of his father . dear was the price of our redemption , and great was the mercy of our redeemer : to make us rich , he embraced poverty ; for he had not where to lay his head , mat. . . to make us the sons of the most high , he condescends to become man ; and doth not , after he had accomplish'd our redemption , neglect us , but still intercedeth for us , rom. . . iv. let my sins , satan , and all the powers of darkness accuse me , in jesus my mediator will i trust , who is greater than my accusers . let my weakness affright me , yet in his strength will i glory . for the sufficiency of my merit i am familiarly acquainted , my merits is not sufficient ; it suffices me , that he is propitious against whom i have sinned ; and whatsoever he hath decreed not to impute , will be perform'd ; and all guilt , with the price of his most precious blood , shall be done away . v. let it not then perplex me , that my sins , though many , and of such a magnitud● discomfort me : for were i not oppress'd , and heavy laden with sins , what need i earnestly request christ's righteousness ? had i no distemper , i had no necessity to implore the physician 's help : but i am spiritually sick ; and he who is the lord our righteousness , is both our saviour and physician . lord , i am sick , a sinner , and condemned ; and upon the grand inquest of my conscience , pronounce my self guilty : but have mercy on me , o my physician , my saviour , and my righteousness ! med . v. the youth's memento . eccles. xii . . remember now thy creator in the days of thy youth . it was both seasonable and profitable advice , and one of the elegantest and choicest expressions in the royal preacher's sermon . for , who is he which is now young and vigorous , that is certain he shall live to be old ? and yet that potent voice which loudly proclaims to all the world , and whose sound will remain till death shall be expired , is scarce aucible in the ears of thousands . ii. 't is one of this divine chanters harmonious lessons ; and yet the world thinks it too harsh a note , and is very much displeased with the tune . 't is strange , and an amazing wonder , that the sweetest and wisest of preachers should have so slender a train of followers , being his oratory is so rhetorical and divine : and yet it is so weighty a text , which though they shun to hear , understand , or read , they cannot evade the seeing ; for the whole universe is but a comment on it ; every creature we behold , preaches this useful doctrine , which we so supinely sleep out with our eyes open . iii. nature her self carries this memento in her forehead ; and the very bruit beasts , in this philosophy , can reason with us : and it is strange madness , that man should forget his maker , did he but remember himself . but alas , blooming youth affects not to be put in mind of heaven , which he is not acquainted with ; 't would impair his memory , and make him think of his prayers too often : piety will but chill his blood ; religion makes him look wither'd ; the thoughts of heaven , and a future-state , will make him sager than his years requires : his blood informs him , he is not yet qualified to turn divine ; he may serve his creator time enough , when he is more at leisure . iv. thus these temporal objects of vanity and pleasure chase away our thoughts from heaven , and its celestial raptures : we can spend the flower and beauty of our years in vice , and think the almighty will be well enough pleas'd with the deformity of decrepit age : we can sport and revel our piety and time in vain and frivolous delights , and conclude our selves potent enough to compel heaven , and become religious , when we are bowed down with infirmities , and have nothing left us but repentance and a tomb. v. we are so highly pleas'd with the sweetness of sense , that we are negligent of any greater felicity ; and so extraordinary much delighted with the happiness of sinning freely , that we could willingly embrace that religion which tolerates vice most : we place all our devotion , with the luxurious epicure , in the riots of nature : jolly meetings are our best religious exercises ; a sermon is as troublesom and melancholy to us , as a funeral ; and to hear of our latter-end in the mid'st of our pleasures , sounds like a lecture of death , the unwelcome and faint eccho of the grave . vi. let the preacher instruct us never so earnestly to remember our creator , we rather chuse to follow satan's doctrine , to enjoy this world as long as we can , and entertain thoughts of heaven at our leisure . and shall the lusts of this vain world , o lord , be greater in my soul than the love of thee ? shall the temporary allurements of sin eclipse the memory of thy glory ? my life , i know , is but a span ; and yet , i beseech thee , abreviate that , rather than it shoud be spent in a neglect of thee : better this earthly tabernacle of my body be dissolv'd , than become a theatre for sin to revel in . vii . let me pay unto nature the due debt i owe her , sooner than perhaps she would summons it , rather than run deeper in score with thy justice . 't is far better i should die , and be lost in the memory of the world , than to forget thee : thou broughtest me , at first , from nothing , not to sin , but to serve and fear thee ; and has impressed in me a ray of thy blessed self , that i might not seek my own perverse will , nor pursue this vain world , but heavenly mansions : inure me therefore to thee , that i may behold those solid and ravishing joys and consolations that is in serving of thee ; what tranquility accompanies thy grace ; that so i may no longer follow my own depraved sense , but my saviour . viii . it is none of the least sins of our youth , that we are negligent and forgetful of thee our creator . and no wonder we are ignorant and insensible of the joys to come , that live in such a constant and continued neglect of heaven . make me therefore , o my god , seriously to consider , that had i the perfect fruition of all i could wish or long for here , i should not only be unsatisfied , but , in the end , find how miserable he is that fixeth his heart on any thing but thy self . teach me therefore so to enjoy the world , that i lose not thee , nor the memory of that blessed and eternal reward thou hast promised to them that honour and fear thee . med . vi. general rules for a godly life . ephes. xv . . see then that ye walk circumspectly , not as fools , but as wise ; redeeming the time , because the days are evil . every day death approaches thee , and then follows judgment and eternity . therefore , think often how thou may'st be able to answer , in that most strict and severe judgment : look circumspectly unto thy thoughts , words , and actions ; for at that great tribunal thou must render up an exact account , eccles. . . every evening and morning entertain thy thoughts of the pale messenger , and deferr not thy repentance till the next day ; for the morrow is uncertain ; but death is certain , and waits no person 's leisure . ii. nothing is more opposite to piety than procrastination . if thou contemnest the inward voice of the holy spirit , thou will never attain to a sincere repentance . make it thy business and study to walk in the law of the lord. in thy conversation be affable and courteous to all , perplexing to none , and familiar with few : to god live piously , to thy self continently , and to thy neighbour justly : shew favour to thy friend , patience to thy enemy , thy good-will towards all , and thy bounty to whom thou art able . always call to mind three things past , the evil committed , the good omitted , and the time pretermitted : and ever bear in mind three things present , the brevity of this present life , the difficulty of being saved , and the paucity of them that shall be saved . iii. let thy evening prayers ascend , and humbly confess the sins of the day past , and think how many are in danger of hell-fire . let the last day of the seven correct and amend what enormities thou hast committed the whole week : shew obedience to thy superiours , give counsel and aid to thy equals , and defend and instruct thy inferiours : subdue thy body to thy mind , and thy mind to the will of god : heartily bewail thy past evils , and set not thy affections on temporal enjoyments , but fix them on that which is eternal : mourn for sins , upon remembrance of them ; and often remember death , that thou may'st cease from sin : let the justice of the almighty keep thee in fear , and his mercy preserve thee from despair . iv. withdraw thy self , as much as thou can'st , from the world , and addict thy self wholly to god's service : in pleasures and delights , be vigilant of thy chastity ; in riches , exercise thy humility ; and in worldly affairs , neglect not piety : be studious in pleasing none but thy saviour , neither fear to displease any but him : deprecate him always , that his will may be done on earth , as it is in heaven ; and beseech him to forgive thee what is past , and to guide and govern what he has wrought in thee , for the future . v. abandon all hypocrisie ; for god judgeth not according to external appearance , but according to the heart . in thy words , take heed of vain repetitions , mat. . . because for every idle word thou must give an account in the day of judgment , mat. . . let thy words , works , and actions , be good or evil , they pass not away , but remain as seeds of eternity . and the apostle assures us , if thou sowest to thy flesh , of the flesh thou shalt reap corruption ; but if thou sowest to the spirit , of the spirit thou shalt reap life everlasting , gal. . . neither honours , riches , pleasures , or vanities of this life , can attend thee , after thy glass is run out . set a low value upon what thou possesseth , but esteem highly what thou wantest . vi. let holy meditation produce in thee knowledge ; and knowledge , compunction ; and compunction , sincere devotion . the silence of the mouth creates peace in the heart ; and , and the more thou separates thy self from the world , the more acceptable thou art to the almighty . whatsoever thou requestest , ask it of god ; and whatsoever thou enjoyest , resign up freely unto him : for he that is unthankful for what he has received , is unworthy of receiving more ; and the gifts of heaven cease to descend , when the incense of our thanks leave off ascending . vii . whatever happeneth to thee , convert it to a good use ; as in prosperity , bless and praise god , and exercise charity according to thy ability . so in adversity , exercise thy repentance for what enormities thou hast committed , which thou can'st not but imagine to be the efficient cause of what thou sufferest . let humility keep thy heart in subjection , that arrogancy may get no possession of thee . judge god to be a father , for his clemency , power , and gentleness ; a lord , for his discipline , severity , and justice . love him piously , as a father , for his mercy ; and fear him , and trust in him , who abhors sin in the least degree . ever humbly acknowledge thy own misery , but loudly proclaim his mercy . med . vii . the whole duty of man. eccles. xii . . fear god , and keep his commandments , for this is the whole duty of man. few there are which perform this lesson ; which yet should not so much appear our duty , as it ought to be our delectation . he that hath but once acquired the habit of adoring his maker , will assideouslsly confess religion the highest of pleasures ; and that legislative power which seems so formidable and disgustful to the world , will prove but recreative to his immortal soul. but alas , how little is there of the royal prophet's piety now among us , when instead of delighting in god's law , we obliterate it more ; and are so far distant from meditating in it either day or night , that we never in the least think or consider of it at all . ii. 't is become a custom , now , to sin with audacity ; and a syllogism of much valour , to exile this timerous religion , or fearing either the almighty , or his law , which he hath given us . the royal preachers edifying doctrine is as obsolete , and worser than a paradox ; a meer apocrypha , and a heresie to revive it . to instruct us in our duty , is to scurrilize the times , whil'st we officiously unhinge religion ; and it is no amazing wonder there are such swarms of atheists : but indeed , there never was such a time to generate them , as now ; trace antiquity to its primitive rise , and this age cannot be parallell'd . iii. the world never encreased so much in sin : abominable sects , and disaffected parties , like colonies , new cultivate the earth ; profaneness is grown hereditary , and sprouts out by propagation ; so that in process of time , posterity may perhaps become ethnicks . were the divine wisdom and his promise mutable , a deluge would prove but a slender penalty . we not only sin , but exult in it more ; whil'st some , not satisfy'd to be occult and silent atheists , proclaim it aloud , and are fierce of acquiring the reputation ; as if we could not render our ingenuity enough , without denying our maker . iv. no marvel religion is out of tune , when a harmony in ecclesiasticks is wanting ; or that christianity bears so faint a sound , when common morality is not heard . and yet it is a lesson which we cannot learn too well , a tribute we cannot pay too often . we owe our breath to the bounty of his hand ; what homage then can we better pay than that , which by magnifying of him , we purchase an immortal crown for our selves ? tell me , ye stupid chasers of the world , what ye aim at in all your pretences ? ye that scoff at heaven , and make divinity a garment for unrighteousness ? that with the pharisee , embrace formality for your religion , and make an external piety your duty ? v. alas , heaven is not gain'd by pious fraudulency , gilded crimes , or fortunate transgressions ; nor the eye of the almigty to be deluded with a gaudy zeal . 't is not a pretended sanctity , that can invest us with immortality ; nor a modish devotion only , that will conduct us to heaven . how miserable is he who idolizes the world , and embraces that religion , to neglect his creator ! therefore let us make that inquest of the voice within us , and then invoke the almghty in these or the like expressions . vi. o great iehovah , what did'st thou bestow our reason on us , but to diligently listen unto the voice of thy law , that the celestial rhetorick of thy word , might at least attract from us an ignorant profaneness ? shall ethnicks , that had no other scope , no other recompence for their sanctity , than some vain applause , or the internal triumphs of their spirits , for their good performances , outvie us in the splendours of a moral life ; and we that have sublimer and purer hopes , be scarce obedient for thy sake ? shall they that are ignorant of thee , be more passionately just , than we that have traced out heaven , and expect eternity to succeed ? vii . though it was not in man's power to find thee , till thou did'st reveal thy self in a crucify'd jesus ; yet now having so richly , and in that plenitude expressed to us the treasures of thy love , shall we not be excited to perform something for thy glory ? incite us , we beseech thee , to consider well the advantages that are in thy service , the felicity that accompanies obedience , and thae crown which is the recompence of faith ; that so our affections being mortified unto these fading objects here below , they may be enliven'd only with desires after those eternal excellencies that are in thee , in thy heavenly kingdom . med . viii . the vanity of the world. joh. ii . . love not the world , nor the things that are in the world . set not thy affections upon the world ; for it shall pass away ; and all the things that are therein , shall be consumed with fire ? cor. . . pet. . . love that felicity which is eternal , that so thou may'st enjoy it , and live for ever . every creature is subject to vanity : whosoever therefore idolizes the world , shall also become vain himself . embrace that good which is true and stable , that thy heart may be quiet and fixed . vvhy doth mundane , ambitious honour delight thee ? he that seeketh applause of men , cannot be honour'd by the almighty , ioh. . . for he that chaseth after this vvorld's vanity , must be conformable to it : and the apostle tells ye , he that pleaseth men , cannot please god , gal. . . ii. he that is extoll'd yesterday , perhaps , to a high degree , by the applauses of men , may be levell'd to morrow by dis●race . vvhat is mortal man the better , for gaining a reputation of a greater value than others , if he is disesteem'd in the sight of god ? our blessed saviour being sought for to receive a kingdom , fled from it ; but to be ignominiously crucified , surrendered himself . he that despises not the vvorld , to follow christ , how will he be qualify'd to lay down his life for him ? therefore there is no passage to true happiness , but by contemning the pomps and vanities of this wicked and fading world. iii. christ , that blessed pattern , taught us how we should value the world : for , if he who is glory it self , rejected temporal glory , why should we , to our prejudice , embrace it ? what availeth the praises of men , if the voice within accuseth us ? or , what signifies a bed of gold , to one in a burning fever , unless the state or pomp could abate the torment ? it is only the testimony of a good conscience , that admits of any duration . but why do'st thou chase so much after riches ? he is too covetous , unto whom the almighty is not sufficient . this life is the path to our eternal countrey . what doth transitory things profit us : they do but rather overload the traveller , as too much burthen doth a ship. iv. the majesty of heaven is the riches of his servants ; then why should'st thou not seek after that which will compleat thy happiness ? temporal riches produce labour and toil in the getting , fear in the possessing , and grief in the losing : and , which is most deplorable , the labour of the covetous not only perisheth , but it brings them also to the same destiny . lot's wife , which was turn'd into a pillar of salt , yet preaches unto us this doctrine , not to look back on the splendour of the world , but with speed to hasten to our heavenly countrey . and why do'st thou so eagerly pursue after pleasures ? they are but vanity , and in the end , vexation of spirit . v. o then , let the remembrance of a crucified saviour , banish from thee all pleasures ; and let the remembrance of a fire unquenchable , extinguish all inordinate concupiscence . compare but the short moments of pleasure with eternal punishments , and thou wilt relinquish one to evade the other . worldly pleasures , if really considered , are brutish ; and they that are involved in those allurements , assume the shape of wild salvages . the sweetness of heavens kingdom pleases not that appetite which daily feeds upon husk with swine . let us then prepare , with the patriarch abraham , and offer up to the almighty , as an oblation , this our beloved son , even our darling sins which have so long invaded us . vi. let us consider , the way to eternal mansions , is not strewed with fragrant roses , but with thorns and thistles . the external man , indeed , is surrounded with pleasures ; but the internal must press through many tribulations . let the fear of omnipotency then , macerate thy flesh , that the affections thereof may not delude thee . retain always in mind the approach of the great audit , that the perverse judgment of thy sensual appetite may no way enslave thee . be not allured by the flattering face of the serpent , but remember the sting he craftily conceals . always invoke the almighty to strengthen thee with his grace , that at the last thou may'st receive a crown of glory . med . ix . iacob's ladder . gen. xxviii . . and he dreamed , and behold a ladder set upon the earth , and the top of it reached unto heaven ; and behold , the angels of god ascending and descending on it . the patriarch iacob had no sooner fixed upon a stone for his pillow , but a splendid vision accosts his sight : that filial obedience which attended him from his father , on a journey to syria , became a nobler conduct , and directed him the way to heaven : those angelical travellers ascending and descending before him : happy solitariness , and glorious entertainment with such celestial company ! the uneasiness of his lodging was highly recompenc'd by this beatifical . prospect ; when the god of heaven , the lord and governour of the world , appeared unto him , refreshing him with the graciousness of his promises and providence . ii. when i view the figure of this humble sleeper , i cannot forbear wondring at the folly of those , that expect visions from above upon their soft beds , and seek for revelation in the plenitude of their pleasures : their wanton spirits would wax sick , and be out of humour with piety , should it molest or oppose their quiet : how apt would their devotion be to contract an ague , should they , with the psalmist , rise up at midnight to invoke the almighty ? god distills not his miracles into the lap of the wanton ; nor communicats the excellency of his glory , but to those who resign themselves to him. iii. st. iohn must be exil'd to patmos , before he can be admitted a divine ; and have converse with none but angels , if he would be a fit pen-man for heaven . those devout men , who were retir'd from all company , but solitude , and their devotions , could not have merchandized so unspotted with heaven , had they not renounc'd all correspondence with the world ; and unvesting themselves of all temporal felicities , obtained an higher degree of grace , and became living monuments of celestial grandeur . iv. our devout patriarch enjoyed here no-canopy but the serene air ; no other tapers to illuminate his apartment , but the lamps celestial ; and the vigilant angels move to and fro , as it were , to guard and preserve him . oh , how securely doth he rest , that lays down his head in the bosom of providence , and makes that his soul's receptacle ! repose thus beatifical , denotes a sanctuary : nor need he fear any disturbance in his rest , that has the almighty for his keeper ; or that his pious nocturnal thoughts shall be molested with frightful dreams . v. iacob had no sooner prepared to sleep , but those holy messengers unlock the heavens , and invite him to ascend . but 't is by a ladder . heaven is not to be clim'd up to in a moment : the path to happiness is trod by degrees ; and , as our saviour informs us , 't is very narrow . every vertue is a step to eternity ; and he is so much onward of his journey , that daily tramples upon his vices . we cannot prove too good proficients in a life of sanctity , or imagine that in the least acts of piety we have enough to conduct us to happiness . 't is not a few paces , but a constant progress , that conveys us thither . oh , how bad then is he , that thinks himself too good to be made better ! vi. o lord , the promises of thy glory are immensible ; and yet how negligently do we embrace 'em ! thou hast directed us the way unto thy self , and yet we are not only reluctant , but even weary of walking to thee ! alas , is the magnificence of thy kingdom not worth approaching to ? can we propose to ascend thy throne by a feeble and dronish devotion ? how actively do we run after the vanities of the world , but in thy service pretend faintness ? we can chase after the fading pleasures of this temporal life , but neglect our progress in the way thou prescribest us to walk in . vii . quicken us , o lord , we beseech thee , and make us more ardous and zealous in thy service ; and as thou hast sent thy dearly beloved son , and our redeemer , to summon us to thy self , so do thou likewise send thy holy spirit to sanctifie us for thy self , that we may , by thy heavenly grace , become a peculiar people , zealous of good works : and we , who of our selves are unworthy to approach thy altar , will , by thy divine assistance , run the ways of thy commandments ; so that at last we may attain our end , even the saivation of our own souls , and appear with joy and gladness in the day of the lord jesus . med . x. of a good conscience . act. xxiv . . and herein do i exercise my self , to have always a conscience void of offence towards ged , and towards men . whatever thou undertakest , consult thy conscience ; and if satan excites thee to any evil , stand in awe of the checks within thee : for the internal testimony is of more efficacy than the external . thy conscience , that angel-guardian , which divine omnipotence hath fixed within thee , shall be register'd in those books which will be opened at the great day , as is testified by st. iohn , rev. . . ii. the first is , the book of god's omniscience ; wherein thy thoughts , words , and actions , shall be demonstrated . the second is , the book of life , rev. . . wherein those that are found written by verity and faith , shall be safely conducted by the angels into heaven's imperial court. the third is , the book of holy writ ; according to which golden rule , our faith and good works shall be measured . the fourth , contains the testimony of the indigent , whom we have defrauded or relieved . the last book contains the internal testimony of the voice of conscience ; wherein all offences are noted : and indeed , the volume must be large , and exactly written by the finger of truth . iii. sinners , in that day , will be fully convinced by the terrour within 'em ; and they can no ways shun so just an accusation . a mind undefiled , is the crystal-glass of the soul ; and is so transparent , that she evidently , by the opticks of faith , beholds the idea of the almighty : for a sordid eye cannot view the splendor of a true luminary . as a well complexion'd , and good featur'd countenance , is esteem'd in the eye of the world ; so an unspotted conscience is acceptable in the sight of the almighty . but that conscience which abounds with putrefaction , generates that worm which continually , vulture like , corrodes , but never dies . iv. o then let us , while it is day , with a true remorse , have a sense and feeling of this never-dying worm , and diligently labour to use all arts to destroy it ; and let us not indulge it by any means , lest it abide with us to all eternity . vvhat can it advantage thee , if thou wer 't a proficient in all the arts and sciences in this microcosm ; nay , though thy skill did extend so far , as to number the stars , and to trace out the ways of the planets , and did'st enjoy no peace within to comfort thee . let it be thy care to square the actions of thy life according to that rule prescrib'd by the holy jesus . let purity reign in the centre of thy heart , verity possess thy tongue , and embrace justice , that it may attend thee in all thy proceedings . all which will evidently demonstrate whether thy life be good or evil. v. all the applause and breath of the vvorld is insignificant , if thy bosom friend , thy conscience , accuse thee ? and what can all their detraction prejudice thee , if she defend thee ? this potent ●udge thou carriest about thee , is sufficient to accuse , testifie , and to condemn thee : this justice holds the balance even , and will not be bribed with unjust rewards ; never will she be mollified with fruitless prayers , but she indefatigably follows thee whithersoever thou goest , and will attend thee where-ever thou art , carrying about her that charge which thou hast committed to her custody , whether it be good , or whether it be evil . vi. and as the testimony of thy conscience evidences against thee , such judgment must thou expect from the judge of all men. sinners themselves , at last , shall become their own accusers , though no other testimony appeared against them . for instance , the drunkard , when he is overwhelm'd with vvine , or strong-drink , hath no sense of the prejudice he hath receiv'd by his intemperance ; but having slept away his drunkenness , the charm of sensuality is fractur'd , and he feels the smart of his own imbecillity . vii . so sin , that diabolical treasure , whil'st it is agitating , darkens the mind , and , like a condense cloud , obscures the lustre of perspicuous judgment ; but at length the voice within is rouzed up like a lion , and rendeth more vehemently than any other accuser . oh , let us all , betimes , mortifie this worm , by the fervour of our devotion , that it may not gnaw upon us , to our destruction , and lead us to eternal horrour . extinguish this internal fire by thy prayers and tears , that so thou may'st enjoy heaven in the cool of the day . vvhich god of his infinite goodness grant that we may attain , by fighting a good fight , finishing our course , and keeping the faith , tim . med . xi . of a wounded spirit . prov. xviii . . but a wounded spirit who can bear ? none , on this side eternity ! not the vastest heap , the universe it self , that theatre of humane frailty , cannot ; for it groans and travels in pains it self , to be delivered . celestial mansions was no longer a residence for those ambitious , rebellious spirits , who forfeited their glory for those infernal flames : which torment is not equivolent to that infinite despair which for ever secludes and interdicts them from it . it is no surprizing wonder , that many imagine there is no infernal place like this ; for its torments are not to be parallell'd . ii. fiery furnaces , stakes , gridirons , or phalarus's bull , are but trifles , to this greedy vulture . tortures of the modernest invention , are delightful penalties , compar'd to this crulty : those inhumane dying miseries , do but inrage and stupifie sense ; whil'st this vital death , this destroying life , exercises its malice on a more celestial object ; and contending to demolish and ruine an immortal part , makes death it self a principal , and gentle murtherer to it . iii. croaks of ravens , shrieks of owls , and houls of wolfs , that adds obscurity to the dismal night ; groans of departing souls that invade the ear , and fill the apartment with trembling epitaphs , transcribed in characters mournful as the grave and silence ; are well-tuned harmonies , to the dying elegiacks of a wounded spirit , that vents nothing but bloody satyrs against it self . behold how , with the disconsolate psalmist , it goes mourning all the day and night , inviron'd with sorrows , and surrounded with dismal and fatal idea's , and inverts his bed into a bath , which those weeping fountains of tears , his eyes , have distilled ! and instead of splendid and gentle airs , evaporates nothing but dark and trembling accents ! which busie satan labours to retort in doleful and despairing eccho's . iv. how contritely doth it expostulate with heaven ; my dearest redeemer , is that amiable attribute of thy mercy lost ? is the fountain of it dried up from a poor and wretched sinner ? and wilt thou be a jesus of mercy to the whole universe , and become none to me ? oh , let me descend from the loftiest precipice , and for ever dwell in noisom dungeons , inhabited by none but loathsom toads , snakes and serpents , beyond the reach and sight of all the world , so i may but enjoy the light of thy countenance ! let me live more poor and despicable than patient iob upon his dunghill , perplex'd with boils , and and in a naked and dejected deformity , so i may but conceal my leopard's spots , and place a beauty in my soul , which may invite that all-seeing eye , whose radient beams can comfort all mankind ! v. take heed , thou sensualist , that now revellest and riottest in the world's theatre , and counter-charms damnation : wer 't thou but sensible of the terrible agonies of guilt , the horrours of a murdering sin , and the cursed stings thy pleasures leave behind them , how speedily would'st thou list thy self in nobler services , and employ thy time in better thoughts ? wer 't thou now to expire thy breath , how would the guilt of an evil life appale thee , when every sin would represent it self a messenger of horrour , and the deluding world prove but an infernal comforter . vi. shew me in a glass that champion conscience , that will not undertake , at length , to conquer that frozen soul , whose flashes will not liquefie and blast again , that atlas-sinner , whom gentle burdens will not , at last , numerously depress . the vvorld is unquainted with a misery equivolent ; the terrours of the unwelcom grave are inconsiderate to it : which , could it but relieve the guilty soul , and its tenebrous and silent regions promise an immunity from future miseries , how readily would it purchase its peace with death , and implore its keenest dart for a swifter passage ? loss of friends , fortune , or reputation , nay , crosses which penetrate the bone , are but slight scratches , to these gaping vvounds . procure me a schedule of the deepest afflictions ; and there is none , i imagine , except this , which is not tolerable to be dispensed with : but a wounded spirit , who can bear ? vii . o lord , how ponderous is the load of a vvounded spirit ! how formidable are the stings of a guilty conscience ! and the apprehensions of thy fiery vvrath ! and how deplorable is he that involves himself in sin , and becomes insensible of his guilt , till the memento of his heinous crimes display it : and when mortality remembers him of a future-state , nothing is his concomitant but his erroneous life . oh , omnipotency ! thou hast fixed an impartial register in our breasts which no fawning practice can bribe , nor fountain of vulgar tears silence from recollecting us of thy justice ; and yet what numbers are there whose consciences , like the great leviathan , snap in sunder the silver cords of thy divine law , like threads of flax ? and are so backward from confessing their crimes , that they are become obdurate in their impenitence ? but , lord , do thou teach me , as i commit sin , so inspire me with thy grace daily , that whenever i shall approach thy presence , i may have no other sins to testifie against me , than those which i possess ; which if not throughly crucified , yet , at least , sincerely repented of with hearty contrition . med . xii . of humility . pet. v. . be ye cloathed with humility ; for god resisteth the proud , and giveth grace to the humble . if thou do'st but seriously consider the miserable state of mankind , thou wilt easily shun the temptations of an arrogant spirit . man , the lord of all below , though he assumes to himself that pride of heart , yet he is vile in his ingress , miserable in his progress , and lamentable in his egress : he is often assaulted , and provoked by satan's temptations : he is allured by delights and pleasures , cast down by tribulations , entangl'd by accusations , disrobed of vertues , and ensnar'd into evil habits and customs . why then art thou proud , o earth and ashes ? eccles. . . vvhat wast thou in thy conception , but sinful corruption ? vvhat in thy life , but a lump of flesh ? and what after death , but food for vvorms ? if there be any spark of goodness in thee , it is not thy own , but the almighty's , who is the only donor of it . ii. thou can'st claim nothing peculiar to thy self , but sin which accompany'd thee into the vvorld ; and therefore ▪ if divine omnipotence hath inspired into thee any measure of his heavenly grace , give him the glory to whom it is most due . if thou wilt be christ's disciple , observe his doctrine : learn of me , for i am meek and lowly of heart , mat. . . and he that observes this lesson , will at length attain to be a proficient in the school of humility . our saviour , the pattern of humility , stiles himself , the lilly of the vallies , cant. . . inferring , that he is the most imbellish'd of all flowers ; and springs forth , not in the mountainous and lofty proud hearts , but in the low vallies of the contrite and humble spirits . iii. and the royal psalmist tells ye , god dwelleth on high , and yet he beholdeth the things that are humble , both in heaven and earth , psal. . . if we contemplate with our selves , we may soon come to this result , that we cannot approach unto that great being , unless we tread in the paths of humility ; for he that appears vile in his own eyes , is valuable in the eyes of the almighty . vveakness and frailty is entail'd upon humanity , and none can pretend to boast of such an imbecillity . the twenty four elders , ( rev. . . ) cast down their crowns before the throne , ( ver . . ) and render unto god all praise and glory . and the seraphims cover their faces , before the face of the most highest , isa. . . vvhat then should man do , who is the vilest of all creatures , the worst of sinners , and so unthankful to his creator . iv. christ , the everlasting son of god the father , wonderfully descended from heaven in great humility , and miraculously condescended to take our frail nature upon him , and stooped so low as to be crucified for us : and what should poor mortality answer for so high an indulgence , who is gone so far astray from his maker ? behold , thou aspiring soul , with what wonderful humility thy saviour hath allayed thy pride ! and do'st thou still swell with ambition ? by the path of humility , and his bitter death and passion , christ entered into his glory , luk. . . and dost thou imagine ever to reach heaven-gates , by wallowing in the haughty way of pride : lucifer , for his ambition , was expell'd heaven ; and our first parents , for diabolical pride , was cast out of paradise : and dost thou think to arrive at eternal happiness through a sea of pride ? v. oh , let us rather demean our selves , with an humble jesus , to wash the feet of others , than to seek ambitiously , with satan , for the highest place . let us humble our selves under the mighty hand of god , in this life present , that we may be exalted , in due time , in the life to come . fix not thy heart upon what thou hast , but consider seriously what thou wantest . mourn for those graces that are absent , rather than extoll those vertues thou hast acquired . conceal , with all humility , what good qualifications thou do'st enjoy ; but confess those sins thou daily committest . vi. as fire is preserv'd by covering with ashes , so charity is secur'd under the guard of humility . pride is the seminary , parent and nurse to all sins : exercise therefore thy vigilance and care against any elevation , lest by the precipice of thy folly thou be cast headlong into the deep abyss of sin and misery . and now having consider'd the detestableness of this sin of pride , and the amiableness of this virtue of humility , let us earnestly endeavour to abandon the one , and embrace the other ; and with all sanctity , invoke the god of all spirits to infuse into us his heavenly grace , that this tumour of pride may be asswag'd in us ; that his meekness and humility may be our perfect pattern to guide us in this life , and conduct us to the life to come . med . xiii . the proud pharisee . luk. xviii . . the pharisee stood and prayed thus with himself , god , i thank thee , that i am not as other men are , extortioners , unjust , adulterers , or even as this publican . see how ingratitude is radicated in this proud pharisee , that he so imperiously thanks heaven ! how prodigiously hath pride metamorphos'd him ! he that accustom'd himself to prolix prayers , intends now to use brevity : his devoutest posture is , standing ; and he comes not to pray , but to boast ; not to worship his creator , but to extoll himself : he is not qualify'd to be highly pious , being so opinionated and transported with his own virtues , that he is destitute of either time or patience to remember the sole author , whose benignity he would pretendedly seem to acknowledge , but 't is so luke-warmly , 't were better he were ungrateful still . ii. truth had a lucky chance , to proceed from such graceless lips. he did , indeed , far excell others , even to the superlative degree of audaciousness : but had he been acquainted with himself better , he would have proved more grateful , and not so arrogant . how amply doth he disturb the ear of heaven with these ostentations of his singular value ; but for his pride and arrogancy , makes not the least apology . indeed , he thanks the almighty ; but 't is after a modish carelessness , and rather an airy complement , than a solid prayer . iii. he may plead ignorance ; but be found guilty of the breach of the second commandment , in the first table . for he knows he is forbid to worship idols , or images ; yet thinks it no sin to idolize himself : and therefore dares presume to offer to the almighty a schedule of his own merits . how many apt scholars is there in the world , that hath perfectly learn'd this lesson , and imprinted it in their memory ? see how the roman pharisees charm and puff up themselves with pride , by their sanctimonious acts of supererogation , and think to scale heaven by a ladder of their own forming ; magnifying a superabundant piety , and triumphing in a meritotious superfluity of performing more than their appointed task . iv. with how much agility do our trembling enthusiasts follow their generals path , in a sanctimonious pride , by a supercillious purity of intention ; presuming it their prerogative to reform the universe , and create it again a-new ? that canonize themselves according to their mode ; and with the proud pharisee , not only thank the almighty , but tell him positively they far excell other men ; that outragiously and loudly proclaim themselves the great luminary of the world , and in a devout lunacy , wou'd croud in new notions , extravagantly decrying all religions but their own ? these malecontented pretenders immure themselves a-part from others ; and by a morose piety , are become so prodigiously divine , that they have always extinguish'd their humanity . v. now , if the pharisee were not as other men , yet these resemble him , having been such exact proficients in his nature and religion . so apt and prone , o lord , are we to be seduced , even in our best performances , and ( whil'st we vainly imagine our selves not only to excell others , but so meritorious in thy sight ) as to be elevated into presumption . t is humility must crown all our graces , and put a lustre on our requests , whil'st the presuming assurance of our own merits does not only deface , but seclude us from thee . vi. teach us therefore , o lord , with such expressions of gratitude , to use thy gifts , that we may not be stupified , so as to be forgetful of our selves or thee ▪ whil'st others arrogantly boast themselves in meritorious acts of supererogation , let us earnestly endeavour humbly to acknowledge , confess and bewail our many imperfections . let not a sanctimonious pride seize upon our immortal souls , that may any ways hinder us from being innocent from the great offence . med . xiv . the soul's delight . psal. xciv . . in the multitude of my thoughts within me , thy comforts delight my soul. god , the bountiful provider of all the world , hath prepared a great feast , mat. . . and those which hunger and thirst after righteousness , are freely invited . he that tasteth not , is not sensible of the sweetness of this divine banquet ; and he that has lost his appetite , is not expected a guest at this table . if thou believest on the lord jesus , obey the first summons , and approach with chearfulness to this royal repast . none can acquire a credulity , unless with contrition he confess his sins , and repent of the same in dust and ashes . and as contrition is the spiritual hunger of a soul surrounded with sin , so faith is the spiritual food that revives and nourishes it to everlasting life . ii. god gave the israelites in the wilderness , manna , the food of angels , exod. . . and in this entertainment of the new-testament , the almighty exhibits to us the celestial manna ; yea , he is there present himself , who is that spiritual bread which came down from heaven to give life unto the world , joh. . . he which had a desire to see his field , refused to come , luk. . . from whence we may inferr , that they which set their affections on the pleasures of this life , cannot approach to this holy table . when the rich gallant , in the gospel , heard that he must forsake all his goods of fortune , for eternal life , he went away sorrowful , mat. . . iii. christ , the celestial elisha , infuses not the oyl of his loving-kindness but into vessels which are empty , king. . . and his divine love never inspires any soul , except the love of the world be extracted from it , whereby it may become a fit receptacle for so divine a guest : for , where our treasure is , there will our heart be also , mat. . . temporal enjoyments hath its attrrctive allurements ; but divine love hath that energy to unite us to the deity . terrestrial treasures consists in the goods of fortune ; but in these the soul can acquire no satisfaction , for it is beyond what this world can afford , and therefore seeks for far greater excellencies than transitory things . iv. did we but seriously consider the duration of all temporalities , we would not fix our hearts so fervently upon them : for upon our bed of mortality no relief can be expected from 'em ; and what an absurdity is it for us to place our affections on those things which are so frail and inconstant ! our first parents , when they rebelled against the most high , would have attempted the tree of knowledge of good and evil ; but before they could accomplish their designs , were driven out of paradise , gen. . . so may we expect , it that immortal part , our souls , should forsake him who hath so dearly purchas'd 'em , and cleave unto the world ; but that we must undergo the same , if not a worse punishment . v. they which neglect our saviour's candid invitation of , come unto me , all ye that labour and are heavy laden , shall not avoid hearing of him pronounce that sentence of , go ye cursed into everlasting fire , mat. . . the sodomites were consumed with fire , gen. . . for refusing to hear lot's doctrine . and without a speedy repentance , the fire of god's anger will consume them which have despised his gospel , and rejected all reproof . the five foolish virgins who neglected trimming their lamps , were excluded the bridegrooms presence ; so those whose hearts are not inspired with celestial oyl , must expect to be debarr'd the participation of eternal joy and comfort . vi. christ internally calls to us , by his holy spirit , and secretly affords us motives to holy desires , devout affections , and pious cogitations ; and happy is he whose soul is invested with these ornaments . when thou perceivest the least spark of the divine goodness in thee , which doth excite thee to the performance of any good duty , then labour to cherish it , that it may break out into a flame ; and take heed that thou quench not the spirit , and by that means extinguish the operation : and the apostle affirms , if any man defile the temple of god , him shall god destroy , cor. . . vii . the heart of a man , is the living temple of the lord ; and he is guilty of the destruction of it , who refuseth to give place to his holy spirit . the prophets , in the old testament , diligently hearkned unto the word of the lord ; and were prophetically inspired , as a reward for their-obedience . and in the new-testament , the disciples and apostles were punctual in preaching the gospel , and they were inspired by the holy ghost ; and were at last crown'd by the merits of christ , as a recompence for their labours ; and to those which shall imitate such good examples , blessed are they which shall hear and persevere in such good performances . med . xv. true contentment . phil. iv . . i know both how to be abased , and i know how to abound : every where , and in all things i am instructed , both to be full , and to be hungry ; both to abound , and to suffer need . none but this happy apostle , such a divine saint as st. paul was , could become a proficient in this lesson . how few is there , that have desired to learn it ? 't is a lecture the world hath long ago been weary of : not so much , because 't is so hard a task , but because 't is so unpleasant a theme . were the way to everlasting happiness strewed with roses of pleasure , for our sensual appetites to range and revel in , 't would quickly become a frequented and an easie walk . were there no difficulties , no skilful trials to be past through , who , of a mortal , would not become a saint ? the crown of eternal glory would be as common as a garland of flowers , did not that of thorns carry the precedence . ii. the world values not a religion which disanuls all splendour , whose strict discipline abrogates all pomp and pleasure ; and instead of all temporal delights , which affects the senses , preaches temperance , patience , and the judgement to come . this doctrine possesses us with an aguish fit , and then we , like felix , fall a trembling , and desire to be excused from so piercing a duty . he that invites us to see heaven first , informs us , that to desire temporal enjoyments , is the wish of an ethnick : for after all these things do the gentiles seek , mat. . . and shall christians follow the examples of heathens ? and aim not at sublimer things than what this sublunary world can afford ? shall they who can , by the eye of faith , take a prospect of eternity , look down upon this lower world with affectation ? iii. and was that the occasion of this invitation we gave the most highest ? did he which made the heavens bow them , come down , and unthrone himself to convey us thither , and do we lie wallowing in our sins for ever ? how vile , base , vain , and senseless a creature is that person , that winds up his felicity in the fruitless enjoyments of this life , and eagerly resigns himself to sordid sense ! but tell me , o thou that reignest in plenty , and obscurest heaven in oblivion , should the two bright luminaries be invested in their purple robes , and transforming their lustres , like bleeding meteors , change their rays into crimson streams ; were the air now crouded with sounds of the last trumpets , ecchoing audibly in our ears an approaching judgment ; how prodigious would that mutation appear ! what vast and horrid consternations would the remembrance of thy profane and atheistical plenitude then strike and amaze thee with ! iv. indeed , these mundane enjoyments are so trivially poor & empty , that he which fixes his hopes in their fruition , will speedily find himself but an eternal mendicant , a wretched , miserable , and deplorable dives . and yet such is the apparent sanctity of the whole universe , to scoff at religious poverty , and deride the exigencies of a devout life , as an adversary to nature : he is ignorant of the joys of a future state , and of an expected eternity , that thinks there 's no felicity beyond this hands breadth , no happiness beyond this slender span. v. were we but sensible of the glorious reward which shall crown the world , for that which she terms misery , that felicity that attends on the most suffering and dejected devotion , we should glory in our wants , be affected with hardship , and inure our selves to poverty with delight ; we should be willing , not only to depart , but to live martyrs ; rejoyce even in the lowest state , to purchase heaven ; and chearfully learn that art , with the holy apostle , to suffer want here , and to labour how to abound in that plenitude which is infinite . vi. and yet how hard a task is it for us to endure even the pettiest affliction , for thy sake , o lord ? so senseless are we of thine abundant goodness , so wilfully forgetful of thy omnipotency , that we not only , in our greatest necessities , arraign and condemn thy vigilant providence , but are ready even to turn pagans in our unhappy misfortunes . open thou our eyes , o lord , that we may behold the vanity of this transitory world , and the deceitfulness of our own hearts ; that the alluring pleasures of it may neither swallow us up , nor the losses of it overthrow our hope , or discourage our obedience . let that illuminated glory which thou hast freely promised to those that vanquish the world for thy sake , be ever in our sight ; that in whatsoever state we are in , we may still be found triumphing in faith , and at last receive , as a recompence of reward , a crown of righteousness . med . xvi . of divine faith. heb. xi . i. now faith is the substance of things hoped for , the evidence of things not seen . let us now consider the efficacy of faith , and offer up an oblation of praise and thanksgiving unto him who is the only giver of it . it is that alone which ingrafts us into the body of christ ; and as branches extract their sap from the vine , so from him proceeds life , righteousness , and salvation . adam , in his pristine state , fell , and lost his divine image , by his incredulity ; but we are restor'd again by grace ; and the image of the almighty , by faith , is renewed in us . by this faith , christ dwells in our hearts ; and where he inhabits , there his grace resides , and an assurance of an inheritance of eternal life . ii. and as the effects of faith are wonderful in their operation , so they are exemplary in their demonstrations : for , by faith , abel offered unto god a greater sacrifice than cain , heb. . . so , by faith , we are enabled to offer omnipotency spiritual sacrifices ; that is , the fruit of our lips , heb. . . and , by faith , enoch was translated , heb. . . so that vertue withdraws us from the society of the world , and invites us to place our conversation in heaven , phil. . . by faith , noah prepared an ark , heb. . . so we , by that theological virtue , are received into that church wherein our souls are preserved , amidst all the storms and tempests which happen in the world. iii. by faith , abraham left an idolatrous land , and went into a strange countrey , in expectation of the promised land , heb. . , . so by the energy of that vertue , we depart this world , forsaking all that is near and dear to us , expecting to arrive at that celestial ierusalem which god hath prepared in the heavens , rev. . . we are strangers and pilgrims on this side heaven , and travel , by faith , unto a heavenly countrey . by faith , moses chose rather to suffer affliction with the people of god , than to enjoy the pleasures of sin for a season , heb. . . so faith animates us to contemn the world , and to despise the glory , honour , riches and pleasures of it ; and excites our minds to eternal felicities . vi. by faith , israel kept the passover , heb. . . so we , by the eye of faith , celebrate the lord's supper ; where christ is the paschal lamb , whose flesh is meat indeed , and whose blood is drink indeed , joh. . . by faith , rahab was saved , heb. . . so , in the universal conflagration of this world , we shall be saved from destruction . by faith , the fathers overcame kingdoms , stopt the mouths of lions , and quenched the force of fire , heb. . . so we , by faith , destroy the kingdom of the prince of darkness , escape the treacheries and rage of the infernal lion , and are deliver'd from hell's implacable malice , and everlasting burnings . v. now , faith is not a naked opinion , and slender profession ; but a true and lively apprehension of christ propounded to us in the gospel , a full assurance of his grace residing in us , the tranquillity of our souls , which relies only upon christ's merits . this faith is fructified of the seed of the sacred word , whereby the holy spirit and this vertue is united . now , faith resembles a spiritual illumination ; for our hearts are illustrated by its splendor , and the rays of a life of sanctity shines forth : evil actions are the works of darkness ; and , what communion ( saith the apostle ) is there between light and darkness ? cor. . . deeds of darkness are the seeds of satan , but a lively faith proceeds from christ ; and , what communion is there between christ and satan ? cor. . . vi. lastly , by faith , our hearts are purified ; but no internal purity can center where the words and external actions are defiled . st. iohn tells ye , that faith is the victory which overcometh the world , joh. . . now , there cannot be a true faith fixed , where the flesh vanquisheth the spirit , and leadeth it away captive into the law of sin. no impenitent sinner , that persevereth in his sins , can be partaker of life eternal ; neither can he , without true repentance , claim any privilege or share in the merits of christ jesus . kindle in us , o god , the light of true faith , that by the vertue of it , and thy alone merits , we may obtain eternal salvation , and reign with thee for evermore , in thy kingdom of glory , world without end , amen . med . xvii . the canaanitish woman's faith. mat. xv. . and iesus answered and said unto her , o woman , great is thy faith : be it unto thee even as thou wilt . behold this canaanitish woman , how fortunate and happy she was , to be found worthy of so great an expression ! her female weapon compensated for the guilt of its past follies ; having now , by its seasonable answers , merited so divine an eulogy . poor female ! how enrich'd was she , in whose bosom was concealed a treasure , which emperors , kings and princes , compared to her , are indigent : all the holy land , with its precious balm , and odoriferous spices , could not furnish her with a sufficient antidote to revive her darling , and charm away the infernal spirit from tormenting her . behold these miracles of faith , that at once could save two souls , the mother's , and her daughter's ! ii. so miraculous and potent is solid faith , that even the least grain of it can remove lofty mountains , level steep hills , and smooth the most aspert and ambitious soul , into a meek and fructifying valley . 't was this that calmed the surface of the foaming ocean , that made the boisterous waves an easie path , and turn'd their furious rage into a pleasant walk for st. peter's feet . 't was the centurion's faith , that gave his servant a respite from the hands of death , which all his guards could never have prevented : 't was by faith , that the blind man was restored to his sight ; which was beyond the skill of art and nature to perform . iii. all the admirations of the gospel were always concluded with , thy faith hath saved thee : and yet that faith which then operated so many miracles , is now grown the greatest miracle it self . whil'st some take the symbol for the thing , they fix the magnitude of their faith on the greatness of their works ; and have so candid an opinion of themselves , that they imagine it faith enough , only to do well : others expect to be canoniz'd for their doctrines , though not for their irregular lives , they scoff at all religious duties , and imagine to tread the path to heaven only by their faith. iv. obedience , hearty contrition for sin , that amiable robe of a perplexed soul , and the royal ornaments of our spiritual warfare , are but vacant ceremonies , and both these parties belief are of their own forming . but heaven is not purchas'd only by speculation : he that fixeth his faith in his empty skull , and imagines religion hath not its attendant , may , like moses , view and discourse of the promised land at a distance , but never approach to it . our obedience must cry out louder than our pretensions . 't is not our noise and nonsence , that will create us saints ; 't is not our external shew of profession only , but our daily practises too , that must proclaim us heralds of this faith. v. although our merits can never reach heaven , yet our pious endeavours may , if they are sincere ; because there is a mercy hangs over our heads , that will pardon our deficiency . all the blossoms and buds of our piety spring forth from this stem ; and he that either believes or loves his saviour that died for him , cannot imagine he is too much industrious to live well . this was the female sex's faith here ; and she had scarce effus'd it out with floods of tears , when the infernal fiend , in a consternation , forsakes his hold , unable to endure the eccho of that sound which was repeated by the diviner accent of our redeemer's lips ; and this faith must be a preservative against sin ; and by its diviner charms , chase satan to his chains of darkness . 't is this , that prepares heaven for us ; that makes us survive our monuments , become immortal in our graves , and promises eternity to our dust and ashes : 't is this that consummates our happiness , and will safely arrive us , where the blessed jesus shall receive us into his glory . vi. o most divine omnipotence , thou sentest thy son christ jesus to die for us , that by believing in him , we might attain to everlasting life . he , under whom thou hast put all things in subjection , was pleas'd to condescend to level himself with them ; and dethron'd himself , to undergo a crucifixion for our souls , that we might receive the benefits of his death and passion , and be partakers of his glory . oh , let not those miseries of our depraved nature , which petitioned thy mercy and compassion , make us uncapable of it : let not those that plead ignorance of thee , but by thy miracles , be more ardous in acknowledging thine abundant goodness , than we who by the manifestation of thy love claim an interest in thy precious blood. vii . but grant , o lord , that we may live in a perpetual thanksgiving to thy merits , who camest down from the bosom of thy father , to purchase and save our immortal souls : to this end ; do thou inspire into us that faith , without which it is impossible we should please thee , and with which thou annexes all other graces . teach us so to rely on thy mercies , that we may not neglect the means , or imagine that a dead faith will conduct us to that life which thou hast promised to none but them as work out their salvation with fear and trembling . med . xvii . of love and charity . pet. i. . and to brotherly-kindness , charity . true and sincere love is an inseparable property of a pious person . no christian can subsist without faith ; and where that vertue is , charity is not wanting . where the lustre of charity is extinguish'd , the heat of faith must consequently be quenched . thou may'st as well rob the bright luminary , the sun , of his light , as deprive faith of the gift of charity . charity is the external act of the internal life of a christian. the body is dead without the spirit , and faith is dead without charity , jam. . . he is not a member of christ , that is not inspired with his spirit ; and he is not endued with his holy spirit , that is destitute of the gift of charity . ii. this theological vertue , is the fruit of the spirit , gal. . . and by the goodness of the fruit , the tree is demonstrated . charity is the bond of christian perfection , ( saith the apostle , col. . . ) as the bodily members are united together by the spirit , so the true members of the mystical body are united by the holy spirit in the bond of charity . solomon's temple was all covered with gold , within and without , king. . . so our bodies and souls , which are the almighty's spiritual temples , ought in like manner , both within and without , to be beautified with love and charity . let this regent vertue exercise its efficacy in moving thy heart to compassion , and thy hand to contribution : for one , without the other , is not effectual . iii. faith receiveth all from god ▪ the fountain of all goodness ; and from that stream , charity , as a channel , conveys it to her neighbours . by faith , we are made partakers of the divine nature , who is love , joh. . . therefore , where charity manifesteth not externally , faith internally doth not inhabit . no man believes in the lord jesus , which doth not express affections of love to him ; and none can fulsil that new commandment , except he loves his neighbour . none can really apprehend the benefits of christ , with a heart unfeigned , which has not bowels of compassion to the distressed . iv. charity is the seminary of all vertues ; and nothing can be of good growth , which proceeds not from that root . and this vertue truly delineated , is the soul 's spiritual relish ; for unto it alone are all things dulcified , all adversity , pain , anguish , trouble , nay , even death it self : and and the wise man confirms this , that love is as strong as death , cant. . . and indeed , i think i may invert the wise man's text , and with assurance proclaim , that love is stronger than death : for love brought down a saviour to die for us sinners , that the sting of death might be removed from us : he , when he had overcome the sharpness of death , did open the kingdom of heaven to all believers . oh , let us then embrace this love , and die unto sin daily , that we may live unto righteousness . v. all the works of the most high proceeds from this lovely attribute , even punishments , denunciations , and judgments : the two great luminaries , and the constellations of heaven , illuminate not themselves , but us wretched creatures . fire , air , earth , and water , were created for our necessity : the beasts , herbs , plants , trees , birds , fish , and fowls , were all for our use. and as god has been so gracious to give thee plenty of these blessings , so do thou distribute to thy neighbours according to their necessities . and this must be done freely , with true amity , affection and compassion , else all our charity is nothing worth , but will prove like sounding brass , or a tinkling symbal . vi. charity is patient , cor. . . for no man is easily enraged with those whom he truly affects . charity likewise is bountiful : and he who has been so liberal , as to resign his heart to his friend , will , without all question , not with-hold from him any temporal enjoyments for the relief of his necessity . charity envieth not ; it thinketh no evil , is not puffed up , and behaveth not it self undecently : next , she seeketh not those things which are her own , neither is she provoked to anger ; she imagineth no mischief , nor rejoyceth not in iniquity ; but she beareth all things , believeth , hopeth , and endureth all things : she refuseth not to do unto others , as she desires them to perform unto her . tongues and prophecies shall cease , and arts and sciences be destroyed , but charity shall never be extinguished . vii . let us then study this lesson of love and charity ; and howsoever thy friend or neighbour be qualified towards thee , yet remember christ vouchsafed to lay down his life for him : therefore , refuse not to relieve that soul whom christ hath so dearly purchas'd . let us not , while upon earth , live in discord ; but observe the psalmist's extolling of tranquillity , behold how good and how pleasant a thing it is , for brethren to dwell together in unity , psal. . . we are all the servants of one lord , all members of one body : we have all one father that created us , one saviour that redeemed us , and one holy ghost that inspires us . should thy neighbour prove thine enemy , yet love him ; for in so doing , thou obeyest the will and pleasure of the almighty . viii . take no cognizance of what trespasses man commits agrinst thee , but consider what thou standest guilty of against omnipotency : observe not what injuries are offer'd to thee , by thy enemies ; but remember the benefits conferr'd on thee , by thy redeemer , who commanded thee to love thine enemies . we are neighbours , by the state of our earthly nativity ; and brothers , by the hope of our celestial inheritance . let us therefore fervently love one another : and do thou inflame in us , o god , the fire of love and charity , by the inspiration of thy blessed spirit . med . xix . an act of divine lov. luk. ix . . lord , i will follow thee whither soever thou goest . he was not ignorant , but knew it was the happiest resolve he ever entertain'd : nor can any check him for his confidence , when it was his glory to have been so presumptuous : he might have travell'd longer , and far remoter , and not have happen'd with such celestial company . now the query is , whether his boldness , or his love to christ , prompted him to this heroick action ? behold , with how devout an importunity he salutes him whom perhaps he had never known , seen , or heard of before , except by his miracles only ! and that purity of life which so amaz'd the eyes of the universe , could not but attract his eyes , and inure his heart too : and therefore thinking it no great presumption to use all arts of improving himself , nor willing to let slip so fair an opportunity of being happy ; ambitious of an admission into his service , he breaks out into raptures , without any other oratory than a● humble earnestness , resolutely gives him this salutation , lord , i will follow thee whither soever thou goest . ii. nor could our saviour's indigency , obstruct or deliberate his resolution , or dishearten his purpose ; being not only satisfied , but ambitious to partake of the afflictions of so good a master , in whose very necessities he should find a felicity beyond all temporal enjoyments . and is not this person a fit example for the whole world to imitate ? he that will not run after jesus affectionately , yet let him not be so scandalous , as to permit a iew or publican to circumvent him in the journey . are the felicities of eternal bliss of so small a value , that they are not worth approaching too ? or shall we imagine every step too tiresom , that conveys us to everlasting glory ? iii. were the path to the new ierusalem but spread with fragrant roses , or millions of odoriferous scents and pleasures to prevent carnality , the bruitish sensualist would divert himself constantly , and strive to be a precursor in those walks . the miser cannot follow a crucified saviour , for his extortionated lumber ; and rather than relinquish it , will make no essay towards it . the riotous epicure will not embrace that religion that exhorts him to temperance ; for although , perhaps , sometimes , prayer may be agreeable to him , in case of necessity , yet fasting is a stranger to his constitution . iv. the celestial way is too streight for proud ambition , whose lofty edifice affects not to be squeez'd in its full carreer , but must post it away swiftly in a road of as vast an extant as the universe , or the infernal pit can provide him , wherein his troops of sinful splendours may , as his concomitants , attend him in a rank . so difficult a task it is to abandon the world , even for celestial mansions ; and contend against the adulation of sense , for an inestimable bliss ; as if all our hopes , all our felicity , were wound and wrap'd up in transactions of this life only , and no future expectation for us besides the delectablenes on this side mortality . v. and yet how numerous are they that imposterously pretend to follow christ ! but must plead ignorance to his divine steps , that pursue causeys not of his proposing , but of their own shallow seeking : that beaten path which so many persons of sanctity have walked before us , is too vulgar , too atheistical for them to trample in ; they have , by their indefatigable and diabolical industry , found out a nearer way of their own ; and imagine they shall arrive at the celestial countrey sooner , by shunning of that way they think so difficult : so inauspicious is that eclipsed zeal which hotly pursues an ignis fatuus which misguides 'em ; and scorns the legal steps to the sacred temple , but shrinks it self in the obtuse and obscure labyrinths of enthusiasm . vi. the way to the heavenly canaan is not thorough dark corners ; and how streight soever it is , its passage to all believers is kept open : 't is a serene path , from whence may be viewed a prospect of eternal happiness ; nor need he be timerous of losing his way , that doth not absurdly forsake it . the poor sinful mortal here mention'd , in an ecstasie hastes to jesus ; and joyning humility to resolution , will admit of no denial ; but in a mendicant petionary style , and fortify'd with confidence , thus proclaims his mind , lord , i will follow thee whither soever thou goest . vii . and now , who would not run with alacrity , through adversity , wild woods , desarts , and wildernesses ? nay , even wade thorough seas of blood , to arrive safe at the port of the heavenly cannaan ? he that strives to follow after jesus , shall never repent his undertaking so happy a journey : he shall acquire such infinite treasures in religious poverty , such multiplicities of celestial joys and satisfaction in the apparent miseries of a life of sanctity , that he will not require any great perswasions to excite him to this resolution , cheerfully to forsake all , and follow jesus whither soever he goeth . viii . but 't is thou alone , o lord , that can'st raise our souls from the world , and make them ambitious in searching after thee and those things which are above . thou art ascended to thy throne of majesty , in glorious splendour ; attract our souls after thee in divine raptures of amity , and spiritual exaltation , that we may effectually make the vertues and perfections of thy life , the golden rule of ours : and grant that we may not be so allured with transitory things , as to be void of affection for thy glory ; but enable us to walk with alacrity in that path which thou hast trod , and fix'd before us ; that as we continally live by thy goodness , we may live to thy glory ; and as we move in thee , we may indefatigably be ever moving towards thee , till we shall enjoy the happiness of an eternal rest in thy heavenly kingdom , amen . med . xx. of chastity . rom. xii . . i beseech you therefore , brethren , by the mercies of god , that ye present your bodies a living sacrifice , holy , acceptable unto god , which is your reasonable service . he that would be entertain'd a disciple of christ , must wear his livery of sanctity and chastity : for , god is a spirit of that infinite purity and chastity , that no unclean thing must presume to approach his presence . it was the opinion and saying of a wise person , that the chastity of the body , and the sanctity of the soul , are the two keys of religion and felicity , now , if the body be not preserved pure and immaculare from all sordidness , the soul cannot be ardent in supplication : our bodies are the temples of the holy ghost , cor. . . and therefore we must be very vigilant and sollicitous , that we defile not this body , which is the habitacle of so great a comforter . ii. our members are the members of christ : let us not then make 'em the members of an harlot ; but let us cleave unto the lord with fidelity and continency , that we may be one spirit with him , and be pure as he even is pure . the swinish sodomites were smitten with spiritual and corporal blindness , and their burning lust was punish'd with an element proper to their crying sins ; and the almighty will inflict the same punishment on all obscene and incontinent persons , with a fire not to be extinguished : for the smoak of the torments ascendeth up for ever , rev. . . nature hath taught us , not to be guilty in the eye of the world ; and shall not the checks of our own consciences impede us from committing enormities iu the eye of heaven . iii. dens , caves , nor corners , can exclude ns from the divine omnipotence : all hearts are open to his omnisciency , all desires are known , and from him no secrets can be concealed : his omnipresence is of that potency , that the voice within us , upon the grand inquest , will bear testimony against us ; and our own enormities being empannell'd , will condemn us upon the verity of the verdict . and who would not relinquish this momentary sensual pleasure , to evade everlasting burnings ? if the smoke of that concupiscible fire ascends up to the nostrils of the almighty , nothing can purge the odiousness of it , but infernal flames . iv. oh , let then the remembrance of a crucified saviour . crucifie in thee all inordinate affections ; and the thoughts of a tormenting hell , quench in thee all the fiery darts of the wicked : let fountains of tears , spring from a sincere repentance , extinguish in thee this conflagrating carnality ; and let the fear and dread of the almighty mortifie that concupiscible enemy , that the allurements of it may not delude thee . consider with thy self the ill consequents which are its concomitants ; it is full of anxiety and folly , abomination and ignominy ; and without repentance , must partake of everlasting punishment . v. look not on the fawning outside of this temptation ; but flie from it , as you would from a serpent . check the first motions of it ; for if you once fall to reason aud article with it , it will prove like the element of fire , if not quench'd in due time , grow too great to be conquer'd . next , flie idleness , which is the native soil for these abominable weeds to grow in ; and be always employ'd in whatsoever lawful vocation or business god hath been pleas'd to allot thee ; that when the tempter comes , he may find thee fortify'd against temptations . 't was idleness allured david to adultery : had he been busied as ioseph was , he had withstood the temptation . vi. think often of death's summons , and that his cold hand will one day chill that blood which was so apt to be inflam'd ; and then tell me , whether mortification is not more suitable to death-bed thoughts , than sordidness and obscenity . be frequent in prayer , and bring the unclean spirit to christ , that he may cast him out . and to your prayer , add fasting ; for this kind goeth not forth , but by prayer and fasting . and indeed , temperance is a great antidote against this sin of sodom ; for many times our tables become a snare to us : for in pleasing our luxurious palate , we make provision for the flesh , to fulfil the lusts thereof . and by epicuring of it so here , what can we expect when we depart hence , but the rich glutton's fate , even to want a drop of water to cool our tongues . vii . remember , thou must give an account for every idle and unprofitable word , mat. . . and how much more then will thy account extend to obscene speeches , and sordid actions ? of what continuance thy life hath been , while brought to a period , and what multiplicity of sins soever thou hast committed , thy accusers and accusations will be equivalent : then those secret thoughts which thou never resented'st , will apparently prove thee obnoxious before the great tribunal : from thence thou can'st not flie , nor deceive the omnipotence with vain excuses ; neither can'st thou appeal from that sentence which will be pronounced against thee ; for there will be verity in the inquisition , and severity in the execution . viii . therefore , whil'st thou art on this side the grave , endeavour to adorn thy immortal part with the fragrant rose of charity , the dulcified violet of humility , and the innocent lilly of chastity . when thou enter'st the list to conquer this formidable lustful enemy , if the fight seem difficult , animate thy self with this assurance , that the conquest will be glorious : thou must vanquish it as thou would'st a sturdy beggar , give it a positive answer , and it is vanish'd : but shew it encouragement , and it will prove like the snake in the fable , when warm by the fire , to fall a hissing . if thou would'st not have this enemy to rule over thee , entertain it not in the least corner of thy heart , but earnestly beseech god to keep thee in sanctity of life , and chastity of body . med . xxi . of purity of heart . mat. v. . blessed are the pure in heart , for they shall see god. if innocency be the robe of heaven , who then would not diligently strive to be adorn'd with purity ? it is no wonder the kingly prophet was so importunate for a clean heart , and a right spirit . if this be the recompence of true sanctity , who would neglect religious duties ? beatifical spirits ! what felicity and purity do ye enjoy , that behold the glorious face of your heavenly creator ! who would not indefatigably be industrious to imitate your seraphick example here , that he might resemble you in your happy station , and possess eternal joys , such as the heart , in all his divine raptures , never knew ? shall the imposterous and perfidious vanities of this transitory world allure our hearts , and divest us of the hopes of this celestial glory , the fruition of this splendid vision ? ii. a magnified vision ! in comparison whereof , the regalities of this lower orb , the trophies and dazling splendors of the optick nerves , and the lustre of the whole universe , is not worth the gazing at ! a vision , which no mortal eye ever was spectator of ; but shall not be excluded , if it don't obscurely lose it self on inferiour objects here below . no ear did ever audibly hear its true description ; but may be admitted to the divine harmony , and heavenly halleluja's of it , if it incline not to the syrenical charms of sin , and the bewitching musick of sordid carnality . iii. 't is a vision , whose bright idea cannot be delineated by the most elevating and contemplative speculations of any metaphysical brain , though never so angelical : 't is not a sublime fancy , but true sanctity , that can reach it . the divine apostolical geographer , st. paul , though lately there , could not exactly give us a description of it ; and sacred scripture divinly characters it out , but in parables and simitudes , to demonstrate how infinitely transcendent is that glory which is so unexpressible , and beyond all comprehension . were all the pearls , rubies , saphires and diamonds the earth produces , muster'd to a splendour , they would not equallize the diminitivest glance of the radient beams of sol's bright eye ; and yet that magnificent luminary , surrounded with so many attending constellations that derive their lustre from him , is but a spark to his shining countenance . vi. who then would offer up that part an oblation to the world , which might be render'd the instrument of so much felicity ? and suffer the profuseness of his wanton blood to revel there , where sublimer passions and flames should triumph ? he that would be an inhabitant among the spirits of the just , must discipline his own to the same uniformity , and convert his body to a temple , where his heart must be both altar and sacrifice ; or rather , an emblem of the sanctum sanctorum , for those excellent graces of the spirit to inhabit in . v. the stately mansion-house of life must be converted into a mansion of divine love ; and the magnificent palace of heroick spirits , into a royal court of peculiar graces ; and then that part which ( as natural philosophors observe ) which lives first , and dies last , shall become purely vital , and not be liable to mortality . nothing but a thrice glorious trinity can satiate this triangle , which must be shaped to the purest figure , and taught in all its pulses to palpitate nothing but heaven and eternity . vi. our bosoms must be converted to closets of devotion ; and our hearts to cabinets of immaculate innocency , and fervent prayer ; embellish'd with that sparkling diamond , a lively faith , the lamp at which all our minor graces , as tapers , light themselves , and like stars , borrow their lustre from this luminary . 't is not a heart that can chime to the airy sound of any tinkling religion , and pretends a sanctity fix'd in its countenance , that makes affectation his conscience ; and moroseness of humour , tenderness of spirit . vii . no , 't is a heart adorn'd with the white robe of humility , crown'd with the diadem of love , fumigated by prayers , the odoriferous scent of chastity , and the fragrancies of a life of sanctity , that couches it self within the embracing arms of our saviour's spouse , and stiles himself a mourner in her persecutions ; that looks upon the vvorld as the enemy of its glory , and had rather embrace mortality , than prove a rebel against heaven . 't is such a celestial heart that must be a preparative for this transcendant vision , and happy is he that arrives to that purity . viii . fortifie us therefore , o lord , against the pomps and vanities of this wicked vvorld , and elevate our thoughts to the sublime contemplations of thy glory . level in us every arrogant thought that dares exalt it self against the potency and purity of thy law ; and sanctifie us for thy self and service , that the practick part of a life of sanctity may be our chiefest employment ; that when we are summoned to depart hence , we may be accepted of thee ; and being fled from the eye of this lower orb , we may take a prospect of thy heavenly palace , of what neither eye hath seen , ear heard , nor heart can conceive , the glory thou wilt impart in the fruition of thy self . med . xxii . against covetousness . heb. xiii . . let your conversation be be without covetousness . covetousness is the root of all malignity ; and he that is a slave to riches , his mind is always indigent ; he is tugging continually at the oar , and accumulates worldly dross ; but ( as the psalmist says ) he knoweth not who shall gather it , psal. . . and as he is impoverished in his mind , so he is miserable in his station ; for bounty and goodness are strangers to himself and others ; and charity with him is so frozen , that the poor , instead of recompenceing him with their prayers , are more ready to attend him with their imprecations . fix not thy trust in uncertain riches , but place thy mind on what is certain . 't is certain , the hour of death will come , and then what will all thy wealth avail thee ? they cannot assist thee in a true repentance , nor plead thy cause in the court of heaven : they cannot procure thee an easie passage hence , nor give thee assurance of eternal happiness . ii. therefore , lay aside this bitter root , and graft new plants of liberality and charity . make haste , with speed , and undertake this task , lest thou offend the almighty , and endanger thy own soul. the covetous person must needs allow this maxim , that he lives without god in the world. and our saviour informs us , we cannot serve god and mammon , luk. . . for he that wholly sets his heart upon transitory treasure , must of necessity unfix it from god , and eternal glory ; and is uncapable of performing that duty which is required by the almighty . iii. see with what eagerness the covetous pursues riches ; and is greedy as a lion after his prey . all opportunities of gain are readily embraced : prayer , and all religious duties , are laid aside , to accomplish and attend it . so prone is frail mortality to this sin , that he leaves nothing unattempted to answer his sordid avarice : nay , it is often apparent , that unlawfulness and fraudulency is used by the covetous to that degree , that many families have suffered destruction , though it were to the utter ruine of the souls and bodies of the misers themselves . and now , what can these men expect for the cruelties they transact , but to be excluded from happiness , and to receive that reward , of not inheriting the kingdom of god , cor. . . iv. they which hoard up terrestrial treasures , resemble those that place their fruits in low and moist places , not considering they are incident to putrefaction . oh , how infatuated are they then , which indulge themselves to that which is liable to corruption ? for , how can that which is temporal , satisfie the soul which is eternal ? the animate part comprehends all corporal things , by virtue of its spiritual nature , that it cannot be distended and filled by any quantity . all things , the higher they soar towards heaven , the less they cark and care to hoard up : this may be attested by the fowls of the air , which neither sow nor reap , mat. . . so it is with that immortal part , the soul , the more it is elevated to its creator , the more it withdrawn from temporal riches . v. let contentment be the avaritious man's catholicon to purge out covetousness . this will make him a proficient in the almighty's court , and wholly to depend upon his providence . then he may contemplate , that god cloatheth the lillies of the field : and if so , much more will he cloath them which depend upon him. think on the providence of thy creator ; and if thou reliest upon him , thou may'st assure thy self , that none ever trusted in him , and was confounded . he is too guilty of avarice , that chargeth the almighty with not granting him his heart's desire ; and he is too ungrateful , that expresses not his thankfulness for those mercies he daily , nay , hourly receives from him . vi. consider this , now ye that take too much pains for riches , what an imprudent choice ye use to apply your diligence : ye that add house to house , and field to field , a lesser compass at last must entomb ye ; why then do you perplex your selves so much , and appear such busie graspers of the world ; early you rise to gripe the world , and late go to rest , but can find no ease ; your mind is so fix'd on uncertain riches , that you are perpetually loaded with care and sorrow . and why all this , poor covetous wretches ! but to undoe others , and lose your souls ? did you but wisely love your selves , you would pursue alone your own true happiness : you would not become such wilful fools ; and preferr a short vexatious vanity bfore an eternal joy and felicity . med . xxiii . a bad exchange . mat. xvi . . for what is a man profited , if he gain the whole world , and lose his own soul ? or what shall a man give in exchange for his soul ? this text works no effects upon the covetous ; for they had rather lose their souls , than forsake their riches . he , for whom the whole creation was made , makes himself wretched and miserable , in chasing after vanity : disrobing himself of all his glory ; and by exceeding a bruitish transformation , inhumes the divinity of his immortal part in the bowels of the earth . hearken unto this , all you that inhabit in this lower region , ye that are votaries to sensualities , and ascend no higher than the elements for celestial glory ! that can mortgage your souls for a momentary pleasure ; and entertain a delectable misery , for evelasting happinss ! ii. give ear , thou aspiring meteor , whose haughty ambition , with icarus , soars to that heighth , that thou consumes the wings of thy immoderate desires ! thou that wilt with eagerness adore satan , for a kingdom ; and greedily render him your fidelity , for a crown , and offer him a revenue worth ten thousand worlds , the immortal tribute of your precious soul ; till thy flourishing hopes , and trophies , be turn'd to endless torments ; thy masquerading revellings of elvevated honour , into repentant regrets of direful horrour ; and thy imperial chair of state , into a bed of infernal flames ! iii. be attentive , o thou indefatigable wanton , whose soul is as unsatiable as brutish animals ; that palpitates after pleasure , beyond the camelion's breathing after air ! thou that swimmest in iniquity , and plungest morality in seas of vice ; bathing thy self in those amorous streams that drown thee in wanton delights ! that imaginest true religion but a ridiculous fable ; the lives of apostles , saints and martyrs , but a tragy-comical play , or a melancholy romance ! and scoffest at heaven , and its creator , as if infinite eternity were but an imaginary fancy ! iv. stop not thy ears , o thou wretched miser , whom the deluding rhetorick of bags cram'd with silver coin can invite to hell ! and art ardeously allured to throw thy self into the arms of satan , at the musick of tempting gold ! that can'st assist thy weak eyes with spectacles ; and gaze thy self almost blind , at the splendor and curiosity of a rich gemm ; and imprecateth geography , for defining riches beyond thy sphere ; earnestly wishing thy self an indian , that thou might'st lead the remnant of thy life among the choicest treasures ; and converse with the richest mines , till the hair on thy head were all silver ; till thou thy self wer't all transmuted to ore , and every bone turn'd into a wedge of the purest gold. v. listen , ye tender gallants , that are so attracted with the mode of this world , that ye have have lost all conceptions of a better ! ye that dwell upon earth , only to delight your sensitive appetites ; and supply your luxury with the exquisite martyrdom of thousands of creatures ! as ye are well-complexion'd dust , and possess purer veins ; so entertain purer passions too , and acquire generous and nobler inclinations for eternal glory ! the sumptuousness of your attire will not invest you with immortality . should you expose your estates to sale , and receive for it a great value , ' ●would not purchase one inch in paradise . it was the elegantest speech the ancient orator ever deliver'd , when he utter'd , he would not buy repentance so dear . 't was but an extemporay oration ; and yet all silver-tongu'd rhetorick could never parallel it : that one note exceeded all his eloquence , and will survive the dexterity of his pen. vi. could we out-live the lives of patriarchs , even beyond the age of old methusalah , or of time it self ; and with the pleasures of the greatest epicures : could we , like cleopatra the egyptian queen , dissolve a pearl into a golden cup , and drink the riches and pleasure of a kingdom at a draught ; or command all the creatures of the universe , as positively as ever the centurion did his servants : had we all the delectable enjoyments we can either wish , fancy , or chase after , and whatever can satisfie the ambition of the most profuse and carnal appetite : were the whole universe turn'd into a garden of eden , or a perpetual spring adorn the surface of our mother earth : vii . could we , like the eagle , renew our age , and not grow old , but still continue in our pristine health ; or if in years , be insensible of the miseries that attend the aged : could we unravel , untwist , or unwind time again ; reverse and retrograde its wheels again ; stop the swift celestial mercuries , the nimble posts of heaven , in their full career ; and set the great clock of the world backward to a minute : nay , were our bodies of that durability as our souls , that we could survive time it self , and be a spectator when the world receives its period : yet what shall we extract , if after all our vain and imaginary felicities , and flippery contentments , we become an oblation for hell , enroll'd in the execrable catalogue of the infernal crew , a victim for sulphurous eternal flames , banish'd to perpetuity from god and heaven : then inform me , whoever thou art , and ask dives himself that necessary question , what is ? &c. viii . o lord , what is there in this world , that should attract our hearts , to tire our selves in fruitless desires , and indulge our selves to the pleasures of this life , as our chiefest felicity ? how difficult is it for him that is unacquainted with thy law , to perceive the evacuity of those enjoyments he hath so long rouled himself in , to resist the enticing advantages of sin ; and disesteem the glittering flashes of this life , for that lustre of glory thou wilt impart . my god , instruct me so to use the world , that i forget not thee . let the blessings thou showerest down , quicken and encrease , not stupifie my devotion . elevate my obedience , not overwhelm my thankfulness ; that so the follies of the world may become my derision ; and the glories of heaven , my only ambition ; that i may never , for a fading fruition in this world , hazard both my soul , and thy saving-grace together . med . xxiv . in time of sickness . mat. viii . . lord , if thou wilt , thou canst make me clean . this prayer was effectual ; and all petitions are answer'd by the almighty , if deliver'd with a sincere faith , and a good assurance . let us now be upon the grand inquest ; is not sin a leprosie ? then every sinner ought to make the same deprecation . he that had been a spectator of the leper's body , would not have been amaz'd at his prayer : and yet , could he but have inspected his soul , might , perhaps , have beheld objects more prodigious and horrible ; the corruption of his blood , which had lost its vigour , and proved but an useless help to nature , every part without vitality , by so nauseating a nutrition , instructed his tongue this necessary , though doleful kind of confident prayer ; lord , if thou wilt , thou canst make me clean . ii. christ , whose bounty and compassion never fails to demonstrate that the fountain of his love was as large as his power was potent , would not reject such a suit wherein his tender mercy was so much concern'd : and those members which might have been sooner immers'd , than bath'd into a cure , re-assume new vitality and complexion , by the liberal bounty of a touch. thus the leper receives a new body ; but we read no lecture of any operation upon his immortal part , which , perhaps , effectually required it : but his successor , who was bed-rid , was in a far greater state of happiness ; for his sin and disease were both healed together . iii. how many be found , that , like the leper , view no higher than their corporeal substance , whole exteriour part is all their principles of religion ; whil'st the immortal part , that spring of life , lies all neglected under epidemical infection : our blood shall enjoy all the delights that art can reach , or the most chymical luxury can extract , to supply its flames ; whil'st our splendid part , the divine and celestial fire which inspires us , lies all extinguish'd , and bereft of his immortal aliment , and can reserve nothing but a dull and hectick lustre to its maker . iv. the anguish of a limb , can attract us to more devotion in one hour , than all the concernments of our souls can produce in a year : and the deformity of the meanest part , will appear an object of more disgrace and dolour to us , than those pallid and infernal forms that attend sin , and disfigure heaven in us . of all pestilences , this is the grandest , and yet least regarded : as if hell were but a trifle ; everlasting damnation , a pleasure ; and the eternal misery of our souls , a diversion . shew me that exquisite beauty that is not leprous ; that innocence , which is so perspicuous , that it is immaculate ; that pattern of sanctity , which may become a saint ; that infant , man or woman , which is a stranger unto sin ; and then i shall be hold an amazing wonder . v. did our curious veins excell the fragrant violet , whose odour perfumes the chymistry of the air , the dew of the blushing morn : were our ancestor , adam's sin , an alien to our crimson blood ; and the day of our nativity , as perspicuuous as the splendidst morn , immaculate as the new-blown rose : yet the pollution of our irregular lives would soon discipline us in this prayer ; and the blackness of our occultest thoughts would silently proclaim our own deformity ; and be ready to join with the leper in this petition , lord , if thou wilt , thou canst make me clean . vi. and yet , was there not to be found , in those days , a generation of vipers , that were righteous and clean in their own eyes , that justify'd themselves in their own impurity , and reckon'd all the world but lepers to them ? was not the lofty pharisee a greater leper than the poor publicane , though so ambitiously he display'd his proud plumes ? his soaring pride carrry'd more contagious infection along with it , than the other persons sins could e'er pretend too . he that trusts to the merit of his own illustration , may infallibly lose heaven , and those eternal joys which an humble assurance doth procure . vii . o lord , though i am not so vile as some ; yet i am so vile in my own eyes , that the leper here is a pattern of perfection , to my imperfect soul ; lazarus's corps a perfume , to my ulcerated heart : yet were i far more impotent and fractured than the poor cripple of bethesda ; more spotted with leprosie than the nine unthankful lepers which were cleansed , whose ingratitude was more odious than their disease ; were those legions of infernal spirits , ejected by thy sacred word , infused in me ; and were i as execrable as satan could wish to make me ; yet i know thy paternal goodness , and i do not despond of thy almighty power : for , lord , if thou wilt , thou canst make me clean . med . xxv . upon death . rom. vi . . what fruit had ye then in those things whereof ye are now ashamed ? for the end of those things is death . since sin must be destroyed , who then would make choice of that for his felicity , which shall perish with himself ; whose end is not only death , but hell ; and will be his destruction , not only now , but hereafter ? indeed , were there no hopes that our reliques should resuscitate again , or the ruines of our frame resurrect to a politer shape , we might well plunge our selves in enjoyments here , and fix our felicity in delectable pleasures : every person might then be tollerated , without sin , to become an epicure ; and he that could project new modes of luxry , would not only pass for being ingenious , but be esteem'd fortunate . ii. good morality would appear all vice ; and yet vice it self would be held no more a crime , but our happiness : not to be lavish , then , were a sin against nature ; and he that excelled in brutality , would be render'd most rational : legal proceedings would then be a grand enemy to humanity ; there could be no sociableness , but in confusion : and were there no heaven , nor hell , we should pleasantly mingle to a chaos , and obey no other discipline but riot : every person might then be atheistical , without scandal : to be without the almighty , and his grace in the world , would be render'd no misfortune ; for then every man might depend upon his own merits , without blasphemy . iii. could they which inhabit the earth , die like bruits and animals , and revive no more ; the hopes of not being damn'd , would be a greater comfort than the delights of sin. but alas , he that enters the grave now , must live ▪ again , that his life may be remember'd . nor yet is it so much the terror of death , as the horrors of a guilty conscience ▪ the formidable prognosticks of a future etetnity , that affrights the departing soul : the pangs and anguish of expiring nature are insignificant to those stings that attend the memory of our crimes : the deep sorrows of the grave , and our being extinct here for ever , are joys , to the miseries which remain behind , but will certainly come . iv. inform me now , thou that art so indulgent to the world , and hunts for paradise in a park of sins ; thou that makest terrestrial things thy treasure , and foldest up the riches of thy hopes in the bosom of old time , or the compass of a span ; when those lucid and swift guides of life , thine eyes , shall wax dim with age , or tired with pain ; when every member shall become sorrow's object , and those parts which were so employ'd in the operation of sin , shall become instruments of despair ; when that delectable frame , that magnificent darling edifice , thy body , shall , by its shivering qualms , and trembling convulsions , consternate its disconsolate owner ; how will the fulgurations of a future justice , and the terrours of thy ultimate end , confound thee ! v. can those transitory enjoyments that allured away thy immortal part , restore it in convenient time ? can those pleasures which bereft thee of heaven , recover it again before death puts a period to thy life ? can thy pomps and vanities asswage or allay thy deep sorrows ? or the memento of thy sins , the destruction of thy end ? where 's that soft musick , whose select airs , like david's harp , might charm the cries of a guilty conscience ; and by its skilful strains , drop a pleasant harmony that might pacifie the trouble of thy anguish'd soul ? iv. where are those expanded trophies of empty glories , thy ambition has purchas'd at the easie rate of only sinning for greedy honour , for which thou hast traffiqu'd and sold heaven ? that sovereignty for which thou enslavest thy self , and lost the perfect freedom of thy immortal soul ? cannot all thy grandeur excite thee up a little ; and by a fumy power , once so formidable and applauded , reprieve thee from the unsatisfy'd grave , or a more eternal prison . vii . where are those goods of fortune thou hast forfeited thine inheritance for , whose transporting lustre deprived thee of thy eye-sight , and render'd thee dimmer than themselves ? can they , by their utmost skill , neither bribe nor purchase thy pardon ? or will the silent grave require no other fee than so rich a miser ? where are all those fine diversions that divested thee of thy piety , and the thoughts of thy creator ? those pleasing deluding vanities that swept away all sense of heaven , and fore-sight of thy future state ? are all shrunk into a tomb , and an unwelcom period ? are all thy jocularities terminated in the confines of a sepulchral-urn ; and no other objects left for thy concomitants , but thy crimes , and those terrours thy guilt presents ? viii . behold now , and stand amaz'd , ye adorers of the world more than of the almighty ! and view the portraiture of your end , those ruines you have so smoothly built on ! try if your imaginary felicities are proof against this arrow ; or can protect you from this invader , the only conqueror of the world , whose general prison is but a reserve for a worse , and its execution here , but a reprieve for a more durable and yet vital mortality . he that reign'd in pleasures , must expire in flames ; and having long revelled it in sin , must expect to riot it in torments ; and the misery is , that wishing not to live , he can never die . ix . and yet , how foolish and vain are our desires still after the world ? how easie and alluringly , o lord , are we led by the counterfeit and transitory pleasures of this life , from thee ? we cannot plead ignorance , but fully attest , that the wages of sin is death ; and yet how absurdly do we preferr its service before thine , whose recompence of reward is life and immortality ? but the period of profaneness is eternal destruction , and the delights of impiety end in confusion ; and yet we eagerly embrace the fawning proffers of sin , before the never-failing promises of everlasting glory . x. have pity , o holy jesu , upon the weak frailties of our humane and corrupt natures : and we humbly implore thee to pardon and forgive the profuse irregularities of our whole lives . grant unto us , o lord , a perpetual supply of noble and ardent defires to run after thee , that the pomps , vanities , and tinselware of the world , may become objects of our scorn and derision ; and that the bright splendour of thy eternal glory , may create our ambition to serve thee all the days we remain here ; that we may not , for a present temporal enjoyment in this transitory life , lose the blessed hopes , and future inheritance of the saints in light , but at last , having finished our course here , we may arrive with joy and gladness at thy heavenly kingdom . med . xxvi . upon judgment . cor. v. . for we must all appear before the judgment-seat of christ , that every one may receive the things done in his body , according to that he hath done , whether it be good or bad . it is an axiom , confirm'd by woful experience , that the generality of them which bear the name of christians , and pretend to fight under christ's banner against the enemies of the apostolick faith , are , by their profligate impieties , the greatest scandal to that glorious profession : they live in such a universe of wickedness , as if the redeemer of the world descended from glory , not to subvert , but to establish the empire of sin ; as if the main design of their state , in this world , were only to fulfil that voluptuous maxim of the licentious epicure , let us eat and drink , for to morrow we mst die . ii. but if these proficients in atheism had a serious memento , that there is a deity inthron'd in heaven , who is of purer eyes than to behold iniquity ; and so jealous of his honour , that he will not remit the least guilt with impunity : could they be perswaded to devote a few minutes of the time which they consume away to finish their debaucheries , to a solemn reflexion upon that inevitable account which will be exacted from them at the general resuscitation ; when not only their words and actions , but the most occultest of their cogitations shall be brought to judgment ; it were impossible for them , unless given over to a reprobate sense , to perpetuate under the dominion of their carnal appetites and infections . iii. the very apprehension of the vengeance to come , would fright 'em into an immediate repentance ; and produce such an admirable reformation , that living soberly , righteously , and godly in this present world , they might be found unblameable in the great day of the lord jesus . and what a day will that be ! at whose appearance the sun shall be turned into darkness , and the moon into blood , act. . . when the heavens shall be rolled together as a scroll , isa. . . the elements melt with fervent hert , pet. . . and this magnificent imbellish'd structure of the material creation must perish in a conflagration . iv. when the ecchoing sound of the last trumpet will be loud enough to astonish drowsie mankind out of the sleep of mortality ; and all those innumerable bodies , which for so many past ages have inhabited the vast re-regions of forgetfulness , shall arise from their beds of dust , and appear before the aweful tribunal of the great and impartial judge ! the books will then be open'd , the indictments read , and every man's works shall be produc'd at the barr , and evidence given , either for or against him . no title of honour , or dignity of place ; no preheminence of nativity , or excellency of natural or acquired endowments , will , in this court of equity , be admitted , as a sufficient demurr , to an immediate and impartial tryal : but the high and the low , the rich and the poor , the noble and the mean , the learned and the ignorant ; he that sits on the throne , and he that stands behind the mill ; even from the swayer of the scepter , to the drawer of water , must be equally impleaded ; and without respect of persons , receive a compensation proportionable to their merits . v. in this great day , the lord of the harvest will gather his wheat into heaven's granary , bat the chaff shall be thrown into fire unquencheable ; he shall separate his fine gold from the dross , and distinguish right jewels from false and counterfeit sparkles : the sheep will then be separated from the goats , and true believers manifestly known from formal hypocrites . but what tongue ! not that of angels , can express the joy of those vigilant servants , whom their lord , at that time , will find diligently employ'd in the performance of their duties ! all that formidable pomp , and dreadful solemnity , which shall precede and attend the advent of the judge , will but contribute to their comfort , and enhance their consolation : for they shall know , that he , who appears with such ineffable majesty , to keep his general sessions of righteousness , is the same iesus which was crucify'd for their redemption . vi. then that exalted saviour will accost his followers in the regeneration , mat. . . with these or the like transporting expressions : you my beloved disciples , who renounc'd all that the world call'd grandeur and generosity , for the sake of your crucify'd lord and master , and despis'd the present enjoyments of flesh and blood , in expectation of a future and invisible state of felicity . you , who who retain'd your obedience , in the mid'st of a rebellious generation ; and embrac'd vertue , in an age of impiety and prophaneness . you , who subdu'd your sensual appetites by the austerities of self-denial , and conform'd them to the sublimer dictates of reason and religion . and you , who rejoyc'd in the day of tribulation , and adorn'd the doctrine of the gospel by an exemplary patience in the day of adversity : this is the day wherein you shall receive a recompence for all your sufferings ; a recompence so incomparably glorious , and of such sublimity , that it will at once create and accomplish your beatitude . vii . your troubles were finite , and expired in a moment ; but the duration of your bliss will be infinite and eternal : you shall now enter into that heavenly kingdom , where all your tears shall be wiped from your eyes ; and those chrystal drops which you plentiful shed in the prosecution of your salvation , shall be congeal'd into pearls , to enrich your diadems , and imbellish your robes of immortality : there no deluge of sorrow shall disturb the serenity of your felicity ; no anxiety or perplexity , no discontent or vexation shall intrude within the limits of your happiness ; but you shall securely bathe in oceans of unmix'd pleasures , and feast upon delights which know no period . viii . but , while these fluctuations of the divine mercy will consummate a beatifick calm in the breasts of the righteous , what irresistable tempests of consternation shall excruciate those impenitent wretches , who chose their portion on this side heaven ; and preferr'd the dung and miseries of a transitory world , before the real joys of a solid eternity ? now , they shall in vain invoke the mountains to bury them beneath their perpetual ruines ; that by a more tolerable destruction , they might evade the fury of that almighty indignation ready to overwhelm them . but what will attribute them , in these inextricable exigencies , that they possess'd the quintessence of the earth ; that they were splendid in wealth and honour ; that they inhabited palaces of cedar , and took their repose under canopies embroider'd with gold ; that they were homag'd by crouds of parasites , and grew famous in popular applause ; that they were the favourites of crowned heads , and the darling of the multitude ; that all things past currrant according to their desires , and were not molested by the misfortunes of other men : when those illustrated accommodations did contribute but to render 'em the more magnificently miserable ; when they vanish'd like a visionary dream of the night ; but the memento and guilt of their absurdity , will , like venomous snakes and serpents , cling to their consciences , and become their remorseless executioners for infinite ages . ix . then the eyes of their understanding will be opened , which the fascinations of sin had kept long clos'd ; and they shall perceive the folly and frailty of those impertinent trifles which they courted with so much passion and eagerness ; and for whose unsatiable fruition they neglected their immortal souls , forfeited their title to a blissful immortality , and subjugated themselves to those tremendous extremities which are the inseparable concomitants of an inevitable damnation . what heaps of treasure then would they give , to re-enjoy one minute of that inestimable time which they profusely expended in the unprofitable works of darkness , that for so inconsiderable a space , they might be but within a possibility of salvation ? what presidents of mortification ! what miracles of piety ? what inimitable examples of vertue and goodness would they appear to mankind , were they to renovate the lease of their lives ! how would they disesteem all those magnificent shadows , and glittering annihilations , which the idolizing worldling so preposterously admires ; and esteem the unmatchable treasure of a pacifick conscience , unspeakably beyond the most transcendent terrestrial enjoyments ! x. but alas ! 't will be then too late for repentance ; and they who , in the day of their visitation , contemn'd the repeated proposals of a redeemers reconciliation , shall , at this juncture , with tears of blood , supplicate for mercy , and be refus'd it : and the lord iesus , who would have been their saviour , and so frequently extended his compassionate arms to receive them into favour , if they would but believe and repent , will , as their inexorable judge , utter this direful sentence against them , depart from me , ye cursed , into everlasting fire , prepared for the devil and his angels . xi . o irreversible decree ! from whence there can be no appeal ! and which no sooner pronoun'd , but those condem'd wretches must be for ever exil'd from the ecstatical presence of the almighty ; and by legions of apostate spirits , haled away to the dismal place of horrour and confusion , where they shall languish under the pressure of intollerable punishments ; and , by wonder of omnipotency , shall in torrents of fire , endure extremity of frigidity ; and in rivers of ice , be tormented with perpetual burnings : there they shall feed the worm that never dies , and transude in those flames which cannot be extinguish'd . and the consideration of the perpetuity of those supernal felicities which they rejected for vanities , and of the infinite continuation of their infernal tortures , will shipwreck all their hopes in the formidable gulf of desperation , and plunge them into the bottomless abysses of the lowest hell. the prayer . o blessed father ! since thou art formidabe in thy judgments , and thy anger is a consuming fire ; since those incorrigible sinners who despise the offers of thy mercy , shall become the victims of thy implacable vengeance , and glorifie thee in unimaginable pains ; since thou hast appointed a season , when an eternity of felicity , or misery , shall be the reward of our actions ; and we must either stand or fall , according to our handy operations : vouchsafe , that the contemplation of these weighty verities may be such a prevalent inducement to the amendment of our lives , that we may work out our salvation with fear and trembling . let not the pernicious allurements of this fraudulent world make us negligent of the wrath to come ; but let us walk with that aweful care , and vigilant circumspection , that we may appear with joy , in that dreadful day wherein the greater part of mis-call'd christians shall be consign'd to an immortal ruine and destruction . med . xxvii . upon hell. isa. xxxiii . . who among us shall dwell with the devouring fire ? who among us shall dwell with everlasting burning ? eternal death is the dreadful state of the damned ; by which they are not only depriv'd of the presence of the almighty , but are also tormented with perpetual suffering both in soul and body . oh , how horrid is it then , to incurr the displeasure of the divine omnipotence ! how strangely infatuated are ye , o senseless sinners ! to run on so swiftly in the ways of sin ! tell me , can you freely receive your wages , which is death ; and take up your habitation in everlasting burnings , there perpetually to abide for ever . ii. could we but obtain , by divine permission , a visionary prospect of that incorrigible miscreant and traytor , iudas ; what a scene of horror would that be , to behold him , violently dragg'd by infernal spirits , and loaded with chains of fire ; his diabolical countenance , pale and wan ; the voice within him , his conscience , worm-eaten ; his pestilential skin , cover'd with leprosie , from whence issues out stinks not to be endured ; his limbs and body , wounded and tormented ; and his tongue filled with bitter lamentations and execrations ; what a dreadful apprehension will the vision of so deplorable a spectacle create in thee ! iii. shouldst thou , in contemplation , fix that dire object before thine eyes ; and upon a strict disquisition , examine him , saying , tell me , o thou perfidious iudas ! what griefs , what pains and torments are these thou undergoest ? what number of years has thou reign'd in sulphurous fire ? and how many centuries of ages must thou yet remain buried in flames , and roaring among the infernal crew ? his guilty and amazing conscience would soon reply , the pains which which i endure are intollerable ; no intermission for relief is here to be found , but the torments thus ininflicted are perpetual : the least of our miseries far exceed all punishments , which either the justice of god , or the cruelties of men upon earth , did ever execute : despair is our continual associate , and there is no vacant place for hopes of ever to be freed for these unexpressible torments : you upon earth , take your ease , you eat and drink in full bowls ; whil'st we want water to cool our tongues , which are tormented in these flames . iv. let the thoughts of hell's terrors ever put me in a method to escape their fury . consider the damned in their fatal circumstances ; their life is , to die without expiring ; and their death is , to live in perpetual punishment : there the tormentor is never wearied , the fire never consumes , and the torments never decrease . and this decree is according as the irrevocable sentence requires ; the fulfilling of the justice of the almighty , and the reward due to wilful impenitents , and obdurate offenders ; that they should never want a sufficient measure of punishment , who were continually glutted , and never ceas'd from sin. v. there , the least sin has its peculiar punishment , wonderfully extracted out of its own sordidness : the salacious shall inhabit in unextinguishable sulphurous fire , continually flaming from their own inordinate affections : the epicure and ebrious shall sigh in vain for a little water to cool their tongues : the outragious and passionate shall snarl like mad dogs ; and the malicious and uncharitable shall corrode their own entrails : the wealth of the misers shall be as goads in their sides ; and the arrogant and ambitious shall be hurried down from the precipice of scorn , to the bottomless-pit of contempt : the infatuated shall miserably deplore their mispent time ; and pine away with grief , for their not being diligent . vi. but , o what strange convulsions shall fasten on their spirits , and vulnerate and search the utmost of their souls ! when they shall with amazement behold themselves eternally bereft of the illuminating vision of the most highest ! when they shall behold themselves eternally exil'd from the joyful and amiable presence of jesus ; that omnipotence who created 'em to inherit his kingdom ; that saviour who purchas'd 'em to reign with him in glory : then shall they execrate the hour of their nativity , and those sordid associates that enticed them to ruine ! they shall exclaim against the folly of the fraudulent universe ; and belch out , with a raving distraction , are these the products of those infatuated desires , whose empty enjoyments we esteem'd our happiness ! alas ! what will our loose liberties , and those fond delights we so eagerly chas'd after , now yield us ? what happiness receive we from those fleeting honours , and transitory treasures we so highly valued ? they are all fled away as a vapour , and past away as a morning-cloud . vii . but the sting and torment perpetually endures , and plagues our vitals with everlasting anguish . thus shall they roar out ; but all is deaf to their complaint : thus shall they lament ; but no compassion shall relieve them . o dismal spectacle of a wicked life ! o terrible sequel of a destructive death ! perpetually to wish for what they never can obtain ! perpetually to undergo that which is inevitable ! o magnify'd be thy divine omnipotence , that with such an indulgent affection gives us timely notice of our ruine ! save us , o blessed lord ! from all impieties : oh , save us , for thy own dear sake ! quicken our minds against the effects of sin ! and with thy fatherly corrections chastise us often , that at last the terrors of hell may force us into thy heavenly kingdom ! med . xxviii . upon heaven . psal. lxxxvii . glorious things are spoken of thee , thou city of god. but all the most exalted encomiums are infinitely below thy deserved lauds and praises : for , what humane understanding , what created tongue , can be able to comprehend or express thy ineffable excellencies ? if this inferior orb , the place of our exilement , and a theatre of inevitable miseries , be so wonderfully delightful , that our eyes are entranced with the variety of its objects , and can never sufficiently admire the marvels they behold ; if the firmament , which is but a foot-cloth for the saints to tread on , be enamell'd with so many starry jewels , and imbellish'd with such radient planets , and glittering constellations : how transcendent ! how superlatively magnificent are the inner appartments and chambers of that emperial palace where the adorable deity does vouchsafe to communicate his essential and ecstatick glories ? ii. o desirable mansion ! one minute's residence in thy celestial courts , will make us more than recompence for all the afflictions we can possibly suffer in this valley of tears : and and how conceivably will our reward be , when , by a miracle of divine mercy , we shall be admitted to an everlasting participation of thy immense and inexpressible felicities ! it was the certain hope of thy enjoyment , which animated the primitive martyrs to sustain the most fiercest tortures with an undaunted constancy , and to triumph in the mid'st of their conflagration . iii. the comfortable expectation of thy fruition , was the grand motive which induced the magnanimous ignatius , when threatned by his persecutors with extremity of torments , to make this heroick replication ; fire , gallows , beasts , breaking of my bones , quartering of my members , crushing of my body , all the torments of the devil together ; let them come upon me , so i may enjoy my lord iesus christ. iv. it is an undeniable axiom , that all secular felicitities are built upon brittle foundations . the most sublime terrestrial pleasures , even in their greatest complacencies , are but transcient vanities , and conclude in vexation ; but the objects of the celestial habitations are refined to such an extraordinary degree of perfection , that they will be able to satiate the most extended desires of our capacious souls : there we shall possess , in lieu of a living mortality , which moves us towards the grave , a vitality glorious beyond imagination , durable as the ages of eternity , and whose enjoyment will entitle us to excessive and inexplicable satisfactions . v. if we admire beauty : our ravish'd eyes , in lieu of corporeal objects , shall behold those immaterial glories which flow from the fountain of uncreated light , and shall be permitted to contemplate that wonderful clearness which proceeds from the beatifical visage of the supreme creator . if riches be the center of our affections : gold , pearls , diamonds , rubies , jewels , and whatever we account most precious and estimable in the universe , are but faint metaphors to describe the inestimable treasures of the supernal world. vi. if honour be the subject of our ambition : what are scepters and crowns , but illustrious miseries ? what are the grandeurs upon earth , but gaudy shadows , in comparison of those incorruptible diadems , those permanent and substantial dignities which flourish above . if we delight in musick : there we shall hear the panegyrical anthems of the seraphick choir ; and shall bear a part in the solemn celebration of that almighty being , whose only presence will be sufficient to replenish us with immeasurable felicity . vii . to conclude : nothing can be ded to that immensity of beatitude which we shall there enjoy ; but we shall be as perfectly happy , as the immediate vision of the incomprehensibly glorious trinity , the society of angels , the conversation of triumphant spirits , and the inexpressible accommodations of a blissful heaven can possibly make us . : and to consummate our felicity , all our enjoyments shall be invested with eternal glory . the contents . sect . i. what meditation is page sect . ii. that it is a duty page sect . iii. rules and directions for meditation page sect . iv. of the subject and method of meditation page sect . v. of being affected with the divine presence page sect . vi. of preparatory prayer before meditation page sect . vii . of consideration page sect . viii . affections and resolutions page sect . ix . of vows page sect . x. how to conclude your meditations page collects to be said before and after meditations page meditations on several occasions . med . i. confession of sins page med . ii. that the cross of the holy iesus should excite us to repentance page med . iii. of the fruits of repentance page med . iv. of man's salvation page med . v. the youth's memento page med . vi. general rules of a godly life page med . vii . the whole duty of man page med . viii . the vanity of the world page med . ix . jacob ' s ladder . page med . x. of a good conscience . page med . xi . of a wounded spirit . page med . xii . of humility page med . xiii . the proud pharisee page med . xiv . the soul's delight page med . xv. true contentment page ● med . xvi . of divine faith page med . xvii . the canaanitish woman's faith page med . xviii . of love and charity page med . xix . an act of divine love page med . xx. of chastity page med . xxi . purity of heart page med . xxii . against covetousness page med . xxiii . a bad exchange page med . xxiv . in time of sickness page med . xxv . vpon death page med . xxvi . vpon iudgment page med . xxvii . vpon hell page med . xxviii . vpon heaven . page finis . the whole duty of man laid down in a plain way for the use of the meanest reader divided into xvii chapters : one whereof being read every lords day, the whole may be read over, thrice in the year, necessary for all families : with private devotions. whole duty of man allestree, richard, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing a _partial wing a _partial estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) the whole duty of man laid down in a plain way for the use of the meanest reader divided into xvii chapters : one whereof being read every lords day, the whole may be read over, thrice in the year, necessary for all families : with private devotions. whole duty of man allestree, richard, - . fell, john, - . sterne, richard, ?- . henchman, humphrey, - . pakington, dorothy coventry, lady, d. . [ ], [i.e. ], , [ ] p., leaf of plates. printed for t. garthwait ..., london : . advertisement: p. [ ]-[ ] at end. illustrated t.p. and added t.p., engraved. prefatory letter signed: h. hammond. variously attributed to lady dorothy pakington, richard sterne, abp. of york, john fell, bp. of oxford, humphrey henchman, bp. of salisbury, and others. cf. dnb. added t.p. and separate paging ( p.) at end: private devotions for several occasions. published anonymously, , under title: the practice of christian graces, the whole duty of man. reproduction of original in british library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng - tcp assigned for keying and markup - apex covantage keyed and coded from proquest page images - john latta sampled and proofread - john latta text and markup reviewed and edited - pfs batch review (qc) and xml conversion the whole duty of man laid down in a plain way for the use of the meanest reader . dwided into xvii chapters one whereof being read every lords day the whole may be read over , thrice in the year necessary for all families . with private devotions . london printed for t. garthwait , at the little north door of s. pauls . mr. garthwait , you needed not any intercession to recommend this task to me , which brought its invitations and reward with it . i very willingly read over all the sheets , both of the discourse , and the devotions annext , and finde great cause to bless god for both , not discerning what is wanting in any part of either , to render it with gods blessing , most sufficient , and proper to the great end designed , the spiritual supplies and advantages of all those that shall be exercised therein . the subject matter of it , is indeed , what the title undertakes , the whole duty of man , set down in all the branches , with those advantages of brevity and partitions , to invite , and support , and engage the reader , that condescension to the meanest capacities , but with all , that weight of spiritual arguments , wherein the best proficients will be glad to be assisted , that it seems to me equally fitted for both sorts of readers , which shall bring with them a sincere desire of their own , either present or future advantages . the devotion part in the conclusion is no way inferiour , being a seasonable aid to every mans infirmities , and hath extended it self very particularly to all our principal concernments ; the introduction hath supplyed the place of a preface , which you seem to desire from me , and leaves me no more to add , but my prayers to god , that the author which hath taken care to convey so liberal an alms to the corban so secretly , may not miss to be rewarded openly , in the visible power , and benefit of this work , on the hearts of the whole nation , which was never in more need of such supplyes , as are here afforded . that his all-sufficient grace will blesse the seed sown , and give an abundant encrease , is the humblest request of march . your assured friend , h. hammond . a preface to the ensuing treatise , shewing the necessity of careing for the soul. sect. . the only intent of this ensuing treatise , is to be a short and plain direction to the very meanest readers , to behave themselves so in this world , that they may be happy for ever in the next . but because 't is in vain to tell men their duties , till they be perswaded of the necessity of performing it ; i shall before i proceed to the particulars required of every christian , endeavour to win them to the practice of one general duty preparatory to all the rest , and that is the consideration and care of their own souls , without which they will never think themselves much concern'd in the other . . man , we know is made up of two parts , a body and a soul : the body only the husk or shell of the soul , a lump of flesh , subject to many diseases and pains while it lives , and at last to death it self , and then 't is so far from being valued , that 't is not to be endured above ground , but layed to rot in the earth . yet to this viler part of us we perform a great deal of care , all the labour & toil we are at , is to maintain that . but the more precious part , the soul is little thought of , no care taken , how it fares , but as if it were a thing that nothing concern'd us , is left quite neglected never consider'd by us . . this carelesness of the soul is the root of all the sin we commit , & therefore whosoever intends to sit upon a christian course , must in the first place amend that . to the doing whereof , there needs no deep learning , or extraordinary parts , the simplest man living ( that is not a natural fool ) hath understanding enough for it , if he will but act in this by the same rules of cōmon reason , whereby he proceeds in his worldly business . i will therefore now briefly set down some of those motives , which use to stir up our care of any outward thing , and then apply them to the soul. . there be four things especially , which use to awake our care , the first is the worth of the thing , the second the usefulness of it to us , when we cannot part with it without great damage and mischief , the third the great danger of it , and the fourth the likelihood that our care will not be in vain , but that it will preserve the thing cared for . . for the first , we know our care of any worldly thing is answerable to the worth of it ; what is of greatest price , we are most watchful to preserve , & most fearful to lose ; no man locks up dung in his chest , but his money or what he counts precious , he doth . now in this respect the soul deserves more care , then all the things in the world besides , for t is infinitely more worth . first in that it is made after the image of god , it was god that breathed into man this breath of life , gen. . . now god being of the greatest excellency and worth , the more anything is like him , the more it is to be valued . but 't is sure that no creature upon the earth is at all like god , but the soul of man , and therefore nothing ought to have so much of our care . secondly , the soul never dies , we use to prize things according to their durableness : what is most lasting , is most worth. now the soul is a thing that will last for ever , when wealth , beauty , strength , nay our very bodies themselves fade away , the soul still continues . therefore in that respect also , the soul is of the greatest worth ; and then what strange madness is it for us to neglect them as we do ? we can spend days , and weeks , and moneths , and years , nay our whole lives in hunting after a little wealth of this world , which is of no durance or continuance , and in the mean time let this great durable treasure , our souls , be stollen from us by the divel . . a second motive to our care of any thing is the usefulnes of it to us , or the great mischief we shall have by the loss of it . common reason teaches us this in all things of this life : if our hairs fall , we do not much regard it , because we can be well enough without them : but if we are in danger to lose our eyes or limbs , we think all the care we can take little enough to prevent it , because we know it will be a great misery . but certainly there is no misery to be compared to that misery that follows the loss of the soul. 't is true , we cannot lose our souls , in one sense , that is so lose them , that they shall cease to be ; but we may lose them in another , that we shall wish to lose them even in that . that is we may lose that happy estate , to which they were created , and plunge them into the extremest misery . in a word we may lose them in hell , whence there is no fetching them back , and so they are lost for ever . nay , in this consideration our very bodies are concerned , those darlings of ours , for which all our care is layed out : for they must certainly after death be raised again , and be joyned again to the soul , and take part with it in whatever state ; if then our care for the body take up all our time and thoughts , and leave us none to bestow on the poor soul , it is sure the soul will for want of that care , be made for ever miserable . but it is as sure , that that very body must be so too . and therefore if you have any true kindness to your body , shew it by taking care of your souls . think with your selves , how you will be able to endure everlasting burnings ; if a small spark of fire , lighting on the least part of the body be so intolerable , what will it be to have the whole cast into the hottest flames ? and that not for some few hours or days , but for ever ; so that when you have spent many thousands of years in that unspeakable torment , you shall be no nearer coming out of it , then you were the first day you went in : think of this i say , and think this withal , that this will certainly be the end of neglecting the soul , and therefore afford it some care , if it be but in pity to the body , that must bear a part in its miseries . . the third motive to tke care of any thing is its being in danger ; now a thing may be in danger two ways first , by enemies from without : this is the case of the sheep , which is still in danger of being devoured by wolves , and we know that makes the shepherd so much the more watchful over it . thus is it with the soul , which is in a great deal of danger , in respect of its enemies : those we know are the world , the flesh , and the devil , which are all such noted enemies to it , that the very first act we do in behalf of our souls , is to vow a continual war against them . this we all do in our baptisme ; and whoever makes any truce with any of them , is false not only to his soul , but to his vow also , becomes a forsworn creature : a consideration well worthy our laying to heart . but that we may the better understand , what danger the soul is in , let us a little consider the quality of these enemies . . in a war you know there are divers things that make an enemy terrible . the first is subtilty , and gunning , by which alone many victories have been won , and in this respect the divel is a dangerous adversary , he long since gave sufficient proof of his subtilty , in beguiling our first parents , who yet were much wiser then we are , and therefore no wonder if he deceive and cheat us . secondly , the watchfulness and diligence of an enemy , makes him the more to be feared ; and here the divel exceeds ; it is his trade and business to destroy us , and he is no loiterer at it , he goes up and down seeking whom he may devour , pet. . . he watches all opportunities of advantage against us , with such diligence , that he will be sure never to let any slip him . thirdly , an enemy neer us is more to be feared then one at a distance , for if he be far off , we may have time to arm , and prepare our selves against him , but if he be near he may steal on us unawares . and of this sort is the flesh , it is an enemy , at our doors , shall i say ? nay in our bosoms , it is always near us , to take occasion of doing us mischiefs . fourthly , the baser and falser an enemy is , the more dangerous ; he that hides his malice under the shew of friendship will be able to do a great deal the more hurt . and this again is the flesh , which like joab to abner , sam. . . pretends to speak peaceably to us , but wounds us to death ; t is forward to purvey for pleasures and delights for us , and so seems very kinde , but it has a hook under that bait , and if we bite at it we are lost . fifthly , the number of enemies make them more terrible ; and the world is a vast army against us : there is no state or condition in it , nay scarce a creature which doth not at sometime or other fight against the soul : the honours of the world seek to wound us by pride , the wealth by covetousness ; the prosperity of it tempt us to forget god , the adversities to murmur at him . our very table becomes a snare to us , our me at draws us to gluttony , our drink to drunkenness , our company , nay , our nearest friends often bear a part in this war against us , whilest either by their example , or perswasions they intice us to sin . . consider all this , and then tell me , whether a soul thus beset hath leasure to sleep : even dalilah could tell sampson , it was time to awake when the philistines were upon him . and christ tells us , if the good man of the house had known in what houre the thief would come , he would have watched , and not have suffered his house to be broken up , mat. . . but we live in the midst of thieves , and therefore must look for them every houre , and yet who is there among us , that hath that common providence for this precious part of him , his soul , which he hath for his house , or indeed the meanest thing that belongs to him ? i fear our souls may say to us , as christ to his disciples . mat. . . what could ye not watch with me one houre ? for i doubt it would pose many of us to tell when we bestowed one houre on them , though we know them to be continually beset with most dangerous enemies . and then alas ! what is like to be the case of these poor souls , when their adversaries bestow so much care , and diligence to destroy them , and we will afford none to preserve them ? surely the same as of a besieged town , where no watch or guard is kept , which is certain to fall a prey to the enemy . consider this ye that forget god , nay ye that forget your selves , lest he pluck you away , and there be none to deliver you , psal. . . . but i told you there was a second way , whereby a thing may be in danger , and that is from some disorder or distemper within it self . this is often the case of our bodies , they are not only lyable to outward violence , but they are within themselves sick and diseased . and then we can be sensible enough that they are in danger , and need not to be taught to seek out for means to recover them . but this is also the case of the soul ; we reckon those parts of the body diseased , that do not rightly perform their office , we account it a sick palate that tastes not aright , a sick stomack that digests not . and thus it is with the soul , when its parts do not rightly perform their offices . . the parts of the soul are especially these three : the understanding , the will , and the affections . and that these are disordered , there needs little proof ; let any man look seviously into his own heart , and consider , how little it is he knows of spiritual things , and then tell me whether his understanding be not dark : how much apter is he to will evil then good , and then tell me whether his will be not crooked ? and how strong desires he hath after the pleasures of sin , and what cold and faint ones towards god , and goodness , and then tell me whether his affections be not disordered , and rebellious even against the voice of his own reason within him ? now as in bodily diseases , the first step to the cure is to know the cause of the sickness , so likewise here it is very necessary for us to know how the soul first fell into this diseased condition , and that i shall now briefly tell you . . god created the first man adam without sin , and indued his soul with the full knowledg of his duty , and with such a strength , that he might , if he would , perform all that was required of him . having thus created him , he makes a covenant or agreement with him to this purpose , that if he continued in obedience to god without committing sin ; then first , that strength of soul , which he then had should still be continued to him ; and secondly , that he should never die , but he taken up into heaven , there to be happy for ever . but on the other side , if he committed sin and disobeyed god , then both he and all his children after him should lose that knowledg and that perfect strength , which enabled him to do all that god required of him : and secondly , should be subject to death , and not only so , but to eternal damnation in hell. . this was the agreement made with adam and all mankind in him ( which we usually call the first covenant ) upon which god gave adam a particular commandment , which was no more but this , that he should not eat of one only tree of that garden wherein he had placed him . but he by the perswasion of the devil eats of that tree , disobeys god , and so brings that curse upon himself , and all his posterity . and so by that one sin of his he lost both the full knowledge of his duty , and the power of performing it . and we being born after his image , did so likewise , and so are become both ignorant in discerning what we ought to do , and weak and unable to the doing of it , having a backwardness to all good , and an aptness , and readiness to all evil ; like a sick stomack , which loaths all wholsome food , and longs after such trash , as may nourish the disease . . and now you see where we got this sickness of soul , and likewise that it is like to prove a deadly one , and therefore i presume i need say no more , to assure you our souls are in danger . it is more likely you will from this description think them hopeless . but that you may not from that con●eit , excuse your neglect of them i shall hasten to shew y●● the contrary , by proceeding to the fourth motive of care. . that fourth motive is the likelyhood , that our care will not be in vain , but that it will be a means to preserve the thing cared for ; where this is wanting , it disheartens our care . a physician leaves his patient when he sees him past hope , as knowing it is then in vain to give him any thing , but on the contrary when he sees hopes of recovery , he plies him with medicines . now in this very respect we have a great deal of reason to take care of our souls , for they are not so far gone , but they may be recovered , nay it is certain they will , if we do our parts towards it . . for though by that sin of adam all mankinde were under the sentence of eternal condemnation , yet it pleased god so far to pity our misery , as to give us his son , and in him to make a new covenant with us after we had broken the first . . this second covenant was made with adam , and us in him , presently after his fall , and is briefly contained in those wards , gen. . . where god declares that the seed of the woman shall break the serpents head ; and this was made up , as the first was , of some mercies to be afforded by god , and some duties to be performed by us . . god therein promises to send his only son , who is god equal with himself , to earth , to become man like unto us in all things , sin only excepted , and he to do for us these several things . . frst to make known to us the whole will of his father , in the performance whereof we shall be sure to be accepted and rewarded by him . and this was one great part of his business , which he performed in those many sermons and precepts we finde set down in the gospel . and herein he is our prophet , it being the work of a prophet of old not only to foretel , but to teach . our duty in this particular is to hearken diligently to him , to be most ready , and desirous to learn that will of god which he came from heaven to reveal to us . the second thing he was to do for us , was to satisfie god for our sins , not only that one of adam , but all the sins of all mankind that truly repent and amend , and by this means to obtain for us forgiveness of sins , the favour of god , and so to redeem us from hell and eternal damnation which was the punishment due to our sin . all this he did for us by his death . he offered up himself a sacrifice for the sins of all those who heartily bewail , and forsake them . and in this he is our priest , it being the priests office to offer sacrifice for the sins of the people . our duty in this particular is first , truly , and heartily to repent us of and forsake our sins , without which they will never be forgiven us , though christ have died . secondly stedfastly to believe , that if we do that , we shall have the benefits of that sacrifice of his , all our sins , how many and great soever , shall be forgiven us , and we saved from those eternal punishments which were due unto us for them . another part of the priests office was blessing and praying for the people ; and this also christ performs to us : it was his especial commission from his father to bless us , as st. peter tells us acts . . god sent his son jesus to bless you ; & the following words shew wherein that blessing consists , in turning away every one of you from his iniquity , those means which he has used for the turning us from our sins , are to be reckoned of all other the greatest blessings , and for the other part , that of praying , that he not only performed on earth , but continues still to do it in heaven , he sits on the right hand of god and makes request for us , romans . . our duty herein is not to resist this unspeakable blessing of his , but to be willing to be thus blest in the being turned from our sins , and not to make void , and fruitless all his prayers and intercessions for us , which will never prevail for us , whilest we continue in them . . the third thing , that christ was to do for us , was to enable us , or give us strength to do what god requires of us . this he doth , first , by taking off from the hardness of the law given to adam , which was never to commit the least sin , upon pain of damnation , and requiring of us only an honest and hearty endeavour to do what we are able , and where we fail , accepting of sincere repentance . secondly , by sending his holy spirit into our hearts , to govern , and rule us , to give us strength to overcome temptations to sin , and to do all that he now under the gospel requires of us . and in this he is our king , it being the office of a king to govern , and rule and to subdue enemies . our duty in this particular is to give up our selves obedient subjects of his , to be governed , and ruled by him , to obey all his laws , not to take part with any rebel , that is , not to cherish any one sin , but diligently to pray for his grace to enable us to subdue all , and then carefully to make use of it to that purpose . . lastly , he has purchased for all that faithfully obey him an eternal glorious inheritance , the kingdom of heaven , whither he is gone before to take possession for us . our duty herein is to be exceeding careful , that we forfeit not our parts in it , which we shall certainly do , if we continue impenitent in any sin . secondly , not to fasten our affections on this world , but to raise them , according to the precept of the apostle , col. . . set your affections on things above and not on things on the earth ; continually longing to come to the possession of that blessed inheritance of ours , in comparison whereof all things here below should seem vile and mean to us . . this is the sum of that second covenant we are now under , wherein you see what christ has done , how he executes those three great offices of king , priest and prophet , as also what is required of us , without our faithful performance , all that he hath done , shall never stand us in any stead ; for he will never be a priest to save any , who take him not as well for their prophet to teach , and their king to rule them ; nay , if we neglect our part of this covenant , our condition will be yet worse , then if it had never bin made , for we shall then be to answer not for the breach of law only , as in the first , but for the abuse of mercy , which is of all sins the most provoking . on the other side , if we faithfully perform it , that is , set our selves heartily to the obeying of every precept of christ , not going on wilfully in any one sin , but bewailing and forsaking whatever we have formerly been guilty of , it is then most certain , that all the fore-mentioned benefits of christ belongs to us . . and now you see how little reason you have to cast off the care of your souls upon a conceit they are past cure , for that it is plain they are not ; nay , certainly they are in that very condition , which of all others makes them fittest for our care . if they had not been thus redeemed by christ , they had been then so hopeless , that care would have been in vain ; on ther other side , if his redemption had been such , that all men should be saved by it , though they live as they list , we should have thought it needless to take care for them because they were safe without it . but it hath pleased god so to order it , that our care must be the means , by which they must receive the good even of all that christ hath done for them . . and now , if after all that god hath done to save these souls of ours , we will not bestow a little care on them our selves , we very well deserve to perish . if a physician should undertake a patient that were in some desperate disease , and by his skill bring him so far out of it , that he were sure to recover , if he would but take care of himself and observe those rules the physician set him , would you not think that man weary of his life , that would refuse to do that ? so certainly that man is weary of his soul , wilfully casts it away , that will not consent to those easie conditions , by which he may save it . . you see how great kindness god hath to these souls of ours , the whole trinity , father , son , and holy ghost have all done their parts for them . the father gave his only son , the son gave himself , left his glory , and endured the bitter death of the cross , meerly to keep our souls from perishing . the holy ghost is become as it were our attendant , waits upon us with continual offers of his grace , to enable us to do that which may preserve them ; nay he is so desirous we should accept those offers of his , that he is said to be grieved when we refuse them , ephes. . . now what greater disgrace and affront can we put upon god then to despise what he thus values , that those souls of ours , which christ thought worthy every drop of his blood , we should not think worth any part of our care ? we use in things of the world , to rate them according to the opinion of those who are best skilled in them , now certainly god who made our souls , best knowes the worth of them , and since he prizes them so high , let us ( if it be but in reverence to him ) be ashamed to neglect them . especially now that they are in so hopeful a condition , that nothing but our own carelesness can possibly destroy them . . i have now briefly gone over those foure motives of care i at first proposed , which are each of them such , as never misses to stir it up towards the things of this world ; and i have also shewed you how much more reasonable , nay necessary it is they should do the like for the soul. and now what can i say more , but conclude in the words of isaiah . . remember this and shew your selves men . that is , deal with your soul as your reason teaches you to do with all other things that concern you . and sure this common justice bindes you to , for the soul is that which furnishes you with that reason , which you exercise in all your worldly business ; and shall the soul it self receive no benefit from that reason , which it affords you ? this is as if the master of a family , who provides food for his servants , should by them be kept from eating any himself , and so remain the only starved creature in his house . . and as justice ties you to this , so mercy doth likewise ; you know the poor soul will fall into endless and unspeakable miseries , if you continue to neglect it , and then it will be too late to consider it . the last refuge you can hope for is gods mercy , but that you have despised and abused . and with what face can you in your greatest need beg for his mercy to your souls , when you would not afford them your own ? no not that common charity of considering them , of bestowing a few of those idle hours you know not ( scarce ) how to pass away , upon them . . lay this to your hearts , and as ever you hope for gods pity , when you most want it , be sure in time to pity your selves , by taking that due care of your precious souls which belongs to them . . if what hath been said , have perswaded you to this so necessary a duty , my next work will be to tell you how this care must be imployed , and that in a word , is in the doing of all those things which tend to the making the soul happy ; which is the end of our care ; and what those are i come now to show you . partition i. of the duty of man by the light of nature , by the light of scripture : of faith , the promises , of hope , of love , &c. the benefits purchased for us by christ , are such as will undoubtedly make the soul happy , for eternal happiness it self is one of them ; but because these benefits belong not to us till we perform the condition required of us ; whoever desires the happiness of his soul , must set himself to the performing of that condition ; what that is , i have already mentioned in the general , that it is the hearty , honest endeavour of obeying the whole will of god. but then that will of god containing under it many particulars , it is necessary we should also know what those are ; that is , what are the several things , that god now requires of us , our performance whereof will bring us to everlasting happiness , and the neglect to endless misery . . of these things there are some which god hath so stamp'd upon our souls , that we naturally knew them ; that is , we should have known them to be our duty , though we had never been told so by the scripture . that this is so , we may see by those heathens , who having never heard of either old or new testament , do yet acknowledge themselves bound to some general duties , as to worship god , to be just , to honour their parents , and the like . and as s. paul saith , rom. . . their consciences do in those things accuse or excuse them ; that is , tell them , whether they have done what they should , in those particulars , or no. . now though christ have brought greater light into the world , yet he never meant by it to put out any of that natural light , which god hath set up in our souls : therefore let me here by the way , advise you not to walk contrary even to this lesser light , i mean , not to venture on any of those acts , which meer natural conscience will tell you are sins . . it is just matter of sadness to any christian heart , to see some in these dayes , who profess much of religion , and yet live in such sins , as a meer heathen would abhor ; men that pretending to higher degrees of light , and holiness , then their brethren do , yet practice contrary to all rules of common honesty , and make it part of their christian liberty so to do ; of whose seducement it concerns all that love their souls to beware : and for that purpose let this be laid as a foundation , that that religion or opinion cannot be of god , which allows men in any wickedness . . but though we must not put out this light which god hath thus put into our souls , yet this is not the onely way whereby god hath revealed his will , and therefore we are not to rest here , but proceed to the knowledg of those other things which god hath by other means revealed . . the way for us to come to know them is by the scriptures , wherein are set down those several commands of god which he hath given to be the rule of our duty . . of those , some were given before christ came into the world , such are those precepts we finde scattered throughout the old testament , but especially contained in the ten commandements , and that excellent book of deuteronomy ; others were given by christ , who added much , both to the law implanted in us by nature , and that of the old testament , and those you shall find in the new testament , in the several precepts given by him and his apostles , but especially in that divine sermon on the mount , set down in the fifth , sixth and seventh chapters of s. matthews gospel . . all these should be severally spoke to , but because that would make the discourse very long , and so lesse fit for the meaner sort of men , for whose use alone it is intended , i chuse to proceed in another manner : by summing all these together , and so as plainly as i can , to lay down , what is now the duty of every christian. . this i find briefly contain'd in the words of the apostle , tit. . . that we should live soberly , righteously , and godly in this present world ; where the word soberly contains our duty to our selves ; righteously , our duty to our neghbour , and godly , our duty to god. these therfore shall be the heads of my discourse , our duty to god , our selves , and our neighbour . i begin with that to god , that being the best ground-work whereon to build both the other . . there are many parts of our duty to god , the two chief are these : first to acknowledge him to be god ; secondly , to have no other ; under these are contained all those particulars , which make up our whole duty to god , which shall be shewed in their order . . to acknowledge him to be god , is to believe him to be an infinite glorious spirit , that was from everlasting , without beginning , and shall be to everlasting , without end . that he is our creator , redeemer , sanctifier , father , son , and holy-ghost , one god , blessed for ever . that he is subject to no alterations , but is unchangeable ; that he is no bodily substance , such as our eyes may behold , but spiritual and invisible , whom no man hath seen , nor can see as the apostle tells us , tim. . . that he is infinitely great and excellent , beyond all that our wit or conceit can imagine , that he hath received his being from none , and gives being to all things . . all this we are to believe of him in regard of his essence and being : but besides this , he is set forth to us in the scripture by several excellencies , as that he is of infinite goodness , and mercy , truth , justice , wisdom , power , all-sufficiency , majesty ; that he disposes and governes all things by his providence ; that he knowes all things and is present in all places ; these are by divines called the attributes of god , and all these we must undoubtingly acknowledg , that is , we must firmly believe all these divine excellencies to be in god , and that in the greatest degree , and so that they can never cease to be in him , he can never be other then insinitely good , merciful , true , &c. . but the acknowledging him for our god signifies yet more then this ; it means that we should perform to him all those several parts of duty which belong from a creature to his god : what those are i am now to tell you . . the first is faith , or belief , not only that forementioned of his essence and attributes , but of his word , the believing most firmly , that all that he saith is perfectly true . this cessarily arises from that attribute , his truth it being natural for us to believe whatsoever is said by one of whose truth we are confident . now the holy scriptures being the word of god we are therefore to conclude , that all that is contained in them is most true . . the things contained in them are of these four sorts : first , affirmations , such are all the stories of the bible , when it is said , such and such things came so and so to pass ; christ was born of a virgin , was laid in a manger , &c. and such also are many points of doctrine , as that there are three persons in the god-head , that christ is the son of god , and the like . all things of this sort thus delivered in scripture we are to believe most true . and not only so , but because they are all written for our instruction ; we are to consider them for that purpose , that is , by them to lay that foundation of christian knowledge on which we may build a christian life . . the second sort of things contain'd in the scripture , are the commands , that is , the several things enjoyned us by god to perform ; these we are to believe to come from him , and to be most just , and fit for him to command : but then this belief must bring forth obedience , that what we believe thus fit to be done , be indeed done by us ; otherwise our belief that they come from him serves but to make us more inexcusable . . thirdly , the scripture contains threatnings ; many texts there are which threaten to them that go on in their sins , the wrath of god , and under that are contained all the punishments and miseries of this life , both spiritual and temporal , and everlasting destruction in the life to come . now we are most stedfastly to believe , that these are gods threats , and that they will certainly be performed to every impenitent sinner . but then the use we are to make of this belief , is to keep from those sins to which this destruction is threatned , otherwise our belief addes to our guilt , that will wilfully go on in spight of those threatnings . . fourthly , the scripture contains promises , and those both to our bodies and our souls ; for our bodies there are many promises that god will provide for them what he sees necessary ; i will name only one , mat. . . seek ye first the kingdom of god and his righteousness , and all these things , that is , all outward necessaries , shall be added unto you : but here 't is to be observed , that we must first seek the kingdom of god and his righteousness , that is , make it our first and greatest care to serve and obey him before this promise even of temporal good things belongs to us . to the soul there are many and high promises , as first , that of present ease and refreshment which we find , matth. . . take my yoke upon you , and learn of me , and ye shall finde rest to your souls : but here it is apparent , that before this rest belongs to us , we must have taken on us christs yoke , become his servants and disciples . finally there are promises to the soul even of all the benefits of christ ; but yet those only to such as perform the condition required ; that is , pardon of sins to those that repent of them , increase of grace to those that diligently make use of what they have already , and humbly pray for more ; and eternal salvation to those that continue to their lives end in hearty obedience to his commands . . this belief of the promises must therefore stir us up to perform the condition , and till it do so , we can in no reason expect any good by them ; and for us to look for the benefit of them on other terms , is the same mad presumption that it would be in a servant to challenge his master to give him a reward for having done nothing of his work , to which alone the reward was promised ; you can easily resolve what answer were to be given to such a servant , and the same are we to expect from god in this case : nay further , it is sure god hath given these promises to no other end , but to invite us to holiness of life ; yea , he gave his son , in whom all his promises are as it were sum'd up , for this end . we usually look so much at christs comming to satisfie for us , that we forget this other part of his errand . but there is nothing surer , then that the main purpose of his coming into the world was to plant good life among men . . this is so often repeated in scripture , that no man that considers and believes what he reads can doubt of it . christ himself tells us , mat. . . he came to call sinners to repentance . and s. peter , acts . . tells us , that god sent his son jesus to bless us , in turning every one of us from his iniquities ; for it seems the turning us from our iniquities was the greatest special blessing which god intended us in christ. . nay , we are taught by s. paul , that this was the end of his very death also , tit. . . who gave himself for our sins , that he might redeem us from all iniquity , and purifie to himself a peculiar people , zealous of good works . and again , gal. . . who gave himself for us , that he might deliver us from this present evil world , that is , from the sins and ill customes of the world . divers other texts there are to this purpose , but these i suppose sufficient to assure any man of this one great truth , that all that christ hath done for us was directed to this end , the bringing us to live christianly ; or in the words of saint paul , to teach us , that denying ungodlinesse and worldly lusts , wee should live soberly , righteously and godly in this present world . . now we know christ is the foundation of all the promises ; in him all the promises of god are yea , and amen , cor. . . and therefore if god gave christ to this end , certainly the promises are to the same also . and then how great an abuse of them is it to make them serve for purposes quite contrary to what they were intended , viz. to the encouraging us in sins , which they will certainly do if we perswade our selves they belong to us how wickedly soever we live . the apostle teaches us another use of them , cor. . . having therefore these promises , let us cleanse our selves from all filthiness of the flesh and spirit , perfecting holiness in the fear of god. when we do thus we may justly apply the promises to our selves , and with comfort expect our parts in them . but till then though these promises be of certain truth , yet we can reap no benefit from them , because we are not the persons to whom they are made , that is , we perform not the condition required to give us right to them . . this is the faith or belief required of us towards the things god hath revealed to us in the scripture , to wit , such as may answer the end for which they were so revealed , that is , the bringing us to good lives ; the bare believing the truth of them , without this , is no more then the devils do , as s. james tells us , chap. . . only they are not so unreasonable as some of us are , for they will tremble , as knowing well this faith will never do them any good . but many of us go on confidently , and doubt not the sufficiency of our faith , though we have not the least fruit of obedience to approve it by ; let such hear s. james's judgment in the point , ch. . . as the body without the spirit is dead , so faith if it have not works is dead also . . a second duty to god is hope , that is , a comfortable expectation of these good things he hath promised . but this , as i told you before of faith , must be such as agrees to the nature of the promises , which being such as requires a condition on our part , we can hope no further then we make that good ; or if we do , we are so far from performing by it this duty of hope , that we commit the great sin of presumption , which is nothing else but hoping where god hath given us no ground to hope : this every man doth that hopes for pardon of sins and eternal life , without that repentance and obedience to which alone they are promised ; the true hope is that which purifies us : s. john saith , epist. . . every man that hath this hope purifieth himself , even as he is pure ; that is , it makes him leave his sins and earnestly endeavour to be holy as christ is , and that which doth not so , how confident soever it be , may well be concluded to be but that hope of the hypocrite which job assures us shall perish . . but there is another way of transgressing this duty , besides that of presumption , and that is by desperation , by which i mean not that which is ordinarily so called , viz. the despairing of mercy , so long as we continue in our sins , for that is but just for us to do : but i mean such a desperation as makes us give over endeavour , that is , when a man that sees he is not at the present such a one , as the promises belong to , concludes , he can never become such , and therefore neglects all duty , and goes on in his sins . this is indeed the sinful desparation , and that which if it be continued in , must end in destruction . . now the work of hope is to prevent this , by setting before us the generality of the promises , that they belong to all that will but perform the condition . and therefore though a man have not hitherto performed it , and so hath yet no right to them , yet hope will tell him , that that right may yet be gained , if he will now set heartily about it . it is therefore strange folly for any man , be he never so sinful , to give up himself for lost , when if he will but change his course , he shall be as certain to partake of the promises of mercy as if he had never gone on in those former sins . . this christ shews us in the parable of the prodigal , luke . where wee see that son , which had run away from his father , and had consumed the portion given him , in riotous living , was yet upon his return and repentance used with as much kindness by the father , as he that had never offended , nay with higher and more passionate expressions of love . the intent of which parable was only to shew us how graciously our heavenly father will receive us , how great soever our former sins have bin , if we shall return to him with true sorrow for what is past , and sincere obedience for the time to come ; nay so acceptable a thing is it to god , to have any sinner return from the error of his ways , that there is a kinde of triumph in heaven for it , there is joy in the presence of the angels of god , over one sinner that repenteth : luke . . and now who would not rather chuse by a timely repentance , to bring joy to heaven , to god and his holy angels , then by a sullen desperation to please satan and his accursed spirits ; especially when by the former we shall gain endlesse happiness to our selves , and by the latter as endless torments . . a third duty to god is love ; there are two common motives of love among men . the one the goodness and excellency of the person ; the other his particular kindness , and love to us ; and both these are in the highest degree in god. . first he is of infinite goodness , and excellency in himself ; this you were before taught to believe of him , and no man can doubt it , that considers but this one thing , that there is nothing good in the world , but what hath received all its goodness from god : his goodness is as the sea , or ocean ; and the goodness of all creatures , but as fome small streams , flowing from the sea ; now you would certainly think him a mad man , that should say the sea were not greater then some little brook ; and certainly it is no less folly to suppose that the goodness of god doth not as much ( nay infinitely more ) exceed that of all creatures . besides the goodness of the creature is imperfect and mixt with much evil ; but his is pure and entire , without any such mixture . he is perfectly holy , and cannot be rainted with the least impurity , neither can he be the author of any to us , for though he be the cause of all the goodness in us , he is the cause of none of our sins . this s. james expresly tells us , chap. . . let no man say when he is tempted , he is tempted of god ; for god cannot be tempted with evil , neither tempteth he any man. . but secondly , god is not only thus good in himself , but he is also wonderful good ; that is , kind and merciful to us ; we are made up of two parts , a soul and a body , and to each of these god hath exprest infinite mercy & tenderness . do but consider what was before told you of the second covenant , & the mercies therein offered , even christ himself & all his benefits , and also that he offers them so sincerely and heartily that no man can miss of enjoying them but by his own default . for he doth most really and affectionately desire we should embrace them and live ; as appears by that solemn oath of his , eze. . . as i live , saith the lord , i have no pleasure in the death of the wicked , but that the wicked turn from his ways and live : whereto he adds this passionate expression , turn ye , turn ye from your evil ways for why will ye die ? to the same purpose you may read ezek. . consider this , i say , and then surely you cannot but say , he hath great kindness to our souls . nay , let every man but remember with himself the many calls he hath had to repentance and amendment ; sometimes outward , by the word , sometimes inward , by the secret whispers of gods spirit in his heart , which were only to woe and intreat him to avoid eternal misery , and to accept of eternal happiness ; let him , i say , remember these , together with those many other means god hath used towards him for the same end , and he will have reason to confess gods kindness , not only to mens souls in general , but to his own in particular . . neither hath he been wanting to our bodies , all the good things they enjoy , as health , strength , food , raiment , and what ever else concernes them , are meerly his gifts ; so that indeed it is impossible we should be ignorant of his mercies to them , all those outward comforts and refreshments we daily enjoy , being continual effects and witnesses of it , and though some enjoy more of these then others , yet there is no person but enjoyes so much in one kinde or other , as abundantly shews gods mercy and kindness to him in respect of his body . . and now surely you will think it but reasonable we should love him , who is in all respects thus lovely : indeed this is a duty so generally acknowledged , that if you should ask any man the question , whether he loved god or no , he would think you did him great wrong to doubt of it ; yet for all this , it is too plain , that there are vey few , that do indeed love him , and this will soon be proved to you by examining a little , what are the common effects of love , which we bear to men like our selves , and then trying , whether we can shew any such fruits of our love to god. . of that sort there are divers , but for shortness i will name but two . the first is a desire of pleasing , the second a desire of enjoying . these are constantly the fruits of love. for the first , 't is known by all , that he that loves any person , is very desirous to approve himself to him , to do whatsoever he thinks will be pleasing to him ; and according to the degree of love , so is this desire more or less , where we love earnestly , we are very earnest , and careful to please . now if we have indeed that love to god we pretend to , it will bring forth this fruit , we shall be careful to please him in all things . therefore as you judge of the tree by its fruits , so may you judg of your love of god , by this fruit of it ; nay indeed this is the way of tryal , which christ himself hath given us , jo. . . if ye love me keep my commandements ; and s. john tell us , ep. . . that this is the love of god , that we walk after his commandements , and where this one proof is wanting , it will be impossible to testifie our loue to god. . but it must yet be farther considered , that this love of god must not be in a low or weak degree , for besides that the motives to it , his excellency and his kindness are in the highest ; the same commandment which bids us love god , bids us love him with all our heart , and with all our strength , that is , as much as is possible for us , and above any thing else . and therefore to the fulfilling of this commandement , it is necessary we love him in that degree ; and if we do so , then certainly we shall have not onely some slight and faint endeavours of pleasing , but such as are most diligent and earnest , such as will put us upon the most painful and costly duties , make us willing to forsake our own ease , goods , friends , yea , life it self , when we cannot keep them without disobeying god. . now examine thy self by this ; hast thou this fruit of love to shew ? doest thou make it thy constant and greatest care to keep gods commandments ? to obey him in all things ? earnestly labouring to please him to the utmost of thy power , even to the forsakeing of what is dearest to thee in this world ? if thou dost , thou maist then truly say thou lovest god. but on the contrary , if thou wilfully continuest in the breach of many , nay , but of any one command of his , never deceive thy self , for the love of god abides not in thee . this will be made plain to you , if you consider what the scripture saith of such , as that they are enemies to god by their wicked works , col. . . that the carnal minde ( and such is every one that continues wilfully in sin ) is enmity with ' god , rom. . . that he that sins wilfuly tramples under foot the son of god , and doth despight unto the spirit of grace , heb. . . and many the like . and therefore unless you can think enmity , and trampling , and despight to be fruits of love , you must not believe you love god , whilest you go on in any wilful disobedience to him . . a second fruit of love , i told you , was desire of enjoying . this is constantly to be seen in our love to one another . if you have a friend whom you intirely love , you desire his conversation , wish to be alwayes in his company : and thus will it also be in our love to god if that be as great and hearty as this . . there is a two fold enjoying of god , the one imperfect in this life , the other more perfect and compleat in the life to come ; that in this life is that conversation , as i may call it , which we have with god in his ordinances , in praying , and meditating , in hearing his word , in receiving the sacrament , which are all intended for this purpose , to bring us into an intimacy and familiarity with god by speaking to him , and hearing him speak to us . . now if we do indeed love god , we shall certainly hugely value and desire these wayes of conversing with him , it being all that we can have in this life ; it will make us with david esteem one day in gods courts better then a thousand , psal. . . we shall be glad to have these opportunities of approaching to him as often as it is possible , & be careful to use them diligently , to that end of uniting us still more to him ; yea we shall come to these spiritual exercises with the same chearfulness we would go to our dearest friend . and if indeed we do thus it is a good proof of our love. . but i fear there are not many have this to shew for it , as appears by the common backwardness and unwillingness of men to come to these ; and their negligence , and heartlesness when they are at them ; and can we think that god will ever own us for lovers of him , whilest we have such dislikes to his company , that we will never come into it but when we are drag'd by fear or shame of men or some such worldly motive ? it is sure you would not think that man loved you , whom you perceived to shun your company , and to be loath to come in your sight . and therefore be not so unreasonable as to say , you love god , when yet you desire to keep as far from him as you can . . but besides this , there is another enjoyment of god , which is more perfect and compleat , and that is our perpetual enjoying of him in heaven , where we shal be for ever united to him , and enjoy him not now and then only for short spaces of time , as we do here , but continually without interruption , or breaking off . and certainly if we have that degree of love to god we ought , this cannot but be most earnestly desired by us so much , that we shall think no labour too great to compass it . the seven years that jacob served for rachel . gen. . . seemed to him but a few dayes for the love that he had to her : & surely if we have love to god we shall not think the service of our whole lives too dear a price for this full enjoyment of him , nor esteem all the enjoyments of the world worth the looking on in comparison thereof . . if we can truly tell our selves we do thus long for this enjoyment of god , we may believe we love him . but i fear again there are but few that can thus approve their love . for if we look into mens lives , we shall see they are not generally so fond of this enjoyment , as to be at any pains to purchase it . and not only so , but it is to be doubted , there are many who if it were put to their choice , whether they would live here alwayes to enjoy the profit and pleasure of the world , or go to heaven to enjoy god , would , like the children of gad and reuben , set up their rest on this side jordan , num. . and never desire that heavenly canaan ; so close do their affections cleave to things below , which shews clearly they have not made god their treasure , for then according to our saviours rule , mat. . . their heart would be with him . nay , further yet ; it is too plain that many of us set so little value on this enjoying of god , that we preser the vilest and basest sins before him , and chuse to enjoy them , though by it we utterly lose our parts in him , which is the case of every man that continues wilfully in those sins . . and now i fear , according to these rules of trial , many that prefess to love god , will be found not to do so . i conclude al with the words of s. john ep. . . which though spoken of the love of our brethren , is very fitly appliable to this love of god , let us not love in word , neither in tongue , but in deed and in truth . . a fourth duty to god is fear ; this arises from the consideration both of his justice & his power ; his justice is such that he will not clear the wicked , & his power such , that he is able to inflict the sorest punishments upon them ; and that this is a reasonable cause of fear , christ himself tells us , mat. . . fear him which is able to destroy both body and soul in hell . many other places of scripture there are , which commend to us this duty , as ps. . . serve the lord with fear : psal. . . fear the lord ye that be his saints . pro. . . the fear of the lord is the beginning of wisdom , and divers the like ; and indeed all the threatnings of wrath against sinners , which we meet with in the scripture , are only to this end , to work this fear in our hearts . . now this fear is nothing else , but such an awful regard of god , as may keep us from offending him . this the wise man tells us , pro. . . the fear of the lord is to depart from evil : so that none can be said truly to fear god , that is not thereby withheld from sin ; & this is but answerable to that common fear we have towards man ; who ever we know may hurt us , we wilbeware of provoking , & therefore if we be not as wary of displeasing god , it is plain we fear men more then we do him . . how great a madness this is , thus to fear men above god , will soon appear if we compare what man can do to us with that which god can . and first , it is sure , it is not in the power of man ( i might say devils too ) to do us any hurt unless god permit and suffer them to do it : so that if we do but keep him our friend , we may say with the psalmist , the lord is on my side , i fear not what man can do unto me . for let their malice be never so great , he can restrain and keep them from hurting us , nay , he can change their mindes toward us , according to that of the wise man , prov. . . when a mans wayes please the lord , he maketh even his enemies to be at peace with him . a notable example of this we have in jacob , gen. . who when his brother esau was coming against him as an enemy , god wonderfully turned his heart , so that he met him with all the expressions of brotherly kindness , as you may read in the next chapter . . but secondly , suppose men were left at liberty to do thee what mischief they could ; alas , their power goes but a little way , they may perhaps rob thee of thy goods , it may be they may take away thy liberty or thy credit , or perchance thy life too , but that thou knowest is the utmost they can do . but now god can do all this when he pleases , and that which is infinitely more , his vengeance reaches even beyond death it self , to the eternal misery both of body and soul in hell ; in comparison of which , death is so inconsiderable , that we are not to look upon it with any dread . fear not them that kill the body , and after that have no more that they can do , saith christ , luke . . and then immediately adds , but i will forewarn you whom ye shall fear , fear him which after he hath killed hath power to cast into hell , yea , i say unto you , fear him . in which words the comparison is set between that greatest ill we can suffer from man , the loss of life , and those sadder evils god can inflict on us ; and the latter are found to be the onely dreadful things , and therefore god only to be feared . . but there is yet one thing farther considerable in this matter , which is this , it is possible we may transgress against men and they not know it : i may perhaps steal my neighbours goods , or defile his wife , and keep it so close that he shall not suspect me , and so never bring me to punishment for it ; but this we cannot do with god , he knows all things , even the most secret thoughts of our hearts ; and therefore though we commit a sin never so closely , he is sure to finde us , and will as surely , if we do not timely repent , punish us eternally for it . . and now surely it cannot but be confest , that it is much safer displeasing men , then god ; yet alas our practice is as if we believed the direct contrary , there being nothing more ordinary with us then for the avoiding of some present danger we fear from men , to rush our selves upon the indignation of god. and thus it is with us , when either to save our estates , or credits , or our very lives , we commit any sin , for that is plainly the chusing to provoke god , rather then man. . but god knowes this case of fear of men is not the only one wherein we venture to displease him , for we commit many sins , to which we have none of this temptation , nor indeed any other , as for instance that of common swearing , to which there is nothing either of pleasure , or profit to invite us . nay , many times , we , who so fear the mischiefs that other men may do to us that we are ready to buy them off with the greatest sins , do our selves bring all those very mischiefs upon us , by sins of our own chusing . thus the careless prodigal robs himself of his estate , the deceitful & dishoneft man , or any that lives in open notorious sin , deprives himself of his credit , and the drunkard & glutton brings diseases on himself , to the shortning his life . and can we think we do at all fear god , when that fear hath so little power over us , that though it be backt with the many present mischiefs that attend upon sin , it is not able to keep us from them ? surely such men are far from fearing god , that they rather seem to defie him , resolve to provoke him , whatsoever it cost them , either in this world or the next . yet so unreasonably partial are we to our selvs , that even such as these will pretend to this fear : you may examine multitudes of the most gross scandalous sinners , before you shall meet with one that will acknowledge he fears not god. it is strange it should be possible for men thus to cheat themselves ; but however , it is certain we cannot deceive god , he will not be mockt , and therefore if we will not now so fear as to avoid sin , we shall one day fear when it will be too late to avoid punishment . . a fift duty to god , that of trusting in him , that is , depending and resting on him : and that is first in all dangers , secondly in all wants . we are to rest on him in all our dangers both spiritual and temporal . of the first sort , are all those temptations , by which we are in danger to be drawn to sin . and in this respect he hath promised , that if we resist the devil he shall flie from us , jam . . therefore our duty is first to pray earnestly for gods grace to enable us to overcome the temptation , and secondly , to set our selves manfully to combate with it , not yielding or giving consent to it in the least degree ; and whilst we do thus , we are confidently to rest upon god , that his grace will be sufficient for us that he will either remove the temptation , or strengthen us to withstand it . . secondly , in all outward & temporal dangers , we are to rest upon him , as knowing that he is able to deliver us , and that he will do so if he see it best for us , & if we be such to whom he hath promised his protection , that is , such as truly fear him . to this purpose we have many promises in scripture , ps. . . the angel of the lord tarrieth round about them that fear him , and delivereth them : & ps. . . the lord delivereth the soules of his saints , and all that put their trust in him shall not be destitute ; and divers the like . and also we have many examples , as that of the three children in the furnace , daniel . that of daniel in the lions den , daniel . and many others ; all which serve to teach us this one lesson , that if we go on conscionably in performing our duty , we need not he dismayed for any thing that can be fall us , for the god whom we serve , is able to deliver us . . therefore in all dangers , we are first humbly to pray for his aid , and then to rest our selves cheerfully on him ; and assuring our selves that he will give such an issue as shall be most for our good . but above all things , we must be sure to fix our dependence wholly on him , and not to relie on the creatures for help , much less must we seek to deliver our selves by any unlawful means ; that is , by the committing of any sin ; for that is like saul , samuel . . to go to the witch , that is , to the devil for help ; such courses do commonly deceive our hopes at the present , and in stead of delivering us out of our streights , plunge us in greater , and those much more uncomfortable ones , because then we want that which is the only support , gods favour and aid which we certainly forfeit when we thus seek to rescue our selves by any sinful means . but supposing we could by such a way certainly free our selves from the present danger , yet alas we are far from having gained safety by it , we have only removed the danger from that which was less considerable , and brought it upon the most precious part of us , our souls ; like an unskilful physician , that to remove a pain from the finger strikes it to the heart ; we are therefore grosly mistaken when we think we have plaied the good husband in saving our liberties or estates , or lives themselves by a sin ; we have not saved them but madly overbought them , laid out our very souls on them : and christ tells us how little we shall gain by such bargains , mat. . . what is a man profited if he shall gain the whole world and lose his own soul ? let us therefore resolve never to value any thing we can possess in this world at so high a rate , as to keep it at the price of the least sin , but when ever things are driven to such an issue , that we must either part with some , perhaps all our worldly possessions , nay life it self or else commit a sin , let us then remember , that this is the season for us to perform that great and excellent duty of taking up the cross , which we can never so properly do in this case , for our bearing of that which we have no possible way of avoiding , can at most be said to be but the carrying of the cross , but then only can we be said to take it up , when having a means of escaping it by a sin , we rather chuse to endure the cross then commit the sin , for then it is not laid on us by any unavoidable necessity , but we willingly chuse it ; and this is highly acceptable with god , yea , withal so strictly required by him , that if we fail of performing it , when we are put to the tryal , we are not to be accounted followers of christ , for so himself hath expresly told us , mat. . . if any man come after me , let him deny himself , and take up his cross and follow me ; and so again , mark . . it were therefore a good point of spiritual wisdom for us , sometimes by some lower degrees of self-denyal , to fit our selves for this greater , when we shall be called to it ; we know he that expects to run a race will before-hand be often breathing himself , that he may not be foil'd when he comes to run for the prize ; in like manner 't wil be fit for us , sometimes to abridge our selves somewhat of our lawful pleasure , or ease , or profit , so that we may get such a mastery over our selves , as to be able to renounce all , when our obedience to god requires it . . and as we are thus to trust on god for deliverance from danger , so are we likewise for supply of our wants ; and those again are either spiritual or temporal : our spiritual want is that of his grace to inable us to serve him , without which we can do nothing ; and for this we are to depend on him , provided , we neglect not the means , which are prayer , and a careful using of what he hath already bestowed on us : for then we have his promise for it , he will give the holy spirit to them that ask it , luke . . and unto him that hath shall bee given , mat. . . that is , to him that hath made a good use of that grace , he hath already , god will give more . we are not therefore to affright our selves with the difficulty of those things god requires of us , but remember he commands nothing which he will not enable us to perform , if we be not wanting to our selves . and therefore let us sincerely do our parts , and confidently assure our selves god will not fail of his . . but we have likewise temporal and bodily wants , and for the supply of them we are likewise to rely on him . and for this also we want no promises , supposing us to be of the number of them to whom they are made , that is , gods faithful servants : they that fear the lord lack nothing , psal. . . & v. . they that seek the lord shall want no manner of thing that is good : again , psal. . , . behold the eye of the lord is upon them that fear him , upon them that hope in his mercy , to deliver their souls from death , and to feed them in time of famine . examples also we have of this , as we may see in the case of eliah , and the poor widow , kings . and many others . . we are therefore to look up to him for the provision of all things necessary for us , according to that of the psalmist , the eyes of all wait upon thee , o lord , and thou givest them meat in due season . and our saviour hath taught us to pray for our daily bread ; thereby teaching us that we are to live in continual dependance upon god for it . yet i mean not by this , that we should so expect it from god , as to give up our selves to idleness and expect to be fed by miracles . no , our honest industry and labour is the meanes by which god ordinarily gives us the necessaries of this life ; and therefore we must by no means neglect that . he that will not labour , let him not eat , sayes the apostle , thess. . . and we may believe god will pronounce the same sentence , and suffer the slothful person to want even necessary food . but when we have faithfully used our own endeavour , then we must also look up to god for his blessing on it , without which it can never prosper to us . and having done thus , we may comfortably rest our selves on his providence for such a measure of these outward things as he fees fittest for us . . but if our condition be such that we are not able to labour , and have no other means of bringing in the necessaries of life to our selves , yet even then we are chearfully to rest upon god , believing that he who feeds the ravens , will by some means or other , though we know not what , provide for us so long as he pleases we shall continue in this world , and never in any case torment our selves with carking and distrustful thoughts ; but as the apostle , pet. . . cast all our care on him who careth for us . . this is earnestly prest by our saviour , matth. . where he abundantly shewes the folly of this sin of distrust . the place is a most excellent one , and therefore i shall set it down at large , verse . therefore , i say unto you , take no thought for your life , what you shall eat , or what you shall drink ; neither for your body , what you shall put on ; is not the life more then meat , and the body then raiment ? behold the fowls of the air , for they sow not , neither do they reap , nor gather into barns , yet your heavenly father feedeth them . are ye not much better then they ? which of you by taking thought can adde one cubit to his stature ? and why take ye thought for raiment ? consider the lilies of the field how they grow , they toil not , neither do they spin , and yet i say unto you , that even solomon in all his glory was not arayed like one of these . wherefore if god so clothe the grass of the field , which to day is , and to morrow is cast into the oven , shall he not much more clothe you , o ye of little faith ? therefore take no thought , saying , what shall we eat ? or what shall we drink ? or wherewithal shall we be clothed ? ( for after all these things do the gentiles seek ) for your heavenly father knoweth that ye have need of all these things . but seek ye first the kingdom of god and his righteousness , and then all these things shall be added unto you . take therefore no thought for to morrow , for the morrow shall take thought for the things of it self , sufficient unto the day is the evil thereof . i might adde many other texts to this purpose , but this is so full and convincing that i suppose it needless . . all therefore that i shall say more concerning this duty , is to put you in minde of the great benefits of it ; as first , that by his trusting upon god , you engage and binde him to provide for you . men , you know , think themselves highly concern'd not to fail those that depend and trust upon them ; and certainly god doth so much more . but then secondly , there is a great deal of ease and quiet in the practice of this duty ; it delivers us from all those carkings and immoderate cares which disquiet our minds , break our sleep , and gnaws even our very heart . i doubt not but those that have felt them , need not be told they are uneasie . but then me thinks that uneasiness should make us forward to embrace the means for the removing of them , and so we see it too often doth in unlawful ones ; men will cheat , and steal , and lie , and do any thing to deliver themselves from the fear of want . but alas , they commonly prove but deceitful remedies ; they bring gods curse on us , and so are more likely to betray us to want , then to keep us from it . but if you desire a certain and unfailing cure for cares , take this of relying upon god. . for what should cause that man to fear want that knowes he hath one that cares for him , who is all-sufficient , and will not suffer him to want what is fit for him . if a poor man had but a faithful promise from a wealthy person that he would never suffer him to want , it is sure he would be highly cheered with it , and would not then think fit to be as carking as he was before , and yet a mans promise may fail us , he may either grow poor and not be able , or he may prove false and not be willing to make good his word . but we know god is subject neither to impoverishing nor deceit . and therefore how vile an injury do we offer to him if we dare not trust as much upon his promise as we would that of a man ? yea , and how great a mischief do we do our selves by loading our mindes with a multitude of vexatious and tormenting cares , when we may so securely cast our burden upon god ? i conclude this in the words of the apostle , phil. . . be careful for nothing , but in every thing by prayer and supplication with thanksgiving , let your requests be made known unto god. partition ii. of humility , of submission to gods will , in respect of obedience , of patience in all sorts of sufferings , and of honour due to god in several wayes , in his house , possessions , his day , word , sacraments , &c. § . . a sixth duty to god is humility , that is , such a sense of our own meannesse and his excellency , as may work in us lowly and unfeigned submission to him : this submission is twofold ; first , to his will , secondly , to his wisdom . . the submission to his will is also of two sorts , the submission either of obedience or patience , that of obedience is our ready yielding our selves up to do his will , so that when god hath by his command made known to us what his pleasure is , chearfully and readily to set about it . to enable us to this , humility is exceeding necessary ; for a proud person is of all others the unaptest to obey , and we see men never pay an obedience but where they acknowledge the person commanding to be some way above them . and so it is here , if we be not throughly perswaded that god is infinitely above us , that we are vileness and nothing in comparison of him , we shall never pay our due obedience . . therefore if ever you mean to obey intirely ( as you must if ever you mean to be saved ) get your hearts possest with the sense of that great unspeakable distance that is between god and you consider him as he is a god of infinite majesty and glory , and wee poor worms of the earth ; he infinite in power , able to do all things , and we able to do nothing , not so much as to make one hair white or black ; as our saviour speaks , mat. . . he of infinite purity and holiness , and we polluted and defiled , wallowing in all kinde of sins and uncleanness ; he unchangeable and constant , and we subject to change and alteration every minute of our lives . he eternal and immortal , and we frail mortals , that when ever he taketh away our breath we die , and are turned again to our dust , psal. . . consider all this , i say , and you cannot but acknowledge a wide difference between god and man , and therefore may well cry out with job , after hee had approach't so near to goa , as to discern somewhat of his excellency , job . . now mine eye seeth thee , wherefore abhor my self and repent in dust and ashes . . and even when this humility hath brought us to obedience it is not then to be cast off , as if we had no further use of it ; for there is still great use , nay necessity of it , to keep us from any high conceits of our performances , which if we once entertain , it will blast the best of them , and make them utterly unacceptable to god like the strictness of the pharisee , which when once he came to boast of , the publican was preferred before him , luke . the best of our works are so full of infirmity and pollution , that if we compare them with that perfection , and purity , which is in god , we may truly say with the prophet , all our righteousnesses are as filthy rags , isaiah . . and therefore to pride our selves in them , is the same madnesse , that it would be in a beggar , to brag of his appared when it is nothing but vile rags , and tatters . our saviours precept in this matter must alwayes be remembred , luke . . when you have done all those things which are commanded you , say , we are unprositable servants ; if when we have done all , we must give our selves no better a title , what are we then to esteem our selves , that are so far from doing any considerable part , of what we are commanded ? surely that worser name of sloathful and wicked servant , matth. . . we have no reason to think too bad for us . . a second sort of submission to his will , is that of patience ; this stands in suffering his will , as that of obedience did in acting it , and is nothing else , but a willing and quiet yielding to whatever afflictions it pleases god to lay upon us . this the forementioned humility will make easie to us ; for when our hearts are throughly possest with that reverence and esteem of god , it will be impossible for us to grudge or murmure at whatever he does . wee see an instance of it in old elie , sam . who after he had heard the sad threatnings of god against him , of the destruction of his family , the loss of the priesthood , the cutting off both his sons in one day , which were all of them afflictions of the heaviest kinde , yet this one consideration , that it was the lord , inabled him calmly and quietly to yield to them ; saying , let him do what seemeth him good , verse . the same effect it had on david , in his suffering , psalm . . i was dumb , i opened not my mouth because thou didst it : god doing it silenced all murmurings and grumblings in him . and so must it do in us , in all our afflictions , if we will indeed approve our humility to god. . for surely you will not think that child hath due humility to his parent , or that servant to his master , that when they are corrected , shall flie in the father or masters face . but thus do we when ever we grudg and repine at that which god layes upon us . but besides the want of humility in our so doing , there is also a great want of justice in it ; for god hath , as we are his creatures , a right to do with us what he will , and therefore for us to resist that right of his , is the highest injustice that can be ; nay farther , it is also the greatest folly in the world , for it is only our good that god aims at in afdicting us ; that heavenly father is not like our earthly ones , who sometime correct their children only to satisfie their own angry humour , not to do them good . but this is subject to no such frailties , he doth not afflict willingly , nor grieve the children of man , lam. . . they are our sins , which do not only give him just cause , but even force and necessitate him to punish us he carries to us the bowels and affections of the tenderest father : now when a father sees his childe stubborn and rebellious , and running on in a course that will certainly undo him , what greater act of fatherly kindness can he do then chasten and correct him , to see if by that means he may amend him ; nay indeed he could not be said to have true kindness to him if he should not . and thus it is with god when he sees us run on in sin , either he must leave off to love us , and so leave us to our selves to take our own course , and that is the heaviest curse that can be fall any man ; or else if he continue to love us , he must correct and punish us to bring us to amendment . therefore when ever he strikes , we are in all reason , not only patiently to lie under his rod , but ( as i may say ) kiss it also ; that is , be very thankful to him , that he is pleased not to give us over to our own hearts lusts , psal. . . but still continue his care of us ; sends afflictions , as so many messengers to call us home to himself . you see then how gross a folly it is to murmure at those stripes , which are meant so graciously ; it is like that of a froward patient , which reproaches and reviles the physician that comes to cure him , and if such a one be left to die of his disease , every one knows whom he is to thank for it . . but it is not only quietness , no nor thankfulness neither under afflictions , that is the full of our duty in this matter ; we must have fruitfulness also , or all the rest will stand us in no stead . by fruitfulness i mean the bringing forth that , which the afflictions were sent to work in us ; viz. the amendment of our lives . to which purpose in time of affliction it is very necessary for us to call our selves to an account , to examine our hearts and lives , and search diligently , what sins lie upon us , which provoked god thus to smite us , and whatsoever we find our selves guilty of , humbly to confess to god and immediately to forsake for the rest of our time . . all i shall adde concerning this duty of patience , is , that we are as much bound to it in one sort of sufferings , as another , whether our suffering be so immediately from gods hand , that no creature hath any thing to doe in it , as sickness , or the like ; or whether it be such wherein men are the instruments of afflicting us . for it is most sure , when any man doth us hurt , he could not do it , without gods permission , and sufferance , and god may as well make them the instruments of punishing us , as do it more directly by himself ; and it is but a counterfeit patience , that pretends to submit to god , and yet can bear nothing from men ; we see holy job , who is set forth to us as a pattern of true patience , made no such difference in his afflictions , he took the loss of his cattel , which the chaldeans and sabeans rob'd him of , with the very same meekness , with which he did that , which was consumed by fire from heaven . when therefore we suffer any thing from men , be it never so unjustly in respect of them , we are yet to confess it is most just in respect of god , and therefore in stead of looking upon them with rage and revenge , as the common custome of the world is , we are to look up to god , acknowledge his justice in the affliction , begging his pardon most earnestly for those sins , which have provoked him to send it , and patiently and thankfully bear it , till he shall see fit to remove it ; still saying with job , blessed be the name of the lord. . but i told you , humility contained in it a submission not only to his will , but also to his wisdome ; that is , to acknowledge him infinitely wise , and therefore that whatever he doth is best and fittest to be done . and this we are to confesse both in his commands , and in his disposing and ordering of things : first , whatsoever he commands us either to believe or do , we are to submit to his wisdome in both , to believe whatever he bids us believe , how impossible soever it seems to our shallow understandings , and to do whatever he commands us to do , how contrary soever it be to our fleshly reason or humour , and in both to conclude , that his commands are most fit and reasonable however they appear to us . . secondly , we are to submit to his wisd●me in respect of his disposal and ordering of things ; to acknowledge he disposes all things most wisely , and that not only in what concerns the world in general , but also in what concernes every one of us in particular ; so that what condition soever he put us in , we are to assure our selves it is that which is best for us , since he chuses it for us who cannot erre . and therefore never to have impatient desires of any thing in this world , but to leave it to god to fit us with such an estate and condition as he sees best for us , and there let us quietly and contentedly rest ; yea , though it be such as of all others we should least have wisht for our selves . and this surely cannot but appear very reasonable to any that hath humility ; for that having taught him , that god is infinitely wise , and he very foolish , he can never doubt but that it is much more for his good that god should chuse for him , then he for himself ; even as it is much more for the childes good to have the parent chuse for it , then to be left to those silly choices it would make for its self . for how many times would it cut , and burn , and mischief it self if it might have every thing it desires ? and such children are we , we many times eagerly desire those things which would undoe us if wee had them . thus many times wee wish for wealth , and honour , and beauty , and the like , when if we had them they would only prove snares to us , we should be drawn into sin by them . and this god , who knowes all things , sees , though we do not , and therefore often denies us those things which he sees will tend to our mischief , and it is his abundant mercy that he doth so . let us therefore when ever we be disappointed of any of our aims and wishes , not only patiently but joyfully submit to it , as knowing that it is certainly best for us , it being chosen by the unerring wisdom of our heavenly father . . a seventh duty to god is honor , that is , the paying him such a reverence and respect as belongs to so great a majesty . and this is either inward or outward . the inward is the exalting him in our hearts having alwayes the highest and most excellent esteem of him . the outward is the manifesting and shewing forth that inward ; and that is the first general in the whole course of our lives , the living like men that do indeed carry that high esteem of god. now you know if we bear any special reverence but to a man , we will be careful not to do any foul or base thing in his presence , and so if we do indeed honour god , we shall abhor to do any unworthy thing in his sight . but god sees all things , and therefore there is no way to shun the doing it in his sight if we do it at all ; therefore if we do thus reverence him , we must never at any time do any sinful thing . . but besides this general way of honouring god , there are many particular acts by which we may honour him , and those acts are divers , according to the severall particulars about which they are exercised . for we are to pay his honour not only immediately to himself , but also by a due estimation and account of all those things that neerly relate or belong to him . those are especially six ; first , his house , secondly , his revenue or income ( as i may say ) thirdly , his day , fourthly , his word , fifthly , his sacraments , and sixthly , his name ; and every one of these is to have some degree of our reverence and esteem . . first , his house , that is , the church , which being the place set apart for his publick worship , we are to look on it , though not as holy in respect of it self , yet in respect of its use , and therefore must not prophane it by imploying it to uses of our own . this christ hath taught us by that act of his , matth. . . in driving the buyers and sellers out of the temple , saying , my house is called the house of prayer : and again , john . . make not my fathers house a house of merchandize . by which it is clear , churches are to be used onely for the services of god , and we are to make that the only end of our coming thither , and not to come to church as to a market , to make bargains or dispatch businesses with our neighbours , as is too common among many . but when ever thou entrest the church , remember that it is the house of god , a place where hee is in an especial manner present , and therefore take the counsel of the wise man , eccles. . . and keep thy foot when thou goest into the house of god ; that is , behave thy self with that godly awe and reverence which belongs to that great majesty thou art before . remember that thy business there is to converse with god , and therefore shut out all thoughts of the world , even of thy most lawful business , which though they be allowable at another time , are here sinful . how fearfull a guilt is it then to entertain any such thoughts as are in themselves wicked ? it is like the treason of judas , who pretended indeed to come to kisse his master , but brought with him a band of souldiers to apprehend him , mat. . we make shew in our coming to church , of serving and worshiping god , but we bring with us a train of his enemies to provoke and despite him . this is a wickedness that may out-vie the profaneness of these dayes , in turning churches into stables ; for sinfull and polluted thoughts are much the worst sort of beasts . . the second thing to which respect belongs , is his revenue or income ; that is , whatsoever is his peculiar possessions , set apart for the maintenance of those that attend his service ; those were the priests in time of the law , and ministers of the gospel now with us . and what ever is thus set apart , we must look on with such respect as not to dare to turn it to any other use . of this sort some are the free-will-offerings of men , who have sometimes of their own accord given some of their goods or lands to this holy use ; and whatsoever is so given , can neither by the person that gave , nor any other be taken away without that great sinne of sacriledge . . but besides these , there was among the jews , and hath alwayes been in all christian nations , something allotted by the law of the nation for the support and maintenance of those that attend the service of god. and it is but just and necessary it should be so , that those who by undertaking that calling are taken off from the wayes of gaining a livelyhood in the world , should be provided for by them whose souls they watch over . and therefore it is most reasonable , which the apostle urges in this matter , cor. . . if we have sown unto you spiritual things , is it a great thing if we shall reap your carnal things ? that is , it is most unreasonable for men to grudge the bestowing a few carnal things , the outward necessaries of this temporal life , on them from whom they receive spiritual things , even instruction and assistance towards the obtaining of an eternal life . . now whatsoever is thus appointed for this use , may by no means be imployed to any other . and therefore those tithes which are here by law allotted for the maintenance of the ministry , must by no means be kept back , nor any tricks or shifts used to avoid the payment either in whole or in part . for first , it is certain , that it is as truly theft as any other robbery can be , ministers having right to their tithes by the same law which gives any other man right to his estate . but then secondly , it is another manner of robbery then we think of , it is a robbing of god , whose service they were given to maintain , and that you may not doubt the truth of this , it is no more then god himself hath said of it , mal. . . will a man rob god ? yet ye have robbed me ; yet ye say , wherein have we robbed thee ? in tithes and offerings . here it is most plain that in gods account the with holding tithes is a robbing of him . and if you please you may in the next verse see what the gains of this robbery amounts to , ye are cursed with a curse : a curse is all is gotten by it ; and common experience shewes us that gods vengeance doth in a remarkable manner pursue this sin of sacriledge , whether it be that of with holding tithes , or the other of seizing on those possessions , which have been voluntarily consecrated to god. men think to enrich themselves by it , but it usually proves directly contrary ; this unlawful gain becomes such a canker in the estate , as often eats out even that we had a just title to . and therefore if you love ( i will not say your souls , but ) your estates , preserve them from that danger by a strict care never to meddle with any thing set a part for god. . a third thing , wherein we are to expresse our reverence to god ; is the hallowing of the times , set apart for his service . he who hath given all our time , requires some part of it to be paid back again , as a rent or tribute of the whole . thus the jews kept holy the seventh day : and we christians the sunday , or lords day ; the jews were in their sabbath especially to remember the creation of the world , and we in ours , the resurrection of christ by which a way is made for us into that better world we expect hereafter . now this day thus set apart , is to be imployed in the worship and service of god , and that first more solemnly and publickly in the congregation , from which no man must then absent himself without a just cause : and secondly , privately at home , in praying with , and instructing our families , or else in the yet more private duties of the closet , a mans own private prayers , reading , meditating , and the like . and that we may be at leisure for these , a rest from all worldly business is commanded ; therefore let no man th●nk that a bare rest from labour is all that is required of him on the lords day , but the time which he saves from the works of his calling , he is to lay out on those spiritual duties . for the lords day was never ordained to give us a pretence for idleness , but only to change our unployment from worldly to heavenly , much less was it meant that by our rest from our callings we should have more time-free to bestow upon our sins , as too many do , who are more constant on that day at the alehouse then the church . but this rest was commanded , first , to shadow out to us that rest from sin which we are bound to all the dayes of our lives . and secondly , to take us off from our worldly business , and to give us time to attend the service of god and the need of our souls . . and surely if we rightly consider it , it is a very great benefit to us that there is such a set time thus weekly returning for that purpose . we are very intent and busie upon the world , and if there were not some such time appointed to our hands , it is to be doubted we should hardly allot any our selves : and then what a starved condition must these poor souls of ours be in , that shall never be afforded a meal ? whereas now there is a constant diet provided for them every sunday , if wee will conscionably imploy it , may be a festival day to them , may bring them in such spiritual food , as may nourish them to eternal life . we are not to look on this day with grudging , like those in amos . . who ask , when will the sabbath be gone , that we may set forth wheat ? as if that time were utterly lost , which were taken from our worldly business . but we are to consider it , as the gainfullest , as the joyfullest day of the week , a day of harvest , wherein we are to lay up in store for the whole week , nay for our whole lives . . but besides this of the weekly lords day , there are other times , which the church hath set apart for the remembrance of some special mercies of god , such as the birth and resurrection of christ , the descent of the holy ghost , and the like ; and these dayes we are to keep in that manner which the church hath ordered , to wit in the solemn worship of god , and in particular thanks giving for that special blessing we then remember . and surely whoever is truly thankful for those rich mercies , cannot think it too much to set apart some few dayes in a year for that purpose . but then we are to look that our feasts be truly spiritual , by imploying the day thus holily , and not make it an occasion of intemperance and disorder as too many , who consider nothing in christmass and other good times , but the good cheers and jollity of them . for that is doing despight , in stead of honour to christ , who came to bring all purity and soberness into the world , and therefore must not have that coming of his remembred in any other manner . . other dayes there are also set a part in memory of the apostles , and other saints , wherein we are to give hearty thanks to god , for his graces in them ; particularly , that they were made instruments of revealing to us christ jesus , and the way of salvation , as you know the apostles were by their preaching throughout the world. and then farther , we are to meditate on those examples of holy life , they have given us , and stir up our selves to the imitation thereof . and whoever does uprightly set himself to make these uses of these several holy dayes , will have cause , by the benefit he shall finde from them , to thank and not to blame the church for ordering them . . another sort of dayes there are , which we are likewise to observe , and those are dayes of fasting and humiliation ; and whatever of this kinde the church injoynes , whether constantly at set times of the year , or upon any special and more sudden occasion , we are to observe in such manner as she directs ; that is , not onely a bare abstaining from meat , which is only the bodies punishment ; but in afflicting our souls , humbling them deeply before god , in a hearty confessing , and bewailing of our own , and the nations sins , and earnest prayers for gods pardon , and forgivenesse , and for the turning away of those judgements , which those sins have called for : but above all , in turning our selves from our sins , loosing the bands of wickedness , as isaiah speaks , chap. . . and exercising our selves in works of mercy , dealing our bread to the hungry , and the like , as it there followes . . fourthly , we are to expresse our reverence to god , by honouring his word ; and this we must certainly do , if we do indeed honour him ; there being no surer signe of our despising any person , then the setting light , by what he sayes to us ; as on the contrary , if we value one , every word he speaks will be of weight with us . now this word of god is expresly contained in the holy scriptures , the old and new testament , where he speaks to us , to shew us his will and our duty . and therefore to this word of his , we are to bear a wonderful respect , to look upon it , as the rules by which we must frame all the actions of our life ; and to that end to study it much , to read in it as often as we can , if it may be , never to let a day pass us without reading or hearing some part of it read . . but then that is not all : we must not only read , but we must mark what we read , we must diligently observe , what duties there are which god commands us to perform , what faults they are , which god there charges us not to commit , together with the rewards promised to the one , and the punishment threatned to the other . when we have thus marked , we must lay them up in our memory , not so loosely and carelesly that they shall presently drop out again ; but we must so fasten them there by often thinking and meditating on them , that we may have them ready for our use . now that use is the directing of our lives ; and therefore when ever we are tempted to the committing of any evil , we are then to call to minde this is the thing which in such a scripture is forbidden by god , and all his vengeances threatned against it ; and so in like manner when any opportunity is offered us of doing good , to remember , this is the duty which i was exhorted to in such a scripture , and such glorious rewards promised to the doing of it ; and by these considerations strengthen our selves for resisting of the evil and performance of the good . . but besides this of the written word , it hath pleased god to provide yet further for our instruction by his ministers , whose office it is to teach us gods will , not by saying any thing contrary to the written word ( for whatsoever is so , can never be gods will ) but by explaining it , and making it easier to our understandings , and then applying it to our particular occasions , and exhorting and stirring us up to the practice of it ; all which is the end at which first their catechizing and then their preaching aimeth . and to this we are to bear also a due respect by giving diligent heed thereto , not only being present at gatechizings and sermons , and either sleep out the time , or think of somewhat else , but carefully marking what is said to us . and surely if we did but rightly consider , how much it concerns us , we should conclude it very reasonable for us to do so . . for first as to that of catechizing , it is the laying the foundation upon which all christian practice must be built , for that is the teaching us our duty , without which it is impossible for us to perform it . and though it is true , that the scriptures are the fountains , from whence this knowledge of duty must be fetched , yet there are many who are not able to draw it from this fountain themselves , and therefore it is absolutely necessary it should be thus brought to them by others . . this catechizing is generally look't on as a thing belonging only to the youth , and so indeed it ought , not because the oldest are not to learn , if they be ignorant , but because all children should be so instructed , that it should be impossible for them , to be ignorant when they come to years . and it neerly concernes every parent , as they will free themselves from the guilt of their childrens eternall undoing , that they be carefull to see them instructed in all necessary things ; to which purpose it will be fit early to teach them some short catechism , of which sort none so fit as the church catechism ; yet are they not to rest on these endeavours of their own ; but also to call in the ministers help , that he may build them up farther in christian knowledge . . but alas ! it is too sure that parents have very much neglected this duty , and by that means it is that such multitudes of men and women that are called ( bristians , know no more of christ or any thing that concerns their own souls , then the meerest heathen . . but although it were their parents fault that they were not instructed when they were young , yet it is now their own if they remain still ignorant ; and it is sure it will be their own ruine and misery if they wilfully continue so . therefore whoever it be , of what age or condition soever , that is in this ignorant estate , or in any such degree of it , that he wants any part of necessary saving knowledge , let him as he loves his soul , as ever he would escape eternal damnation , seek out for instruction , and let no fear of shame keep any from it : for first , it is certain the shame belongs only to the wilful continuing in ignorance , to which the desire of learning is directly contrary , and is so far from a shameful , that it is a most commendable thing , and will be sure to be so accounted by all wise and good men . but secondly , suppose some prophane , senseless people should deride it , yet sure that shame were in all reason to be undergone joyfully rather then venture on that confusion of face which will at the day of iudgement befal those , who to avoid a little false shame amongst men , have gone on in a wilful ignorance of their duty , which ignorance will be so far from excusing any sins they shall commit , that it adds one great and heavy sin to all the rest , even the despising that knowledge which is offered to them . how ha●nous a sin that is , you may learn in the first chapter of the proverbs , where hating knowledge v. . is said to be the thing that draws down those sad vengeances forementioned , even gods forsaking men , laughing at their calamity in stead of helping them : which is of all other conditions in the world the most miserable , and surely they are madly desperate that will run themselves into it . . as for those who have already this foundation laid by the knowledge of the grounds of christian religion , there is yet for them a farther help provided by preaching . and it is no more then needs , for god knows those that understand their duty well enough are too apt to forget it ; nay , sometimes by the violence of their own lusts to transgress it even when they do remember it , and therefore it is very useful we should be put in minde of it to prevent our forgetting , and also often exhorted and assisted to withstand those lusts which draw us to those transgressions . and to these purposes preaching is intended , first , to warn us to be upon our guard against our spiritual enemy , and then to furnish us with weapons for the fight ; that is , such means and helps as may best enable us to beat off temptations and get the victory over them . . since therefore this is the end of preaching , we must not think we have done our duty when we have heard a sermon , though never so attentively , but we must lay it up in our hearts those instructions and advices we there meet with , and use them faithfully to that end of overcoming our sins . therefore when ever thou comest to the physician of thy soul , do as thou wouldst with the physician of thy body ; thou comest to him not only to hear him talk and tell thee what will cure thee , but also to do according to his directions ; and if thou dost not so here , thou art as vain as he that expects a bare receipt from his doctor shall cure him though he never make use of it . nay , thou art much more vain and ridiculous , for that though it do him no good will do him no harm , he shall never be the worse for having been taught a medicine though he use it not : but in these spiritual receipts it is otherwise , if we use them not to our good they will do us a great deal of harm , they will rise up in judgement against us , and make our condemnation so much the heavier . beware therefore not to bring that danger upon thy self , but when thou hast heard a sermon , consider with thy self what directions there were in it for enabling thee to eschew evil , or to do good . and if there were any thing especially concern'd thine own bosome sin , lay that close to thy heart , and all the week after make it matter of meditation , think of it even whilst thou art at thy work , if thou wantest other time ; and not only think of it , but set to the practice of it , do what thou wert advised to , for the subduing sins and quickning grace in thee . finally , look carefully to practice the counsel of the apostle , jam. . . be ye doers of the word , not hearers only , deceiving your own souls . to hope for good from the word without doing of it , is , it seems , nothing but a deceiving our selves : let us never therefore measure our godliness by the number of sermons which we hear , as if the hearing many were the certain mark of a good christian ; but by the store of fruit we bring forth by them , without which all our hearing will serve but to bring us into that heavier portion of stripes , which belongs to him that knowes his masters will and does it not , luke . . but this reverence which is due to preaching we must not pay to all that is now a dayes called so , for god knows there are many false prophets gone out into the world , as the apostle speaks , john . and now , if ever , is that advice of his necessary , to try the spirits whether they be of god. but what i have said , i mean only of the preaching of those who first have a lawful calling to the office , and secondly frame their doctrine according to the right rule , the written word of god. but if any man say , he is not able to judg whether the doctrine be according to the word or no , let him at least try it by the common known rules of duty which he doth understand , and if he find it a doctrine giving men liberty to commit those things which are by all acknowledged sins , such as rebellion , injustice , unmercifulness , uncleanness , or the like , he may conclude , it is utterly contrary to god and his word , and then abhorrence , and not reverence belongs to it . . fifthly , we are to express our honouring of god by reverencing his sacraments : those are two ; baptism , and the supper of the lord. and this we are to do ; first , by our high esteem of them ; secondly , by our reverent usage of them : we are first to prize them at a high rate , looking on them , as the instruments of bringing to us the greatest blessings we can receive . the first of them , baptism , that enters us into covenant with god , makes us members of christ , and so gives us right to all those precious benefits , that flow from him , to wit , pardon of sins , sanctifying grace , and heaven it self , on condition we perform our parts of the covenant . and as for the lords supper , that is not only a signe and remembrance of christ and his death ; but it is actually the giving christ , and all the fruits of his death to every worthy receiver ; and therefore there is a most high estimation , and value due to each of them . . and not only so ; but in the second place we must shew our reverence in our usage of them ; and that , first , before , secondly , at , and thirdly , after the time of receiving them . it is true that the sacrament of baptism being now administred to us , when we are infants , it is not to be expected of us , that we should in our own persons do any thing , either before or at the time of receiving it , those performances were strictly required of all persons , who were baptized when they were of years . but for us , it suffices to give us this right to baptism , that we are born within the pale of the church , that is , of christian parents ; and all that is required at that time is what we can only perform by others , they in our stead promising that when we come to years we will perform our parts of the covenant . but by how much the less we are then able to do so much , the greater bond lies on us to perform those after-duties required of us , by which we are to supply the want of the former . . now if you would know what those duties are , look over those promises which your godfathers and godmothers then made in your name , and you may then learn them . i cannot give you them in a better form then that of our churches catechism , which tells , that our godfathers and godmothers did promise and vow three things in our names ; first , that we should forsake the devil and all his workes , the pomps and vanities of this wicked world , and all the sinful lusts of the flesh . where , by the devil is meant , first , the worshipping of all false gods , which is indeed but worshipping the devil : a sin which at the time of christs coming into the world was very common , most part of mankinde then living in that vile idolatry . and therefore when baptism was first ordained , it was but needful to make the forsaking of those false gods a principal part of the vow . and though those false worships are now much rarer , yet there was one special part of them , which may be feared to be yet too common among us , and that is all sorts of uncleanness , which though we do not make ceremonies of our religion as the heathens did of theirs , yet the committing thereof is a most high provocation in gods eyes , such as drew him to destroy whole cities with fire and brimstone , as you may read , gen. . nay , the whole world with water , gen. . and will not fail to bring down judgments , and strange ones , on any that continue therein ; and therefore the forsaking them well deserves to be look't on as an especial part of this promise . besides this , all dealing with the devil is here vowed against , whether it be by practising witchcraft our selves , or consulting with those that do upon any occasion whatever , as the recovery of our health , our goods , or whatever else ; for this is a degree of the former sin , it is the forsaking of the lord , and setting up the devil for our god , whilst we go to him in our needs for help . . but we also renounce all the works of the devil , and those are either in general all those which the devil tempts us to , or else those particular kinds of sin which have most of his image on them ; that is , those which he himself most practises , such are pride ( which brought him from being an angel of light to the accursed condition he is now in ) and lying ; he is , as our saviour saith , john . . a lyar , and the father of it ; and such also are malice and envy , especially killing and destroying of others , for he was a murderer from the beginning , john . . but above all there is nothing wherein we become so like him , as in tempting and drawing others to sin , which is his whole trade and business , and if we make it any part of ours , we become like that roaring lion , that goes about seeking whom he may devour , pet. . . . the second thing we vow to forsake , is the pomps and vanities of this wicked world . by the pomps and vanities there are several things meant ; some of them such as were used by the heathens in some unlawful sports of theirs , wherein we are not now so much concern'd , there being none of them remaining among us : but besides that , there is meant all excess , either in diet , or sports , or apparel , when we keep not those due measures , which either by the general rules of sobriety , or the particular circumstances of our qualities and callings we are bound to . next , by the wicked world , we may understand , first , the wealth and greatness of the world , which though we do not so totally renounce , that it is unlawful for a christian to be either rich or great , yet we thus far promise to forsake them , that we will not set our hearts upon them , nor either get or keep them by the least unlawful means . secondly , by the wicked world , we may understand the companies and customes of the world , which so far as they are wicked we here renounce ; that is , we promise never to be drawn by company to the commission of a sin , but rather to forsake the most delightful company then be ensnared by it ; nor yet by custome , but rather venture the shame of being thought singular , ridiculous persons , walk as it were in a path by our selves , then put our selves into that broad way that leads to destruction , by giving our selves over to any sinful custome how common soever it be grown . if this part of our vo● were but throughly considered , it would arm us against most of the temptations the world offers us , company and custome being the two special instruments by which it works on us . a third thing we renounce , is all the sinful lusts of the flesh ; where the flesh is to he understood in that sense wherein the scripture often uses it , for the fountain of all disordered affections . for though those unclean desires which we ordinarily call the lusts of the flesh are here meant , yet they are not the only things here contained , there being divers other things which the scripture calls the works of the flesh ; i cannot better inform you of them then by setting down that list s. paul gives of them , gal. . , , . now the works of the flesh are manifest , which are these , adultery , fornication , uncleanness , lasciviousness , idolatry , witchcraft , hatred , variance , emulations , wrath , strife , seditions , heresies , envyings , murders , drunkenness , revellings , and such like . this , with those other descriptions , you will finde scattered in several places of scripture , will shew you there are many things contained under this part of your vow , the forsaking all the sinful lusts of the flesh . . the second thing our godfathers and godmothers promised for us , was , that we should believe all the articles of the christian faith . these we have summed up together in that which we call the apostles creed , which since we promise to believe , we are supposed also to promise to learn them , and that not only the words , but likewise the plain sense of them , for who can believe what he either never heard , of , or knows not any thing of the meaning of it ? now by this believing is meant not only the consenting to the truth of them , but also the living like them that do believe . as for example , our believing that god created us , should make us live in that subjection and obedience to him which becomes creatures to their creator ; the believing that christ redeemed us , should make us yield up our selves to him as his purchase , to be disposed wholly by him , and imployed only in his service . the believing a judgment to come , should give us care so to walk that we may not be condemned in it . and our believing the life everlasting , should make us diligent so to imploy our short moment of time here , that our everlasting life may be a life of joy , not of misery to us . in this manner from all the articles of the creed , we are to draw motives to confirm us in all christian practice , to which end it is that our learning and believing of them tends , and therefore without it we are very far from making good this part of our vow , the believing all the articles of the christian faith . . the last part of our vow is , that we should keep gods holy will and commandments , and walk in the same all the dayes of our lives . where by our keeping of gods holy will and commandments , is meant our doing of all those things , which he hath made known to us to be his will we should perform ; wherein he hath given us his holy word to instruct us , and teach us , what it is that he requires of us , and now he expects that we should faithfully do it without favouring our selves in the breach of any one of his commands . and then in this entire obedience , we must walk all the dayes of our lives : that is , we must go on in a constant course of obeying god ; not onely fetch some few steps in his wayes , but walk in them , and that not for some part of our time , but all the dayes of our lives , never turn out of them , but go on constantly in them , as long as we live in this world . . having now thus briefly explained to you this vow made at your baptism , all i shall adde concerning it , is only to remember you how nearly you are concern'd in the keeping it : and that first in respect of justice , secondly , in respect of advantage and benefit . that you are in justice bound to it , i need say no more but that it is a promise , and you know justice requires of every man the keeping of his promise . but then this is of all other promises the most solemn and binding , for it is a vow ; that is , a promise made to god ; and therefore we are not only unjust , but forsworn , when ever we break any part of it . . but secondly we are also highly concern'd to keep it , in respect of our own benefit . i told you before , that baptism entred us into covenant with god ; now a covenant is made up of two parts , that is , something promised by the one party , and something by the other of the parties that make the covenant . and if one of them break his part of the covenant , that is , perform not what he hath agreed to , he can in no reason look that the other should make good his . and so it is here , god doth indeed promise those benefits before mentioned , and that is his part of the covenant . but then we also undertake to perform the several things contained in this vow of baptism , and that is our part of it , and unless we do indeed perform them , god is not tyed to make good his , and so we forfeit all those precious benefits and advantages , we are left in that natural and miserable estate of ours , children of wrath , enemies to god , and heirs of eternal damnation . and now what can be the pleasure that any or all sins can afford us that can make us the least degree of recompence for such a loss , the loss of gods favour and grace here , and the loss of our own souls hereafter ? for as our saviour saith , mark . . what shall it profit a man if he shall gain the whole world and lose his own soul ? yet this mad bargain we make when ever we break any part of this our vow of baptism . it therefore most neerly concerns us to consider sadly of it , to remember that every sin we commit is a direct breach of this vow , and therefore when thou art tempted to any sin , seem it never so light , say not of it as lot did of zoar , gen. . . is it not a little one ? but consider that what ever it is , thou hast in thy baptism vowed against it , and then be it never so little it draws a great one at the heels of it , no lesse then that of being forsworn , which whoever commits , god hath in the third commandement pronounced , he will not hold him guiltless . and that we may the better keep this vow , it will be very useful often to repeat to our selves the several branches of it , that so we may still have it ready in our mindes to set against all temptations ; and surely it is so excellent a weapon , that if we do not either cast it aside , or use it very negligently , it will enable us , by gods help , to put to flight our spiritual adversary . and this is that reverence we are to pay to this first sacrament , that of baptism . partition iii. of the lords supper , of preparation before , of duties to be done at the receiving and afterwards , &c. § . . now follows the reverence due to the sacrament of the lords supper ; and in this i must follow my first division , and set down first , what is to be done before ; secondly , at , and thirdly , after the time of receiving ; for in this sacrament we cannot be excused from any one of these , though in the former we are . . and first , for that which is to be done before , s. paul tells us it is examination , cor. . . but let a man examine himself , and so let him eat of that bread and drink of that cup. but before i proceed to the particulars of this examination , i must in the general tell you , that the special business we have to do in this sacrament , is to repeat and renew that covenant we make with god in our baptism , which we having many wayes grievously broken , it pleases god in his great mercy to suffer us to come to the renewing of it in this sacrament , which if we do in sincerity of heart , he hath promised to accept us , and to give us all those benefits in this , which he was ready to bestow in the other sacrament , if we had not by our own fault forfeited them . since then the renewing of our covenant is our business of this time , it followes that these three things are necessary towards it : first , that we understand what that covenant is ; secondly , that we consider , what our breaches of it have been ; and thirdly , that we resolve upon a strict observance of it , for the rest of our life . and the trying our selves in every one of these particulars is that examination which is required of us before we come to this sacrament . . and first , we are to examine whether we understand what this covenant is ; this is exceeding necessary , as being the foundation of both the other , for it is neither possible to discover our past sins , nor to settle purposes against them for the future without it . let this therefore be your first businesse , try whether you rightly understand what that covenant is which you entred into at your baptism , what be the mercies promised on gods part , and the duties on yours . and because the covenant made with each of us in baptism is only the applying to our particulars , the covenant made by god in christ with all mankinde in general , you are to consider whether you understand that ; if you do not , you must immediately seek for instruction in it . and till you have means of gaining better , look over what is briefly said in the entrance to this treatise , concerning the second covenant , which is the foundation of that covenant which god makes with us in our baptism . and because you will there finde , that obedience to all gods commands is the condition required of us , and is also that which we expresly vow in our baptism , it is necessary you should likewise know what those commands of god are . therefore if you finde you are ignorant of them , never be at rest till you have got your self instructed in them , and have gained such a measure of knowledge as may direct you to do that whole duty of man which god requires . and the giving thee this instruction is the only aim of this book , which the more ignorant thou art , the more earnestly i shall intreat thee diligently to read . and if thou hast heretofore approacht to this holy sacrament in utter ignorance of these necessary things , bewail thy sin in so doing , but presume not to come again till thou have by gaining this necessary knowledg fitted thy self for it , which thou must hasten to do . for though no man must come to the sacrament in such ignorance , yet if he wilfully continue in it , that will be no excúse to him for keeping from this holy table . . the second part of our examination is , concerning our breaches of this covenant ; and here thou wilt finde the use of that knowledge i spake of . for there is no way of discovering what our sins have been , but by trying our actions by that which should be the rule of them , the law of god. when therefore thou settest to this part of examination , remember what are the several branches of thy duty , and then ask thy own heart in every particular , how thou hast performed it . and content not thy self with knowing in general , that thou hast broken gods law , but do thy utmost to discover in what particulars thou hast done so . recall , as well as thou canst , all the passages of thy life , and in each of them consider what part of that duty hath been transgrest by it . and that not onely in the grosser act , but in word also , nay , even in thy most secret thoughts : for though mans law reaches not to them , yet gods doth ; so that whatever he forbids in the act he forbids likewise in the thoughts and desires , and sees them as clearly as our most publick acts . this particular search is exceeding necessary ; for there is no promise of forgiveness of any sin but only to him that confesseth and forsaketh it . now to both these it is necessary that we have a direct and particular knowledge of our sins . for how can he either confess his sin , that knowes not his guilt of it ? or how can he resolve to forsake it , that discerns not himself to have formerly cleaved to it ? therefore we may surely conclude , that this examination is not only useful but necessary towards a full and compleat repentance ; for he that does not take this particular view of his sins , will be likely to repent but by 〈◊〉 which will never avail him towards his pardon ; nothing but an entire forsaking of every evil way , being sufficient for that . but surely of all other times it concerns us , that when we come to the sacrament our repentance be full and compleat ; and therefore this strict search of our own hearts is then especially necessary . for although it be true , that it is not possible by all our diligence to discover or remember every sin of our whole lives : and though it be also true , that what is so unavoidably hid from us , may be forgiven without any more particular confession then that of davids , psal. . . cleanse thou me from my secret faults ; yet this will be no plea for us if they come to be secret onely because we are negligent in searching . therefore take heed of deceiving thy self in this weighty business , but search thy soul to the bottom , without which it is impossible that the wounds thereof should ever be throughly cured . . and as you are to enquire thus narrowly concerning the several sorts of sins , so also must you concerning the degrees of them , for there are divers circumstances which increase and heighten the sin . of this sort there are many , as first , when we sin against knowledge , that is , when we certainly know such a thing to be a sin , yet for the present pleasure or profit ( or whatever other motive ) adventure of it . this is by christ himself adjudged to be a great heightning of the sin . he that knows his masters will and doth it not , shall be beaten with many stripes , luke . . secondly , when we sin with deliberation , that is , when we do not fall into it of a sudden ere we are aware , but have time to consider of it , this is another degree of the sin . but thirdly , a yet higher is , when we do it against the resistances and checks of our own conscience , when that at the time tells us , this thing thou oughtest not to do : nay , layes before us the danger as well as the sin of it , yet in spight of these admonitions of conscience we go on and commit the sin ; this is a huge increase of it , such as will raise the least sin into a most high provocation . for it is plain , a sin thus committed must be a wilful one , and then be the matter of it never so light it is most hainous in gods eyes . nay , this is a circumstance of such force , that it may make an indifferent action , that is in it self no sin , become one . for though my conscience should erre in telling me such a thing were unlawful , yet so long as i were so perswaded , it were sin for me to do that thing ; for in that case my will consents to the doing a thing which i believe to be displeasing to god , and god ( who judges us by our wils , not understandings ) imputes it to me as a sin as well as if the thing were in it self unlawsul , and therefore surely we may conclude , that any thing which is in it self sinful , is made much more so by being committed against the checks of conscience . a fourth aggravation of a sin , is , when it hath been often repeated , for then there is not only the guilt of so many more acts , but every act growes also so much worse , and more inexcusable . we alwayes judge thus in faults committed against our selves , we can forgive a single injury more easily then the same when it hath been repeated , and the oftner it hath been so repeated , the more hainous we account it . and so surely it is in faults against god also . fifthly , the sins which have been committed after vows and resolutions of amendment are yet more grievous ; for that contains also the breaking of those promises . somewhat of this there is in every wilsul sin , because every such is a breach of that vow we make at baprism . but besides that , we have since bound our selves by new vows , if at no other time , yet surely at our coming to the lords supper , that being ( as was formerly said ) purposely to repeat our vow of baptism . and the more of these vows we have made , so much the greater is our guilt , if we fall back to any sin we then renounced . this is a thing very well worth weighing , and therefore examine thy self particularly at thy approach to the sacrament concerning thy breaches of former vowes made at the holy table . and if upon any other occasion , as sickness , trouble of minde , or the like , thou hast at any time made any other , call thy self to a strict account how thou hast performed them also , and remember that every sin committed against such vows , is besides its own natural guilt a perjury likewise . sixthly , a yet higher step is , when a sin hath been so often committed that we are come to a custome and habit of it : and that is indeed a high degree . . yet even of habits some are worse then others , as first , if it be so confirmed that we are come to a hardnesse of heart , have no sense at all of the sinne : or , secondly , if we go on in it against any extraordinary means used by god to reform us , such as sicknesse , or any other afflictiction which seems to be sent on purpose for our reclaiming . or thirdly , if all reproofs and exh●rtations either of ministers or private friends work not on us , but either make us angry at our reprovers , or sets us on defending the sin . or lastly , if this sinful habit be so strong in us as to give us a love to the sin , not only in our selves but in others , if , as the apostle saith , rom. . . we do not only do the things , but take pleasure in them that do them , and therefore intice and draw as many as we can into the same sins with us : then it is risen to the highest step of wickedness , and is to be look't on as the utmost degree both of sin and danger . thus you see how you are to examine your selves concerning your sins , in each of which you are to consider how many of these heightning circumstances there have been , that so you may aright measure the hainousness of them . . now the end of this examination is , to bring you to such a sight of your sins , as may truly humble you , make you sensible of your own danger , that have provoked so great a majesty , who is able so sadly to revenge himself upon you . and that will surely even to the most carnal heart appear a reasonable ground of sorrow . but that is not all , it must likewise bring you to a sense and abhorrence of your basenesse , and ingratitude , that have thus offended so good and graecious a god , that have made such unworthy and unkind returnes to those tender and rich mercies of his . and this consideration especially must melt your hearts into a deep sorrow and contrition , the degree whereof must be in some measure answerable to the degree of your sinnes . and the greater it is , provided it be not such as shuts up the hope of gods mercy , the more acceptable it is to god , who hath promised not to despise a broken and contri●e heart , psalm . . and the more likely it will be also to bring us to amendment : for if we have once felt what the smart of a wounded spirit is , wee shall have the lesse minde to venture upon sin again . . for when wee are tempted with any of the short pleasures of sinne , wee may then out of our owne experience set against them the sharp pains and terrors of an accusing conscience , which will to any that hath felt them be able infinitely to outweigh them . endeavour therefore to bring your souls to this melting temper , to this deep unfeigned sorrow , and that not only for the danger you have brought upon your self ; for though that be a consideration which may & ought to work sadnesse in us , yet where that alone is the motive of our sorrow , it is not that sorrow which will avail us for pardon ; and the reason of it is clear , for that sorrow proceeds only from the love of our selves , we are sorry because we are like to smart . but the sorrow of a true penitent must be joyned also with the love of god , and that will make us grieve for having offended him , though there were no punishment to fall upon our selves . the way then to stir up this sorrow in us , is first , to stir up our love of god , by repeating to our selves the many gracious acts of his mercy towards us , particularly , that of his sparing us , and not cutting us off in our sins . consider with thy self how many and how great provocations thou hast offered him , perhaps in a continued course of many years wilful disobedience , for which thou mightest with perfect justice have been ere this sent quick into hell : nay , possibly thou hast before thee many examples of less sinners then thou art , who have been suddenly snatcht away in the midst of their sins . and what cause canst thou give , why thou hast thus long escaped , but only because his eye hath spared thee ? and what cause of that sparing , but his tender compassions towards thee , his unwillingness that thou should'st perish ? this consideration if it be prest home upon thy soul , cannot chuse ( if thy heart be not as hard as the nether milstone ) but awake somewhat of love in thee towards this gracious , this long suffering god , and that love will certainly make it appear to thee , that it is an evil thing and bitter , that thou hast forsaken the lord , jer. . . that thou hast made such wretched requitals of so great mercy ; it will make thee both ashamed and angry at thy self that thou hast been such an unthankful creature . but if the consideration of this one sort of mercy gods forbearance onely , be such an engagement and help to this godly sorrow , what will then be the multitude of those other mercies which every man is able to reckon up to himself ? and therefore let every man be as particular in it as he can , call to minde as many of them as he is able , that so he may attain to the greater degree of true contrition . . and to all these endeavours must be added earnest prayers to god , that he by his holy spirit would shew you your sins , and soften your hearts , that you may throughly bewail and lament them . . to this must be joyned an humble consession of sins to god , and that not only in general , but also in particular , as far as your memory of them will reach , and that with all those heightning circumstances of them , which you have by the forementioned examination discovered . yea , even secret and forgotten sins must in general be acknowledged , for it is certain there are multitudes of such ; so that it is necessary for every one of us to say with david , psal. . . who can understand his errors ? cleanse thou me from my secret faul●s . when you have thus confest your sins with this hearty sorrow , and sincere hatred of them , you may then ( and not before ) be concluded to feel so much of your disease , that it will be seasonable to apply the remedy . . in the next place therefore you are to look on him whom god hath set forth to be the propitiation of our sins , rom. . . even jesus christ , that lamb of god , who taketh away the sins of the world , john . . and earnestly beg of god , that by his most precious blood your sins may be washed away ; and that god would for his sake be reconciled to you , and this you are to believe will surely be done , if you do for the rest of your time forsake your sins , and give your selves up sincerely to obey god in all his commands . but without that , it is vain to hope any benefit from christ , or his sufferings . and therefore the next part of your preparation must be the setting those resolutions of obedience which i told you was the third thing you were to examine your selves of before your approach to the holy sacrament . . concerning the particulars of this resolution , i need say no more , but that it must answer every part , and branch of our duty , that is , we must not only in general resolve that wee will observe gods commandments , but we must resolve it for every commandment by itself ; and especially where we have found our selves most to have failed heretofore , there especially to renew our resolutions . and herein it neerly concerns us to look that these resolutions be sincere , and unfeigned , and not only such slight ones as people use out of custome to put on at their coming to the sacrament , which they never think of keeping afterwards . for this is a certain truth , that whosoever comes to this holy table without an entire hatred of every sin , comes unworthily ; and it is as sure , that he that doth entirely hate all sin , will resolve to forsake it ; for you know forsaking naturally follows hatred , no man willingly abides with a thing or person he hates . and therefore he that doth not so resolve , as that god the searcher of hearts may approve it as sincere , cannot be supposed to hate sin , and so cannot be a worthy receiver of that holy sacrament . therefore try your resolutions throughly , that you deceive not your selves in them , it is your own great danger , if you do ; for it is certain you cannot deceive god , nor gain acceptation from him by any thing which is not perfectly hearty and unfeigned . . now as you are to resolve on this new obedience , so you are likewise to resolve on the meanes , which may assist you in the performance of it . and therefore consider in every duty , what are the means that may help you in it , and resolve to make use of them , how uneasie soever they be to your flesh ; so on the other side consider what things they are , that are likely to lead you to sin , and resolve to shun and avoid them : this you are to do in respect of all sias whatever , but especially in those , whereof you have formerly been guilty . for there it will not be hard for you to finde , by what steps and degrees you were drawn into it , what company , what occasion it was that ensnared you , as also to what sort of temptations you are aptest to yield . and therefore you must particularly fence your self against the sin , by avoiding those occasions of it . . but it is not enough that you resolve you will do all this hereafter , but you must instantly set to it , and begin the course by doing at the present whatsoever you have opportunity of doing . and there are several things , which you may , nay , must do at the present , before you come to the sacrament . . as first you must cast off every sin , not bring any one unmortified lust with you to that table , for it is not enough to purpose to cast them off afterwards , but you must then actually do it by with-drawing all degrees of love and affection from them ; you must then give a bill of divorce to all your old beloved sins , or else you are no fit way to be married to christ. the reason of this is clear ; for this sacrament is our spiritual nourishment ; now before we can receive spiritual nourishment we must have spiritual life ( for no man gives food to a dead person ) but whosoever continues not only in the act , but in the love of any one known sin , hath no spiritual life , but is in gods account no better then a dead carkass , and therefore cannot receive that spiritual food . it is true , he may eat the bread , and drink the wine , but he receives not christ , but in stead of him , that which is most dreadful ; the apostle will tell you what , cor. . . he eats and drinks his own damnation . therefore you see how great a necessity lies on you thus actually to put off every sin , before you come to this table . . and the same necessity lies on you for a second thing to be done at this time , and that is the putting your soul into a heavenly and christian temper ; by possessing it with all those graces which may render it acceptable in the eyes of god. for when you have turned out satan and his accursed train , you must not let your soul lie empty ; if you do , christ tells you , luke . . he will quickly return again , and your last estate shall be worse then your first . but you must by earnest prayer invite into it the holy spirit , with his graces , or if they be in some degree there already , you must pray that he will yet more fully possess it , and you must quicken and stir them up . . as for example , you must quicken your humility , by considering your many and great sins ; your faith , by meditating on gods promises to all penitent sinners ; your love to god by considering his mercies , especially those remembred in the sacrament , his giving christ to die for us : and your love to your neighbour , nay , to your enemies , by considering that great example of his suffering for us that were enemies to him . and it is most particularly required of us when we come to this table that we copy out this patern of his in a perfect forgivenesse of all that have offended us ; and not only forgivenesse , but such a kindnesse also as will express it self in all offices of love and friendship to them . . and if you have formerly so quite forgot that blessed example of his , as to do the direct contrary , if you have done any unkindnesse or injury to any person , then you are to seek forgivenesse from him ; and to that end , first , acknowledge your fault , & secondly restore to him , to the utmost of your power , whatsoever you have deprived him of , either in goods or credit . this reconciliation with our brethren is absolutely necessary towards the making any of our services acceptable with god , as appears by that precept of christ , matth. . , . if thou bring thy gift to the altar , and there remembrest that thy brother hath ought against thee , leave there thy gift before the altar , and go thy way , first be reconciled to thy brother , and then come and offer thy gift . where you see , that though the gift be already at the altar , it must rather be left there unoffered then be offered by a man that is not at perfect peace with his neighbour . and if this charity be so necessary in all our services , much more in this where by a joynt partaking in the same holy mysteries , we signifie our being united and knit not only to christ our head , but also to each other , as fellow members . and therefore if we come with any malice in our hearts , we commit an act of the highest hypocrisie by making a solemn profession in the sacrament of that charity and brotherly love , whereof our hearts are quite void . . another most necessary grace at this time is that of devotion , for the raising whereof we must allow our selves some time to withdraw from our worldly affairs , and wholly to set our selves to this business of preparation , one very speciall part of which preparation lyes in raising up our souls to a devout and heavenly temper . and to that it is most necessary that we cast off all thoughts of the world , for they will be sure as so many clogs to hinder our souls in their mounting towards heaven . a special exercise of this devotion is prayer , wherein we must be very frequent and earnest at our coming to the sacrament , this being one great instrument wherein we must obtain all those other graces required in our preparation . therefore be sure this be not omitted ; for if you use never so much endeavour besides , and leave out this , it is the going to work in your own streng●h without looking to god for his help , and then it is impossible you should prosper in it : for we are not able of our selves to think any thing , as of our selves , but our sufficiency is of god , cor. . . therefore be instant with him so to assist you with his g●ace , that you may come so fitted to this holy table , that you may be partakers of the benefits there reached out to all worthy receivers . . these and all other spiritual graces our souls must be clothed with when we come to this feast , for this is that wedding garment , without which , whosoever comes is like to have the entertainment mentioned in the parable of him who came to the marriage without a wedding garment , mat. . . who was cast into utter darkness , where is weeping and gnashing of teeth ; for though it is possible he may sit it out at the present and not be snatcht from the table , yet s. paul assures him , he drinks damnation to himself , and how soon it may fall on him is uncertain : but it is sure , it will , if repentance prevent it not , and as sure that whenever it does come it will be intolerable , for who among us can dwell with everlasting burnings ? isa. . . . i shall adde but one thing more concerning the things which are to be done before the sacrament , and that is an advice , that if any person upon a serious view of himself cannot satisfie his own soul of his sincerity , and so doubts whether he may come to the sacrament , he do not rest wholly on his own judgement in the case : for if he be a truly humbled soul , it is likely he may judge too hardly of himself ; if he be not , it is odds , but if he be left to the satisfying of his own doubts , he will quickly bring himself to pass too favourable a sentence . or whether he be the one or the other , if he come to the sacrament in that doubt , he certainly plunges himself into farther doubts and scruples , if not into sin : on the other side , if he forbear because of it , if that fear be a causeless one , then he groundlesly absents himself from that holy ordinance , and so deprives his soul of the benefits of it . therefore in the midst of so many dangers which attend the mistake of himself , i would , as i said before , exhort him not to trust to his own judgement , but to make known his case to some discreet and godly minister , and rather be guided by his , who will probably ( if the case be duly and without any disguise discovered to him ) be better able to judge of him then he of himself . this is the counsel the church gives in the exhortation before the communion , where it is advised , that if any by other means there forementioned , cannot quiet his own conscience , but require farther counsel and comfort , then let him go to some discreet and learned minister of gods word and open his grief , that he may receive such ghostly counsel , advice and comfort that his conscience may be relieved , &c. this is surely such advice as should not be neglected neither at the time of coming to the sacrament , nor any other when we are under any fear or reasons of doubt concerning the state of our souls . and for want of this , many have run into very great mischief , having let the doubt fester so long that it hath either plunged them into deep distresses of conscience , or which is worse , they have to still that disquiet within them , betaken themselves to all sinful pleasures , and so quite cast off all care of their souls . . but to all this it will perhaps be said , that this cannot be done without discovering the nakednesse and blemishes of the soul , and there is shame in that , and therefore men are unwilling to do it . but to that i answer , that it is very unreasonable that should be a hindrance . for , first , i suppose you are to chuse only such a person as will faithfully keep any secret you shall commit to him , and so it can be no publick shame you can fear . and if it be in respect of that single person , you need not fear that neither ; for , supposing him a godly man , he will not think the worse of you , but the better , that you are so desirous to set all right between god and your soul. but if indeed there were shame in it , yet as long as it may be a means to cure both your trouble and your sin too ( as certainly godly and faithful counsel may tend much to both ) that shame ought to be despised , and it is sure it would if we loved our souls as well as our bodies ; for in bodily diseases , be they never so foul or shameful , we count him a fool who will rather miss the cure then discover it , and then it must here be so much a greater folly by how much the soul is more precious then the body . . but god knows , it is not only doubting persons , to whom this advice might be useful , there are others of another sort , whose confidence is their disease , who presume very groundlesly of the goodness of their estates : and for those it were most happy , if they could be brought to hear some more equal judgements , then their own in this so weighty a business . the truth is , we are generally so apt to favour our selves , that it might be very useful for the most , especially the more ignorant sort , sometimes to advise with a spiritual guide , to enable them to pass right judgements on themselves ; and not only so , but to receive directions , how to subdue and mortisie those sins they are most inclined to , which is a matter of so much difficulty , that we have no reason to despise any means that may help us in it . . i have now gone through those several parts of duty we are to perform before our receiving . in the next place , i am to tell you , what is to be done at the time of receiving . when thou art at the holy table ; first , humble thy self in an unfeigned acknowledegment of thy great unworthinesse to be admitted there ; and to that purpose remember again between god and thine own soul , some of thy greatest , and foulest sins , thy breaches of former vowes made at that table , especially since thy last receiving . then meditate on those bitter sufferings of christ , which are set out to us in the sacrament , when thou seest the bread broken , remember how his blessed body was torn with nails upon the crosse ; when thou seest the wine poured out , remember how his precious blood was spilt there ; and then consider , it was thy sins that caused both . and here think , how unworthy a wretch thou art to have done that which occasioned such torments to him ? how much worse then his very crucifiers ? they crucified him once , but thou hast , as much as in thee lay , crucified him daily . they crucified him because they knew him not , but thou hast known both what he is in himself , the lord of glory , and what he is to thee , a most tender and merciful saviour , and yet thou hast still continued thus to crucifie him afresh . consider this , and let it work in thee , first , a great sorrow for thy sins past , and then a great hatred and a firm resolution against them for the time to come . . when thou hast a while thus thought on these sufferings of christ for the increasing thy humility and contrition ; then in the second place think of them again , to stir up thy faith , look on him as the sacrifice offered up for thy sins , for the appeasing of gods wrath , and procuring his favour and mercies toward thee . and therefore believingly , yet humbly beg of god to accept of that satisfaction made by his innocent and beloved son , and for the merits thereof to pardon thee whatever is past , and to be fully reconciled to thee . . in the third place consider them again to raise thy thankfulnesse . think how much both of shame and pain he there endured , but especially those great agonies of his soul , which drew from him that bitter cry , my god , my god , why hast thou forsaken me , matt. . . now all this he suffered only to keep thee from perishing . and therefore consider what unexpressible thanks thou owest him ; and endeavour to raise thy soul to the most zealous and hearty thanksgiving : for this is a principal part of duty at this time , the praising and magnifying that mercy which hath redeemed us by so dear a price . therefore it will here well become thee to say with david , i will take the cup of salvation and will call upon the name of the lord. . fourthly , look on these sufferings of christ to stir up this love ; and surely there cannot be a more effectual means of doing it , for here the love of christ to thee is most manifest , according to that of the apostle , john . . hereby perceive we the love of god towards us , because he laid down his life for us . and that even the highest degree of love , for as himself tells us , john . . greater love then this hath no man , then that a man lay down his life for his friend . yet even greater love then this had he , for he not only died , but died the most painful and most reproachful death , and that not for his friends , but his utter enemies . and therefore if after all this love on his part there be no return of love on ours , we are worse then the vilest sort of men , for even the publicans , matth. . . love those that love them . here therefore chide and reproach thy self that thy love to him is so faint and cool , when his to thee was so zealous and affectionate . and endeavour to enkindle this holy flame in thy soul , to love him in such a degree that thou mayest be ready to copy out his example , to part with all things , yea , even life it self whenever he calls for it , that is , whensoever thy obedience to any command of his shall lay thee open to those sufferings . but in the mean time to resolve never again to make any league with his enemies , to entertain or harbour any sin in thy brest . but if there have any such hitherto remained with thee , make this the season to kill and crucifie it ; offer it up at this instant a sacrifice to him who was sacrificed for thee , and particularly for that very end that he might redeem thee from all iniquity . therefore here make thy solemn resolutions to forsake every sin , particularly , those into which thou hast most frequently fallen . and that thou mayest indeed perform those resolutions , earnestly beg of this crucified saviour that he will , by the power of his death , mortifie and kill all thy corruptions . . when thou art about to receive the consecrated bread and wine , remember that god now offers to seal to thee that new covenant made with mankinde in his son. for since he gives that his son in the sacrament , he gives with him all the benefits of that covenant , to wit , pardon of sins , sanctifying grace and a title to an eternal inheritance . and here be astonished at the infinite goodness of god , who reaches out to thee so precious a treasure . but then remember that this is all but on condition that thou perform thy part of the covenant . and therefore settle in thy soul the most serious purpose of obedience , and then with all possible devotion joyn with the minister in that short , but excellent prayer , used at the instant of giving the sacrament , the body of our lord , &c. . so soon as thou hast received , offer up thy devoutest praises for that great mercy , together with thy most earnest prayers for such assistance of gods spirit as may enable thee to perform the vow thou hast now made . then remembring that christ is a propitiation not for our sins only , but also for the sins of the wh●le world ; let thy charity reach as far as his hath done , and pray for all mankind that every one may receive the benefit of that sacrifice of his ; commend also to god the estate of the church , that particularly whereof thou art a member . and forget not to pray for all to whom thou owest obedience , both in church and state ; and so go on to pray for such particular persons as either thy relations or their wants shall present to thee . if there be any collection for the poor ( as there always ought to be at this time ) give freely according to thy ability ; or if by the default of others , there be no such collection , yet do thou privately design something towards the relief of thy poor brethren , and be sure to give it the next fitting opportunity that offers it self . all this thou must contrive to do in the time that others are receiving , that so when the publick prayers , after the administration begin , thou mayst be ready to ioyn in them , which thou must likewise take care to do with all devotion : thus much for thy behaviour at the time of receiving . . now follows the third and last thing ; that is , what thou art to do after thy receiving . that which is immediately to be done , is as soon as thou art retir●d from the congregation , to offer up again to god thy sacrafice of praise for all those precious mercies conveyed to thee , in that holy sacrament , as also humbly to intreat the continued assistance of his grace to enable thee to make good all those purposes of obedience thou hast now made . and in whatsoever thou knowest thy self most in danger , either in respect of any former habit , or natural inclination , there especially desire and earnestly beg his aid . . when thou hast done thus , do not presently let thy self loose to thy worldly cares and business . but spend all that day , either in meditating , praying , reading , good conferences , or the like ; so as may best keep up that holy flame that is enkindled in thy heart . afterwards , when thy calling requires thee to fall to thy usual affairs , do it , but yet still remember that thou hast a greater business then that upon thy hands ; that is , the performing of all those promises , thou so lately madest to god , and therefore whatever thy outward imployments are , let thy heart be set on that , keep all the particulars of thy resolution in memory , and whenever thou art tempted to any of thy old sins , then consider , this is the thing thou so solemnly vowedst against , and withal remember what a horrible guilt it will be , if thou shouldst now wilfully do any thing contrary to that vow ; yea , and what a horrible mischief also it will be to thy self . for at thy receiving , god and thou entredst into covenant , into a league of friendship and kindness . and as long as thou keepest in that friendship with god , thou art safe , all the malice of men or devils can do thee no harm : for as the apostle saith , rom. . . if god be for us who can be against us ? but if thou breakest this league ( as thou certainly dost , if thou yield to any wilful sin ) then god and thou are enemies , and if all the world then were for thee , it could not avail thee . . nay , thou wilt get an enemy with in thine own bosome , thy conscience accusing and upbraiding thee ; and when god and thine own conscience are thus against thee , thou canst not but be extremely miserable even in this life , besides that fearful expectation of wr●●h which awaits thee in the next . remember all this when thou art set upon by any temptation , and then sure thou canst not but look upon that temptation as a cheat , that comes to rob thee of thy peace , thy god , thy very soul. and then surely it will appear as unfit to entertain it , as thou wouldst think it to harbour one in thy house who thou knowest came to rob thee of what is dearest to thee . . and let not any experience of gods mercy in pardoning thee heretofore encourage thee again to provoke him ; for besides that it is the highest degree of wickedness and unthankfulness to make that goodness of his which should lead thee to repentance an encouragement in thy sin : besides this , i say , the oftner thou hast been pardon●d , the less reason thou hast to expect it again , because thy sin is so much the greater for having been committed against so much mercy . if a king have several times pardoned an offender , yet if he still return to commission of the same fault , the king will at last be forced , if he have any love to justice , to give him up to it . now so it is here , god is as well just as merciful , and his justice will at last surely and heavily avenge the abuse of his mercy ; and there cannot be a greater abuse of his mercy then to sin in hope of it : so that it will prove a mīserable deceiving of thy self thus to presume upon it . . now this care of making good thy vow must not abide with thee some few days onely and then be cast aside , but it must continue with thee all thy days . for if thou break thy vow , it matters not whether sooner or later . nay , perhaps the guilt may in some respects be more , if it be late , for if thou have for a good while gone on in the observance of it , that shews the thing is possible to thee ; and so thy after breaches are not of insirmity , because thou canst not avoid them , but of perverseness , because thou wilt not : besides the use of christian-walking must needs make it more easie to thee . for indeed all the difficulty of it is but from the custome of the contrary : and therefore if after some acquaintance with it , when thou hast overcome somewhat of the hardness , thou shalt then give it over , it will be most inexcusable . therefore be careful all the days of thy life to keep such a watch over thy self , and so to avoid all occasions of temptations , as may preserve thee from all wilful breaches of this vow . . but though the obligation of every such single vow reach to the utmost day of our lives , yet are we often to renew it , that is , we are often to receive the holy saecrament , for that being the means of conveighing to us so great and unvaluable benefits ; and it being also a command of christ , that we should do this in remembrance of him , we are in respect both of reason and duty to omit no fit opportunity of partaking of that holy table . i have now shewed you what that reverence is which we are to pay to god in his sacrament . partition iv. honour due to gods name ; of sinning against it ; blasphemy ; swearing ; assertory oaths , promissory oaths ; unlawful oaths : of perjury ; of vain oaths , and the sin of them , &c. § . . the last thing wherein we are to express our reverence to him , is , the honouring his name . now what this honouring of his name is , we shall best understand by considering what are the things by which it is dishonoured , the avoiding of which will be our way of honouring it . the first is , all blasphemies , or speaking any evil thing of god , the highest degree whereof is cursing him , or if we do not speak it with our mouths , yet if we do it in our hearts by thinking any unwor●hy thing of him ; it is lookt on by god , who sees the heart , as the vilest dishonour . but there is also a blasphemy of the actions , that is , when men who profess to be the servants of god , live so wickedly that they bring up an evil report on him whom they own as their master and lord. this blasphemy the apostle takes notice of , rom. . . where he tells those who profess to be observers of the law , that by their wicked actions , the name of god was blasphemed among the gentiles . those gentiles were moved to think ill of god , as the favourer of sin , when they saw those , who called themselves his servants , commit it . a second way of dishonouring gods name is , by swearing , and that is of two sorts , either by false oathes , or else by rash and light ones . a false oath may also be of two kinds , as first , that by which i affirm somewhat , or secondly , that by which i promise . the first is when i say such or such a thing was done so or so , and confirm this saying of mine with an oath ; if then i know there be not perfect truth in what i say , this is a flat perjury , a downright being forsworn : nay , if i swear to the truth of that whereof i am only doubtful , though the thing should happen to be true , yet it brings upon me the guilt of perjury ; for i swear at a venture , and the thing might for ought i knew be as well false as true , whereas i ought never to swear to any thing , the truth of which i do not certainly know . . but besides this sort of oathes , by which i affirm any thing , there is the other sort , that by which i promise somewhat . and that promise may be either to god or man , when it is to god , we call it a vow of which i have already spoken , under the head of the sacraments , i shall now only speak of that to man ; & this may become a false oath , either at , or after the time of taking it . at the time of taking , it is false if either i have then no real purpose of making it good , or else take it in a sense different from that which i know , he to whom i make the promise understands it ; for the use of oaths being to assure the persons to whom they are made , they must be taken in their sense . but if i were never so sincere at the taking the oath , if afterwards i do not perform it i am certainly perjured . . the nature of an oath being then thus binding , it meerly concerns us to look that the matter of our oaths be lawful , for else we run our selves into a woful snare . for example , suppose i swear to kill a man , if i perform my oath i am guilty of murder , if i break it , of perjury . and so i am under a necessity of sinning one way or other : but there is nothing puts us under a greater degree of this unhappy necessity , then when we swear two oathes , whereof the one is directly cross and contradictory to the other . for if i swear to give a man my whole estate , and afterwards swear to give all or part of that estate to another , it is certain i must break my oath to one of them , because it is impossible to perform it to both , and so i must be under a necessity of being forsworn . and into this unhappy straight every man brings himself that takes any oath which crosses some other which he hath formerly taken ; which should make all that love either god or their own souls , resolve never thus miserably to entangle themselves by taking one oath crosse and thwarting to another . but it may perhaps here be asked , what a person that hath already brought himself into such a condition shall do ? i answer , he must first heartily repent the great sin of taking the unlawful oath , and then stick only to the lawful , which is all that is in his power towards the repairing his fault , and qualifying him for gods pardon for it . . having said this concerning the kinds of this sin of perjury , i shall only adde a few words to shew you how greatly gods name is dishonoured by it . in all oaths you know , god is solemnly called to witness the truth of that which is spoken ; now if the thing be false , it is the basest affront and dishonour that can possibly be done to god. for it is in reason to signifie one of these two things , either that we believe he knows not whether we say true or no ; ( and that is to make him no god , to suppose him to be as deceivable , and easie to be deluded as one of our ignorant neighbours ) or else that he is willing to countenance our lyes ; the former robs him of that great attribute of his , his knowing all things , and is surely a great dishonouring of him , it being even amongst men accounted one of the greatest disgraces to account a man fit to have cheats put upon him ; yet even so to deal with god if we venture to forswear upon a hope that god discernes it not . but the other is yet worse , for the supposing him willing to countenance our lies , is the making him a party in them ; and is not only the making him no god ( it being impossible that god should either lie himself or approve it in another ) but it is the making him like the very devil . for he it is that is a liar , and the father of it , john . . and sure i need not say more to prove that this is the highest degree of dishonouring gods name . . but if any yet doubt the hainousness of this sin , let him but consider what god himself sayes of it in the third commandement , where he solemnly professes , he will not hold him guiltless that taketh his name in vaine ; and sure the adding that to this commandment , and none of the rest , is the marking this out for a most hainous guilt . and if you look into zac. . you will there finde the punishment is answerable , even to the utter destruction not only of the man , but his house also . therefore it concernes all men as they love either their temporal or eternal welfare to keep them most strictly from this sin . but besides this of forswearing , i told you there was another sort of oaths by which gods name is dishonoured , those are the vain and light oaths , such as are so usual in our common discourse , and are expresly forbidden by christ , mat. . . but i say unto you , swear not at all , neither by heaven , for it is gods throne , nor by the earth , for it is his foot-stool : where you see we are not allowed to swear even by meer creatures , because of the relation they have to god. how great a wickednesse is it then to profane his holy name by rash and vain oaths , this is a sin that is ( by i know not what charm of satans ) grown into a fashion among us ; and now its being so , draws daily more men into it . but it is to be remembred that when we shall appear before gods judgement seat to answer for those profanations of his name , it will be no excuse to say , it was the fashion to do so : it will rather be an increase of our guilt , that we have by our own practice helped to confirm that wicked custome which we ought to have beat down and discountenanced . . and sure whatever this profane age thinks of it , this is a sin of very high nature . for besides that it is a direct breach of the precept of christ , it shews first , a very mean and low esteem of god : every oath we swear is the appealing to god to judge the truth of what we speak , and therefore being of such greatnesse and majestie , requires that the matter concerning which we thus appeal to him should be of great weight and moment , somewhat wherein either his own glory , or some considerable good of man is concern'd . but when we swear in common discourse it is far otherwise , any the triflingest or lightest thing serves for the matter of an oath , nay , often men swear to such vain and foolish things , as a considering person would be ashamed barely to speak . and is it not a great despising of god to call him solemnly to judge in such childish , such wretched matters ? god is the great king of the world ; now though a king be to be resorted unto in weighty cases , yet sure he would think himself much despised if he should be called to judge between boyes at their childish games : and god knows many things whereto we frequently swear , are not of greater weight , and therefore are a sign that we do not rightly esteem of god. . secondly , this common swearing is a sin which leads directly to the former of forswearing , for he that by the use of swearing hath made oaths so familiar to him , will be likely to take the dreadfullest oath without much consideration . for how shall he that swears hourly , look upon an oath with any reverence ? and he that doth not , it is his chance , not his care , that is to be thanked , if he keep from perjury . nay , further ; he that swears commonly , is not onely prepared to forswear , when a solemn oath is rendred him , but in all probability does actually forswear himself often in these suddener oaths : for supposing them to come from a man ere he is aware ( which is the best can be said of them ) what assurance can any man have who swears ere he is aware , that he shall not lie so too ? and if he doth both together , he must necessarily be forsworn . but he that obserues your common swearers will be put past doubt that they are often forsworn . for they usuaily swear indifferently to things true or false , doubtful or certain . and i doubt not but if men who are guilty of this sin would but impartially examine their own practice , their hearts would second me in this observation . . thirdly , this is a sin to which there is no temptation , there is nothing either of pleasure or profit got by it : most other sins offer us somewhat either of the one or the other , but this is utterly empty of both . so that in this sin the devil does not play the merchant for our souls , as in others he does ; he doth not so much as cheapen them , but we give them freely into his hands without any thing in exchange . there seems to be but one thing possible for men to hope to gain by it , & that is to be believed in what they say when they thus bind it by an oath . but this also they constantly fail of , for there are none so little believed as the common swearers . and good reason , for he that makes no conscience thus to profane gods name , why shall any man believe he makes any of lying ? nay , their forwardness to confirm every the slightest thing by an oath , rather gives jealousie that they have some inward guilt of falseness , for which that oath must be the cloak . and thus you see in how little stead it stands them , even to this onely purpose for which they can pretend it useful : and to any other advantage it makes not the least claim , and therefore is a sin without temptation , and consequently without excuse ; for it shews the greatest contempt , nay , unkindness to god , when we will provoke him thus , without any thing , to tempt us to it . and therefore though the commonness of this sin have made it pass but for a small one , yet is very far from being so , either in it self , or in gods account . . let all therefore who are not yet fallen into the custome of this sin , be most careful never to yield to the least beginnings of it , and for those who are so miserable , as to be already ensnared in it , let them immediatly , as they tender their souls , get out of it . and let no man plead the hardness of leaving an old custome , as an excuse for his continuing in it , but rather the longer he hath been in it , so much the more haste let him make out of it , as thinking it too too much , that he hath so long gone on in so great a sin . and if the length of the custome have increased the difficulty of leaving it , that is in all reason to make him set immediately to the casting it off , lest that difficulty at last grow to an impossibility ; and the harder he findes it at the present , so much the more diligent and watchful he must be in the use of all those means , which may tend to the overcoming that sinful habit : some f●w of those means it will not be amiss here to mention . . first let him possess his mind fully of the hainousn●ss of the sin , and not to measure it onely according to the common rate of the world . and when he is fully perswaded of the guilt , then let him add to that , the consideratin of the danger , as that it puts him out of gods favour at the present , and will , if he continue in it , cast him into hell for ever . and sure if this were but throughly laid to heart , it would restrain this sin : for i would ask a man , that pretends impossibility of leaving the custome , whether if he were sure he should be hanged the next oath he swore , the fear of it would not keep him from swearing ? i can scarce believe any man in his wits so little master of himself , but it would . and then surely damning is so much worse then hanging , that in all reason the fear of that ought to be a much greater restraint . the doubt is , men do either not heartily believe that this sin will damn them , or if they do , they look on it , as a thing a great way off and so are not much moved with it ; but both these are very unreasonable . for the first , it is certain , that every one that continues wilfully in any sin is so long in a state of damnation , and therefore this being so continued in , must certainly put a man in that condition , for the second , it is very possible , he may be deceived in thinking it so far off , for how knows any man that he shall not be struck dead with an oath in his mouth ? or if he were sure not to be so , yet eternal damnation is surely to be dreaded above all things , be it at what distance soever . . a second means is to be exactly true in all thou speakest ; that all men may believe thee on thy bare word , and then thou wilt never have occasion to confirm it by an oath , to make it more credible , which is the onely colour or reason can at any time be pretended for swearing . . thirdly , observe what it is that most betrayes thee to this sin , whether drink , or anger or the company and example of others , or what ever else , and then if ever thou mean to forsake the sin , forsake those occasions of it . . fourthly , endeavour to possess thy heart with a continual reverence of god , and if that once grow into a custom with thee , it will quickly turn out that contrary one of profaining . use and accustome thy self therefore to this reverence of god , and particularly to such a respect to his name , as if it be possible , never to mention it without some lifting up of thy heart to him . even in thy ordinary discourse , when ever thou takest his name in to thy mouth , let it be an occasion of raising up thy thoughts to him . but by no means permit thy self to use it in idle by-words , or the like . if thou doest accustome thy self to pay this reverence to the bare mention of his name , it will be an excellent fence against the prophaning it in oaths . . a fifth means is a diligent and constant watch over thy self , that thou thus offend not with thy tongue , without which all the former will come to nothing . and the last means is prayer , which must be added to all thy endeavours , therefore pray earnestly , that god will enable thee to overcome this wicked custom ; say with the psalmist , set a watch o lord over my mouth , and keep the door of my lips ; and if thou doest sincerely set thy self to the use of means for it , thou mayest be assured , god will not be wanting in his assistance . i have been the longer on this because it is so reigning a sin . god in his mercy give all that are guilty of it a true sight of the hainousness of it . . by these several ways of dishonouring gods name you may understand what is the duty of honouring it , viz. a strict abstaining from every one of these , and that abstinence founded on an awful respect and reverence to that sacred name which is great , wonderful and holy , psa. . . i have now past through the several branches of that great duty of honouring of god. partition v. of worship due to gods name . of prayer , and its several parts . of publick prayers in the church , in the family . of private prayer . of repentance , &c. of fasting . § . . the eighth duty we owe to god is worship ; this is that great duty by which especially we acknowledge his godhead , worship , being proper only to god , and therefore it is to be lookt on as a most weighty duty . this is to be performed , first , by our souls , secondly , by our bodies : the souls part is praying . now prayer is a speaking to god , and there are divers parts of it , according to the different things about which we speak . . as first , there is confession , that is , the acknowledging our sins to god. and this may be either general or particular ; the general is when we only confess in gross , that we are sinful ; the particular , when we mention the several sorts and acts of our sins . the former is necessary to be always a part of our solemn prayers , whether publick or private . the latter is proper for private prayer , and there the oftner it is used the better ; yea , even in our daily private prayer it will be fit constantly to remember some of our greatest and foulest sins , though never so long since past . for such we should never think sufficiently confest and bewailed . and this bewailing must always go along with confession ; we must be heartily sorry for the sins we confess , and from our souls acknowledge our own great unworthiness in having committed them . for our confession is not intended to instruct god , who knows our sins much better then our selves do , but it is to humble our selves , and therefore we must not think we have confest aright till that be done . . the second part of prayer is petition ; that is , the begging of god whatsoever we want either for our souls or bodies . for our souls we must first beg pardon of sins , and that for the sake of jesus christ , who shed his blood to obtain it . then we must also beg the grace and assistance of gods spirit to enable us to forsake our sins , and to walk in obedience to him . and herein it will be needful particularly to beg all the several vertues , as faith , love , zeal , purity , repentance , and the like , but especially those which thou most wantest : and therefore observe what thy wants are , and if thou beest proud , be most instant in praying for humility ; if lustful , for chastity , and so for all other graces , according as thou findest thy needs . and in all these things that concern thy soul , be very earnest and importunate , take no denial from god , nor give over , though thou do not presently obtain what thou suest for . but if thou hast never so long prayed for a grace , and yet findest it not , do not grow weary of praying , but rather search what the cause may be which makes thy prayer so ineffectual ; see if thou do not thy self hinder them ; perhaps thou prayest to god to enable thee to conquer some sin , and yet never goest about to fight against it , never makest any resistance , but yieldest to it as often as it comes , nay , puttest thy self in its way , in the road of all temptations . if it be thus , no wonder though thy prayers avail not , for thou wilt not let them . therefore amend this , and set to the doing of thy part sincerely , and then thou needest not fear but god will do his . . secondly , we are to petition also for our bodies ; that is , we are to ask of god such necessaries of life as are needful to us , while we live here . but these only in such a degree , and measure , as his wisdom sees best for us , we must not presume to be our own carvers , and pray for all that wealth , or greatness , which our own vain hearts may perhaps desire , but only for such a condition , in respect of outward things , as he sees may most tend to those great ends of our living here , the gloryfying him , and the saving of our own souls . . a third part of prayer is deprecation , that is , when we pray to god to turn away some evil from us . now this evil may be either the evil of sin or the evil of punishment : the evil of sin is that we are especially to pray against , most earnestly begging of god , that he will by the power of his grace , preserve us from falling into sin . and whatever sins they are to which thou knowest thy self most inclined , there be particularly earnest with god to preserve thee from them . this is to be done daily , but then more especially , when we are under any present temptation , and in danger of falling into any sin ; in which case we have reason to cry out as s. peter did when he found himself sinking , save lord , or i perish ; humbly beseeching him either to withdraw the temptation , or strengthen us to withstand it , neither of which we can do for our selves . . secondly , we are likewise to pray against the evil of punishment , but principally against spiritual punishments , as the anger of god , the withdrawing of his grace , and eternal damnation . against these we can never pray with too much earnestness : but we may also pray against temporal punishments , that is , any outward affliction , but this with submission to gods will , according to the example of christ , mat. . . not as i will , but as thou wilt . . a fourth part of prayer is intercession , that is , praying for others : this in general we are to do for all mankind , as well strangers as acquaintance , but more particularly , those to whom we have any especial relation , either publick , as our governours , both in church and state , or private , as parents , husband , wife , children , friends , &c. we are also to pray for all that are in affliction , and such particular persons as we discern especially to be so : yea , we are to pray for those that have done us injury , those that despightfully use us and persecute us , for it is expresly the command of christ , mat. . and that whereof he hath likewise given us the highest example in praying even for his very crucifiers , luk. . . father forgive them . for all these sorts of persons we are to pray , and that for the very same good things we beg of god for our selves , that god would give them in their several places and callings , all spiritual and temporal blessings which he sees wanting to them , and turn away from them all evil whether of sin or punishment . . the fifth part of prayer is thanksgiving ; that is , the praising and blessing god for all his mercies , whether to our own persons , and those that immediately relate to us , or to the church and nation whereof we are members , or yet more general to all mankind ; and this for all his mercies both spiritual and temporal . in the spiritual , first , for those wherein we are all in common concerned , as the giving of his son , the sending of his spirit , and all those means he hath used to bring sinful men unto himself . then secondly , for those mercies we have in our own particulars received , such are , the having been born within the pale of the church , and so brought up in christian religion , by which we have been partakers of those precious advantages of the word and sacraments , and so have had , without any care or pains of ours , the means of eternal life put into our hands . but besides these , there is none of us but have received other spiritual mercies from god. . as first , gods patience and long-suffering , waiting for our repentance , and not cutting us off in our sins . secondly , his calls and invitations of us to that repentance , not only outward , in the ministry of the word , but also inward , by the motions of his spirit . but then if thou be one that hath by the help of gods grace been wrought upon by these calls , and brought from a profane or worldly , to a christian course of life , thou art surely in the highest degree tyed to magnifie and praise his goodness , as having received from him the greatest of mercies . . we are likewise to give thanks for temporal blessings , whether such as concern the publick , as the prosperity of the church or nation , and all remarkable deliverances afforded to either ; or else such as concern our particulars ; such are all the good things of this life which we enjoy , as health , friends , food , raiment , and the like ; also for those minutely preservations , whereby we are by gods gracious providence kept from danger , and the especial deliverances which god hath given us in time of greatest perils . it will be impossible to set down the several mercies which every man receives from god , because they differ in kind and degree between one man and another . but it is sure that he which receives least hath yet enough to imploy his whole life in praises to god. and it will be very fit for every man to consider the several passages of this life , and the mercies he hath in each received , and so to gather a kind of list or catalogue of them , at least the principal of them , which he may alwayes have in his memory , and often with a thankful heart repeat before god. . these are the several parts of prayer , and all of them to be used both publickly and privately . the publick use of them is first , that in the church , where all meet to joyn in those prayers wherein they are in common concerned . and this ( where the prayers are such as they ought to be ) we should be very constant at , there being an especial blessing promised to the joynt requests of the faithful , and he that without a necessary cause absents himself from such publick prayers , cuts himself off from the church , which hath alwayes been thought so unhappy a thing , that it is the greatest punishment the governours of the church can lay upon the worst offender ; and therefore it is a strange madness for men to inflict it upon themselves . . a second sort of publick prayer is that in a family , where all that are members of it joyn in their common supplications ; and this also ought to be very carefully attended to , first , by the master of the family , who is to look that there be such prayers , it being as much his part thus to provide for the souls of his children and servants , as to provide food for their bodies . therefore there is none , even the meanest housholder , but ought to take this care . if either himself or any of his family can read , he may use some prayers out of some good book , if it be the service book of the church , he makes a good choice ; if they cannot read , it will then be necessary they should be taught without book some form of prayer which they may use in the family , for which purpose again some of the prayers of the church will be very fit , as being most easie for their memories by reason of their shortness , and yet containing a great deal of matter . but what choice soever they make of prayers , let them be sure to have some , and let no man that professes himself a christian , keep so heat henish a family , as not to see god be daily worshipped in it . but when the master of a family hath done his duty in this providing , it is the duty of every member of it to make use of that provision , by being constant and diligent at those family-prayers . . private or secret prayer is that which is used by a man alone apart from all others , wherein we are to be more particular , according to our particular needs , then in publick it is fit to be . and this of private prayer is a duty which will not be excused by the performance of the other of publick . they are both required , and one must not be taken in exchange for the other . and whoever is diligent in publick prayers , and yet negligent in private , it is much to be feared he rather seeks to approve himself to men then to god , contrary to the command of our saviour , mat. . who enjoynes this private prayer , this praying to our father in secret , from whom alone we are to expect our reward , and not from the vain praises of men . . now this duty of prayer is to be often performed , by none seldomer then evening and morning , it being most necessary that we should thus begin and end all our works with god , and that not only in respect of the duty we owe him , but also in respect of our selves , who can never be either prosperous or safe , but by committing our selves to him ; and therefore should tremble to venture on the perils either of day or night without his safeguard . how much oftner this duty is to be performed , must be judged according to the business or leisure men have ; where , by businesse , i mean not such business as men unprofitably make to themselves , but the necessary businesse of a mans calling , which with some will not afford them much time for set and solemn prayer . but even these men may often in a day lift up their hearts to god in some short prayers , even whilest they are at their work . as for those that have more leisure , they are in all reason to bestow more time upon this duty . and let no man that can finde time to bestow upon his vanities , nay , perhaps his sins , say he wants leisure for prayer , but let him now endeavour to redeem what he hath mis-spent , by imploying more of that leisure in this duty for the future . and surely if we did but rightly weigh how much it is our own advantage to perform this duty , we should think it wisdom to be as frequent as we are ordinarily seldom in it . . for first , it is a great honour for us poor worms of the earth to be allowed to speak so freely to the majestie of heaven . if a king should but vouchsafe to let one of his meanest subjects talk familiarly and freely with him , it would be looked on as a huge honour ; that man how despiseable soever he were before , would then be the envy of all his neighbours ; and there is little question , he would be willing to take all opportunities of receiving so great a grace . but alas ! this is nothing to the honour is offered us , who are allowed , nay , invited to speak to , and converse with the king of kings , and therefore how forward should we in all reason be to it ? . secondly , it is a great benefit , even the greatest that can be imagned ; for prayer is the instrument of fetching down all good things to us , whether spiritual or temporal ; no prayer , that is qualified as it ought to be , but is sure to bring down a blessing , according to that of the wise man , eccles. . . the prayer of the humble pierceth the clouds , and will not turn away till the highest regard it . you would think him a happy man that had one certain means of helping him to whatever he wanted , though it were to cost him much pains and labour ; now this happy man thou mayest be if thou wilt . prayer is the never-failing means of bringing thee , if not all that thou thinkest thou wantest , yet all that indeed thou dost , that is , all that god sees fit for thee . and therefore be there never so much weariness to thy flesh in the duty , yet considering in what continual want thou standest of something or other from god , it is madness to let that uneasiness dishearten thee , and keep thee from this so sure means of supplying thy wants . . but in the third place , this duty is in it self so far from being uneasie , that it is very pleasant . god is the fountain of happiness , and at his right hand are pleasures for evermore , psalm . . and therefore the nearer we draw to him the happier we must needs be , the very joyes of heaven arising from our neerness to god. now in this life we have no way of drawing so neer to him , as by this of prayer , and therefore surely it is that , which in it self is apt to afford abundance of delight and pleasure , if it seem otherwise to us , it is from some distemper of our own hearts , which like a sick palate cannot relish the most pleasant meat . prayer is a pleasant duty , but it is withal a spiritual one ; and therefore if thy heart be carnal , if that be set either on the contrary pleasures of the flesh , or dross of the world , no marvail then , if thou taste no pleasantness in it , if like the israelites thou despise mann● whilest thou longest after the flesh pots of egypt . therefore if thou finde a weariness in this duty , suspect thy self , purge , and refine thy heart from the love of all sin , and endeavour to put it into a heavenly and spiritual frame , and then thou wilt find this no unpleasant exercise , but full of delight and satisfaction . in the mean time complain not of the hardness of the duty , but of the unto wardness of thy own heart . . but there may also be another reason of its seeming unpleasant to us , and that is want of use. you know there are many things , which seem uneasie at the first tryal , which yet after we are accustomed to them , seem very delightful , and if this be thy case , then thou knowest a ready cure , viz. to use it oftner , and so this consideration naturally inforces the exhortation of being frequent in this duty . . but we are not only to consider how often , but how well we perform it . now to do it well , we are to respect , first the matter of our prayers , to look that we ask nothing that is unlawful , as revenge upon our ene●ies , or the like ; secondly the manner ; and that must be first in faith , we must believe , that if we ask as we ought , god will either give us the thing we ask for , or else something which he sees better for us . and then secondly in humility ; we must acknowledge our selves utterly unworthy of any of those good things we beg for , and therefore sue for them only for christs sake ; thirdly with attention , we must minde what we are about , and not suffer our selves to be carried away to the thought of other things . i told you at the first , that prayer was the business of the soul , but if our mindes be wandering , it is the work onely of the tongue and lips , which make it in gods account no better then vain babling , and so will never bring a blessing on us . nay as jacob said to his mother , gen. . . it will be more likely to bring a curse on us then a blessing , for it is a profaning one of the most solemn parts of gods service , it is a piece of hypocrisie , the drawing neer to him with our lip , when our hearts are far from him , and a great slighting and despising that dreadful majesty we come before : and as to our selves it is a most ridiculous folly , that we who come to god upon such weighty errands , as are all the concernments of our souls and bodies , should in the midst forget our business , and pursue every the lightest thing that either our own vain fancies or the devil , whose business it is here to hinder us , can offer to us . it is just as if a mal●factor , that comes to sue for his life to the king , should in the midst of his supplication happen to espie a butter flie , and then should leave his suit , and run a chace after that butterflie : would you not think it pitty , a pardon should be cast away upon so wretchless a creature ? and sure it will be as unreasonable to expect that god should attend and grant those suits of ours , which we do not at all consider our selves . . this wandring in prayer is a thing we are much concerned to arm our selves against , it being that to which we are naturally wonderful prone . to that end it will be necessary first to possess our hearts at our coming to prayers with the greatness of that majesty we are to approach , that so we may dread to be vain and trifling in his presence . secondly , we are to consider the great concernment of the things we are to ask , some whereof are such that if we should not be heard , we were of all creatures the most miserable , and yet this wandring is the way to keep us from being heard . thirdly , we are to beg gods aid in this particular : and therefore when thou settest to prayer , let thy first petition be for this grace of attention . . lastly , be as watchful as is possible over thy heart in time of prayer to keep out all wandring thoughts , or if any have gotten in let them not find entertainment , but as soon as ever thou discernest them , suffer them not to abide one moment , but cast them out with indignation , and beg gods pardon for them . and if th ou dost thus sincerely and diligently strive against them , either god will enable thee in some measure to overcome , or he will in his mercy pardon thee what thou canst not prevent : but if it be through thy own negligence thou art to expect neither , so long as that negligence continues . . in the fourth place , we must look our prayers be with zeal and earnestness , it is not enough that we so far attend them as barely to know what it is we say , but we must put forth all the affection and devotion of our souls , and that according to the several parts of prayer before mentioned . it is not the cold , faint request that will ever obtain from god. we see it will not from our selves ; for if a beggar should ask relief from us , and do it in such a scornful manner that he seemed indifferent whether he had it or no , we should think he had either little want or great pride ; and so have no heart to give him . now surely the things we ask from god are so much above the rate of an ordinary alms , that we can never expect they should be given to slight and heartless petitions . no more in like manner will our sacrifice of praise and thanksgiving ever be accepted by him , if it be not offered from a heart truly affected with the sense of his mercies ; it 's but a kind of formal complementing , which will never be approved by him who requires the heart , and not the lips only . and the like may be said of all the other parts of prayer . therefore be careful when thou drawest nigh to god in prayer , to raise up thy soul to the highest pitch of zeal and earnestness thou art able . and because of thy self alone thou art not able to do any thing , beseech god that he will inflame thy heart with this heavenly fire of devotion , and when thou hast obtained it , beware that thou neither quench it by any wilful sin , nor let it go out again for want of stirring it up and imploying it . . fifthly , we must pray with purity , i mean , we must purge our hearts from all affections to sin . this is surely the meaning of the apostle , tim. . . when he commands men to lift up holy hands in prayer , and he there instances in one special sort of sin , wrath and doubting ; where , by doubting , is meant those unkind disputes and contentions which are so common amongst men . and surely he that cherishes that or any other sin in his heart , can never lift up those holy hands which are required in this duty . and then sure his prayers be they never so many or earnest , will little avail him : the psalmist will tell him , he shall not be heard , psal. . . if i regard iniquity in my heart , the lord will not hear me . nay , solomon will tell him yet worse , that his prayers are not onely vain , but abominable , prov. . . the sacrifice of the wicked is an abomination to the lord. and thus to have our prayers turned into sin , is one of the heaviest things can befal any man ; we see it is set down in that sad catalogue of curses , psal. . . therefore let us not be so cruel to our selves as to pull it upon our own heads , which we certainly do if we offer up prayers from an impure heart . . in the last place we must direct our prayers to right ends ; and that either in respect of the prayer it self , or the things we pray for ; first , we must pray not to gain the praise of devotion amongst men , like those hypocrites , mat. . . nor yet onely for company or fashion sake to do as others do : but we must do it , first , as an act of worship to god ; secondly , as an acknowledgment , that he is that great spring , from whence alone we expect all good things . and thirdly , to gain a supply of our own or others needs . then in respect of the things prayed for ; we must be sure to have no ill aimes upon them ; we must not ask that we may consume it upon our lusts , jam. . . as those do who pray for wealth , that they may live in riot and excess , and for power , that they may be able to mischief their enemies , and the like . but our end in all must be gods glory first , and next that , our own and others salvation , and all other things must be taken in onely as they tend to those , which they can never do if we abuse them to sin . i have now done with that first part of worship , that of the soul. . the other is that of the body , and that is nothing else but such humble and reverent gestures in our approaches to god , as may both express the inward reverence of our souls , and may also pay him some tribute from our very bodies , with which the apostle commands us to glorisie god , as well as with our souls ; and good reason , since he hath created and redeemed the one as well as the other : whensoever therefore thou offerest thy prayers unto god , let it be with all lowliness as well of body as of mind , according to that of the psalmist , psal. . . o come let us worship , let us fall down and kneel before the lord our maker . . the ninth duty to god is repentance : that this is a duty to god we are taught by the apostle , act. . . where speaking of repentance , he stiles it repentance towards god. and there is good reason this should be a duty to him , since there is no sin we commit but is either mediately or immediately against him . for though there be sins both against our selves and our neighbours , yet they being forbidden by god , they are also breaches of his commandments , and so sins against him . this repentance is , in short , nothing but a turning from sin to god , the casting off all our former evils , and in stead thereof constantly practising all those christian duties which god requireth of us . and this is so necessary a duty , that without it we certainly perish , we have christs word for it , luke . . except ye repent , ye shall all likewise perish . . the directions for performing the several parts of this duty have been already given in the preparation to the lords suppor , and thither i refer the reader . only i shall here mind him , that it is not to be lookt upon as a duty to be practised only at the time of receiving the sacrament . for this being the onely remedy against the poyson of sin , we must renew it as often as we repeat our sins , that is daily . i mean we must every day repent of the sins of that day , for what christ saith of other evils , is true also of this , sufficient to the day is the evil thereof ; we have sins enough of each day to exercise a daily repentance , and therefore every man must thus daily call himself to account . . but as it is in accounts , they who constantly set down their daily expences , have yet some set time of casting up the whole sum , as at the end of the week or moneth ; so should it also be here , we should set aside some time to humble our selves solemnly before god for the sins , not of that day onely , but of our whole lives . and the frequenter these times are , the better . for the oftner we thus cast up our accounts with god , and see what vast debts we are run in to him , the more humbly shall we think of our selves , and the more shall thirst after his mercy , which two are the special things that must qualifie us for his pardon . he therefore that can assign himself one day in the week for this purpose , will take a thriving course for his soul. or if any mans state of life be so busie as not to afford him to do it so often , let him yet come as near to that frequency as is possible for him , remembring alwayes , that none of his worldly imployments can bring him in near so gainful a return as this spiritual one will do , and therefore it is very ill husbandry to pursue them to the neglect of this . . besides these constant times , there are likewise occasional times for the performance of this duty , such especially are the times of calamity and affliction , for when any such befals us , we are to look on it as a message sent from heaven to call us to this duty , and therefore must never neglect it when we are thus summoned to it , lest we be of the number of them who despise the chastisements of the lord , heb. . . . there is yet another time of repentance , which in the practice of men hath gotten away the custome from all those , and that is the time of death , which , it is true , is a time very fit to renew our repentance , but sure not proper to begin it ; and it is a most desperate madness for men to defer it till then . for to say the mildest of it , it is the venturing our souls upon such miserable uncertainties as no wise man would trust with any thing of the least value . for first , i would ask any man that means to repent at his death , how he knows he shall have an hours time for it ? do we not daily see men snatch'd away in a moment ? and who can tell that it shall not be his own case ? but secondly , suppose he have a more leisurely death , that some disease give him warning of its approach , yet perhaps he will not understand that warning , but will still flatter himself , as very often sick people do , with hopes of life to the last : and so his death may be sudden to him though it comes by never so slow degrees . but again , thirdly , if he do discern his danger , yet how is he sure he shall then be able to repent ? repentance is a grace of god , not at our command ; and it is just and usual with god , when men have a long time refused and rejected that grace , resisted all his calls and invitations to conversion and amendment , to give them over at last to the hardness of their own hearts , and not to afford them any more of that grace they have so despised . yet suppose in the fourth place , that god in his infinite patience should still continue the offer of that grace to thee , yet thou that hast resisted , it may be thirty , or forty , or fifty years together , how knowest thou that thou shalt put off that habit of resistance upon a sudden , and make use of the grace afforded ? it is sure thou hast many more advantages towards the doing it now then thou wilt have then . . for first , the longer sin hath kept possession of the heart the harder it will be to drive it out . it is true , if repentance were nothing but a present ceasing from the acts of sin , the death bed were fittest for it , for then we are disabled from committing most sins ; but i have formerly shewed you repentance contains much more then so , there must be in it a sincere hatred of sin , and love of god. now how unlikely is it that he which hath all his life loved sin , cherisht it in his bosome , and on the contrary abhorred god and goodness , should in an instant quite change his affections , hate that sin he loved and love god and goodness , which before he utterly hated ? . and secondly , the bodily pains that attend a death bed will distract thee and make thee unable to attend the work of repentance , which is a business of such weight and difficulty , as will employ all our powers even when they are at the freshest . . consider those disadvantages thou must then struggle with , and then tell me what hope there is thou shalt then do that , which now upon much easier terms thou wilt not . but in the third place there is a danger behind beyond all these , and that is , that the repentance which death drives a man to , will not be a true repentance , for in such a case it is plain , it is only the fear of hell puts him on it , which though it may be a good beginning , where there is time after to perfect it , yet where it goes alone it can never avail for salvation . now that death bed repentances are often onely of this sort , is too likely when it is observed , that many men who have seemed to repent , when they have thought death approaching , have yet , after it hath pleased god to restore them to health , been as wicked ( perhaps worse ) as ever they were before ; which shews plainly that there was no real change in them , and then surely had such a man died in that seeming repentance , god , who tries the heart , would not have accepted it , which he saw was unsincere . when all these dangers are laid together , it will surely appear a most desperate adventure for any man to trust to a death-bed repentance . nor is it ever the less for that example of the penitent thief , luke . . which is by many so much depended on . for it is sure , his case and ours differ widely , he had never heard of christ before and so more could not be expected of him then to embrace him as soon as he was tendred to him : but we have had him offered , nay prest upon us from our cradles and yet have rejected . but if there were not this difference , it is but a faint hope can be raised onely from a single example , and another we find not in the whole bible . the israeli●es we read we●e fed with manna from heaven , but would you not think him stark mad that should out of expectation of the like , neglect to provide himself any food ? yet it is full as reasonable to depend upon this example as the other . i conclude all in the words of the wise man , eccles. . . remember thy creator in the dayes of thy youth before the evil dayes come . . to this duty of repentance , fasting is very proper to be annexed . the scripture usually joyns them together ; among the jews the great day of atonement was to be kept with fasting , as you may see by comparing levit. . . with isay . . and this by gods especial appointment . and in the prophets when the people are called on to repent and humble themselves , they are also called on to fast. thus it is joel . . therefore now thus saith the lord , turn ye unto me with all your hearts , with fasting , and with weeping , &c. yea , so proper hath fasting been accounted to humiliation , that wee see even wicked ahab would not omit it in his kings . . nor the heathen ninivites in theirs , jonah . . nor is it less fit or less acceptable since christ , then it was before him . for we see he supposes it as a duty sometimes to be performed , when he gives directions to avoid vain-glory in it , matth. . . and also assures us that if it be performed , as it ought , not to please men , but god , it will surely be rewarded by him . and accordingly we finde it practised by the saints : anna , luke , . served god with fasting and prayer : where it is observable , that it is reckoned as a service of god , fit to be joyned with prayers . and the christians of the first times were generally very frequent in the practice of it . now though fasting be especially proper to a time of humiliation , yet is it not so restrained to it but it may be seasonable , whensoever we have any extraordinary thing to request from god. thus when esther was to endeavour the deliverance of her people from destruction , she and all the jews kept a solemn fast , esther . and thus when paul and barnabas were to be ordained apostles , there was fasting joyned to prayer , acts . . and so it will be very fit for us , whensoever we have need of any extraordinary directions , or assistance from god , whether concerning our temporal or spiritual concernments , thus to quicken our prayers by fasting . but above all occasions , this of humiliation seems most to require it , for besides the advantages of kindling our zeal , which is never more necessary then when we beg for pardon of sins , fasting carries in it somewhat of revenge , which is reckoned as a special part of repentance , cor. . . for by denying our bodies the refreshment of our ordinary food , we do inflict somewhat of punishment upon our selves for our former excesses , or whatever other sins we at that time accuse our selves of ; which is a proper effect of that indignation which every sinner ought to have against himself . and truly he that is so tender of himself that he can never finde in his heart so much as to miss a meal , by way of punishment for his faults , shewes he is not much fallen out with himself , for committing them , and so wants that indignation which the apostle in the forenamed text mentions as a part of true repentance . . there is no doubt , but such holy revenges upon our selves for sins are very acceptable to god ; yet we must not think that either those , or any thing else we can do , can make satisfaction for our offences , for that nothing but the blood of christ can do . and therefore on that , and not on any of our performances we must depend for pardon . yet since that blood shall never be applyed to any but penitent sinners , we are as much concern'd to bring forth all the fruits of repentance , as if our hopes depended on them only . . how often this duty of fasting is to be performed , we have no direction in scripture . that must be allotted by mens own piety , according as their health , or other considerations will allow . but as it is in humiliation , the frequenter returns we have of set times for it , the better ; so is it likewise in fasting , the oftner , the better , so it be not hurtful either to our healths , or to some other duty required of us . nay perhaps fasting may help some men to more of those times for humiliation , then they would otherwise gain . for perhaps there are some , who cannot , without a manifest hinderance to their calling , allow a whole day to that work , yet such a one may at least afford that time , he would otherwise spend in eating : and so fasting will be doubly useful towards such a mans humiliation , both by helping him in the duty , and gaining him time f●●●● . . i have now gone through the first branch of our duty to god , to wit , the acknowledging him for our god. the second is the having no other . of which i need say little , as it is a forbidding of that grosser sort of heathenish idolatry , the worshipping of idols , which though it were once common in the world , yet is now so rare , that it is not likely any that shall read this will be concerned in it . only i must say , that to pay divine worship to any creature , be it saint or angel , yea , or the image of christ himself , is a transgression against this second branch of our duty to god , it being the imparting that to a creature which is due only to god , and therefore is strictly to be abstained from . . but there is another sort of idolatry of which we are generally guilty , and that is , when we pay those affections of love , fear , trust , and the like , to any creature in a higher degree then we do to god : for that is the setting up that thing , whatsoever it is , for our god. and this inward kind of idolatry is that which provokes god to jealousie as well as the outward of worshipping an idol . i might enlarge much upon this , but because some severals of it have been toucht on in the former discourse , i suppose it needless . and therefore shall now proceed to the second head of duty , that to our selves . partition vi. of duties to our selves ; of sobriety ; of humility ; the great sin of pride ; the danger , the folly of this ; of vain-glory , the danger , folly ; the means to prevent it : of meeknes ; the means to obtain it , &c. § . . this duty to our selves is by s. paul in the forementioned text , titus . . summed up in this one word , soberly . now by soberly , is meant our keeping within those due bounds which god hath set us . my business will therefore be to tell you what are the particulars of this sobriety : and that first , in respect of the soul ; secondly , in respect of the body : the sobriety of the soul stands in right governing its passions and affections ; and to that are many virtues required . i shall give you the particulars of them . . the first of them is humility , which may well have the prime place , not only in respect of the excellency of the virtue , but also of its usefulness towards the obtaining of all the rest . this being the foundation on which all others must be built . and he that hopes to gain them without this , will prove but like that foolish builder christ speaks of , luke . . . who built his house on the sand . of the humility towards god i have already spoken , and shewed the necessity of it , i am now to speak of humility , as it concernes our selves , which will be found no lessnecessary then the former . . this humility is of two sorts , the first is , the having a mean and low opinion of our selves , the second is the being content that others should have so of us . the first of these is contrary to pride , the other to vain-glory . and that both these are absolutely necessary to christians , i am now to shew you ; which will , i conceive , best be done by laying before you first , the sin , secondly , the danger , thirdly , the contrary vices . . and first , for pride ; the sin of it is so great , that it cast the angels out of heaven , and therefore if we may judge of sin by the punishment , it was not onely the first , but the greatest sin that ever the devil himself hath been guilty of : but we need no better proof of the hainousness of it , then the extream hatefulness of it to god ; which besides that instance of his punishing the devil , we may frequently finde in the scriptures , prov. . . every one that is proud in heart is an abomination to the lord. and again , chap. . . where there is mention of several things the lord hates , a proud look is set as the first of them : so jam. . . god resisteth the proud ; and divers other texts there are to the same purpose , which shew the great hatred god bears to this sin of pride . now since it is certain , god who is all goodness hates nothing , but as it is evil , it must needs follow , that where god hates in so great a degree , there must be a great degree of evil . . but secondly , pride is not only very sinful but very dangerous ; and that first , in respect of drawing us to other sins ; secondly , of betraying us to punishments . first , pride draws us to other sins , wherein it shews it self indeed to be the direct contrary to humility ; for as that is the root of all vertue , so is this of all vice. for he that is proud sets himself up as his own god , and so can never submit himself to any other rules or laws then what he makes to himself . the ungodly , saies the psalmist , is so proud that he careth not for god , psal. . . where you see it is his pride that makes him despise god. and when a man is once come to that , he is prepared for the commission of all sins . i might instance in a multitude of particular sins that naturally flow from this of pride ; as first , anger , which the wise man sets as the effect of pride , pro. . . calling it proud wrath ; secondly , strife and contention ; which he again notes to be the off spring of pride , prov. . . only by pride cometh contention . and both these are indeed most natural effects of pride . for he that thinks very highly of himself expects much submission and observance from others , and therefore cannot but rage and quarrel whenever he thinks it not sufficiently paid . it would be infinite to mention all the fruits of this bitter root : i shall name but one more , and that is , that pride not onely betrayes us to many sins , but also makes them incurable in us , for it hinders the working of all remedies . . those remedies must either come from god or man ; if from god , they must be either in the way of meekness and gentleness , or else of sharpness and punishment . now if god by his goodness essay to lead a provd man to repentance , he quite mistakes gods meaning , and thinks all the mercies he receives are but the reward of his own desert , and so long 't is sure he will never think he needs repentance . but if on the other side god use him more sharply , and lay afflictions and punishments upon him , those in a proud heart work nothing but murmurings and hatings of god , as if he did him injury in those punishments . as for the remedies that can be used by man , they again must be either by way of correction , or exhortation ; corrections from man will sure never work more on a proud heart , then those from god ; for he that can think god unjust in them , will much rather believe it of man. and exhortations will do as little . for let a proud man be admonished though never so mildly and lovingly he looks on it as a disgrace . and therefore in stead of confessing or amending the fault , he falls to reproaching his reprover as an over-busie or censorious person , and for that greatest and most precious act of kindness , looks on him as his enemy . and now one that thus stubbornly resists all means of cure must be concluded in a most dangerous estate . . but besides this danger of sin , i told you there was another , that of punishment ; and of this there will need little proof when it is considered , that god is the proud mans profest enemy , that he hates and resists him , as appeared in the texts forecited : and then there can be little doubt , that he which hath so mighty an adversary shall be sure to smart for it . yet besides this general ground of conclusion , it may not be amiss to mention some of those texts which particularly threaten this sin , as prov. . . pride goeth before destruction , and an haughty spirit before a fall : again , prov. . every one that is proud in heart is an abomination to the lord , though hand joyn in hand , yet they shall not be unpunished . the decr●e it seems is unalterable , and whatever endeavours are used to preserve the proud man they are but vain , for he shall not go unpunished . and this is very remarkable in the story of nebuchadnezzor , dan. . who though a king , the greatest in the world , yet for his pride was driven from among men to dwell and feed with beasts . and it is most frequently seen , that this sin meets with very extraordinary judgments even in this life . but if it should not , let not the proud man think that he hath escaped gods vengeance , for it is sure there will be a most sad reckoning in the next ; for if god spared not the angels for this sin , but cast them into hell , let no man hope to speed better . . in the third place i am to shew you the great folly of this sin ; and to do that , it will be necessary to consider the several things whereof men use to be proud ; they are of three sorts , either those which we call the goods of nature , or the goods of fortune , or the goods of grace . . by the goods of nature , i mean beauty , strength , wit , and the like , and the being proud of any of these is a huge folly : for first , we are very apt to mistake and think our selves handsome or witty when we are not , and then there cannot be a more ridiculous folly then to be proud of what we have not , and such every one esteems it in another man , though he never supposes it his own case , and so never discerns it in himself . and therefore there is nothing more despiseable amongst all men , then a proud fool , yet no man that entertains high opinions of his own wit but is in danger to be thus deceived , a mans own judgement of himself being of all others the least to be trusted . but secondly , suppose we be not out in judging , yet what is there in any of these natural endowments which is worth the being proud ? there being scarce any of them which some creature or other hath not in a greater degree then man. how much does the whitenesse of the lilly , and the redness of the rose exceed the white and red of the fairest face ? what a multitude of creatures is there , that far surpass man in strength and swiftness ? and divers others there are which as far as concerns any useful end of theirs , act much more wisely then most of us ; and are therefore oftentimes in scripture proposed to us by way of example . it is therefore surely great unreasonableness for us to think highly of our selves for such things as are common to us with beasts and plants . but thirdly , if they were as excellent as we fancy them , yet they are not at all durable , they are impaired and lost by sundry means ; a phrensie will destroy the rarest wit , a sickness decay the freshest beauty , the greatest strength , or however old age will be sure to do all . and therefore to be proud of them is again a folly in this respect . but lastly , whatever they are , we gave them not to our selves . no man can think he did any thing towards the procuring his natural beauty or wit , and so can with no reason value himself for them . . in the second place , the folly is as great to be proud of the goods of fortune ; by them i mean wealth and honour , and the like ; for it is sure , they adde nothing of true worth to the man , somewhat of outward pompe and bravery they may help him to , but that makes no change in the person . you may load an ass with money , or deck him with rich trappings , yet still you will not make him a whit the nobler kind of beast by either of them . then secondly , these are things we have no hold of , they vanish many times , ere we are aware , he that is rich to day , may be poor to morrow , and then will be the less pitied by all in his poverty , the prouder he was when he was rich . thirdly , we have them all , but as stewards , to lay out for our masters use , and therefore should rather think how to make our accounts , then pride our selves in our receipts . lastly , whatever of these we have , they , as well as the former , are not owing to our selves . but if they be lawfully gotten , we owe them onely to god , whose blessing it is , that maketh rich , prov. . . if unlawfully , we have them upon such terms that we have very little reason to brag of them . and thus you see in these several respects , the folly of this second sort of pride . . the third is that of the goods of grace ; that is any vertue a man hath . and here i can not say , but the things are very valuable , they being infinitely more precious , then all the world , yet nevertheless this is of all the rest the highest folly . and that not onely in the foregoing respect , that we help not our selves to it , grace being above all things most immediately gods work in us ; but especially in this that the being proud of grace , is the fine way to lose it . god , who gives grace to the humble , will take it from the proud . for if , as we see in the parable , mat. . . the talent was taken from him who had onely put it to no use at all , how shall he hope to have it continued to him that hath put it to so ill , that in stead of trading with it for god , hath trafficked with it for satan ? and as he will loose the grace for the future , so he will loose all reward of it for the time past . for let a man have done never so many good acts , yet if he be proud of them , that pride shall be charged on him to his destruction , but the good shall never be remembred to his reward . and this proves it to be a most wretched folly to be proud of grace . it is like that of children , that pull those things in pieces they are most fond of , but yet much worse then that of thei●s , for we not only loose the thing ( and that the most precious that can be imagined ) but we must also be eternally punished for doing so , there being nothing that shall be so sadly reckoned for in the next world as the abuse of grace , and certainly there can be no greater abuse of it , then to make it serve for an end so directly contrary to that for which it was given , it being given to make us humble , not proud ; to magnifie god , not our selves . . having shewed you thus much of this sin , i suppose it will appear very necessary to be eschewed ; to which purpose it will first be useful to consider what hath been already said concerning it , and that so seriously , as may work in thee not some slight dislike , but a deep and irreconcileable hatred of the sin : secondly , to be very watchful over thine own heart that it cherish not any beginnings of it ; never suffer it to feed on the fancy of thy own worth , but when ever any such thought ari●es , beat it down immediatly with the remembrance of some of thy follies or sins , and so make this very motion of pride an occasion of humility . thirdly , never to compare thy self with those thou thinkest more foolish or wicked then thy self , that so thou mayest like the pharis●e , luk. . . extol thy self for being better ; but if thou wilt compare , do it with the wise , and godly , and then thou wilt finde thou comest so far short as may help to pull down thy high esteem of thy self . lastly , to be very earnest in prayer , that god would root out all degrees of this sin in thee , and make thee one of those poor in spirit , mat. . . to whom the blessing , even of heaven it self , is promised . . the second contrary to humility i told you was vain glory . that is , a great thirst after the praise of men . and first , that this is a sin , i need prove no otherwise , then by the words of our saviour , john . . how can ye believe , that receive honour one of another ? where it appears , that it is not onely a sin but such a one , as hinders the receiving of christ into the heart , for so believing there signifies . this then in the second place shews you likewise the great dangerousness of this sin , for if it be that , which keeps christ out of the heart , it is sure it brings infinite danger , since all our safety , all our hope of escaping the wrath to come , stands in receiving him . but besides the authórity of this text , common experience shews , that where ever this sin hath possession it endangers men to fall into any other . for he that so considers the praise of men , that he must at no hand part with it when ever the greatest sins come to be in fashion and credit ( as god knows many are now adays ) he will be sure to commit them rather then run the disgrace of being too single and precise ; i doubt there are many consciences can witness the truth of this , so that i need say no more to prove the danger of this sin . . the third thing i am to shew , is the folly of it ; and that will appear first , by considering what it is we thus hunt after , nothing but a little air , a blast , the breath of men , it brings us in nothing of real advantage : for i am made never the wiser nor the better for a mans saying i am wise and good . besides , if i am commended , it must be either before my face or behind my back ; if the former , it is very often flattery , and so the greatest abuse that can be offered , and then i must be very much a fool to be pleased with it . but if it be behind my back , i have not then so much as the pleasure of knowing it ; and therefore it is a strange folly thus to pursue what is so utterly gainless . but secondly , . it is not only gainless , but painful and uneasie also , he that eagerly seeks praise is not at all master of himself , but must suit all his actions to that end , and in stead of doing what his own reason and conscience ( nay perhaps his worldly conveniency ) directs him to , he must take care to do what will bring him in commendations , and so enslaves himself to every one that hath but a tongue to commend him . nay , there is yet a further uneasiness in it , and that is , when such a man fails of his aym , when he misses the praise , and perhaps meets with the contrary reproach , ( which is no mans lot more often then the vain-glorious , nothing making a man more despised ) then what disturbances and disquiets , and even tortures of minde he is under ? a lively instance of this you have in achitophel , samuel . . who had so much of this upon absaloms despising his counsel , that he chose to rid himself of it , by hanging himself . and sure this painfulness that thus attends this sin , is sufficient proof of the folly of it . yet this is not all , it is yet further very hurtful . for if this vain glory be concerning any good , or christian action , it destroys all the fruit of it ; he that prays or gives alms to be seen of men , matth. . . must take that as his reward , verily i say unto you , they have their reward ; they must expect none from god , but the portion of those hypocrites that love the praise of men more then the praise of god. and this is a miserable folly to make such an exchange . it is like the dog in the fable , who seeing in the water the shadow of that meat he held in his mouth , catcht at the shadow , & so let go his meat . such dogs , such unreasonable creatures are we when we thus let go the eternal rewards of heaven to catch at a few good words of men . and yet we do not only lose those eternal joyes , but procure to our selves the contrary eternal miseries , which is sure the highest pitch of folly and madness . but if the vain glory be not concerning any vertuous action , but only some indifferent thing , yet even there also it is very hurtful ; for vain glory is a sin that wheresoever it is placed endangers our eternal estate , which is the greatest of all mischiefs . and even for the present it is observable , that of all other sins it stands the most in its own light , hinders it self of that very thing it pursues . for there are very few that thus hunt after praise , but they are discerned to do so , and that is sure to eclipse whatever praise-worthy thing they do , and brings scorn upon them in stead of reputation . and then certainly we may justly condemn this sin of folly which is so ill a manager even of its own design . . you have seen how wretched a thing this vain glory is in these several respects , the serious consideration whereof may be one good means to subdue it , to which it will be necessary to adde , first , a great watchfulness over thy self ; observe narrowly whether in any christian duty thou at all considerest the praise of men , or even in the most indifferent action , look whether thou have not too eager a desire of it , and if thou findest thy self inclined that way , have a very strict eye upon it , and where ever thou findest it stirring check and resist it , suffer it not to be the end of thy actions : but in all matters of religion let thy duty be the motive ; in all indifferent things of common life let reason direct thee ; and though thou mayest so far consider in those things the opinion of men , as to observe the rules of common decency , yet never think any praise that comes in to thee from any thing of that kinde , worth the contriving for : secondly , set up to thy self another aime , viz. that of pleasing god ; let that be thy enquiry when thou goest about any thing , whether it be approved by him ? and then thou wilt not be at leisure to consider what praise it will bring thee from men . and surely he that weighs of how much more moment it is to please god , who is able eternally to reward us , then men , whose applause can never do us any good , will surely think it reasonable to make the former his only care . thirdly , if at any time thou art praised , do not be much overjoyed with it , nor think a jot the better of thy self ; but if it be virtue thou art praised for , remember it was god that wrought it in thee , and give him the glory , never thinking any part of it belongs to thee : if it be some indifferent action , then remember that it cannot deserve praise , as having no goodness in it : but if it be a bad one ( as amongst men such are sometimes likeliest to be commended ) then it ought to set thee a trembling in stead of rejoycing , for then that woe of our saviours belongs to thee , luke . . woe unto you when men speak well of you , for so did their fathers to the false prophets , and there is not a greater sign of a hardned heart , then when men can make their sins the matter of their glory . in the last place let thy prayers assist in the fight with this corruption . . a second vertue is meeknes , that is a calmness and quietness of spirit , contrary to the rages and impatiencies of anger . this vertue may be exercised either in respect of god , or our neighbour . that towards god i have already spoken of , under the head of humility , and that towards our neighbour i shall hereafter . all i have here to say of it is , how it becomes a duty to our selves ; that it does , in respect of the great advantage we reap by it ; which , in meer kindness to our selves , we are to look after . and to prove that brings us this great advantage ; i need say no more , but that this meekness is that to which christ hath pronounced a blessing , mat. . . blessed are the meek , and not only in the next world , but even in this too , they shall inherit the earth . indeed none but the meek person hath the true enjoyment of any thing in the world , for the angry , and impatient are like sick people , who we use to say , cannot enjoy the greatest prosperities : for let things be never so fair without , they will raise storms within their own brests . and surely whoever hath either in himself , or others observed the great uneasiness of this passion of anger , cannot chuse but think meekness a most pleasant thing . . besides , it is also a most honourable thing , for it is that whereby we resemble christ , learn of me , saith he , for i am meek and lowly in heart , matth . . it is also that whereby we conquer our selves , overcome our own unrulie passions , which of all victories is the greatest and most noble . lastly , it is that which makes us behave our selves like men , whereas anger gives us the fierceness and wildness of savage beasts . and accordingly the one is by all esteemed and loved , whereas the other is hated and abhorred , every man shunning a man in rage as they would a furious beast . . farther , yet meekness is the sobriety of the mind , whereas anger is the direct madness , it puts a man wholly out of his own power , and makes him do such things as himself in his sober temper abhors ; how many men have done those things in their rage , which they have repented all their lives after ? and therefore surely as much as a man is more honourable then a beast , a sober man then a mad man , so much hath this vertue of meekness the advantage of honour above the contrary vice of anger . . again , meekness makes any condition tolerable and eàsie to be endured . he that meekly bears any suffering takes off the edge of it that it cannot wound him , whereas he that frets and rages at it ; whets it and makes it much sharper then it would be ; nay , in some cases makes that so , which would not else be so at all , as particularly in the case of reproachful words , which in themselves can do us no harm , they neither hurt our bodies nor lessen our estates , the only mischief they can do us is to make us angry , and then our anger may do us many more ; whereas he that meekly passes them by is never the worse for them , nay , the better ; for he shall be rewarded by god for that patience . much more might be said to recommend this vertue to us , in respect of our own present advantage , but i suppose this may suffice to perswade men to esteem of it . the harder matter will be to gain them to the practice of it , wherein men pretend i know not what difficulties of natural constitutions , and the like ; yet sure there is no man of so cholerick a temper , but if he did heartily set about it , would find it were not impossible in some good measure to subdue it : but then he must be diligent in using means to that end . divers of these means there are , i shall mention some few . . as first , the imprinting deep in our minds the loveliness and benefits of meekness , together with the ugliness and mischiefs of anger . secondly , to set before us the examples of christ , who endured all reproaches , yea , torments with perfect patience , that was led as a sheep to the slaughter , i say . . that when he was reviled , reviled not again ; when he suffered , threatned not , peter . . and if he , the lord of glory suffered thus meekly and unjustly from his own creatures , with what face can we ever complain of any injury done to us ? thirdly , to be very watchful to prevent the very first beginnings of anger , and to that purpose to mortifie all inward peevishness and frowardness of minde , which is a sin in it self , though it proceed no farther , but will also be sure , if it be cherished , to break out into open effects of anger . therefore when ever thou findest the least rising of it within thee , make as much haste to check it as thou wouldest to quench a fire in thy house , but be sure thou bring no fuel to it , by entertaining any thoughts that may increase it . and at such a time especially keep a most strict watch over thy tongue , that it break not out into any angry speeches , for that breath will fan the fire , not only in thine adversary , but thy self too ; therefore though thy heart be hot within , stifle the flame , and let it not break out ; and the greater the temptation is , the more earnestly lift up thy heart to god to assist thee to overcome it . fourthly , often remember how great punishments thy sins have deserved , and then whether thy sufferings be from god or man , thou wilt acknowledge them to be far short of what is due to thee , and therefore wilt be ashamed to be impatient at them . . the third vertue is consideration , and this in a most special manner we owe to our souls . for without it we shall , as rash unadvised people use to do , rush them into infinite perils . now this consideration is either of our state , or of our actions . by our state , i mean what our condition is to god ward , whether it be such that we may reasonably conclude our selves in his favour . this it much concerns us to consider and examine , and that not by those easie rules men are apt to frame to themselves , as whether they believe that christ died for their sins , that they are of the number of the elect , and shall certainly be saved ; if these and the like were all that were required to put us into gods favour , none but some melancholy person could ever be out of it ; for we are apt enough generally to believe comfortably of our selves . but the rules god hath given us in his word are those by which we must be tryed at the last day , and therefore are certainly the only safe ones by which to try our selves now . and the sum of those are , that whosoever continues in any one wilful sin is not in his favour , nor can if he so die hope for any mercy at his hand . . now it is highly necessary we should consider what our condition is in this respect : for since our life is nothing but a puff of breath in our nostrils , which may for ought we know be taken from us the next minute , it nearly concerns us to know how we are provided for another world , that so in case we want at present that oil in our lamps wherewith we are to meet the bridegroom , mat. . . we may timely get it , and not for want of it be ever shut out like the foolish virgins from his presence . the neglect of this consideration hath undone many souls ; some by too easie a belief that they were in a good condition , without considering and trying themselves by the foregoing rule , but presuming either upon some slight outward performances , or upon such a false faith as i even now described ; others by the wretched careless going on , without so much as asking themselves what their condition is , but hope they shall do as well as their neighbours , and so never enquiring farther ; which wretched carelesness will as certainly undoe the spiritual , as the like would do the temporal estate ; yet in that every man is wise enough to foresee , that a man that never takes any accounts of his estate to see whether he be worth something or nothing , will be sure to be a beggar in the end . but in this far weightier matter we can generally be thus improvident . . the second thing we are to consider , is our actions , and those either before or after the doing of them . in the first place , we are to consider before we act , and not to do any thing rashly or headily ; but first , to advise with our consciences , whether this be lawful to be done , for he that follows his own inclination , and does every thing which that moves him to , shall be sure to fall into a multitude of sins . therefore consider soberly and be assured of the lawfulness of the thing before thou venture to do it . this advisedness is in all worldly things accounted so necessary a part of wisdom , that no man is accounted wise without it ; a rash man we look upon as the next degree to a fool : and yet it is sure there is not so much need of looking about us in any thing as in what concerns our souls , and that not only in respect of the great value of them above all things else , but also in regard of the great danger they are in , as hath been shewed more at large in the beginning of the treatise . . secondly , we are to consider the actions when they are past also , that is , we are to examine whether they have been such as are allowable by the laws of christ. this is very necessary whether they be good or bad ; if they be good , the recalling them helpeth us to the comfort of a good conscience , and that comfort again encourageth us to go on in the like ; and besides , it stirs us up to thankfulness to god , by whose grace alone we were enabled to do them . but if they be bad , then it is especially necessary that we thus examine them , for without this it is impossible we should ever come to amendment ; for unless we observe them to have been amiss , we can never think it needful to amend , but shall still run on from one wickedness to another , which is the greatest curse any man can lie under . . the oftener therefore we use this consideration the better , for the less likely it is that any of our sins shall escape our knowledge . it is much to be wisht that every man should thus every night try the actions of the day , that so if he have done any thing amiss he may soon check himself for it , and settle his resolutions against it , and not let it grow on to a habit and course . and that he may also early beg gods pardon , which will the easier be had the sooner it is asked , every delay of that being a great increase of the sin . and surely whoever means to take an account of himself at all , will find this the easier course , it being much easier to do it so a little at a time , and while passages are fresh in his memory , then to take the account of a long time together . now if it be considered , that every wilful sin must have a particular repentance before it can be pardoned , me thinks men should tremble to sleep without that repentance ; for what assurance hath any man that lies down in his bed that he shall ever rise again ? and then how dangerous is the condition of that man that sleeps in an unrepented sin ? the weighing of these several motives may be a means , by gods blessing , to bring us to the practice of this duty of consideration in all the parts of it . partition vii . of contentednes and the contraries to it ; murmuring , ambition , covetousness , envy ; helps to contentedness ; of duties which concern our bodies ; of chastity , &c. helps to it ; of temperance . rule of temperance in in eating . § . . the fourth virtue is contentednes , and this surely is a duty we must owe to our selves , it being that without which it is impossible to be happy . this contentedness is a well-pleasednes with that condition , whatever it is , that god hath placed us in , not murmuring and repining at our lot , but chearfully welcoming whatsoever god sends . how great , and withal how pleasant a virtue this is may appear by the contrariety it hath to several great and painful vices ; so that where this is rooted in the heart , it subdues not only some such single sin , but a cluster of them together . . and first it is contrary to all murmuring in general , which is a sin most hateful to god , as may appear by his sharp punishments of it on the israelites in the wilderness , as you may read in several places of the book of exodus and numbers . and surely it is also very painful and uneasie to a mans self , for if , as the psalmist saith , it be a joyful pleasant thing to be thankful , we may by the rule of contraries conclude , it is a sad and unpleasant thing to be murmuring ; and i doubt not every mans own experience will confirm the truth of it . . secondly , it is contrary to ambition ; the ambitious man is always disliking his present condition , and that makes him so greedily to seek a higher , whereas he that is content with his own lies quiet out of the road of this temptation . now ambition is not only a great sin in it self , but it puts men upon many other : there is nothing so horrid , which a man that eagerly seeks greatness will stick at ; lying , perjury , murder , or any thing will down with him , if they seem to tend to his advancement : and the uneasiness of it is answerable to the sin . this none can doubt of that considers what a multitude of fears and jealousies , cares and distractions there are that attend ambition in its progress , besides the great and publick ruines that usually befal it in the end . and therefore sure contentedness is in this respect as well a happiness as a vertue . . thirdly , it is contrary to covetousness ; this the apostle witnesseth , heb. . . let your conversation be without covetousness , and be content with such things as ye have ; where you see contentedness is set as the direct contrary to covetousness . but of this there needs no other proof then common experience ; for we see the covetous man never thinks he hath enough , and therefore can never be content ; for no man can be said to be so that thirsts after any thing he hath not . now that you may see how excellent and necessary a virtue this is that secures us against covetousness , it will not be amiss a little to consider the nature of that sin . . that it is a very great crime , is most certain , for it is contrary to the very foundation of all good life ; i mean those three great duties , to god , to our selves , to our neighbour . first , it is so contrary to our duty to god , that christ himself tells us , luke . . we cannot serve god and mammon : he that sets his heart upon wealth , must necessarily take it off from god. and this we daily see in the covetous mans practice , he is so eager in the gaining of riches , that he hath no time or care to perform duty to god ; let but a good bargain , or opportunity of gain come in his way , prayer , and all duties of religion , must be neglected to attend it . nay , when the committing the greatest sin against god may be likely either to get or save him ought , his love of wealth quickly perswades him to commit it . . secondly , it is contrary to the duty we owe our selves , and that both in respect of our souls and bodies . the covetous man despises his soul , sells that to eternal destruction for a little pelf : for so every man does that by any unlawful means seeks to enrich himself , nay , though he do it not by unlawful means , yet if he have once set his heart upon wealth , he is that covetous person upon whom the apostle hath pronounced , that he shall not enter into the kingdom of god , cor. . . nor doth he only offend against his soul but his body too . for he often denies that those necessary refreshments it wants , and for which his wealth ( as far as it concerns himself ) was given him . this is so constantly the custome of rich misers that i need not prove it to you . . in the third place , covetousness is contrary to the duty we owe to our neighbours . and that in both the parts of it , justice and charity : he that loves money immoderately , will not care whom he cheats and defrauds so he may bring in gain to himself ; and from hence spring those many tricks of deceit and cousenage , so common in the world . as for charity , that is never to be hoped for from a covetous man who dreads the lessening of his own heaps more then the starving of his poor brother . you see how great a sin this is , that we may well say of it as the apostle doth , tim. . . the love of money is the root of all evil . and it is not much less uneasie then wicked , for between the care of getting and the fear of losing , the covetous man enjoyes no quiet hour . therefore every man is deeply concerned , as he tenders his happiness either in this world or the next , to guard himself against this sin , which he can no way do , but by possessing his heart with this vertue of contentedness . . in the fourth place , it is contrary to envy , for he that is content with his own condition , hath no temptation to envy anothers : how unchristian a sin this of envy is , shall hereafter be shewed : at the present , i need say no more , but that it is also a very uneasie one , it frets and gnaws the very heart of him that harbors it . but the worse this sin is , the more excellent still is this grace of contentedness , which frees us from it . i suppose i have said enough to make you think this a very lovely , and desirable vertue . and sure it were not impossible to be gain'd by any , that would but observe these few directions . . first , to consider , that whatever our estate and condition in any respect be , it is that which is alotted us by god , and therefore is certainly the best for us , he being much better able to judge for us , then we for our selves ; and therefore to be displeased at it , is in effect to say , we are wiser then he . secondly , consider thorowly the vanity of all worldly things , how very little there is in them , while we have them , and how uncertain we are to keep them ; but above all , in how little stead they will stand us at the day of death or judgement , and then thou canst not think any of them much worth the desiring , and so wilt not be discontented for want of them . thirdly , suffer not thy fancy to run on things thou hast not : many have put themselves out of love with what they have , only by thinking what they want . he that sees his neighbour possess somewhat , which himself hath not , is apt to think how happy he should be , if he were in that mans condition , and in the mean time never thinks of enjoying his own , which yet perhaps in many respects may be much happier , then that of his neighbours which he so much admires . for we look but upon the outside of other mens conditions , and many a man that is envied by his neighbours , as a wonderful happy person , hath yet some secret trouble , which makes him think much otherwise of himself . therefore never compare thy condition in any thing with those thou countest more prosperous then thy self , but rather do it with those thou knowest more unhappy , and then thou wilt finde cause to rejoyce in thine own portion . fourthly , consider how far thou art from deserving any good thing from god , and then thou canst not but with jacob , gen . . confess , that thou art not worthy of the least of those mercies thou enjoyest ; and in stead of murmuring that they are no more , wilt see reason to admire , and praise the bounty of god , that they are so many . fifthly , be often thinking of the joyes laid up for thee in heaven ; look upon that as thy home , on this world , only as an inne , where thou art fain to take up in thy passage ; and then as a traveller expects not the same conveniences at an inne , that he hath at home , so thou hast reason to be content with what ever entertainment thou findst here knowing thou art upon thy journey to a place of infinite happiness , which will make an abundant amends for all the uneasiness , and hardship thou canst suffer in the way . lastly , pray to god , from whom all good things do come , that he will to all his other blessings , adde this of a contented minde , without which thou canst have no taste or relish of any other . . a fifth duty is diligence : this is made up of two parts , watchfulness , and industry , and both these we owe to our souls . . first , watchfulness , in observing all the dangers that threaten them . now since nothing can endanger our souls , but sin , this watchfulness is principally to be imployed against that : and as in a besieged city , where there is any weak part , there it is necessary to keep the strongest guard ; so it is here , whereever thou findest thy inclinations such , as are most likely to betray thee to sin , there it concernes thee to be especially watchful : observe therefore carefully to what sins either thy natural temper , thy company , or thy course of life do particularly incline thee , and watch thy self very narrowly in those ; yet do not so lay out all thy care on those , as to leave thy self open to any other , for that may give satan as much advantage on the other side ; but let thy watch be general , against all sin , though in a special manner against those , which are like oftenest to assault thee . . the second part of diligence , is industry , or labour , and this also we owe to our souls , for without it they will as little prosper as that vineyard of the sluggard , which solomon describes , prov. . . for there is a husbandry of the soul , as well as of the estate , and the end of the one , as of the other , is the increasing , and improving of its riches . now the riches of the soul are either natural , or divine . by the natural i mean its faculties of reason , wit , memory , and the like ; by the divine i mean the graces of god , which are not the souls natural portion , but are given immediately by god , and both these we are to take care to improve , they being both talents intrusted to us for that purpose . . the way of improving the natural is by imploying them so , as may bring in most honour to god : we must not let them lye idle by us , through sloth , neither must we overwhelm them with intemperance , and bruitish pleasures , which is the case of too many , but we must employ them , and set them on work . but then we must be sure it be not in the devils service , like many , who set their wit only to the profaning of god , or cheating their neighbours , and stuff their memories with such filthiness , as should never once enter their thoughts ; our use of them must be such , as may bring in most glory to god , most benefit to our neighbours , and may best fit us to make our accounts , when god shall come to reckon with us for them . . but the other part of the soules riches , is yet more precious , that is grace , and of this we must be especially careful , to husband , and improve it . this is a duty expresly commanded us by the apostle , pet. . . grow in grace . and again , in the first chapter of that epistle , verse . give all diligence to adde to your faith vertue , and to vertue knowledge , &c. now the especial means of improving grace is by imploying it , that is , by doing those things for the enabling of us whereunto it was given us : this is a sure means , not only in respect of that easiness , which a custome of any thing brings in the doing of it , but principally , as it hath the promise of god , who hath promised , matth. . . that to him that hath ( that is , hath made use of what he hath ) shall be given , and he shall have abundance . he that diligently and faithfully employs the first beginnings of grace , shall yet have more , and he that in like manner husbands that more , shall yet have a greater degree ; so that what solomon saith of temporal riches , is also true of spiritual , the hand of the diligent maketh rich . . therefore whenever thou findest any good motion in thy heart , remember that is a season for this spiritual husbandry : if thou have but a check of conscience against any sin , thou livest in , drive that on till it come to a hatred , and then that hatred , till it come to resolution , then from that resolution , proceed to some endeavours against it . do this faithfully , and sincerely , and thou shalt certainly finde the grace of god assisting thee , not only in every of these steps , but also enabling thee to advance still higher , till thou come to some victory over it . yet to this industry thou must not fail to adde thy prayers also , there being a promise , that god will give the holy spirit to them that ask it , matth. . . and therefore they that ask it not , have no reason to expect it . but it must be asked with such an earnestness , as is some way answerable to the value of the thing , which being infinitely more precious then all the world , both in respect of his own worth , and its usefulness to us , we must beg it with much more zeal and earnestness , then all temporal blessings , or else we shew our selves despisers of it . . having directed you to the means of improving grace , i shall to quicken you to it , mention the great danger of the contrary ; and that is not as in other things , the losing only those further degrees , which our industry might have helped us to , but it is the losing even of what we already have ; for from him that hath not ( that is again hath not made use of what he hath ) shall be taken away even that which he hath , matth. . . god will withdraw the grace , which he sees so neglected , as we see in that parable , the talent was taken from him that had onely hid it in a napkin , and had brought in no gaine to his lord. and this is a most sad punishment , the greatest that can befal any man , before he comes to hell , indeed it is some kind of foretaste of it , it is the delivering him up to the power of the devil , and it is the banishing him from the face of god , which are not the least parts of the misery of the damned . and it is also the binding a man over to that fuller portion of wretchedness in another world ; for that is the last doom of the unprofitable servant , matth. . . cast ye the unprofitable servant into outer darkness , there shall be weeping and gnashing of teeth . you see there are no light dangers that attend this neglect of grace , and therefore if we have any love , nay any common pity to our souls , we must set our selves to this industry . i have now done with those veriues , which respect our souls . i come now to those which concern our bodies . . the first of which is chastity , or purity , which may well be set in the front of the duties we owe to our bodies , since the apostle , cor. . . sets the contrary as the especial sin against them , he that committeth fornication , sinneth against his own body . . now this vertue of chastity consists in a perfect abstaining from all kinds of uncleanness ; not only that of adultery , and fornication , but all other more unnatural sorts of it , committed either upon our selves , or with any other . in a word , all acts of that kinde are utterly against chastity , save onely in lawful marriage . and even there men are not to think themselves let loose to please their bruitish appetites , but are to keep themselves within such rules of moderation , as agree to the end of marriage , which being these two , the begetting of children , and the avoiding of fornication , nothing must be done which may hinder the first of these ends ; and the second aiming onely at the subduing of lust , the keeping men from any sinful effects of it , is very contrary to that end to make marriage an occasion of heightning , and enflaming it . . but this vertue of chastity reacheth not only to the restraining of the grosser act , but to all lower degrees ; it sets a guard upon our eyes , according to that of our saviour , mat. . . he that looketh on a woman to lust after her , hath committed adultery with her already in his heart ; and upon our hand as appears by what christ adds in that place , if thy hand offend thee , cut it off : so also upon our tongues , that they speak no immodest or filthy words , let no corrupt communication proceed out of your mouth , ephes. . . nay upon our very thoughts , and fancies , we must not entertain any foul or filthy desires , nor so much as the imagination of any such thing . therefore he that forbears the grosser act , and yet allows himself in any of these , it is to be suspected that it is rather some outward restraint , that keeps him from it , then the conscience of the sin . for if it were that , it would keep him from these too , these being sins also , and very great ones in gods sight . besides , he that lets himself loose to these , puts himself in very great danger of the other , it being much more easier to abstain from all , then to secure against the one , when the other is allowed . but above all , it is to be considered that even these lower degrees are such as make men very odious in gods eyes who seeth the heart , and loves none that are not pure there . . the loveliness of this virtue of chastity needs no other way of describing then by considering the loathsomeness and mischiefs of the contrary sin , which is , first , very bruitish ; those desires are but the same that the beasts have ; and then how far are they sunk below the nature of men , that can boast of their sins of that kind as of their special excellency ? when if that be the measure , a goat is the more excellent creature . but indeed they that eagerly pursue this part of beastiality do often leave themselves little , besides their humane shape , to difference them from beasts : this sin so clouds the understanding , and defaceth the reasonable soul. therefore solomon very well describes the young man that was going to the harlots house , prov. . . he goeth after her as an ox goeth to the slaughter . . nor secondly , are the effects of it better to the body then to the mind . the many foul and filthy , besides painful diseases , which often follow this sin , are sufficient witnesses how mischievous it is to the body . and alas , how many are there that have thus made themselves the divels martyrs ? suffered such torments in the pursuit of this sin , as would exceed the invention of the greatest tyrant ? surely they that pay thus dear for damnation , very well deserve to enjoy the purchase . . but thirdly , besides the natural fruits of this sin , it is attended with very great and heavy judgments from god ; the most extra ordinary and miraculous judgement that ever befel any place , fire and brimstone from heaven upon sodome and gomorrah , was for this sin of uncleanness . and many examples likewise of gods vengeance may be observed on particular persons , for this sin . the incest of amnon cost him his life , as you may read , sam. . zimrie and cozbi were slain in the very act , numb . . . and no person that commits the like , hath any assurance it shall not be his own case . for how secretly soever it be committed , it cannot be hid from god , who is the sure avenger of all such wickedness . nay , god hath very particularly threatned this sin , cor. . . if any man defile the temple of god , him shall god destroy . this sin of uncleanness is a kind of sacriledge , a polluting those bodies , which god hath chosen for his temples , and therefore no wonder , if it be thus heavily punished . . lastly , this sin shuts us out from the kingdom of heaven , wherein no impure thing can enter . and we never find any list of those sins , which bar men thence , but this of uncleanness hath a special place in it . thus it is gal. . and so again , cor. . if we will thus pollute our selves we are fit company only for those black spirits , the divel and his angels ; and therefore with them we must expect our portion , where our flames of lust shall end in flames of fire . . all this layed together , may surely recommend the virtue of chastity to us , for the preserving of which we must be very careful , first , to check the beginnings of the temptation , to cast away the very first fancy of lust with indignation , for if you once fall to parley and talk with it , it gains still more upon you , and then it will be harder to resist ; therefore your way in this temptation is to flie rather then fight with it . this is very necessary , not only that we may avoid the danger of proceeding to act the sin , but also in respect of the present fault of entertaining such fancies , which of it self , though it should never proceed further , is , as hath been shewed , a great abomination before god. secondly , have a special care to flye idleness , which is the proper soil for these filthy weeds to grow in ; and keep thy self always busied in some innocent or virtuous employment , for then these fancies will be less apt to offer themselves . thirdly , never suffer thy self to recal any unclean passages of thy former life with delight , for that is to act over the sin again , and will be so reckoned by god ; nay , perhaps thus deliberately to think of it may be a greater guilt then a rash acting of it . for this both shews thy heart to be set upon filthiness , and is also a preparation to more acts of it . fourthly , forbear the company of such light and wanton persons as either by the filthiness of their discourse , or any other means , may be a snare to thee . fifthly , pray earnestly that god would give thee the spirit of purity , especially at the time of any present temptation . bring the unclean divel to christ to be cast out , as did the man in the gospel ; and if it will not be cast out with prayer alone , add fasting to it ; but be sure thou do not keep up the flame by any high or immoderate feeding . the last remedy , when the former prove vain , is marriage , which becomes a duty to him that cannot live innocently without it . but even here there must be care taken lest this which should be for his good , become not to him an occasion of falling for want of sobriety in the use of marriage . but this i have toucht on already , and therefore need adde no more but an earnest intreaty , that men would consider seriously of the foulness and danger of this sin of uncleanness , and not let the commonness of it lessen their hatred of it , but rather make them abhor that shameless impudence of the world that can make light of this sin against which god hath pronounced such heavy curses , whoremongers and adulterers god will judge , heb. . . and so he will certainly do all sorts of unclean persons whatsoever . . the second virtue that concerns our bodies is temperance : and the exercises of that are divers , as first , temperance in eating , secondly , in drinking , thirdly , in sleep , fourthly in recreation , fifthly , in apparel . i shall speak of them severally ; and first of temperance in eating . this temperance is observed when our eating is agreeable to those ends to which eating is by god and nature designed ; those are first , the being , secondly , the well-being of our bodies . . man is of such a frame that eating becomes necessary to him for the preserving his life , hunger being a natural disease which will prove deadly if not prevented , and the onely physick for it is eating , which is therefore become a necessary means of keeping us alive . and that is the first end of eating ; and as men use not to take physick for pleasure , but remedy , so neither should they eat . . but secondly , god hath been so bountiful as to provide not only for the being , but the well being of our bodies , and therefore we are not tyed to such strictness , that we may eat no more then will just keep us from starving , but we may also eat whatsoever either for kind or quantity most tends to the health and welfare of them : now that eating which is agreeable to these ends , is within the bounds of temperance , as on the contrary whatsoever is contrary to them , is a transgression against it ; he therefore that sets up to himself other ends of eating , as either the pleasing of his taste , ( what is yet worse ) the pampering of his body that he may the better serve his lust , he directly thwarts and crosses these ends of gods ; for he that hath those aims doth that which is very contrary to health , yea , to life it self , as appears by the many diseases and untimely deaths which surfetting and uncleanness daily bring on men . . he therefore that will practice this virtue of temperance , must neither eat so much , nor of any such sorts of meat ( provided he can have other ) as may be hurtful to his health : what the sorts or quantities shall be is impossible to set down , for that differs according to the several constitutions of men ; some men may with temperance eat a great deal , because their stomacks require it , when another may be guilty of intemperance in eating but half so much , because it is more then is useful to him . and so also for the sort of meat , it may be niceness and luxury for some to be curious in them , when yet some degree of it may be necessary to the infirmities of a weak stomach , which not out of wantonness but disease cannot eat the courser meats . but i think it may in general be said , that to healthful bodies the plainest meats are generally the most wholsome , but every man must in this be left to judge for himself ; and that he may do it aright , he must be careful that he never suffer himself to be enslaved to his palate , for that will be sure to satisfie it self , whatever becomes of health or life . . to secure him the better let him consider , first , how unreasonable a thing it is that the whole body should be subjected to this one sense of tasting , that it must run all hazards only to please that . but it is yet much more so that the diviner part , the soul , should also be thus enslaved ; and yet thus it is in an intemperate person , his very soul must be sacrificed to this brutish appetite ; for the sin of intemperance , though it be acted by the body , yet the soul must share in the eternal punishment of it . secondly , consider how extreme short and vanishing this pleasure is , it is gone in a moment , but the pains that attend the excess of it are much more durable , and then surely it agrees not with that common reason , wherewith , as men , we are indued to set our hearts upon it . but then in the third place , it agrees yet worse with the temper of a christian , who should have his heart so purisied and refined with the expectation of those higher and spiritual joyes he looks for in another world , that he should very much despise these gross and brutish pleasures which beasts are as capable of as we , and to them we may well be counted to leave them , it being the highest their natures can reach to ; but for us who have so much more excellent hopes , it is an intolerable shame that we should account them as any part of our happiness . lastly , the sin of gluttony is so great and dangerous , that christ thought fit to give an especial warning against it , take heed to your selves that your hearts be not overcharged with surfetting , &c. luk. . . and you know what was the end of the rich glutton , luk. . he that had fared deliciously every day , at last wants a drop of water to cool his tongue . so much for that first sort of temperance , that of eating . partition viii . of temperance in drinking , false ends of drinking , viz. good fellowship , putting away cares , &c. § . . the second is temperance in drinking , and the ends of eating and drinking being much the same , i can give no other direct rules in this , then what were given in the former , to wit , that we drink neither of such sorts of liquor , nor in such quantities as may not agree with the right ends of drinking , the preserving of our lives and healths : only in this there will be need of putting in one caution , for our understandings being in more danger to be hurt by drinking then meat , we must rather care to keep that safe , and rather not drink what we might safely in respect of our healths , if it be in danger to distemper our reason . this i say because it is possible some mens brains may be so weak that their heads cannot bear that ordinary quantity of drink which would do their bodies no harm . and whoever is of this temper must strictly abstain from that degree of drink , or that sort of it which he finds hath that effect , yea , though it do in other respects appear not only safe but useful to his health for though we are to preserve our healths , yet we are not to do it by a sin , as drunkenness most certainly is . . but alas ! of those multitudes of drunkards we have in the world , this is the case but of very few , most of them going far beyond what their health requires , yea , or can bear , even to the utter destruction thereof . and therefore it is plain men have set up to themselves some other ends of drinking then those allowable ones forementioned ; it may not be amiss a little to explain what they are , and withal to shew the unreasonableness of them . . the first , and most owned , is that which they call good fellowship ; one man drinks to keep another company at it . but i would ask such a one , whether if that man were drinking rank poyson he would pledge him for company ? if he say he would not , i must tell him , that by the very same , nay , far greater reason , he is not to do this . for immoderate drinking is that very poyson ; perhaps it doth not always work death immediately ( yet there want not many instances of its having done even that , very many having died in their drunken fit ) but that the custome of it does usually bring men to their ends , is past doubt , and therefore though the poyson work slowly , yet it is still poyson . but however it doth at the present work that which a wise man would more abhor then death ; it works madness , and frenzy turns the man into a beast , by drowning that reason which should difference him from one . certainly the effects of drink are such , that had being drunk been first enjoyned as a punishment , we should have thought him a more then ordinary tyrant that had invented it . . a second end of drinking is said to be the maintaining of friendship and kindness amongst men . but this is strangely unreasonable , that men should do that towards the maintaining of friendship , which is really the greatest mischief that can be done to any man. did ever any think to befriend a man by helping to destroy his estate , his credit , his life ? yet he that thus drinks with a man does this and much more , he ruines his reason , yea , his soul , and yet this must be called the way of preserving of friendship ; this is so ridiculous that one would think none could own it but when he were actually drunk . but besides , alas , experience shews us , that this is fitter to beget quarrels then preserve kindness , as the many drunken brawls we every day see , with the wounds , and sometimes murders that accompany them , do witness . . a third end is said to be the chearing of their spirits , making them merry and jolly . but sure if the mirth be such that reason must be turned out of doors before it begin , it will be very little worth ; one may say with solomon , eccl. . . the laughter of such fools is madness . and sure they that will be drunk to put themselves in this temper , must by the same reason be glad of a frenzie , if they could but be sure it would be of the merry sort . but little do these merry folks think what sadness they are all this while heaping up to themselves , often in this world , when by some mad pranks , they play in their jollity , they bring mischief upon themselves , but however certainly in another , where this mirth will be sadly reckon'd for . . a fourth end is said to be the putting away of cares ; but i shall ask what those cares are ? be they such as should be put away ? perhaps they are some checks and remorses of conscience , which must be thus charmed . and i doubt this hath proved too effectual with many to the laying them asleep : but this is the wickedst folly in the world ; for if thou thinkest not these checks to have something considerable in them , why do they trouble thee . but if thou do , it is impossible thou canst hope this can long secure thee from them . thou maist thus stop their mouthes for a while , but they will one day cry the louder for it . suppose a thief or a murderer knew he were pursued to be brought to justice , would he think you to put away the fear of being hanged , fall to drinking , and in the mean time take no care for his escape ; or would you not think him desperately mad if he did ? yet this is the very case here , thy conscience tells thee of thy danger , that thou must ere long be brought before gods judgement seat ; and is it not madness for thee instead of endeavouring to get thy pardon , to drink away the thought of thy danger . but in the second place , suppose these cares be some worldly ones , and such as are fit to be put away ; then for shame do not so disgrace thy reason , thy christianity , as not to let them be as forcible to that end as a little drink . thy reason will tell thee it is in vain to care , where care will bring no advantage : and thy christianity will direct thee to one on whom thou mayest safely cast all thy cares , for he careth for thee , pet. . . and therefore unless thou meanest to renounce being both a man and a christian , never betake thee to this pitiful shift to rid thee of thy cares . but besides , this will not do the deed neither ; for though it may at the present , whilst thou art in the height of the drunken fit , keep thee from the sense of thy cares , yet when that is over , they will return again with greater violence ; and if thou have any conscience , bring a new care with them , even that which ariseth from the guilt of so foul a sin . . a fifth end is said to be the passing away of time . this though it be as unreasonable as any of the former , yet by the way it serves to reproach idleness , which is , it seems , so burdensome a thing , that even this vilest employment is preferred before it . but this is in many a very false plea. for they often spend time at the pot not only when they have nothing else to do , but even to the neglect of their most necessary business . however it is in all a most unreasonable one , for there is no man but he may finde somewhat or other to imploy himself in . if he have little worldly business of his own , he may yet do somewhat to the benefit of others ; but however there is no man but hath a soul , and if he will look carefully to that he need not complain for want of business , where there are so many corruptions to mortifie , so many inclinations to watch over , so many temptations ( whereof this of drunkenness is not the least ) to resist ; the graces of god to improve and stir up , and former neglects of all these to lament , sure there can never want sufficient imployment ; for all these require time , and so men at their deaths find ; for then those that have all their lives made it their business to drive away their time , would then give all the world to redeem it . and sure where there is much leisure from wordly affairs , god expects to have the more time thus imployed in spiritual exercises . but it is not likely those meaner sort of persons , to whom this book is intended , will be of the number of those that have much leisure , and therefore i shall no farther insist on it , only i shall say this , that what degrees of leisure they at any time have , it concerns them to imploy to the benefit of their souls , and not to bestow it to the ruine of them , as they do , who spend it in drinking . . a sixth end is said to be the preventing of that reproach which is by the world cast on those that will in this be stricter then their neighbours ; but in answer to this , i shall first ask , what is the harm of such reproach ? sure it cannot equal the least of those mischiefs drunkenness betrayes us to . nay , if we will take our saviours words it is a happiness , blessed , saith he , are ye when men shall revile you , and say all manner of evil against you for my sake , mat. . . and s. peter tells us , peter . . if ye be reproached for the name of christ happy are ye : and sure to be reproached for obedience to any command of christs , is to be reproached for his name . secondly , let it be remembred that at our baptism we solemnly renounced the world ; and shall we now so far consider it , as for a sew scoffs of it to run our selves on all the temporal evils before mentioned ; and which is much worse , the wrath of god and eternal destruction ? but thirdly , if you fear reproach , why do ye do that which will bring reproach upon you from all wise and good men , whose opinion alone is to be regarded ? and it is certain drinking is the way to bring it on you from all such . and to comfort thy self against that , by thinking thou art still applauded by the foolish and worst sort of men , is as if all the mad men in the world should agree to count themselves the only sober persons , and all others mad , which yet sure will never make them the less mad , nor others the less sober . lastly , consider the heavie doom christ hath pronounc'd on those that are ashamed of him , and so are all those that for fear of reproach shall shrink from their obedience to him , mat. . . whosoever shall be ashamed of me and of my words in this adulterous and sinful generation , of him shall the son of man be ashamed , when he cometh in the glory of the father with the holy angels . there is none but will at that day desire to be owned by christ : but whoever will not here own him ; that is , cleave fast to his commands , notwithstanding all the scornes , nay , persecutions of the world , shall then certainly be cast off by him . and he that will adventure thus to maintain his credit among a company of fools and madmen , deserves well to have it befal him : but after all this , it is not sure that even these will despise thee for thy sobriety , it is possible they may seem to do so to fright thee out of it ; but if their hearts were searched , it would be found they do even against their wills , bear a secret reverence to sober persons , and none fall more often under their scorn and despising then those that run with them to the same excess of riot ; for even he that sticks not to be drunk himself , will yet laugh at another that he sees so . . there is a seventh end , which though every man think too base to own , yet it is too plain it prevails with many . and that is the bare pleasure of the drink ; but to these i confess it will not be fit to say much , for he that is come to this lamentable degree of sottishness , is not like to receive benefit by any thing can be said : yet let me tell even this man , that he of all others hath the most means of discerning his fault , for this being such a ground of drinking as no body will own , he is condemned of himself ; yea , and all his fellow drunkards too , for their denying it , is a plain sign they acknowledge it a most abominable thing . and if esau were called a profane person , heb. . . for selling but his birth right for a mess of pottage , and that too when he had the necessity of hunger upon him , what name of reproach can be bad enough for him who sells his health , his reason , his god , his soul , for a cup of drink , and that when he is so far from needing it , that perhaps he hath already more then he can keep ? i shall say no more to this sort of persons , but let me warn all those that go on in the sin on any of the former grounds , that a little time will bring them even to this which they profess to loathe ; it being daily seen that those which first were drawn into the sin for the love of the company , at last continue in it for love of the drink . . i can think but of one end more , that is , that of bargaining . men say it is necessary for them to drink in this one respect of trading with their neighbours , bargains being most conveniently to be struck up at such meetings . but this is yet a worse end then all the rest , for the bottom of it is an aim of cheating and defrauding others ; we think when men are in drink we shall the better be able to over-reach them ; and so this adds the sin of cousenage and defrauding to that of drunkenness . now that this is indeed the intent , is manifest , for if it were only the dispatch of bargains were aimed at , we should chuse to take men with their wits about them , therefore the taking them when drink hath distempered them can be for nothing but to make advantage of them . yet this often proves a great folly as well as a sin ; for he that drinks with another in hope to over-reach him , doth many times prove the weaker brain'd , and becomes drunk first , and then he gives the other that opportunity of cheating him which he designed for the cheating of the other . now this end of drinking is so far from becoming an excuse , that it is a huge heightning of the sin ; for if we may not drink intemperately upon any occasion , much less upon so wicked a one as is the cousening and defrauding of our brethren . . i suppose i have now shewed you the unreasonableness of those motives , which are ordinarily brought in excuse of this sin . i am yet further to tell you , that it is not only that huge degree of drunkeness which makes men able neither to go nor speak , which is to be lookt on as a sin , but all lower degrees , which do at all work upon the understanding , whether by dulling it and making it less fit for any imployment , or by making it too light and airy , apt to apish and ridiculous mirth , or what is worse , by inflaming men into rage and fury . these , or whatever else make any change in the man , are to be reckoned into this sin of drunkenness : nay , further , the drinking beyond the natural ends of drinking , that is , beyond moderate refreshment is a sin , though by the strength of a mans brain it makes not the least change in him , and therefore those that are not actually drunk , yet can spend whole days , or any considerable part of them in drinking , are so far from being innocent , that that greater wo belongs to them , which is pronounced , isa. . . against those that are mighty to drink . for though such a man may make a shift to preserve his wits , yet that wit serves him to very little purpose when his imployment is still but the same with him that is the most sottishly drunk , that is , to pour down drink . . nay , this man is guilty of the greater waste ; first , of the good creatures of god : that drink which is by gods providence intended for the refreshing and relieving of us , is abused and mispent when it is drunk beyond that measure which those ends require , and sure there is not the meanest of these creatures we enjoy , but the abuse of them shall one day be accounted for , and he that drinks longest hath the most of that guilt . but in the second place , this is a wast of that which is much more precious , our time , which is allowed us by god to work out our salvation in , and must be strictly reckoned for , and therefore ought every minute of it to be most thriftily husbanded to that end in actions of good life ; but when it is thus laid out it tends to the direct contrary , even the working out our damnation . besides , he that thus drinks , though he escape being drunk himself , he is yet guilty of all the drunkenness that any of his company fall under , for he gives them encouragement to drink on by his example , especially if he be one of any authority , but if he be one whose company the rest are fond of , his company is then a certain ensnaring of them , for then they will drink too , rather then lose him . there is yet a greater fault that many of these stronger brained drinkers are guilty of , that is , the setting themselves purposely to make others drunk , playing , as it were , a prize at it , and counting it matter of triumph and victory to see others fall before them : this is a most horrible wickedness , it is the making our selves the divels factors , endeavouring all we can to draw our poor brethren into eternal misery , by betraying them to so grievous a sin ; and therefore it may well be reckoned as the highest step of this vice of drinking , as having in it the sin of mischieving others added to the excess in our selves . and though it be lookt upon in the world as a matter onely of jest and merriment to make others drunk , that we may sport our selves with their ridiculous behaviour , yet that mirth will have a sad conclusion , there being a woe expresly threatned by god to this very sin , hab. . . w● unto him that giveth his neighbour drink , that puttest thy bottle to him and makest him drunk that thou mayest look on their nakednesse : and sure he buyes his idle pastime very dear , that takes it with such a woe attending it . . i have now gone through the several motives to , and degrees of this sin of drunkenness , wherein i have been the more particular because it is a sin so strangely reigning amongst us , no condition , no age , or scarce sex free from it , to the great dishonour of god , reproach of christianity , and ruine not only of our own souls hereafter , but even of all our present advantages and happiness in this life ; there being no sin which betrayes each single committer to more mischiefs in his understanding , his health , his credit , his estate , then this one doth . and we have reason to believe this sin is one of those common crying guilts which have long layen heavy upon this nation , and pulled down those many sad judgements we have groaned under . . therefore , christian reader , let me now intreat , nay conjure thee by all that tenderness and love thou oughtest to have to the honour of god , the credit of thy christian profession , eternal welfare of thine own soul , the prosperity of the church and nation , whereof thou art a member ; nay , by that love which certainly thou hast to thy own temporal welfare , to think sadly of what hath been spoken ; and then judge , whether there be any pleasure in this sin , which can be any tolerable recompence for all those mischiefs , it brings with it ; i am confident no man in his wits can think there is , and if there be not , then be ashamed to be any longer that fool , which shall make so wretched a bargain , but begin at this instant a firm and a faithful resolution , never once more to be guilty of this swinish sin , how often soever thou hast heretofore fallen into it , and in the fear of god betake thee to a strict temperance , which when thou hast done , thou wilt find thou hast made not only a gainful but a pleasant exchange ; for there is no man that hath tryed both courses but his own heart will tell him there is infinitely more pleasant comfort and pleasure in sobriety and temperance then ever all his drunken revellings afforded him . . the main difficulty is the first breaking off the custome , and that arises partly from our selves , partly from others . that from our selves may be of two sorts ; the first is , when by the habit of drinking , we have brought such false thirsts upon our selves , that our bodies seem to require it , and this wants nothing but a little patience to overcome . do but refrain some few days and it will afterwards grow easie ; for the hardness arising onely from custome , the breaking of that does the business . if thou say , it is very uneasie to do so , consider , whether if thou hadst some disease which would certainly kill thee if thou didst not for some little time refrain immoderate drinking , thou wouldst not rather forbear then die ? if thou wouldst not , thou art so brutish a sot , that it is in vain to perswade thee ; but if thou hadst , then consider how unreasonable it is for thee not to do it in this case also ; the habit of drinking may well pass for a mortal disease , it proves so very often to the body , but will most certainly to the soul ; and therefore it is madness to stick at that uneasiness in the cure of this which thou wouldst submit to in a less danger . set therefore but a resolute purpose to endure that little trouble for a small time , and this first difficulty is conquered , for after thou hast a while refrained , it will be perfectly easie to do so still . . the second difficulty is that of spending the time , which those that have made drinking their trade and business , know scarce how to dispose of . but the very naming of this difficulty directs to the cure , get thee some business , somewhat to imploy thy self in , which , as i have already shewed , will be easily found by all sorts of persons , but those meaner to whom i now write , can sure never want it ready at hand , they being generally such as are to be maintained by their labour , and therefore to them i need only give this advice , to be diligent in that business they have , to follow that close as they ought ; and they will have little occasion to seek out this way of spending their time . . there is another sort of difficulty , which i told you arises from others , and that is either from their perswasions , or reproaches . it is very likely if thy old companions see thee begin to fall off , they will set hard to thee , to bring thee back to thy old course , they will urge to thee the unkindness of forsaking the company of thy friends , the sadness of renouncing all that mirth and jollity , which good fellows ( as they call them ) enjoy , and if thou canst not thus be won , they will affright thee with the reproach of the world , and so try if they can mock thee out of thy sobriety . . the way to overcome this difficulty is to foresee it , therefore when thou first enterest on thy course of temperance , thou art to make account thou shalt meet with these ( perhaps many other ) temptations , and that thou maist make a right judgement , whether they be worthy to prevail with thee , take them before hand , and weigh them , consider whether that false kindness , that is maintained among men by drinking , be worthy to be compared with that real and everlasting kindness of god , which is lost by it ; whether that foolish , vain mirth bear any weight with the present joyes of a good conscience here , or with those greater of heaven hereafter . lastly , whether the unjust reproach of wicked men , the shame of the world be so terrible , as the just reproof of thine own conscience at the present , and that eternal confusion of face that shall befal all those , that go on in this sin , at the last day ; weigh all these , i say , i need not say , in the balance of the sanctuary , but even in the scales of common reason , and sure thou wilt be forced to pronounce , that the motives to temperance infinitly out weigh those against it ; when thou hast thus advisedly judged , then fix thy resolution accordingly , and when ever any of these temptations come to stagger thee , remember thou hast formerly weighed them , knowest the just value of them , and that they are a most unworthy price for those precious advantages thou must give in exchange for them . and therefore hold fast thy resolution , and with indignation reject all motions to the contrary . . but be sure thou thus reject them at their very first tender , and do not yield in the least degree ; for if once thou givest ground , thou art lost , the sin will by little and little prevail upon thee . thus we see many , who have profest to be resolved upon great temperance , yet for want of this care , have adventured into the company of good fellowes , when they have been there , they have at the first been over intreated to take a cup , after that another , till at last they have taken their rounds as freely as any of them , and in that floud of drink drowned all their sober resolutions . therefore whoever thou art , that dost really desire to forsake the sin , take care to avoid the occasions and beginnings of it ; to which end it will be good openly to declare and own thy purposes of sobriety , that so thou mayest discourage men from assaulting thee . but if either thou art ashamed to own it , or seemest to be so , they will quickly make use of that shame to bring thee to break it . . if thou be thus wary to keep thee from the first beginnings , thou art then sure never to be overtaken with this sin : for it is like the keeping the out-works of a besieged city , which so long as they are stoutly defended there is no danger , but if they be either surprized or yielded , the city cannot long hold out . the advice therefore of the wise man is very agreeable to this matter , eccles. . . he that despiseth small things shall perish by little and little . but because as the psalmist saith , psal. . . except the lord keep the city the watch-man waketh but in vain : therefore to this guard of thy self adde thy most earnest prayers to god that he will also watch over thee , and by the strength of his grace enable thee to resist all temptations to this sin . . if thou do in the sincerity of thy heart use these means , there is no doubt but thou wilt be able to overcome this vice , how long soever thou hast been accustomed to it , therefore if thou do still remain under the power of it , never excuse thy self by the impossibility of the task , but rather accuse the falseness of thy own heart , that hath still such a love to this sin , that thou wilt not set roundly to the means of subduing it . . perhaps the great commonness of the sin and thy particular custome of it may have made it so much thy familiar , thy bosome acquaintance , that thou art loath to entertain hard thoughts of it , very unwilling thou art to think that it means thee any hurt , and therefore art apt to speak peace to thy self , to hope that either this is no sin , or at most but a frailty , such as will not bar thee out of heaven : but deceive not thy self , for thou mayest as well say there is no heaven , as that drunkenness shall not keep thee thence ; i am sure the same word of god which tells us there is such a place of happiness , tells us also that drunkards are of the number of those that shall not inherit it , cor. . . and again , gal. . . drunkenness is reckoned among those works of the flesh , which they that do shall not inherit the kingdom of god. and indeed had not these plain texts , yet meet reason would tell us the same , that is a place of infinite purity , such as flesh and blood , till it be refined and purified , is not capable of , as the apostle tells us , cor. . . and if as we are meer men , we are too gross and impure for it , we must sure be more so when we have changed our selves into swine , the soulest of beasts , we are then prepared for the devils to enter into , as they did into the herd , mark . . and that not only some one or two , but a legion , a troop and multitude of them . and of this we daily see examples , for where this sin of drunkenness hath taken possession , it usually comes as an harbinger to abundance of others ; each act of drunkenness prepares a man not only for another of the same sin , but of others ; lust and rage , and all brutish appetites are then let loose , and so a man brings himself under that curse which was the saddest david knew how to foretel to any , psal. . the falling from one wickedness to another . if all this be not enough to affright thee out of this drunken fit , thou must still wallow in thy vomit , continue in this sottish , sensless condition , till the flames of hell rowse thee , and then thou wilt by sad experience find what now thou wilt not believe , that the end of those things , as the apostle saith , rom. . . is death . god in his infinite mercy timely awake the hearts of all that are in this sin , that by a timely forsaking it they may flie from that wrath to come . i have now done with this second part of temperance , concerning drinking . partition ix . temperance in sleep ; the rule of it , &c. of recreation ; of apparel . § . . the third part of temperance concernes sleep : and temperance in that also must be measured by the end for which sleep was ordained by god , which was only the refreshing and supporting of our frail bodies , which being of such a temper that continual labour and toil tires and wearies them out , sleep comes as a medicine to that weariness , as a repairer of that decay , that so we may be enabled to such labours as the duties of religion or works of our calling require of us . sleep was intended to make us more profitable , not more idle ; as we give rest to our beasts ; not that we are pleased with their doing nothing , but that they may do us the better service . . by this therefore you may judge what is temperate sleeping ; to wit , that which tends to the refreshing and making us more lively and fit for action ; and to that end a moderate degree serves best . it will be impossible to set down just how many hours is that moderate degree , because as in eating so in sleep , some constitutions require more then others . every mans own experience must in this judge for him , but then let him judge uprightly and not consult with his sloth in the case , for that will still , with solomons sluggard , cry , a little more sleep , a little more slumber , a little more folding of the hands to sleep , prov. . . but take only so much as he really findes to tend to the end forementioned . . he that doth not thus limit himself falls into several sins under this general one of sloth , as first , he wastes his time , that precious talent which was committed to him by god to improve , which he that sleeps away , doth like him in the gospel , matth. . . hides it in the earth when he should be trading with it ; and you know what was the doom of that unprofitable servant , vers . cast ye him into outer darkness : he that gives himself to darkness of sleep here , shall there have darkness without sleep , but with weeping and gnashing of teeth . secondly , he injures his body , immoderate sleep sils that full of diseases , makes it a very sink of humours , as daily experience shews us . thirdly , he injures his soul also , and that not only in robbing it of the service of the body , but in dulling its proper faculties , making them useless and unfit for those imployments to which god hath designed them ; of all which ill husbandry the poor soul must one day give account . nay , lastly , he affronts and despises god himself in it , by crossing the very end of his creation , which was to serve god in an active obedience , but he that sleeps away his life , directly thwarts and contradicts that , and when god saith , man is born to labour , his practice saith the direct contrary , that man was born to rest . take heed therefore of giving thy self to immoderate sleep , which is the committing of so many sins in one . . but besides the sin of it , it is also very hurtful in other respects , it is the sure bane of thy outward estate , wherein the sluggish person shall never thrive ; according to that observation of the wise man , pro. . . drowsiness shall cover a man with rags ; that is , the slothful man shall want convenient clothing ; nay , indeed it can scarce be said , that the sluggard lives : sleep you know is a kind of death , and he that gives himself up to it , what doth he but die before his time ? therefore if untimely death be to be lookt upon as a curse , it must needs be a strange folly to chuse that from our own sloth which we dread so much from gods hand . . the fourth part of temperance concerns recreations , which are sometimes necessary both to the body and the minde of a man , neither of them being able to endure a constant toil without somewhat of refreshment between ; and therefore there is a very lawful use of them ; but to make it so , it will be necessary to observe these cautions . . first , we must take care that the kind of them be lawful , that they be such as have nothing of sin in them ; we must not to recreate our selves do any thing which is dishonourable to god , or injurious to our neighbour , as they do who make profane or filthy backbiting discourse their recreation . secondly , we must take care that we use it with moderation : and to do so , we must first be sure not to spend too much time upon it , but remember that the end of recreation is to fit us for business , not to be it self a business to us : secondly , we must not be too vehement and earnest in it , not set our hearts too much upon it , for that will both ensnare us to the using too much of it , and it will divert and take off our minds from our more necessary imployments : like school-boyes , who after a play time , know not how to set themselves to their books again . lastly , we must not set up to our selves any other end of recreations but that lawful one , of giving us moderate refreshment . . as first , we are not to use sports only to pass away our time , which we ought to study how to redeem , not fling away ; and when it is remembred how great a work we have here to do , the making our calling and election sure , the securing our title to heaven hereafter , and how uncertain we are what time shall be allowed us for that purpose ; it will appear our time is that which of all other things we ought most industriously to improve . and therefore sure we have little need to contrive wayes of driving that away which flies so fast of it self , and is so impossible to recover . let them that can spend whole dayes and nights at cards and dice , and idle pastimes , to consider this , and withal , whether they ever bestowed a quarter of that time towards that great business of their lives for which all their time was given them , and then think what a woful reckoning they are like to make when they come at last to account for that precious treasure of their time . secondly , we must not let our covetousness have any thing to do in our recreations ; if we play at any game , let the end of our doing it be meerly to recreate our selves , not to win money ; and to that purpose be sure never to play for any considerable matter , for if thou do , thou wilt bring thy self into two dangers , the one of covetousness , and a greedy desire of winning , the other of rage and anger at thy ill fortune , if thou happen to lose ; both which will be apt to draw thee into other sins besides themselves : covetousness will tempt thee to cheat and couzen in gaming , and anger to swearing and cursing , as common experience shews us too often . if thou finde thy self apt to fall into either of these in thy gaming , thou must either take some course to secure thy self against them , or thou must not permit thy self to play at all : for though moderate play be in it self not unlawful , yet if it be the occasion of sin , it is so to thee , and therefore must not be ventured on . for if christ commands us so strictly to avoid temptations , that if our very eyes or hands offend us ( that is , prove snares to us ) we must rather part with them then to be drawn to sin by them : how much rather must we part with any of these unnecessary sports , then run the hazard of offending god by them ? he that so playes , layes his soul to stake , which is too great a prize to be played away . besides , he loses all the recreation and sport he pretends to aim at , and in stead of that sets himself to a greater toil then any of those labours are he was to ease by it . for sure the desires and fears of the covetous , the impatience and rage of the angry man are more real pains then any the most laborious work can be . . the last part of temperance is that of apparel , which we are again to measure by the agreeableness to the ends for which clothing should be used . those are especially these three : first , the hiding of nakedness . this was the first occasion of apparel , as you may read , gen. . . and was the effect of the first sin ; and therefore when we remember the original of clothes , we have so little reason to be proud of them , that on the contrary we have cause to be humbled and ashamed , as having lost that innocency which was a much greater ornament then any the most glorious apparel can be . from this end of clothing we are likewise engaged to have our apparel modest , such as may answer this end of covering our shame : and therefore all immodest fashions of apparel , which may either argue the wantonness of the wearer , or provoke that of the beholder , are to be avoided . . a second end of apparel , is the fencing the body from cold , thereby to preserve the health thereof , and this end we must likewise observe in our clothing ; we must wear such kind of habits , as may keep us in that convenient warmth , which is necessary to our healths . and this is transgrest , when out of the vanity of being in every phantastick fashion , we put our selves in such clothing , as either will not defend us from cold , or is some other way so uneasie , that it is rather a hurt then a benefit to our bodies to be so clad . this is a most ridiculous folly , and yet that which people that take a pride in their clothes are usually guilty of . . a third end of apparel is the distinguishing or differencing of persons , and that first in respect of sex ; secondly , in respect of qualities . first , clothes are to make difference of sex ; this hath been observed by all nations , the habits of men and women have always been divers . and god himself expresly provided for it among the jews , by commanding that the man should not wear the apparel of the woman , nor the woman of the man. but then secondly , there is also a distinction of qualities to be observed in apparel ; god hath placed some in a higher condition then others , and in proportion to their condition , it befits their clothing to be ; gorgeous apparel , our saviour tells us , is for kings courts , luke . . now this end of apparel should also be observed . men and women should content themselves with that sort of clothing , which agrees to their sex and condition , not striving to exceed , and equal that of a higher rank , nor yet making it matter of envy , among those of their own estate , vying who shall be finest , but let every man cloth himself in such sober attire , as befits his place and calling , and not think himself disparaged , if another of his neighbours have better then he . . and let all remember that clothes are things , which adde no true worth to any , and therefore it is an intollerable vanity to spend any considerable part either of their thoughts , time or wealth upon them , or to value themselves ever the more for them , or despise their poor brethren that want them . but if they desire to adorn themselves , let it be as s. peter adviseth the women of his time , pet. . . in the hidden man of the heart , even the ornament of a meek and quiet spirit . let them cloth themselves as richly as is possible with all christian vertues , and that is the raiment that will set them out lovely in gods eyes , yea , and in mens too , who , unless they be fools and idiots will more value thee for being good , then fine , and sure one plain coat thou puttest upon a poor mans back will better become thee , then twenty rich ones thou shalt put upon thine own . . i have now gone through the several parts of temperance ; i shall now in conclusion , adde this general caution , that though in all these particulars i have taken notice only of the one fault of excess , yet it is possible there may be one on the other hand ; men may deny their bodies that which they necessarily require to their support , and well being . this is , i believe , a fault not so common , as the other , yet we sometimes see some very niggardly persons , that are guilty of it , that cannot find in their hearts to borrow so much from their chests , as may feed their bellies , or cloth their backs , and that are so intent upon the world , so moiling , and drudging in it , that they cannot afford themselves that competent time of sleep , or recreation , that is necessary . if any that hath read the former part of this discourse be of this temper , let him not comfort himself , that he is not guilty of those excesses there complained of , and therefore conclude himself a good christian , because he is not intemperate , for whoever is this covetous creature , his abstaining shall not be counted to him as the vertue of temperance , for it is not the love of temperance , but wealth , that makes him refrain ; and that is so far from being praise-worthy , that it is that great sin which the apostle tells us , tim. . . is the root of all evil ; such a mans body will one day rise in judgement against him , for defrauding it of its due portion , those moderate refreshments , and comforts which god hath allowed it . this is an idolatry beyond that of offering the children to moloch , lev. . . they offered but their children , but this covetous wretch sacrifices himself to his god mammon , whilest he often destroys his health , his life , yea , finally his soul too , to save his purse . i have now done with the second head of duty , that to our selves , contained by the apostle under the word soberly . partition x. of duties to our neighbours . of justice , negative , positive . of the sin of murther , of the hainousness of it , the punishments of it , and the strange discoveries thereof . of maiming , wounds and stripes . § . . i come now to the third part of duties , those to our neighbour , which is by the apostle summed up in gross in the word [ righteousness , ] by which is meant not onely bare justice , but all kind of charity also , for that is now by the law of christ become a debt , to our neighbor , and it is a piece of unrighteousness to defraud him out of it . i shall therefore build all the particular duties we ow to our neighbor , on those two general ones , justice and charity . . i begin with justice , whereof there are two parts , the one negative , the other positive : the negative justice is to do no wrong , or injury to any . the positive justice is to do right to all ; that is , to yield them whatsoever appertains or is due unto them . i shall first speak of the negative justice , the not injuring or wronging any . now because a man is capable of receiving wrong in several respects ; this first part of justice extends it self into several branches , answerable to those capacities of injury . a man may be injured either in his soul , his body , his possessions , or credit ; and therefore this duty of negative justice lays a restraint on us in every of these . that we do no wrong to any man in respect either of his soul , his body , his possessions , or credit . . first , this justice tyes us to do no hurt to his soul ; and here my first work must be to examine what harm it is that the soul can receive ; it is we know an invisible substance which we cannot reach with our eye , much less with our swords and weapons , yet for all that it is capable of being hurt and wounded ; and that even to death . . now the soul may be considered either in a natural or spiritual sense ; in the natural it signifies that which we usually call the mind of a man , and this we all know may be wounded with gries or sadness , as solomon saith , prov. . . by sorrow of heart the spirit is broken . therefore whoever does causlesly afflict or grieve his neighbour ; he transgresses this part of justice , and hurts , and wrongs his soul. this sort of injury malicious and spiteful men are very often guilty of , they will do things ▪ by which themselves reap no good , nay , often much harm , onely that they may vex and grieve another ; this is a most savage , inhumane humour , thus to take pleasure in the sadness , and afflictions of others ; and whoever harbours it in his heart , may truly be said to be possest with a devil , for it is the nature only of those accursed spirits to delight in the miseries of men ; and till that be cast out , they are fit onely to dwell as the possest person did , mar . . among graves and tombs , where there are none capable of receiving affliction by them . . but the soul may be considered also in the spiritual sense , and so it signifies that immortal part of us which must live eternally , either in bliss or woe in another world . and the soul thus understood is capable of two sorts of harm : first , that of sin ; secondly , that of punishment ; the latter whereof is certainly the consequent of the former ; and therefore though god be the inflicter of punishment yet since it is but the effect of sin , we may justly reckon , that he that draws a man to sin , is likewise the betrayer of him to punishment , as he that gives a man a mortal wound , is the cause of his death ; therefore under the evil of sin both are contained , so that i need speak onely of that . . and sure there cannot be a higher sort of wrong , then the bringing this great evil upon the soul ; sin is the disease and wound of the soul , as being the direct contray to grace ; which is the health and soundness of it : now this wound we give to every soul whom we do by any means whatsoever draw into sin . . the wayes of doing that are divers , i shall mention some of them , whereof though some are more direct then others , yet all tend to the same end . of the more direct ones there is , first , the commanding of sin , that is , when a person that hath power over another shall require him to do something which is unlawful ; an example of this we have in nebuchadnezzars commanding the worship of the golden image , dan. . . and his copy is imitated by any parent or master who shall require of his childe or servant to do any unlawful act . secondly , there is counselling of sin , when men advise and perswade others to any wickedness : thus jobs wife counselled her husband to curse god , job . and achitophel advised absolom to go into his fathers concubines , sam. . . thirdly , there is enticing and alluring to sin , by setting before men the pleasures or profits they shall reap by it . of this sort of enticement solomon gives warning , prov. . . my son , if sinners entice thee , consent thou not ; if they say , come with us , let us lay wait for blood , let us lurk privily for the innocent without a cause , &c. and verse the . you may see what is the bait , by which they seek to allure them : we shall find all precious substance , we shall fill our houses with spoil , cast in thy lot among us , let us all have one purse . fourthly , there is assistance in sin ; that is , when men aid and help others either in contriving or acting a sin . thus jonadab helpt amnon in plotting the ravishing of his sister , sam. . all these are direct means of bringing this great evil of sin upon our brethren . . there are also others , which though they seem more indirect , may yet be as effectual towards that ill end : as first , example in sin ; he that sets others an ill pattern does his part to make them imitate it , and too often it hath that effect ; there being generally nothing more forcible to bring men into any sinful practice , then the seeing it used by others , as might be instanced in many sins , to which there is no other temptation , but their being in fashion . secondly , there is incouragement in sin , when either by approving , or else at least by not shewing a dislike , we give others confidence to go on in their wickedness . a third means is by justifying and defending any sinful act of anothers , for by that we do not only confirm him in his evil , but endanger the drawing others to the like , who may be the more inclinable to it , when they shall hear it so pleaded for . lastly , the bringing up any reproach upon strict and christian living , as those do who have the ways of god in derision ; this is a means to affright men from the practice of duty , when they see it will bring them to be scorned and despised ; this is worse then all the former , not only in respect of the man who is guilty of it ( as it is an evidence of the great profaneness of his own heart ) but also in regard of others , it having a more general ill effect then any of the former can have , it being the betraying men not only to some single acts of disobedience to christ , but even to the casting off all subjection to him : by all these means we may draw on our selves this great guilt of injuring and wounding the souls of our brethren . . it would be too long for me to instance in all the several sins , in which it is usual for men to ensnare others ; as drunkenness , uncleannness , rebellion , and a multitude more . but it will concern every man for his own particular , to consider sadly what mischiefs of this kinde he hath done to any , by all , or any of these means , and to weigh well the greatness of the injury . men are apt to boast of their innocency towards their neighbours , that they have done wrong to no man ; but god knowes many that thus brag , are of all others the most injurious persons : perhaps they have not maimed his body , nor stoln his goods : but alas ! the body is but the case and cover of the man , and the goods some appurtenances to that , 't is the soul is the man , and that they can wound and pierce without remorse , and yet with the adulteress , prov. . . say , they have done no wickedness ; but glory of their friendly behaviour to those whom they thus betray to eternal ruine , for whomsoever thou hast drawn to any sin , thou hast done thy part to ascertain to those endless flames . and then think with thy self how base a treachery this is , thou wouldst call him a treacherous villain , that should while he pretends to embrace a man , secretly stab him ; but this of thine is as far beyond that , as the soul is of more value then the body , and hell worse then death . and remember yet farther , that besides the cruelty of it to thy poor brother , it is also most dangerous to thy self , it being that against which christ hath pronounced a woe , matth. . . and ver . . he tells us that whoever shall offend ( that is , draw into sin ) any of those little ones , it were better for him that a milstone were hanged about his neck , and that he were drowned in the depth of the sea. thou maist plunge thy poor brother into perdition , but as it is with wrestlers , he that gives another a fall , commonly falls with him , so thou art like to bear him company to that place of torment . . let therefore thy own & his danger beget in thee a sense of the greatness of this sin , this horrid piece of injustice to the precious soul of thy neighbour . bethink thy self seriously to whom thou hast bin thus cruel , whom thou hast enticed to drinking , advised to rebellion , allured to lust , stirred up to rage , whom thou hast assisted or encouraged in any ill course , or discouraged , and disheartned by thy profane scoffings at piety in general , or at any conscionable strict walking of his in particular ; and then draw up a bill of indictment accuse and condemn thy self , as a cain , a murderer of thy brother , heartily and deeply bewail all thy guilts of this kinde , and resolve never once more to be a stumbling block , as s. paul calls it , rom. . in thy brothers way . . but this is not all , there must be some fruits of this repentance brought forth ; now in all sins of injustice , restitution is a necessary fruit of repentance , and so it is here , thou hast committed an act ( perhaps many ) of high injustice to the soul of thy brother , thou hast robbed it of its innocency , of its title to heaven , thou must now endeavour to restore all this to it again , by being more earnest and industrious to win him to repentance , then ever thou wert to draw him to sin , use now as much art to convince him of the danger , as ever thou didst to flatter him with the pleasures of his vice , in a word , countermine thy self by using all those methods , and means to recover him , that thou didst to destroy him , and be more diligent and zealous in it for 't is necessary thou shouldst both in regard of him and thy self : first , in respect of him , because there is in mans nature so much a greater promptness and readiness to evil , then to good , that there will need much more pains and diligence to instil the one into him , then the other : besides , the man is supposed to be already accustomed to the contrary , which wil adde much to the difficulty of the work . then in respect of thy self ; if thou be a true penitent , thou wilt think thy self obliged , as s. paul did , to labour more abundantly , and wilt be ashamed , that when thou art trading for god , bringing back a soul to him , thou shouldest not pursue it with more earnestness , then while thou art an agent of satans , besides the remembrance , that thou art a means of bringing this poor soul into this snare , must necessarily quicken thy diligence to get him out of it : so much for the first part of negative justice , in respect of the souls of our brethren . . the second concernes the bodies , and to those also this justice binds thee to do no wrong nor violence . now of wrongs to the body there may be several degrees , the highest of them is killing , taking away the life ; this is forbid in the very letter of the sixth commandement . thou shalt do no murder . . murder may be committed either by open violence ; when a man either by sword , or any other instrument takes away anothers life , immediately , and directly , or it may be done secretly and treacherously , as david murdered uriah , not with his own sword but with the sword of the children of ammon , sam. . . and jozabel naboth by a false accusation , kings . . and so divers have committed this sin of murder by poyson , false-witness , or some such concealed wayes . the former is commonly the effect of a sudden rage , the latter hath several originals , sometimes it proceeds from some old malice fixt in the heart towards the person , sometimes from some covetous or ambitious desires ; such a one stands in a mans way to his profit or preferment , and therefore he must be removed ; and sometimes again it is to cover shame , as in the case of strumpets , that murder their infants that they may not betray their filthiness . but besides these more direct wayes of killing , there is another , and that is , when by our perswasions and enticements we draw a man to do that which tends to the shortning of his life , and is apparent to do so ; he that makes his neighbour drunk , if by that drunkenness the man come to any mortal hurt which he would have escaped if he had been sober , he that made him drunk is not clear of his death ; or if he die not by any such sudden accident , yet if drinking cast him into a disease , and that disease kill him , i know not how he that drew him to that excess can acquit himself of his murder in the eyes of god , though humane laws touch him not . i wish those who make it their business to draw in customers to that trade of debauchery would consider it . there is yet another way of bringing this guilt upon our selves , and that is by inciting and stirring up others to it , or to that degree of anger and revenge which produces it ; as he that sets two persons at variance , or seeing them already so , blows the coales , if murder ensue , he certainly hath this share in the guilt , which is a consideration that ought to aflright all from having any thing to do in the kindling , or encreasing of contention . . now for the hainousness of this sin of murder , i suppose none can be ignorant , that it is of the deepest dye , a most loud crying sin ; this we may see in the first act of this kinde , that ever was committed , abels blood cryed from the earth , as god tells cain , genesis . . yea , the guilt of this sin is such , that it leaves a stain even upon the land where it is committed , such as is not to be washt out , but by the blood of the murderer , as appears deut. . , . the land cannot be purged of blood , but by the blood of him that shed it ; and therefore though in other cases the flying to the altar secured a man , yet in this of wilful murder no such refuge was allowed but such a one was to be taken even thence , and delivered up to justice , exodus . . thou shalt take him from my altar , that he may dye . and it is yet farther observable , that the only two precepts which the scripture mentions , as given to noah after the flood , were both in relation to this sin , that of not eating blood , gen. . . being a ceremony to beget in men a greater horror of this sin of murder , and so intended for the preventing of it . the other was for the punishment of it , gen. . . he that sheddeth mans blood , by man shall his blood be shed ; and the reason of this strictuess is added in the next words , for in the image of god made he man ; where you see that this sin is not only an injury to our brother , but even the highest contempt , and despight towards god himself , for it is the defacing of his image , which he hath stamped upon man. nay yet further , it is the usurping of gods proper right , and authority . for it is god alone , that hath right to dispose of the life of man ; 't was he alone that gave it , and it is he alone that hath power to take it away ; but he that murders a man does , as it were , wrest this power out of gods hand , which is the highest pitch of rebellious presumption . . and as the sin is great , so likewise is the punishment ; we see it frequently very great , and remarkable , even in this world , ( besides those most fearful effects of it in the next ) blood not only cryes , but it cryes for vengeance , and the great god of recompences as he stiles himself , will not fail to hear it : very many examples the scripture gives us of this : ahab and jezabel , that murdered innocent naboth , for greediness of his vineyard , were themselves slain , and the dogs licked their blood in the place , where they had shed his , as you may read in that story ; so absalom , that slew his brother amnon , after he had committed that sin , fell into another , that of rebellion against his king and father , and in it miserably perished . rechab and baanah , that slew ishbosheth , were themselves put to death , and that by the very person they thought to endear by it ; many more instances might be given of this out of the sacred story , and many also out of humane , there having been no age but hath yielded multitudes of examples of this kinde , so that every man may furnish himself out of the observations of his own time . . and it is worth our notice , what strange and even miraculous meanes it hath often pleased god to use for the discovery of this sin ; the very bruit creatures have often been made instruments of it ; nay , often the extream horrour of a mans own conscience hath made him betray himself , so that it is not any closeness a man uses in the acting of this sin , that can secure him from the vengeance of it , for he can never shut out his own conscience , that will in spight of him be privie to the fact , and that very often proves the means of discovering it to the world , or if it should not do that , yet it will sure act revenge on him , it will be such a hell within him as will be worse then death : this we have seen in many , who after the commission of this sin have never been able to enjoy a minutes rest , but have had that intolerable anguish of minde that they have chosen to be their own murderers rather then live in it . these are the usual effects of this sin even in this world , but those in another are yet more dreadful , where surely the highest degrees of torment belong to this high pitch of wickedness , for if as our saviour tells us , mat. . . hell fire be the portion of him that shall but call his brother fool , what degree of those burnings can we think proportionable , to this so much greater an injury ? . the consideration of all this ought to possess us with the greatest horrour , and abomination of this sin , and to make us extremely watchful of our selves , that we never fall into it , and to that end to prevent all those occasions which may insensibly draw us into this pit . i mentioned at first several things which are wont to be originals of it , and at those we must begin , if we will surely guard our selves . if therefore thou wilt be sure never to kill a man in thy rage , be sure never to be in that rage , for if thou permittest thy self to that , thou canst have no security against the other , anger being a madness that suffers us not to consider , or know what we do , when it has once possest us . therefore when thou findest thy self begin to be inflamed , think betimes , whither this may lead thee , if thou lettest loose to it , and immediately put the bridle upon this head strong passion ; so again , if thou wilt be sure thy malice shall not draw thee to it , be sure never to harbour one malscious thought in thy heart , for if it once settle there it will gather such strength , that within a while thou wilt be perfectly under the power of it , so that it may lead thee even to this horrible sin at its pleasure ; be therefore careful at the very first approach of this treacherous guest , to shut the doors against it , never to let it enter thy mind ; so also if thou wilt be sure thy covetousness , thy ambition , thy lust , or any other sinful desire shall not betray thee to it , be sure thou never permit any of them to bear any sway with thee , for if they get the dominion , as they will soon do , if they be once entertained in the heart , they will be past thy controul , and hurry thee to thi● or any other sin , that may serve their ends . in like manner if thou wouldst not be guilty of any of the mortal effects of thy neighbours drunkenness , be sure not to entice him to it nor accompany him at it , and to that purpose do not allow thy self in the same practice , for if thou do , thou wilt be labouring to get company at it . lastly , if thou wilt not be guilty of the murder committed by another , take heed thou never give any incouragement to it , or contribute any thing to that hatred , or contention , that may be the cause of it . for when thou hast either kindled or blowed the fire , what knowest thou whom it may consume ? bring always as much water as thou canst to quench , but never bring one drop of oil to encrease the flame . the like may be said of all other occasions of this sin not here mentioned ; and this careful preserving our selves from these , is the only sure way to keep us from this sin ; therefore as ever thou wouldst keep thy self innocent from the great offence , guard thee warily from all such inlets , those steps and approaches towards it . . but although murder be the greatest , yet it is not the onely injury that may be done to the body of our neighbour , there are others which are also of a very high nature , the next in degree to this is maiming him , depriving him of any member , or at least of the use of it , and this is a very great wrong and mischief to him , as we may discern by the judgement of god himself , in the case of the bond-servant , who should by his masters means loose a member , exod. . . the freedom of his whole life was thought but a reasonable recompence for it , he shall let him go free , saith the text , for his eye ; nay though it were a less considerable part , if it were but a tooth , which of all other may be lost with the least damage , yet the same amends was to be made him , ver . . . but we need no other way of measuring this injury , then the judgement of every man in his own case ; how much does every man dread the loss of a limb , so that if he be by any accident or disease , in danger of it , he thinks no pains or cost too much to preserve it . and then how great an injustice , how contrary to that great rule of doing as we would be done to , is it , for a man to do that to another , which he so unwillingly suffers himself . but if the person be poor , one that must labour for his living , the injury is yet greater , it is such as may in effect amount to the former sin of murder , for as the wise man says , ecclus. . . the poor mans bread is his life , and he that deprives them thereof is a blood-shedder . and therefore he that deprives him of the means of getting his bread by disabling him from labour , is surely no less guilty . in the law it was permitted to every man that had sustained such a damage by his neighbour to require the magistrate to inflict the like on him , eye for eye , tooth for tooth , as it is exod. . . and though unprofitable revenge be not now allowed to us christians , yet sure it is the part of every one who hath done this injury , to make what satisfaction lies in his power ; 't is true , he cannot restore a limb again ( which by the way should make men wary how they do those mischiefs which it is so impossible for them to repair ) but yet he may satisfie for some of the ill effects of that loss : if that have brought the man to want and penury , he may , nay , he must , if he have but the least ability , relieve and support him , yea , though it be by his own extraordinary labour : for if it be a duty of us all to be eyes to the blinde and feet to the lame , as job speaks , much more must we be so to them whom our selves have made blind and lame . therefore whoever has done this injury to any of his poor brethren , let him know , he is bound to do all that is possible towards the repairing of it , if he do not , every new suffering that the poor mans wants bring upon him , becomes a new charge and accusation against him , at the tribunal of the just judge . . there are yet other degrees of injury to the body of our neighbour , i shall mention onely two more , wounds , and stripes ; a man may wound another , which though it finally cause loss neither of life nor limb , is yet an endangering of both ; and the like may be said of stripes ; both of which however are very painful at the present , nay perhaps very long after , and pain of all temporal evils , is to be accounted the greatest , for it is not onely an evil in it self , but it is such a one , that permits us not , whilst we are under it , to enjoy any other good ; a man in pain having no taste of any the greatest delights : if any man despise these , as light injuries , let him again ask himself , how he would like it , to have his own body slasht or bruised , and put to pass under those painful means of cure , which are many times necessary in such cases ? i presume there is no man would willingly undergo this from another , and why then should thou offer it to him ? . the truth is , this strange cruelty to others is the effect of a great pride , and haughtiness of heart , we look upon others with such contempt , that we think it no matter how they are used ; we think they must bear blows from us , when in the mean time we are so tender of our selves , that we cannot hear the least word of disparagement , but we are all on a flame . the provocations to these injuries are commonly so slight , that did not this inward pride dispose us to such an angriness of humour , that we take fire at every thing , it were impossible we should be moved by them . nay some are advanced to such a wantonness of cruelty , that without any provocation at all in cool blood , as they say , they can thus wrong their poor brethren , and make it part of their pastime and recreation to cause pain to others . thus some tyrannous humours take such a pleasure in tormenting those under their power , that they are glad when they can but finde a pretence to punish them , and then do it without all moderation , and others will set men together by the ears , only that they may have the sport of seeing the scuffle ; like the old romans , that made it one of their publick sports to see men kill one another , and sure we have as little christianity as they , if we can take delight in such spectacles . . this savageness and cruelty of minde is so unbecoming the nature of a man , that he is not allowed to use it even to his beast ; how intollerable is it then towards those , that are of the same nature , and which is more , are heirs of the same eternal hopes with us ? they that shall thus transgress against their neighbours in any of the foregoing particulars , or what ever else is hurtful to the body , are unjust persons , want even this lowest sort of justice , the negative , to their neighbours , in respect of their bodies . . neither can any man excuse himself by saying what he has done was onely in return of some injury offered him by the other , for suppose it be so , that he have indeed received some considerable wrong , yet cannot he be his own revenger without injury to that man , who is not , by being thine enemy , become thy vassal , or slave , to do with him what thou list ; thou hast never the more right of dominion over him , because he hath done thee wrong , and therefore if thou hadst no power over his body before , 't is certain thou hast none now , and therefore thou art not only uncharitable ( which yet were sin enough to damn thee ) but unjust in every act of violence thou doest to him . nay , this injustice ascends higher , even to god himself , who hath reserved vengeance as his own peculiar right , vengeance is mine , i will repay , saith the lord , rom. . . and then he that will act revenge for himself , what does he , but incroach upon this special right and prerogative of god , snatch the sword , as it were , out of his hand , as if he knew better how to weild it ! which is at once a robbery , and contempt of the divine majesty . partition xi . of justice , about the possessions of our neighbour , against injuring him , as concerning his wife , his goods . of malice , covetousness , oppression , theft . of paying of debts , &c. § . . the third part of negative justice concerns the possessions of our neighbours ; what i mean by possessions , i cannot better explain then by referring you to the tenth commandment , the end of which is to bridle all covetous appetites and desires towards the possessions of our neighbour . there we find reckoned up , not only his house , servants , and cattel , which may all pass under the one general name of his goods or riches , but particularly his wife , as a principal part of his possessions , and therefore when we consider this duty of negative justice , in respect of the possessions of our neighbour , we must apply it to both his wife as well as his goods . . the especial and peculiar right that every man hath in his wife is so well known that it were vain to say any thing in proof of it , the great impatience that every husband hath to have this right of his invaded , shews that it is sufficiently understood in the world , and therefore none that does this injury to another , can be ignorant of the greatness of it . the corrupting of a mans wife , enticing her to a strange bed , is by all acknowledged to be the worst sort of theft , infinitely beyond that of the goods . . indeed there is in this one , a heap of the greatest injustices together ; some towards the woman , and some towards the man : towards the woman there are the greatest imaginable ; it is that injustice to her soul , which was before mentioned as the highest of all others , 't is the robbing her of her innocency and setting her in a course of the horridst wickedness ( no less then lust and perjury together ) from which it is probable she may never return , and then it proves the damning of her eternally . next it is in respect of this world , the robbing her of her credit , making her abhorred and despised , and her very name a reproach among all men ; and besides it is the depriving her of all that happiness of life , which arises from the mutual kindness and affection that is between man and wife , instead whereof this brings in a loathing , and abhorring of each other ; from whence flow multitudes of mischiefs , too many to rehearse , in all which the man hath his share also . . but besides those , there are to him many , and high injustices ; for it is first the robbing him of that , which of all other things he accounts most precious , the love and faithfulness of his wife , and that also wherein he hath such an incommunicable right , that himself cannot , if he would , make it over to any oother ; and therefore sure it canot without the utmost injustice be torn from him by any : nor is this all , but it is farther the ingulfing him ( if ever he come to discern it ) in that most tormenting passion of jealousie , which is of all others the most painful , and which oft puts men upon the most desperate attempts , it being as solomon sayes , prov. . . the rage of a man. it is yet farther , the bringing upon him all that scorn , and contempt , which by the unjust measures of the world falls on them , which are so abused , and which is by many esteemed the most insufferable part of the wrong ; and though it be true that it is very unjust he should fall under reproach , only because he is injured , yet unless the world could be new moulded , it will certainly be his lot , and therefore it adds much to the injury : again , this may indeed be a robbery in the usual sense of the word , for perhaps it may be the thrusting in the childe of the adulterer into his family , to share both in the maintenance and portions of his own children ; and this is an arrand theft : first , in respect of the man , who surely intends not the providing for another mans childe ; and then in respect of the children , who are by that means defrauded of so much as that goes away with . and therefore whosoever hath this circumstance of the sin to repent of , cannot do it effectually , without restoring to the family , as much as he hath by this meanes rob'd it of . . all this put together will sure make this the greatest and most provoking injury that can be done to a man , and ( which heightens it yet more ) it is that , for which a man can never make reparations ; for unless it be in the circumstance before mentioned , there is no part of this sin , wherein that can be done ; to this purpose it is observable in the jewish law , that the thief was appointed to restore fourfold , and that freed him ; but the adulterer having no possibility of making any restitution , any satisfaction , he must pay his life for his offence , lev. . . and though now a dayes adulterers speed better , live many dayes to renew their guilt , and perhaps to laugh at those , whom they have thus injured , yet let them be assured , there must one day be a sad reckoning , and that whether they repent or not : if by gods grace they do come to repentance , they will then finde this to be no cheap sin , many anguishes of soul , terrors , and perplexities of conscience , groans , and tears it must cost them ; and indeed were a mans whole life spent in these penitential exercises , 't were little enough to wipe off the guilt of any one single act of this kinde ; what overwhelming sorrows then are requisite for such a trade of this sin , as too many drive ? certainly it is so great a task , that it is highly necessary for all that are so concerned , to set to it immediately , lest they want time to go through with it ; for let no man flatter himself , that the guilt of a course and habit of such a sin can be washt away with a single act of repentance ; no , he must proportion the repentance to the fault , and as one hath been a habit and course , so must the other also . and then how strange a madness is it for men to run into this sin ( and that with such painful pursuits , as many do ) which he knows must at the best hand , that is , supposing he do repent of it , cost him thus dear ; but then if he do not repent , infinitely dearer ; it loses him all his title to heaven , that place of purity , and gives him his portion in the lake of fire , where the burnings of his lust shall end in those everlasting burnings : for how closely soever he have acted this sin , be it so that he may have said with the adulterer in job . . no eye seeth me , yet 't is sure he could not in the greatest obscurity shelter himself from gods sight , with whom the darkness is no darkness , psalm . . and he it is , who hath expresly threatned to judge this sort of offenders , heb. . . adulterers god will judge . god grant that all that live in this foul guilt , may so seasonably , and so throughly judge them selves , that they may prevent that severe and dreadful judgement of his . . the second thing , to which this negative justice to our neighbours possessions reacheth , is his goods , under which general word is contained all those several sorts of things , as house , land , cattle , money , and the like , in which he hath a right and property ; these we are by the rule of this justice to suffer him to enjoy without seeking either to work him damage in any of them , or to get any of them to our selves : i make a difference between these two , because there may be two several grounds or motives of this injustice ; the one malice , the other covetousness . . the malicious man desires to work his neighbour mischief , though he get nothing by it himself ; 't is frequently seen , that men will make havock , and spoil of the goods of one , to whom they bear a grudge , though they never designe to get any thing to themselves by it , but only the pleasure of doing a spight to the other : this is a most hellish humour , directly answerable to that of the devil , who bestowes all his paines and industry , not to bring in any good to himself , but only to ruine and undoe others : and how contrary it is to all rules of justice , you may see by the precept given by god to the jews concerning the goods of an enemy , where they were so sar from being allowed a liberty of spoil and destruction , that they are expresly bound to prevent it , exodus . if thou meet thine enemies ox , or his asse going astray , thou shalt surely bring it back to him again : if thou see the asse of him that hateth thee lying under his burden , and wouldst forbear to help him , thou shalt surely help with him : where you see it is a debt we owe to our very enemies , to prevent that loss and damage , which by any accident he is in danger of : and that even with some labour , and pains to our selves . how horrible an injustice is it then , purposely to bring that loss , and damage on him ? who ever is guilty of this let him never excuse himself by saying , he hath not inricht himself by the spoil of his neighbour , that he hath nothing of it cleaves to his finger , for sure this malicious injustice is no less a fault then the covetous one ; nay , i suppose in respect of the principle & cause , from which it flowes , it may be greater , this hatred of another being worse then the immoderate love of our selves ; whoever hath thus mischieft his neighbour , he is as much bound to repair the injury , to make satisfaction for the loss , as if he had enriched himself by it . . but on the other side , let not the covetous defrauder therefore judge his sin light because there is another , that in some one respect out-weighs it ; for perhaps in others his may cast the scales ; certainly it does in this one , that he that is unjust for greediness of gain is like to multiply more acts of this sin , then he that is so out of malice ; for 't is impossible any man should have so many objects of his malice , as he may have of his covetousness ; there is no man at so general a defiance with all mankind that he hates every body ; but the covetous man hath as many objects of his vice , as there be things in the world he counts valuable : but i shall not longer stand upon this comparison , 't is sure they are both great and crying sins , and that is ground enough of abhorring each : let us descend now to the several branches of this sort of covetous injustice ; 't is true they may all bear the name of robbery , or theft , for in effect they are all so , yet for methods sake it will not be amiss to distinguish them into these three , oppression , theft , and deceit . . by oppression i mean that open and bare-faced robbery , of seizing upon the possessions of others , and owning , and avowing the doing so . for the doing of this there are several instruments ; as first that of power , by which many nations and princes have been turned out of their rights , and many private men out of their estates : sometimes again , law is made the instrument of it ; he that covets his neighbours lands or goods , pretends a claim to them , and then by corrupting of justice by bribes and gifts , or else over-ruling it by greatness and authority gets judgment on his side : this is a high oppression , and of the worst sort , thus to make the law , which was intended for the protection , and defence of mens rights , to be the meanes of overthrowing them ; and it is a very heavie guilt , that lyes both on him that procures , and on him that pronounces such a sentence , yea , and on the lawyer too , that pleads such a cause , for by so doing he assists in the oppression ; sometimes again , the very necessities of the oppressed are the means of his oppression ; thus it is in the case of extortion , and griping usury : a man is in extream want of money , and this gives opportunity to the executioner to wrest unconscionably from him , to which the poor man is forced to yield to supply his present wants . and thus also it is often with exacting land-lords , who when their poor tenants know not how to provide themselves elsewhere , rack & skrew them beyond the worth of the thing . all these and many the like are but several wayes of acting this one sin of oppression which becomes yet the more hainous , by how much the more helpless the person is , that is thus oppressed , therefore the oppression of the widow , and fatherless , is in scripture mentioned as the height of this sin . . it is indeed a most crying guilt , and that against which god hath threatned his heavie vengeance , as we read in divers texts of scriptures : thus it is , ezek. . . he that hath oppressed the poor , and hath spoiled by violence , he shall surely die , his blood shall be upon him ; and the same sentence is repeated against him , ver . . indeed god hath so peculiarly taken upon him the protection of the poor , and oppressed , that he is engaged as it were in honour to be their avenger , and accordingly , psal. . we see god solemnly declare his resolution of appearing for them , ver . . for the oppression of the poor , for the sighing of the needy , now will i arise , saith the lord , i will set him in safety from him ; the advice therefore of solomon is excellent , prov. . . rob not the poor , because he is poor , neither oppress the afflicted in the gate , for the lord will plead their cause and will spoil the soul of those that spoiled them ; they are like in the end to have little joy of the booty it brings them in , when it thus engages god against them . . the second sort of this injustice is theft , and of that also there are two kinds , the one the withholding what we should pay , and the other taking from our neighbour what is already in his possession . . of the first sort is the not paying of debts , whether such as we have borrowed , or such as by our own voluntary promise are become our debts , for they are equally due to him , that can lay either of these claims to them ; and therefore the withholding of either of them is a theft , a keeping from my neighbour that which is his ; yet the former of them is rather the more injurious , for by that i take from him that which he once actually had ( be it money , or whatsoever else ) and so make him worse then i found him : this is a very great , and very common injustice ; men can now a days with as great confidence deny him that asks a debt , as they do him that asks an alms , nay many times 't is made matter of quarrel for a man to demand his own , besides the many attendances the creditor is put to in pursuit of it , are a yet farther injury to him , by wasting his time , and taking him off from other business , and so he is made a looser that way too . this is so great injustice , that i see not how a man can look upon any thing he possesses as his own right , whilst he thus denies another his . it is the duty of every man in debt , rather to strip himself of all , and cast himself again naked upon gods providence , then thus to feather his nest with the spoils of his neighbours . and surely it would prove the more thriving course , not only in respect of the blessing , which may be expected upon justice , compared with the curse , that attends the contrary , but even in worldly prudence also ; for he that defers paying of debts , will at last be forc't to it by law , and that upon much worse terms , then he might have done it voluntarily , with a greater charge , and with such a loss of his credit , that afterward in his greatest necessities he will not know where to borrow . but the sure way for a man to secure himself from the guilt of this injustice , is never to borrow more then he knows he hath means to repay , unless it be of one , who knowing his disability , is willing to run the hazard . otherwise he commits this sin at the very time of borrowing ; for he takes that from his neighbour upon promise of paying , which he knows he is never likely to restore to him , which is a flat robbery . the same justice which ties men to pay their own debts , ties also every surety to pay those debts of others , for which he stands bound , in case the principal either cannot or will not : for by being bound , he hath made it his own debt , and must in all justice answer it to the creditor , who its presumed , was drawn to send on confidence of his security , and therefore is directly cheated and betrayed by him , if he see him not satisfied . if it be thought hard , that a man should pay for that which he never received benefit by , i shall yield it , so far as to be just matter of wariness to every man how he enter into such engagements , but it can never be made an excuse for the breaking them . as for the other sort of debt , that which is brought upon a man by his own voluntary promise , that also cannot without great injustice be withho●den ; for it is now the mans right , and then 't is no matter , by what means it came to be so . therefore we see david makes it part of the description of a just man , psa. . . that he keeps his promise yea , though they were made to his own disadvantage ; and surely he is utterly unfit to ascend to that holy hill , there spoken of , either as that signifies the church here , or heaven hereafter that does not punctually observe this part of justice . to this sort of debt may be reduced the wages of the servant , the hire of the labourer , and the withholding of these is a great sin , and the complaints of those that are thus injured , ascend up to god. behold ( saith s. james ) the hire of the labourers which have reap●d down your fields , which is , of you kept back by fraud , cryeth , and the cryes of them that have reaped , are entred into the ears of the lord of sabaoth : and deut. . . . we find a strict command in this matter . thou shalt not oppress an hired servant that is poor and needy , at his day thou shalt give him his hire , neither shall the sun go down upon it , for he is poor , and setteth his heart upon it , lest he cry against thee to the lord , and it be sin unto thee . this is one of those loud clamourous sins , which will not cease crying , till it bring down gods vengeance , and therefore though thou have no justice to thy poor brother , yet have at least so much mercy to thy self , as not to pull down judgements on thee by thus wronging him . partition xii . of theft ; stealing . of deceit in trust , in traffick . of restitution , &c. § . . the second part of theft is the taking from our neighbour that which is already in his possession ; and this may be done either more violently , and openly , or else more closely , and sliely ; the first is the manner of those that rob on the way , or plunder houses , where by force they take the goods of their neighbour ; the other is the way of the pilfering thief , that takes away a mans goods unknown to him ; i shall not dispute , which of these is the worst , 't is enough that they are both such acts of injustice , as make men odious to god , unfit for humane society , and betray the actors to the greatest mischiefs even in this world , death it self being by law appointed the reward of it ; and there are few that follow this trade long , but at last meet with that fruit of it . i am sure 't is madness for any to believe he shall always steal securely , for he is to contend with the industry of all those whom he shall thus injure , whose losses will quicken their wits for the finding him out , and which is infinitely more , he is to struggle with the justice of god , which doth usually pursue such men to destruction , even in this world ; witness the many strange discoveries , that have been made of the craftiest thieves . but however , if he were secure from the vengeance here , i am sure nothing but repentance and reformation can secure him from the vengeance of it hereafter . and now when these dangers are weighed , 't will surely appear , that the thief makes a pitiful bargain , he steals his neighbours money , or cattle , and in exchange for it he must pay his life , or his soul , perhaps both , and if the whole world be too mean a price for a soul , as he tells us , mark . . who best knew the value of them , having himself bought them , what a strange madness is it , to barter them away for every petty trifle , as many do , who have got such a habit of stealing , that not the meanest worthless thing can escape their fingers ? under this head of theft may be ranked the receivers of stoln goods , whether those that take them , as partners in the theft , or those that buy them , when they know or believe they are stoln . this many ( that pretend much to abhor theft ) are guilty of , when they can by it , buy the thing a little cheaper then the common rate . and here also comes in the concealing of any goods a man finds of his neighbours , which whosoever restores not , if he know , or can learn out the owner , is no better then a thief , for he withholds from his neighbour that which properly belongs to him : and sure 't will not be uncharitable to say , that he that will do this , would likewise commit the grosser theft , were he by that no more in danger of law then in this he is . the third part of injustice is deceit , and in that there may be as many acts as there are occasions of entercourse and dealing between man and man. . it will be impossible to name the mall but i think they will be contained under these two general deceits , in matters of trust , and in matter of traffick , or bargaining ; unless it be that of gaming , which therefore here by the way , i must tell you , is as much a fraud and deceit as any of the rest . . he that deceives a man in any trust that is committed to him , is guilty of a great in ustice , and that the most treacherous sort of one , it is the joyning of two great sins in one , defrauding ; and promise-breaking ; for in all trusts there is a promise implyed , if not exprest , for the very accepting of the trust contains under it a promise of fidelity ; these trusts are broken sometimes to the living , sometimes to the dead ; to the living there are many ways of doing it , according to the several kinds of the trust ; sometimes a trust is more general , like that of potiphar to joseph , gen. . . a man commits to another all that he hath , and thus guardians of children , and sometimes stewards are intrusted ; sometimes again it is more limited , and restrained to some one special thing : a man intrusts another to bargain , or deal for him in such a particular , or he puts some one thing into his hands , to manage , and dispose : thus among servants it is usual for one to be intrusted with one part of the masters goods , and another with another part of them . now in all these , and the like cases , whosoever acts not for him that intrusts him , with the same faithfulness , that he would for himself , but shall either carelesly loose , or prodigally imbezel the things committed to him , or else convert them to his own use , he is guilty of this great sin of betraying a trust to the living . in like manner he that being intrusted with the execution of a dead mans testament , acts not according to the known intention of the dead man , but enriches himself by what is assigned to others , he is guilty of this sin , in respect of the dead ; which is so much the greater , by how much the dead hath no means of remedy , and redress , as the living may have . it is a kind of robbing of graves which is a theft of which men naturally have such a horrour , that he must be a very hardned thief , that can attempt it . but either of these frauds are made yet more hainous , when either god , or the poor are immediately concerned in it ; that is , when any thing is committed to a man. for the uses either of piety ; or charity ; this addes s●criledge to both the fraud , and the treachery , and so gives him title to all those curses , that attend those several sins , which are so heavy , that he that for the present gain will adventure on them , makes as ill , nay , a much worse bargain , then gehazi , kings . who by getting the rayment of naaman got his leprosie too . . the second sort of fraud is in matters of traffick and bargain , wherein there may be deceit both in the seller , and buyer ; that of the seller is commonly either in concealing the faults of the commodity , or else in over-rating it . . the ways of concealing its faults are ordinary these , either first by denying that it hath any such fault , nay , perhaps commending it for the direct contrary quality , and this is down right lying , and so adds that sin to the other , and if that lie be confirmed by an oath , as it is too usually , then the yet greater guilt of perjury comes in also ; and then what a heap of sins is here gathered together ? abundantly enough to sink any poor soul to destruction , and all this only to skrew a little more money out of his neighbours pocket , and that sometimes so very little , that 't is a miracle that any man that thinks he has a soul , can set it at so miserable a contemptible price . a second means of concealing is by using some art to the thing , to make it look fair , and to hide the faults of it , and this is acting a lye , though it be not speaking one , which amounts to the same thing , and has surely in this case as much of the intention of cheating , and defrauding , as the most impudent forswearing can have . a third means , is the picking out ignorant chapmen ; this is , i believe , an art too well known among tradesmen , who will not bring out their faulty wares to men of skil , but keep them to put off to such , whose unskilfulness may make them passable with them : and this is still the same deceit with the former ; for it all tends to the same end , the cozening and defrauding of the chapmen , and then it is not much odds , whether i make use of my own art , or his weakness for the purpose . this is certain , he that will do justly , must let his chapmen know what he buyes ; and if his own skill enable him not to judge , ( nay , if he do not actually finde out the fault ) thou art bound to tell it him , otherwise thou makest him pay for somewhat , which is not there , he presuming there is that good quality in it , which thou knowest is not , and therefore thou mayest as honestly take his money for some goods of another mans , which thou knowest thou canst never put into his possession , which i suppose no man will deny to be an arrant cheat . to this head of concealment may be referred , that deceit of false weights and measures , for that is the concealing from the buyer a defect in the quantity , as the other was in the quality of the commodity , and is again the making him pay for what he hath not . this sort of fraud is pointed at particularly by solomon , prov. . . with this note upon it , that it is an abomination to the lord. . the second part of fraud in the seller , lyes in over-rating the commodity ; though he have not disguised , or concealed the faults of it , and so have dealt fairly in that respect ; yet if he set an unreasonable price upon it , he defrauds the buyer : i call that an unreasonable price , which exceeds the true worth of the thing , considered with those moderate gains , which all tradesmen are presumed to be allowled in the sale : whatever is beyond this must in all likelyhood be fetcht in by some of these wayes : as first , by taking advantage of the buyers ignorance in the value of the thing , which is the same with doing it in the goodness , which hath already been shewed to be a deceit : or secondly , by taking advantage of his necessity ; thou findest a man hath present and urgent need of such a thing , and therefore takest this opportunity to set the dice upon him ; but this is that very sin of extortion , and oppression spoken of before ; for it is sure , nothing can justly raise the price of any thing , but either its becoming dearer to thee , or its being some way better in its self ; but the necessity of thy brother causes neither of these ; his nakedness doth not make the clothes thou sellest him stand thee in ever the more , neither doth it make them any way better ; and therefore to rate them ever the higher , is to change thy way of trading , and sell even the wants and necessities of thy neighbour , which sure is a very unlawful vocation . or thirdly , it may be by taking advantage of the indiscretion of the chapman : a man perhaps earnestly fancies such a thing , and then suffers that fancy so to over rule his reason , that he resolves to have it upon any terms ; if thou findest this in him , and thereupon raisest thy rate , this is to make him buy his folly , which is of all others the dearest purchase ; 't is sure his fancy adds nothing to the real value , no more then his necessity did in the former case , and therefore should not adde to the price . he therefore that will deal justly in the business of selling , must not catch at all advantages , which the temper of his chapman may give , but consider soberly , what the thing is worth , and what he would afford it for to another , of whom he had no such advantage , and accordingly rate it to him at no higher a price . . on the buyers part there are not ordinarily so many opportunities of fraud ; yet it is possible a man may sometimes happen to sell somewhat , the worth whereof he is not acquainted with , and then it will be as unjust for the buyer to make gain by his ignorance , as in the other case it was for the seller : but that which oftener fals out , is the case of necessity , which may as probably fall on the sellers side , as the buyers : a mans wants compell him to sell , and permit him not to stay to make the best bargain , but forces him to take the first offer ; and here for the buyer to grate upon him , because he sees him in that strait is the same fault which i before shewed it to be in the seller . . in this whole business of traffick there are so many opportunities of deceit that a man had need fence himself with a very firm resolution , nay , love of justice , or he will be in danger to fall under temptation ; for as the wise man speaks , eccles. . . as a nail sticks fast between the joynings of the stones , so doth sin stick close between buying and selling ; it is so interwoven with all trades , so mixt with the very first principles , and grounds of them , that it is taught together with them , and so becomes part of the art ; so that he is now a dayes scarce thought fit to manage a trade , that wants it , while he that has most of this black art of defrauding , applauds and huggs himself , nay , perhaps boasts to others , how he hath over-reacht his neighbour . what an intolerable shame is this , that we christians , who are by the precepts of our master set to those higher duties of charity , should in stead of practising them , quite unlearn those common rules of justice , which meer nature teaches ? for , i think , i may say , there are none of those several branches of injustice towards the possessions of our neighbour , which would not be adjudged to be so by any sober heathen ; so that , as saint paul tells those of the circumcision , that the name of god was blasphemed among the gentiles , by that unagreeableness that was betwixt their practice , and their law , rom. . . so now may it be said of us , that the name of christ is blasphemed among the turks and heathens , by the vile and scandalous lives of us , who call our selves christians , and particularly in this sin of injustice ; for shame let us at last endeavour to wipe of this reproach from our profession , by leaving these practices , to which me thinks this one single consideration should be enough to perswade us . . yet beside this , there want not other ; among which , one there is of such a nature , as may prevail with the arrantest worldling , and that is , that this course doth not really tend to the enriching of him ; there is a secret curse goes along with it , which like a canker eats out all the benefit was expected from it . this no man can doubt that believes the scripture , where there are multitudes of texts to this purpose : thus prov. . . he that oppresseth the poor to encrease his riches , shall surely come to want . so habbak . . . woe to him that encreaseth that which is not his , how long ? and he that ladeth himself with thick clay : shall they not rise up suddenly that shall bite thee , and awake that shall vex thee ? and thou shalt be for booties to them . this is commonly the fortune of those that spoil and deceive others , they at last meet with some that do the like to them . but the place in zachary is most full to this purpose , chap. . where under the sign of a flying roll is signified the curse that goes forth against this sin , verse . i will bring it forth , saith the lord of hosts , and it shall enter into the house of the thief , and into the house of him that sweareth falsly by my name , and it shall consume it with the timber thereof , and with the stones thereof . where you see , theft and perjury are the two sins , against which this curse is aimed ( and they too often go together in the matter of defranding ) and the nature of this curse is , to consume the house , to make an utter destruction of all that belongs to him that is guilty of either of these sins thus whilest thou art ravening after thy neighbours goods , or house , thou art but gathering f●el to burn thine own and the effect of these threatnings of god we daily see in the strange improsperou ness of ill gotten estates , which every man is apt enough to observe in other mens cases : he that sees his neighbour decline in his estate , can presently call to minde , this was gotten by oppression or deceit ; yet so sottish are we , so be witcht with the love of gain , that he that makes this observation , can seldome turn it to his own use , is never the lesse greedy , or unjust himself for that vengeance he discerns upon others . . but alas , if thou couldst be sure that thy unjust possessions , should not be torn from thee , yet when thou remembrest , how deer thou must pay for them in another world , thou hast little reason to brag of thy prize . thou thinkest thou hast been very cunning , when thou hast over reacht thy brother ; but god knowes all the while , there is another over-reaching thee , and cheating thee of what is infinitely more precious , even thy soul : the devil herein deals with thee as fishers use to do ; those that will catch a great fish , will bait the hook with a less , and so the great one coming with greediness to devour that , is himself taken : so thou that art gaping to swallow up thy poor brother , art thy self made a prey to that great devourer . and alas ! what will it ease thee in hell , that thou hast left wealth behind thee upon earth , when thou shalt there want that , which the meanest beggar here injoyes , even drop of water to cool thy tongue . consider this , and from henceforth resolve to imploy all that pains and diligence thou hast used to deceive others , in rescuing thy self from the frauds of the grand deceiver . . to this purpose it is absolutely necessary , that thou make restitution to all whom thou hast wronged : for as long as thou keepest any thing of the unjust gain , 't is as it were an earnest penny from the devil , which gives him full right to thy soul. but perhaps it may be said , it will not in all cases be possible to make restitution to the wronged party , peradventure he may be dead ; in that case then make it to his heirs , to whom his right descends . but it may further be objected , that he that hath long gone on in a course of fraud , may have injured many , that he cannot now remember , and many that he has no means of finding out : in this case all i can advise is this : first , to be as diligent as is possible , both in recalling to minde who they were , and endeavouring to finde them out ; and when , after all thy care , that proves impossible , let thy restitutions be made to the poor , and that they may not be made by halves , be as careful as thou canst to reckon every the least mite of unjust gain , but when that cannot exactly be done , as 't is sure it cannot by those who have multiplyed the acts of fraud , yet even there let them make some general measures , whereby to proportion their restitution : as for example , a tradesman that cannot remember how much he has cheated in every single parcel , yet may possibly guess in the gross whether he have usually over-reacht to the value of a third , or a fourth part of the wares , and then what proportion soever he think he has so defrauded , the same proportion let him now give out of that estate he hath raised by his trade : but herein it concerns every man to deal uprightly , as in the presence of god , and not to make advantage of his own forgetfulness , to the cutting short of the restitution , but rather go on the other hand , and be sure rather to give too much , then too little . if he do happen to give somewhat over , he need not grudge the charge of such a sin offering , and 't is sure he will not if he do heartily desire an atonement . many other difficulties there may be in this business of restitution , which will not be foreseen , and so cannot now be particularly spoke to ; but the more of those there are , the greater horrour ought men to have of running into the sin of injustice , which it will be so difficult , if not impossible for them to repair , and the more careful ought they to be to mortifie that which is the root of all injustice , to wit covetousness . partition xiii . of false reports , false witness , slanders , whisperings . of despising and scoffing for infirmities , calamities , sins , &c. of positive justice , speaking the truth , of lying . of humility and pride . of envy and detraction . of gratitude , &c. § . . the fourth branch of negative justice concerns the credit of our neighbours , which we are not to lessen , or impair by any means , particularly not by false reports : of false reports there may be two sorts , the one is when a man says something of his neighbour , which he directly knows to be false , the other when possibly he has some slight surmize , or jealousie of the thing ; but that upon such weak grounds , that 't is as likely to be false as true . in either of these cases , there is a great guilt lyes upon the reporter . that there doth so in the first of them , no body will doubt , every one acknowledging that it is the greatest baseness to invent a lie of another ; but there is as little reason to question the other , for he that reports a thing as a truth , which is but uncertain , is a liar also , or if he do not report it as a certainty , but only as a probability , yet then though he be not guilty of the lie , yet he is of the injustice of robbing his neighbour of his credit ; for there is such an aptness in men to believe ill of others , that any the lightest jealousie will , if once it be spread abroad , serve for that purpose ; and sure it is a most horrible injustice upon every slight surmize , and fancy , to hazard the bringing so great an evil upon another ; especially when it is considered , that those surmizes commonly spring rather from some censoriousness , peevishness , or malice in the surmizer , then from any real fault in the person so suspected . . the manner of spreading these false reports of both kinds , is not always the same ; sometimes it is more open and avowed , sometimes more close and private : the open is many times by false witness before the court of justice ; and this not only hurts a man in his credit , but in other respects also ; 't is the delivering him up to the punishment of the law , and according to the nature of the crime pretended , does him more or less mischief ; but if it be of the highest kind , it may concern his life , as we see it did in naboths case , king . how great and crying a sin it is in this respect , as also in that of the perjury , you may learn from what hath been said of both those sins . i am now to consider it only , as it touches the credit ; and to that it is a most grievous wound , thus to have a crime publickly witnessed against one , and such as is scarce curable by any thing that can afterwards be done to clear him , and therefore whoever is guilty of this , doth a most outragious injustice to his neighbour ; this is that which is expresly forbidden in the ninth commandment , and was by god appointed to be punisht by the inflicting of the very same suffering upon him , which his false testimony aimed to bring upon the other . deut. . . . the second open way of spreading these reports , is by a publick and common declaring of them ; though not before the magistrate , as in the other case , yet in all companies , and before such as are likely to carry it farther , and this is usually done with bitter railings , and reproaches , it being an ordinary art of slanderers , to revile those whom they slander , that so by the sharpness of the accusation , they may have the greater impression in the minds of the hearers ; this both in respect of the slander , and the railing , is a high injury , and both of them such , as debar the committers from heaven ; thus psal. . where the upright man is described , that shall have his part there , this is one special thing , vers . . that he slandereth not his neighbour . and for railing the apostle in several places reckons it amongst those works of the flesh , which are to shut men out both from the church here by excommunication , as you may see cor. . . and from the kingdom of god hereafter , as it is , cor. . . . the other more close and private way os spreading such reports is that of the whisperer , he that goes about from one to another , and privately vents his slanders , not out of an intent by that means to make them less publick , but rather more ; this trick of delivering them by way of secret , being the way to make them both more believed , and more spoken of too ; for he that receives such a tale , as a secret from one , thinks to please some body else , by delivering it as a secret to him also ; and so it passes from one hand to another , till at last it spread over a whole town : this sort of slanderer is of all others the most dangerous , for he works in the dark , tyes all he speaks to , not to own him as the author , so that whereas in the more publick accusations , the party may have some means of clearing himself and detecting his accuser , here he shall have no possibility of that , the slander , like a secret poison , works incureable effects , before ever the man discern it . this sin of whispering is by saint paul mentioned among those great crimes , which are the effects of a reprobate mind , rom. . . it is indeed one of the most incurable wounds of this sword of the tongue ; the very bane and pest of humane society ; and that which not onely robs single persons of their good names , but oftentimes whole families , nay , publick societies of men of their peace , what ruines : what confusions hath this one sin wrought in the world ? 't is solomons observation , prov. . . that a whisperer separateth chief friends , and sure one may truly say of tongues thus imployed , that they are set on fire of hell , as saint james saith , chap. . . . this is such a guilt that we are to beware of all the degrees of approach to it , of which there are several steps ; the first is the giving ear to , and cherishing of those that come with slanders , for they that entertain and receive them , incourage them in the practise ; for as our common proverb says , if there were no receivers , there would be no thief ; so if there were none that would give an ear to tales , there would be no talebearers . a second step is , the giving too easie credit to them , for this helps them to attain part of their end , they desire to beget a general ill opinion of such a man , but the way of doing it must be by causing it , first , in particular men : and if thou suffer them to do it in thee , they have so far prospered in their aim . and for thy own part thou dost a great injustice to thy neighbour to believe ill of him without a just ground , which the accusation of such a person certainly is not . a third step is the reporting to others , what is thus told thee ; by which thou makest thy self directly a party in the slander , and after thou hast unjustly withdrawn from thy neighbour thy own good opinion , endeavourest to rob him also of that of others . this is very little below the guilt of the first whisperer , and tends as much to the ruine of our neighbours credit . and these several degrees have so close a dependance one upon another , that it will be very hard for him that allows himself the first , to escape the other ; and indeed he that can take delight to hear his neighbour defamed , may well he presumed of so malitious a humour , that 't is not likely he should stick at spreading the slander . he therefore that will preserve his innocence in this matter , must never in the least degree cherish or countenance any that brings these false reports . and it is not less necessary to his peace , then to his innocency ; for he that once entertains them , must never expect quiet , but shall be continually incited , and stirred up even against his neerest , and deerest relations ; so that this whisperer , and slanderer is to be look't on by all , as a common enemy , he being so as well to those to whom , as of whom he speaks . . but besides this grosser way of slandering , there is another , whereby we may impair , and lessen the credit of our neighbour , and that is by contempt , and despising ; one common effect whereof is scoffing , and deriding him . this is very injurious to a mans reputation , for the generality of men do rather take up opinions upon trust , then judgement ; and therefore if they see a man despised , and scorned , they will be apt to do the like . but besides this effect of it , there is a present injustice in the very act of despising , and scorning others . there are ordinarily but three things , which are made the occasions of it , ( unless it be with such , with whom virtue and godliness are made the most reproachful things , and such despising is not only an injury to our neighbour , but even to god himself for whose sake it is , that he is so despised ) those three are first the infirmities , secondly the calamities , thirdly the sins of a man , and each of these are very far from being ground of our triumphing over him . . first , for infirmities , be they either of body or mind , the deformity and unhandsomness of the one , or the weakness , and folly of the other , they are things out of his power to help , they are not his faults , but the wise dispensations of the great creator , who bestows the excellency of body and minde , as he pleases , and therefore to scorn a man , because he hath them not , is in effect to reproach god who gave them not to him . . so also for the calamities , and miseries , that befall a man , be it want , or sickness , or whatever else , these also come by the providence of god , who raiseth up , and pulleth down , as seems good to him , and it belongs not to us to judge , what are the motives to him to do so , as many do , who upon any affliction that befals another , are presently concluding , that sure it is some extraordinary guilt , which pulls this upon him , though they have no particular to lay to his charge . this rash judgement our saviour reproves in the jews , luk. . where on occasion of the extraordinary sufferings of the galileans , he asks them , vers . . suppose ye that these galileans were sinners above all the galileans , because they suffered such things ? i tell you nay , but except you repent , ye shall all likewise perish : when we see gods hand heavy upon others , it is no part of our business to judge them , but our selves , and by repentance to prevent , what our own sins have deserved . but to reproach , and revile any that are in affliction , is that barbarous cruelty , taken notice of by the psalmist , as the heighth of wickedness , psal. . . they persecute him whom thou hast smitten , and they talk to the grief of them whom thou hast wounded : in all the miseries of others , compassion becomes a debt to them ; how unjust are they then , that in stead of paying them that debt , afflict them with scorn and reproach ? . nay the very sins of men , though as they have more of their wills in them , they may seem more to deserve reproach , yet certainly they also oblige us to the former duty of compassion , and that in the highest degree , as being the things , which of all others make a man the most miserable ; in all these cases , if we consider how subject we are to the like our selves ; and that it is only gods mercy to us , by which we are preserved from the worst that any man else is under , it will surely better become us to look up to him with thankfulness , then down on them with contempt and despising . thus you see the direct injustice of scorning and contemning our brethren , to which when that other is added , which naturally followes , as a consequent of this ; to wit , the begetting the like contempt in others , there can sure be no doubt of its being a great and horrible injustice to our neighbour in respect of his credit . . now how great the injury of destroying a mans credit is , may be measured by these two things ; first , the value of the thing he is rob'd of , and secondly the difficulty of making reparations . for the first , 't is commonly known , that a mans good name is a thing he holds most precious , oftentimes dearer then his life , as we see by the hazards men sometimes run to preserve even a mistaken reputation ; but 't is sure it is that , which hath even by sober men been esteemed one of the greatest happinesses of life : and to some sort of men , such especially as subsist by dealings in the world , t is so necessary , that it may well be reconed as the means of their livelyhood , and then sure , 't is no slight matter to rob a man of what is thus valuable to him . . secondly , the difficulty of making reparations increaseth the injury , and that is such in this case of defamation , that i may rather call it an impossibility then a difficulty : for when men are possest of an ill opinion of a person , 't is no easie matter to work it out ; so that the slanderer is herein like a yong conjurer , that raises a devil he knowes not how to lay again . nay , suppose men were generally as willing to lay down ill conceits of their neighbours , as they are to take them up , yet how is it possible for him that makes even the most publick recantation of his slander , to be sure that every man that hath come to the hearing of the one , shall do so of the other also ? and if there be but one person , that doth not , ( as probably there will be many ) then is the reparation still short of the injury . . this consideration is very fit to make men afraid of doing this wrong to their neighbour ; but let it not be made use of to excuse those that have already done the wrong , from endeavouring to make the best reparations they can ; for though 't is oddes , it will not equal the injury , yet let them however do what they are able towards it : and this is so necessary towards the obtaining pardon of the sin , that none must expect the one , that do not perform the other . whosoever therefore sets himself to repent of his faults of this kind , must by all prudent means endeavour to restore his neighbour to that degree of credit he hath deprived him of ; and if that be not to be done without bringing the shame upon himself , of confessing publickly the slander , he must rather submit to that , then be wanting to this necessary part of justice , which he owes to the wronged party . . thus i have gone through these four branches of negative justice to our neighbour ; wherein we must yet further observe , that this justice bindes us not onely in respect of our words , and actions , but of our very thoughts , and affections also ; we are not only forbid to hurt , but to hate , not only restrained from bringing any of these evils forementioned upon him , but we must not so much as wish them before , not delight in them after they are befallen him : we must take no pleasure either in the sin of his soul , or hurt of his body ; we must not envie him any good thing he enjoyes , nor so much as wish to possess our selves of it : neither will it suffice us , that we so bridle our tongue , that we neither slander , nor revile , if we have that malice in our hearts , which makes us wish his discredit ; or rejoyce , when we finde it procured , though we have no hand in the procuring it . this is the peculiar property of gods lawes , that they reach to the heart ; whereas mens can extend only to the words , and actions ; and the reason is clear , because he is the only law-giver , that can see what is in the heart , therefore if there were the perfectest innocency in our tongue , and hands , yet if there be not this purity of heart , it will never serve to acquit us before him . the counsel therefore of solomon is excellent , prov . . keep thy heart with all diligence , for out of it are the issues of life . let us strictly guard that , so that no malicious unjust thought enter there ; and that not only , as it may be the means of betraying us to the grosser act , but also as it is in it self such a pollution in gods sight , as will unfit us for the blessed vision of god , whom none but the pure in heart have promise of seeing , mat. . . blessed are the pure in heart , for they shall see god. . i come now to speak of the positive part of justice , which is the yielding to every man that which by any kinde of right he may challenge from us . of these dues there are some that are generall to all mankinde , others that are restrained within some certain conditions and qualities of men , and become due only by vertue of those qualifications . . of the first sort , that is those , that are due to all men , we may reckon first the speaking truth , which is a common debt we owe to all mankinde ; speech is given us as the instrument of intercourse and society , one with another , the meanes of discovering the mind which otherwise lyes hid , and concealed , so that were it not for this , our conversations would be but the same as of beasts : now this being intended for the good and advantage of mankind , 't is a due to it , that it be used to that purpose ; but he that lyes , is so far from paying that debt , that on the contrary he makes his speech the means of injuring and deceiving him he speaks to . . there might much be said to shew the several sorts of obligations we lye under , to speak truth to all men ; but supposing i write to christians , i need not insist on any other , then the commands we have of it in scripture , thus eph. . the apostle commands that putting away lying , they speak every man truth with his neighbour : and again , col. . . lye not one to another : and prov. . . a lying tongue is mentioned as one of those things that are abominations to the lord. yea so much doth he hate a lye , that it is not the most pious and religious end , that can reconcile him to it , the man that lyes , though in a zeal to gods glory , shall yet be judged as a sinner , rom. . . what shall then become of those multitudes of men that lye on quite other ends ? some out of malice , to mischief others , some out of covetousness to defraud their neighbours , some out of pride , to set themselves out , and some out of fear , to avoid a danger or hide a fault . but of a yet stranger sort , then all these , are those , that do it without any discernable temptation , that will tell lyes by way of story , take pleasure in telling incredible things , from which themselves reap nothing , but the reputation of impertinent lyars . . among these divers kinds of falshoods , truth is become such a rarity among us , that it is a most difficult matter , to finde such a man as david describes , psalm . . that speaketh the truth from his heart . men have so glibbed their tongues to lying , that they do it familiarly upon any or no occasion , never thinking that they are observed either by god or man. but they are extreamly deceived in both ; for there is scarce any sin ( that is at all endeavoured to be hid ) which is more discernable even to men : they that have a custom of lying , seldom fail , be their memory never so good ) at some time or other to betray themselves ; and when they do , there is no sort of sin , meets with greater scorn , and reproach ; a lyar being by all accounted a title of the greatest infamy , and shame . but as for god , 't is madness to hope that all their arts can disguise them from him , who needs none of those casual wayes of discovery , which men do , but sees the heart , and so knowes at the very instant of speaking , the falshood of what is said : and then by his title of the god of truth , is tyed not only to hate , but punish it , and accordingly you see , rev . that the lyars are in the number of those that are shut out of the new jerusalem ; and not only so , but also have their part in the lake that burneth with fire and brimstone . if therefore thou be not of the humour of that unjust judge christ speaks of , luke . . who neither feared god , nor regarded man , thou must resolve on this part of justice , the putting away lying , which is abhorred by both . . a second thing we owe to all is humanity and courtesie of behaviour , contrary to that sullen churlishness we finde spoken of in nabal , who was of such a temper , that a man could not speak to him , sam. . . there is sure so much of respect due to the very nature of mankinde , that no accidental advantage of health or honour , which one man hath above another , can acquit him from that debt to it , even in the person of the meanest ; and therefore that crabbed and harsh behaviour to any that bears but the form of a man , is an injustice to that nature he partakes of . and when we consider how much that nature is dignified by the son of god his taking it upon him , the obligation to reverence it is yet greater , and consequently the sin of thus contemning it . . this is the common guilt of all proud and haughty persons , who are so busie in admiring themselves , that they over look all that is valuable in others , and so think they owe not so much as common civility to other men , whilest they set up themselves as nebuchadnezzar did his image to be worshipped of all . this is sure very contrary to what the apostle exhorts , rom . . in honour prefer one another : and again , phil. . . look not every man on his own things , but every man also on the things of others ; and let such remember the sentence of our blessed saviour , luke . . he that exalteth himself shall be abased , and he that humbleth himself shall be exalted , which we often finde made good to us , in the strange down falls of proud men . and it is no wonder , for this sin makes both god and men our enemies ; god , as the scripture every where testifies , abhorres it , and all that are guilty of it , and men are by means of it used so contemptuously and unkindly by us , that they are by nothing more provoked against us , and then whom god and man thus resist , who shall secure and uphold ? . a third thing we owe to all is meekness ; that is , such a patience , and gentleness towards all , as may bridle that mad passion of anger , which is not only very uneasie to our selves , as hath already been shewed , but also very mischievous to our neighbours , as the many outrages , that are oft committed in it , do abundantly testifie . that this duty of meekness is to be extended to all men , there is no doubt ; for the apostle in express words commands it , thess. . . be patient towards all men , and that it should seem in spite of all provocation to the contrary , for the very next words are , see that none render evil for evil , or railing for railing : and timothy is commanded to exercise this meekness even towards them who oppose themselves against the doctrine of the gospel , tim. . ● . which was a case , wherein some heat would probably have been allowed , if it might have been in any . . this vertue of meekness is so necessary to the preserving the peace of the world , that it is no wonder , that christ , who came to plant peace among men , should injoyn meekness to all . i am sure the contrary effects of rage and anger are every where discernable , it breeds disquiet in kingdomes , in neighbourhoods , in families , and even between the neerest relations ; 't is such a humour , that solomon warns us never to enter a friendship with a man that is of it , prov. . . make no friendship with an angry man , and with a furious man thou shalt not go . it makes a man unfit to be either friend or companion , and indeed makes one insufferable to all that have to do with one , as we are again taught by solomon , prov. . where he prefers the dwelling in a wilderness , rather then with a contentious and angry woman , and yet a woman has ordinarily only that one weapon of the tongue to offend with . indeed to any that have not the same unquietness of humor , there can scarce be a greater uneasiness , then to converse with those , that have it , though it never proceed farther , then words . how great this sin is , we may judge by what our saviour says of it , matt. . where there are several degrees of punishment allotted to several degrees of it ; but alas ! we dayly outgo that , which he there sets as the highest step of this sin ; the calling thou fool , is a modest sort of reviling , compared with those multitudes of bitter reproaches we use in our rages . . nay , we often go yet higher ; reproaches serve not our turn , but we must curse too ; how common is it to hear men use the horredst execrations , and cursings upon every the slightest cause of displeasure ? nay , perhaps without any cause at all ; so utterly have we forgot the rule of the apostle , rom. . . bless and curse not ; yea , the precept of our blessed saviour himself , matth. . . pray for those that despi●efully use you . christ bids us pray for those , who do us all injury , and we are often cursing those , who do us none . this is a kinde of saying our prayers backward indeed , which is said to be part of the ceremony the devil uses , at the making of a witch , and we have in this case also reason to look on it , as a means of bringing us into acquaintance , and league with that accursed spirit here , and to a perpetual abideing with him hereafter . 't is the language of hell , which can never fit us to be citizens of the new jerusalem , but marks us out for inhabitants of that land of darkness . i conclude this with the advice of the apostle , eph. , . let all bitterness , and wrath , and anger , and clamour , and evil speaking be put away from you with all malice . . having spoken thus far of those common dues , wherein all men are concerned , and have a right , i am now to proceed to those other sorts of dues , which belong to particular persons , by vertue of some special qualification . these qualifications may be of three kinds , that of excellency , that of want , and that of relation . . by that of excellency , i mean any extraordinary gifts , or endowments of a person ; such as wisdom , learning , and the like , but especially grace : these being the singular gifts of god , have a great value and respect due to them , wheresoever they are to be found ; and this we must readily pay by a willing , and glad acknowledgement of those his gifts in any he has bestowed them on , and bearing them a reverence , and respect , answerable thereunto , and not out of an overweening of our own excellencies , despise and undervalue those of others , as they do , who will yeild nothing to be reason , but what themselves speak , nor any thing piety , but what agrees with their own practice . . also we must not envy , or grudge that they have those gifts , for that is not only an injustice to them , but injurious also to god who gave them as it is at large set forth in the parable of the labourers , mat. . where he asks them , who grumbled at the masters bounty to others , is it not lawful for me to do what i will with my own , is thine eye evil because mine is good ? this envying at gods goodness to others , is in effect a murmuring against god , who thus disposes it , neither can there be a greater , and more direct opposition against him , then for me to hate and wish ill to a man , for no other reason , but because god has loved and done well to him . and then in respect of the man , 't is the most unreasonable thing in the world , to love him the less , meerly because he has those good qualities , for which i ought to love him more . . neither must we detract from the excellencies of others , we must not seek to eclipse or darken them by denying either the kinds , or degrees of them ; by that means to take off that esteem , which is due to them . this sin of detraction is generally the effect of the former , of envy , he that envies a mans worth , will be apt to do all he can to lessen it in the opinions of others , and to that purpose will either speak slightly of his excellencies ; or if they be so apparent , that he knows not how to cloud them , he will try if he can by reporting some either real , or feigned infirmity of his , take off from the value of the other , and so by casting in some dead flies , as the wise man speaks , eccles. . . strive to corrupt the savour of the ointment : this is a great injustice , and directly contrary to that duty we owe , of acknowledging , and reverencing the gifts of god in our brethren . . and both those sins of envy , and detraction do usually prove as great follies , as wickedness ; the envy constantly brings pain , and torment to a mans self , whereas if he could but cheerfully , and gladly look on those good things of anothers , he could never fail to be the better for them himself ; the very pleasure of seeing them would be some advantage to him but besides that those gifts of his brother may be many ways helpful to him , his wisdom and learning may give him instruction ; his piety , and vertue , example , &c. but all this the envious man loseth , and hath nothing in exchange for it , but a continual fretting , and gnawing of heart . . and then for detraction , that can hardly be so mannaged , but it will be found out ; he that is still putting in caveats against mens good thoug●ts of others , will quickly discover himself to do it out of envy , and then that will be sure to lessen their esteem of himself , but not of those he envies , it being a sort of bearing testimony to those excellencies , that he thinks them worth the envying . . what hath been said of the value , and respect due to those excellencies of the minde , may in a lower degree be applyed to the outward advantages of honour , greatness , and the like . these though they are not of equal value with the former ( and such for which no man is to prize himself ) yet in regard , that these degrees , and distinctions of men are by gods wise providence disposed , for the better ordering of the world , there is such a civil respect due to those , to whom god hath dispenc'd them , as may best preserve that order , for which they were intended . therefore all inferiours are to behave themselves to their superiours with modesty , and respect , and not by a rude boldness confound that order which it hath pleased god to set in the world , but according as our church-catechism teaches , order themselves lowly and reverently to all their betters . and here the former caution against envy comes in most seasonably ; these outward advantages being things , of which generally men have more taste , then of the other , and therefore will be more apt to envy , and repine to see others exceed them therein , to this therefore all the former considerations against envy will be very proper , and the more necessary to be made use of , by how much the temptation is in this case to most minds the greater . . the second qualification is that of want ; whoever is in distress for any thing , wherewith i can supply him , that distress of his makes it a duty in me so to supply him , and this in all kinds of wants . now the ground of its being a duty is , that god hath given men abilities not only for their own use , but for the advantage and benefit of others , and therefore what is thus given for their use , becomes a debt to them , whenever their need requires it . thus he that is ignorant and wants knowledge is to be instructed by him , that hath it , and this is one special end , why that knowledge is given him : the tongue of the learned is given to speak a word in season . esay . . he that is in sadness , and affliction , is to be comforted by him that is himself in cheerfulness . this we see saint paul makes it the end of gods comforting him , that he might be able to comfort them that are in any trouble , cor. . . he that is in any course of sin , and wants reprehension and counsel , must have that want supplied to him by those who have such abilities , and opportunities , as may make it likely to do good . that this is a justice we owe to our neighbour , appears plainly by that text , levit. . thou shalt not hate thy brother in thy heart , thou shalt in any wise reprove him , and not suffer sin upon him ; where we are under the same obligation to reprove him , that we are not to hate him . he that lies under any slander , or unjust defamation , is to be defended , and cleered by him , that knows his innocence , or else he makes himself guilty of the slander , because he neglects to do that which may remove it ; and how great an injustice , that of slandering our neighbour is , i have already shewed . . lastly , he that is in poverty and need , must be relieved by him that is in plenty ; and he is bound to it , not only in charity , but even in justice . solomon calls it a due , prov. . . withhold not good from him to whom it is due , when it is in the power of thine hand to do it : and what that good is , he explains in the very next verse : say not to thy neighbour , go and come again , and to morrow i will give , when thou hast it by thee : it seems 't is the withholding a due , so much as to defer giving to our poor neighbour . and we finde god did among the jews separate a certain portion of every mans increase to the use of the poor , a tenth every third year ( which is all one with a thirtieth part every year , deut. . . . and this was to be paid not as a charity , or liberality , but as a debt , they were unjust , if they withheld it . and surely we have no reason to think , that christian justice is sunk so much below the jewish , that either nothing at all , or a less proportion is now required of us . i wish our practise were but at all answerable to our obligation in this point , and then surely we should not see so many lazarus's lie unrelieved at our doors , they having a better right to our superfluities , then we our selves have , and then what is it , but arrant robbery to bestow that upon our vanities , nay our sins , which should be their portion . . in all the foregoing cases , he that hath ability is to look upon himself , as gods steward , who hath put it into his hands to distribute to them , that want , and therefore not to do it , is the same injustice and fraud , that it would be in any steward to purse up that money for his private benefit , which was intrusted to him , for the maintainance of the family , and he that shall do thus , hath just reason to expect the doom of the unjust steward , luke . to be put out of the stewardship , to have those abilities taken from him , which he hath so unfaithfully imployed . and as for all the rest , so particularly for that of wealth , 't is very commonly to be observed , that it is withdrawn from those that thus defraud the poor of their parts , the griping miser coming often by strange undiscernable wayes to poverty ; and no wonder , he having no title to gods blessing on his heap , who does not consecrate a part to him in his poor members . and therefore we see the israelites before they could make that challenge of gods promise to bless them , deut. . . look down from thy holy habitation and bless thy people israel , &c. they were first to pay the poor mans tithes , ver . . without which they could lay no claim to it . this withholding more then is meet , as solomon sayes , prov. . . tends to poverty ; and therefore as thou wouldst play the good husband for thy self , be careful to perform this justice according to thy ability to all that are in want . . the third qualification is that of relation , and of that there may be divers sorts , arising from divers grounds , and duties , answerable to each of them . there is first a relation of a debter to a creditor ; and he that stands in that relation to any , whether by vertue of bargain , loan , or promise , 't is his duty to pay justly what he owes , if he be able ( as on the otherside if he be not ; 't is the creditors , to deal charitably and christianly with him , and not to exact of him beyond his ability . ) but i need not insist on this , having already by shewing you the sin of withholding debts , informed you of this duty . . there is also a relation of an obliged person to his benefactor , that is one that hath done him good , of what kind soever , whether spiritual , or corporal ; and the duty of that person is , first thankfulness , that is a ready and hearty acknowledgement of the courtesie received : secondly , prayer for gods blessings , and rewards upon him ; and thirdly , an endeavour , as opportunity and ability serves , to make returns of kindness , by doing good turns back again . this duty of gratitude to benefactors is so generally acknowledged by all , even the most barbarous and savagest of men , that he must have put off much of his humane nature , that refuses to perform it . the very publicans and sinners , as our saviour sayes , do good to those ●●a do good to them . . yet how many of us fail even in this , how frequent is it to see men , not only neglect to repay curtesies , but return injuries in stead of them ? it is too observable in many particulars , but in none more , then in the case of advice , and admonition , which is of all others , the most precious part of kindness , the reallest good turn that can be done from one man to another . and therefore those that do this to us , should be lookt on , as our prime and greatest benefactors . but alas ! how few are there that can finde gratitude , shall i say ? nay patience for such a courtesie ? go about to admonish a man of a fault , or tell him of an errour , he presently looks on you , as his enemy , you are , as s. paul tells the galatians , chap. . . become his enemy because you tell him the truth ; such a pride there is in mens hearts , that they must not be told of any thing amiss , though it be with no other intent , but that they may amend it . a strange madness this is , the same that it would be in a sick man , to fly in the face of him that comes to cure him , on a fancy that he disparaged him in supposing him sick ; so that we may well say with the wise man , prov. . . he that hateth reproof is bruitish . there cannot be in the world a more unhappy temper , for it fortifies a man in his sins , raises such mounts , and bulwarks about them , that no man can come to assault them ; and if we may believe solomon , destruction will not fail to attend it , prov. . . he that being often reproved hardeneth his neck , shall suddenly be destroyed , and that without remedy . but then again in respect of the admonisher , 't is the greatest injustice , i may say , cruelty that can be , he comes in tenderness , and compassion to rescue thee from danger , and to that purpose puts himself upon a very uneasie task ; for such the general impatience men have to admonition , hath now made it ; and what a defeat , what a grief is it to him to find , that in stead of reforming the first fault , thou art run into a second ; to wit , that of causless displeasure against him ? this is one of the worst , and yet i doubt , the commonest sort of unthankfulness to benefactors , and so a great failing in that duty we owe to that sort of relation . but perhaps these will be look't on as remote relations ( yet 't is sure they are such as challenge all that duty i have assigned to them ) i shall in the next place proceed to those relations , which are by all acknowledged to be of the greatest neerness . partition xiv . of duty to parents ; magistrates , pastors . of the duty of parents to children , &c. § . the first of those neerer sorts of relations , is that of a parent ; and here it will be necessary to consider the several sorts of parents , according to which the duty of them is to be measured . those are these three , the civil , the spiritual , the natural . . the civil parent is he , whom god hath establisht the supream magistrate , who by a just right possesses the throne in a nation . this is the common father of all those that are under his authority . the duty we owe to this parent is , first , honour and reverence , looking on him , as upon one , on whom god hath stamped much of his own power and authority , and therefore paying him all honour and esteem , never daring , upon any pretence whatsoever , to speak evil of the ruler of our people , acts . . . secondly , paying tribute ; this is expresly commanded by the apostle , rom. . . pay ye tribute also , for they are gods ministers attending continually upon this very thing . god has set them apart as ministers for the common good of the people , and therefore 't is all justice , they should be maintained and supported by them . and indeed when it is considered , what are the cares and troubles of that high calling , how many thorns are platted in every crown , we have very little reason to envie them these dues ; and it may truly be said , there is none of their poor labouring subjects that earns their living so hardly . . thirdly , we are to pray for them : this is also expresly commanded by the apostle , tim. . . to be done for kings , and for all that are in authority . the businesses of that calling are so weighty , the dangers and hazards of it so great , that they of all others need prayers for gods direction , assistance , and blessing , and the prayers that are thus poured out for them , will return into our own bosomes , for the blessings they receive from god tend to the good of the people , to their living a quiet and peaceable life , as it is in the close of the verse forementioned . . fourthly , we are to pay them obedience . this is likewise strictly charged by the apostle , peter . . submit your selves to every ordinance of man for the lords sake , whether it be to the king as supream , or unto governours as those that are sent by him : we owe such an obedience to the supream power , that whoever is authorized by him , we are ●o submit to ; and s. paul likewise is most full to this purpose , romans . . let every soul be subject to the higher powers : and again , ver. . wh●soever resisteth the powers , resisteth the ordinance of god. and 't is observable that these precepts were given at a time , when those powers were heathens , and cruel persecutors of christianity ; to shew us , that no pretence of the wickedness of our rulers can free us of this duty . an obedience we must pay either active or passive : the active in the case of all lawful commands ; that is , when ever the magistrate commands something , which is not contrary to some command of god , we are then bound to act according to that command of the magistrate , to do the things he requires . but when he enjoyns any thing contrary to what god hath commanded , we are not then to pay him this active obedience ; we may , nay we must refuse thus to act , ( yet here we must be very well assured that the thing is so contrary , and not pretend conscience for a cloak of stubbornness ) we are in that case to obey god rather then man. but even this is a season for the passive obedience , we must patiently suffer , what he inflicts on us , for such refusal , and not , to secure our selves , rise up against him . for who can stretch his hand against the lords anointed , and be guiltless ? sayes david to abishai , samuel . . and that at a time when david was under a great persecution from saul , nay , had also the assurance of the kingdom after him , and st. pauls sentence in this case is most heavie , rom. . . they that resist shall receive to themselves damnation . here is very small encouragement to any to rise up against the lawful magistrate , for though they should so far prosper here , as to secure themselves from him by this means , yet there is a king of kings from whom no power can shelter them , and this damnation in the close will prove a sad prize of their victories . what is on the other side the duty of the magistrate to the people will be vain to mention here , none of that rank being like to read this treatise , and it being very useless for the people to inquire , what is the duty of their supream , wherein the most are already much better read , then in their own , it may suffice them to know that whatsoever his duty is , or however performed , he is accountable to none but god , and no failing of his part can warrant them to fail of theirs . . the second sort of parents are the spiritual ; that is , the ministers of the word , whether such , as be governours in the church , or others under them , who are to perform the same offices to our souls , that our natural parents do to our bodies . thus s. paul tells the co●inthians , that in christ jesus he had begotten them through the gospel , cor. . . and the galatians , chap. . . that he travels in birth of them , till christ be formed in them : and again , cor. . . he had fed them with milk ; that is , such doctrines as were agreeable to that infant state of christianity they were then in ; but he had stronger meat for them of full age , heb. . . all these are the offices of a parent , and therefore they that perform them to us , may well be accounted as such . . our duty to these is first to love them , to bear them that kindness , which belongs to those who do us the greatest benefits . this is required by s. paul , thess. . . i beseech you , brethren , mark them which labour among you , and are over you , in the lord , and admonish you , and esteem them very highly in love for their works sake . the work is such as ought in all reason to procure them love , it being of the highest advantage to us . . secondly , 't is our duty to value and esteem them , as we see in the text now mentioned , and surely this is most reasonable , if we consider either the nature of their work , or who it is that imployes them . the nature of their work is of all others the most excellent ; we use to value other professions proportionably to the dignity and worth of the things they deal in . now surely there is no merchandize of equal worth with a soul , and this is their traffick , rescuing precious souls from perdition . and if we consider further , who it is that imployes them , it yet addes to the reverence due to them . they are ambassadours for christ , cor. . . and ambassadours are by the lawes of all nations to be used with a respect , answerable to the quality of those that send them . therefore christ tells his disciples , when he sends them out to preach , he that despiseth you despiseth me , and he that despiseth me despiseth him that sent me . luke . . it seems there is more depends on the despising of ministers , then men ordinarily consider , 't is the despising of god and christ both . let those think of this , who make it their pastime , and sport to affront , and deride this calling . and let those also , who dare presume to exercise the offices of it , without being lawfully called to it , which is a most high presumption ; 't is as if a man on his own head should go , as an ambassadour from his prince ; the apostle says of the priests of the law , which yet are inferiour to those of the gospel , that no man taketh this honour to himself , but he which was called of god. heb. . . how shall then any man dare to assume this greater honour to himself , that is not called to it ; neither will it suffice to say , they have the inward call of the spirit ; for since god hath establisht an order in the church , for the admitting men to this office , they that shall take it upon them without that authority , resist that ordinance , and are but of the number of those theeves and robbers , as our saviour speaks , john . which come not in by the door . besides the sad experience of these times shew , that many who pretend most to this inward call of the spirit , are called by some other spirit , then that of god , the doctrines they vent , being usually directly contrary to that word of his , on which all true doctrines must be founded . such are to be lookt on as those seducers , those false prophets , whereof we are so often warned in the epistles of the apostles . and whosoever countenances them , or follows them , partakes with them in their guilt . it is recorded of jeroboam , as a crying sin , that he made of the m●anest of the people priests ; that is , such as had by gods institution no right to it , and whoever hearkens to these uncalled preachers runs into that very sin , for without the incouragement of being followed , they would not long continue in the course , and therefore they that give them that incouragement , have much to answer for and are certainly guilty of the sin of despising their true pastors , when they shall thus set up these false apostles against them . this is a guilt this age is too much concerned in , god in his mercy so timely convince us of it , as may put a stop to that confusion and impiety , which breaks in so fast upon us by it . . thirdly , we owe to them maintenance : but of this i have spoken already in the first part of this book , and shall not here repeat . fourthly , we owe them obedience , obey them , saith the apostle , that have the rule over you and submit your selves , for they watch for your souls , heb. . . this obedience is to be paid them in spiritual things ; that is , whatsoever they out of gods word shall declare to us , to be gods commands , these we are diligently to obey , remembring that it is not they , but god requires it , according to that of christ , he that heareth you , heareth me , luke . . and this whether it be delivered by the way of publick preaching , or private exhortation , for in both , so long as they keep them to the rule , which is gods word , they are the messengers of the lord of hosts . mal. . . this obedience the apostle inforceth from a double motive , one taken from their ministry , another from themselves . they watch , sayes he , for your souls , as they that must give an account , that they may do it with joy , and not with grief ; the people are by their obedience to enable their pastors to give a comfortable account of their souls , and it is a most unkinde return of all their care and labours ; to be put to grieve for the ill success of them . but then in the second place , 't is their own concernment also ; they may put their ministers to the discomfort of seeing all their pains cast away , but themselves are like to get little by it , that ( says the apostle , heb. . . ) will be unprofitable for you ; 't is your selves , that will finally prove the losers by it , you lose all those glorious rewards , which are offered , as the crown of this obedience , you get nothing but an addition to your sin and punishment , for as our saviour tells the pharisees , if he had not come and spoken to them they had not had sin , john . . that is , in comparison with what they then had ; so certainly they that never had the gospel preached to them , are much more innocent then they that have heard and resisted it . and for the punishment , what christ told those to whom he had preached , that it should be more tolerable for tyre and sidon , which were heathen cities , then for them , the same undoubtedly we may conclude of our selves . . lastly , we are to pray for them ; this s. paul every where requires of his spiritual children ; thus eph. . , . having commanded prayer for all saints , he adds , and for me , that utterance may be given unto me , that i may open my mouth boldly , to make known the mystery of the gospel ; and so again , col. . . and this remains still a duty to these spiritual fathers , to pray for such assistances of gods spirit to them , as may enable them rightly to discharge that holy calling . i shall omit to set down here , what is the duty of ministers to the people , upon the same consideration , on which i forbare to mention the duty of magistrates . . the third sort of parent is the natural , the fathers of our flesh , as the apostle calls them , heb. . . and to these we owe several duties , as first we owe them reverence , and respect ; we must behave our selves towards them with all humility , and observance , and must not upon any pretence of infirmity in them , despise or contemn them , either in outward behaviour , or so much as inwardly in our hearts . if indeed they have infirmities , it must be our business to cover , and conceal them ; like shem and japhet , who while cursed cham publisht and disclosed the nakedness of their father , covered it , gen. . . and that in such a manner too , as even themselves might not behold it . we are as much as may be to keep our selves from looking on those nakednesses of our parents , which may tempt us to think irreverently of them . this is very contrary to the practise of too many children , who do not only publish and deride the infirmities of their parents , but pretend they have those infirmities they have not ; there is ordinarily such a pride , and headiness in youth , that they cannot abide to submit to the counsels , and directions of their elders , and therefore to shake them off , are willing to have them pass for the effects of dotage , when they are indeed the fruits of sobriety , and experience . to such the exhortation of solomon is very necessary , prov. . . hearken to thy father that begat thee , and despise not thy mother when she is old . a multitude of texts more there are in that book to this purpose , which shews that the wisest of men thought it necessary for children to attend to the counsel of their parents . but the youth of our age set up for wisdom , the quite contrary way , and think they then become wits , when they are advanced to the despising the counsel , yea mocking the persons of their parents . let such if they will not practice the exhortations , yet remember the threatning of the wise man , pro. . . the eye that mocketh his father and despiseth to obey his mother , the ravens of the valley shall pick it out , and the young eagles shall eat it . a second duty to them is love ; we are to bear them a real kindness , such as may make us heartily desirous of all manner of good to them , and abhor to do any thing that may grieve or disquiet them . this will appear but common gratitude ; when 't is remembred , what our parents have done for us , how they were not only the instruments of first bringing us into the world , but also of susteining and supporting us after ; and certainly they that rightly weigh the cares and fears , that go to the bringing up of a child , will judge the love of that childe to be but a moderate return for them . this love is to be exprest several ways , fi●st , in all kindness of behaviour , carrying our selves not only with an awe , and respect , but with kindness and affection , and th●refore most gladly and readily doing those things , which may bring joy and comfort to them , and carefully avoiding whatever may grieve , and afflict them . secondly , this love is to be exprest in praying for them . the debt a childe owes to a parent is so great , that he can never hope himself to discharge it , he is therefore to call in gods aid , to beg of him , that he will reward all the good , his parents have done for him , by multiplying his blessings upon them ; what shall we then say to those children , that in stead of calling to heaven for blessings on their parents , ransack hell for curses on them , and powre out the blackest execrations against them ? this is a thing so horrid , that one would think there needed no perswasion against it , because none could be so vile , as to fall into it , but we see god himself , who best knows mens hearts , saw it possible ; and therefore laid the heaviest punishment upon it : he that curseth father or mother , let him die the death , exod . and alas ! our d●yly experience tells us , 't is not only possible , but common even this of uttering curses but 't is to be f●ared , there is another , yet more common , that is the wishing cu●ses , th●ugh fear or shame keep them from speaking out . how many children are there , that either through impatience of the government , or greediness of the possessions of the parents , have wisht their deaths ? but whoever doth so let him remember , that how sl●ly and fairly soever he carry it before men , there is one that sees those secretest wishes of his heart , and in his sight he assuredly passes for this hainous offender , a curser of his parents . and then let it be considered , that god hath as well the power of punishing , as of seeing , and therfore since he hath pronounced death to be the reward of that sin 't is not unreasonable to expect he may himself inflict it ; that they who watch for the death of their parents , may untimely meet with their own . the fifth commandment promiseth long life as the reward of honouring the parent , to which 't is very agreeable that untimely death be the punishment of the contrary , and sure there is nothing more highly contrary to that duty , then this we are now speaking of , the cursing our parents . . the third duty we owe to them is obedience ; this is not onely contained in the fifth commandment , but expresly injoyned in other places of scripture . ephes. . . children obey your parents in the lord , for this is right ; and again , col. . . children obey your parents in all things , for this is well-pleasing to the lord. we owe them an obedience in all things , unless where their commands are contrary to the commands of god , for in that case our duty to god must be preferred , and therefore if any parent shall be so wicked , as to require his childe to steal , to lie , or to do any unlawful thing , the childe then offends not against his duty , though he disobey that command , nay , he must disobey , or else he offends against a higher duty , even that he owes to god , his heavenly father . yet when 't is thus necessary to refuse obedience , he should take care to do it in such a modest , and respectful manner that it may appear 't is conscience onely , and not stubbornness moves him to it . but in case of all lawful commands ; that is , when the thing commanded is either good , or not evil , when it hath nothing in it contrary to our duty to god , there the childe is bound to obey , be the command in a weightier or lighter matter ; how little this duty is regarded is too manifest every where in the world , where parents generally have their children no longer under command , then they are under the rod ; when they are once grown up , they think themselves free from all obedience to them ; or if some do continue to pay it , yet let the motive of it be examined , and 't will in too many be found only worldly prudence ; they fear to displease their parents , least they should shorten their hand toward them , and so they shall lose somewhat by it ; but how few are there that obey purely upon conscience of duty ? this sin of disobedience to parents was by the law of moses punishable with death , as you may read deut. . . but if parents now a dayes should proceed so with their children , many might soon make themselves childless . . but of all the acts of disobedience , that of marrying against the consent of the parent , is one of the highest . children are so much the goods , the possessions of the parent , that they cannot without a kind of theft , give away themselves without the allowance of those , that have the right in them ; and therefore we see under the law , the maid that had made any vow , was not suffered to perform it , without the consent of the parent . numb . . . the right of the parent was thought of force enough to cancel , and make void the obligation , even of a vow , and therefore surely it ought to be so much considered by us as to keep us from making any such , whereby that right is infringed . . a fourth duty to the parent is to assist , and minister to them in all their wants of what kind soever , whether weakness , and sickness of body , decayedness of understanding , or poverty , and lowness in estate ; in all these the child is bound according to his ability , to relieve and assist them : for the two former , weakness of body , and infirmity of minde , none can doubt of the duty , when they remember how every child did in his infancy receive the very same benefit from the parent , the child had then no strength to support , no understanding to guide it self ; the care of the parents was fain to supply both these to it , and therefore in common gratitude , whenever either of these becomes the parents case , as sometimes by great age , or some accident both do , the childe is to perform the same offices back again to them . as for that of relieving their poverty , there is the very same obligation to that with the former , it being but just to sustain thy parent who has formerly sustained thee : but besides this , christ himself teaches us , that this is contained within the precept of honouring their parents ; for when mar. . . he accuses the pharisees of rejecting the commandement of god , to cleave to their own traditions , he instances in this particular , concerning the relieving of parents , whereby 't is manifest that this is a part of that duty which is injoyned in the fifth commandement , as you may see at large in the text , and such a duty it is that no pretence can absolve , or acquit us of it . how then shall those answer it , that deny relief to their poor parents , that cannot part with their own excesses , and superfluities , which are indeed their sins , to satisfie the necessities of those to whom they owe their being ? na , some there are yet worse , who out of pride scorn to own their parents in their poverty : thus it often happens , when the child is advanced to dignity or wealth , they think it a disparagement to them to look on their parents that remain in a low condition , it being the betraying , as they think , to the world the meanness of their birth , and so the poor parent fares the worse for the prosperity of his child . this is such a pride and unnaturalness together , as will surely finde a sharp vengeance from god ; for if solomon observe of pride alone , that it is the fore-runner of destruction , prov. . . we may much rather conclude so of it , when it is thus accompanied . . to this that hath been said of the duty of children to their parents , i shall adde only this ; that no unkindness , no fault of the parent , can acquit the childe of this duty ; but as s. peter tells servants , peter . . that they must be subject not onely to the good and gentle masters , but also to the froward ; so certainly it belongs to children to perform duty not only to the kinde and vertuous , but even to the harshest , and wicked'st parent . for though the gratitude due to a kinde parent , be a very forcible motive to make the child pay his duty , yet that is not the only nor chiefest ground of it ; that is laid in the command of god , who requires us thus to honour our parents , and therefore though we should suppose a parent so unnatural , as never to have done any thing to oblige the childe , ( which can hardly be imagined ) yet still the command of god continues in force , and we are in conscience of that , to perform that duty to our parents , thou●h none of the other tye of gratitude , should lye on us . but as this is due from the childe to the parents , so on the other side there are other things also due from the parents to the childe , and that throughout the several states and ages of it . . first , there is the care of nourishing and sustaining it , which begins from the very birth , and continues a duty from the parent , till the child be able to perform it to himself ; this is a duty , which nature teaches , even the savage beasts , have a great care and tendernesse in nourishing their young , and therefore may serve to reproach and condemn all parents , who shall be so unnatural as to neglect this . i shall not here enter into the question , whether the mother be obliged to give the childe its first nourishment , by giving it suck her self , because 't will not be possible to affirm universally in the case , there being many circumstances , which may alter it , and make it not only lawful , but best not to do it ; all i shall say , is , that where no impediment of sickness , weakness , or the like does happen , 't is surely best for the mother her self to perform this office , there being many advantages to the childe by it , which a good mother ought so far to consider , as not to sell them to her own sloth , or niceness , or any such unworthy motive ; for where such only are the grounds of ●o●bearing it , they will never be able to justifie the omission , they being themselves unjustifiable . but besides this first care , which belongs to the body of the childe , there is another , which should begin near as early , which belongs to their souls , and that is the bringing them to the sacrament of baptism , thereby to procure them an early right to all those precious advantages , which that sacrament conveyes to them . this is a duty the parents ought not to delay , it being most reasonable , that they who have been instruments to convey the stain and pollution of sin to the poor infant , should be very earnest and industrious to have it washt off , as soon as may be : besides the life of so tender a creature is but a blast , and many times gone in a moment ; and though we are not to despair of gods mercy to those poor children , who dye without baptism , yet surely those parents commit a great fault , by whose neglect it is , that they want it . . secondly , the parents must provide for the education of the childe ; they must , as solomon speaks , proverbs . . train up the childe in the way he should go . as soon therefore as children come to the use of reason , they are to be instructed , and that first in those things , which concern their eternal well-being they are by little and little to be taught all those things which god hath commanded them , as their duty to perform ; as also what glorious rewards he hath provided for them , if they do it , and what grievous and eternal punishments , if they do it not . these things ought as early , as is possible , to be instilled into the minds of children , which ( like new vessels ) do usually keep the favour of that which is first put into them ; and therefore it neerly concerns all parents to look they be at first thus seasoned with vertue and religion . 't is sure if this be neglected , there is one ready at hand to fill them with the contrary , the devil will be diligent enough to instil into them all wickedness and vice , even from their cradles , and there being also in all our natures so much the greater aptness to evil , then to good , there is need of great care and watchfulness , to prevent those endeavours of that enemy of souls , which can no way be , but by possessing them at first with good things , breeding in them a love to vertue , and a hatred of vice ; that so when the temptations come , they may be armed against them . this surely is above all things the duty of parents to look after , and the neglect of it is a horrible cruelty ; we justly look upon those parents , as most unnatural wretches , that take away the life of their childe ; but alas ! that is mercy and tenderness , compared to this of neglecting his education , for by that he ruines his soul , makes him miserable eternally ; and god knowes multitudes of such cruel parents there are in the world , that thus give up their children to be possest by the devil , for want of an early acquainting them with the wayes of god ; nay , indeed how few there are that do conscionably perform this duty , is too apparant by the strange rudeness and ignorance that is generally among youth : the children of those who call themselves christians , being frequently as ignorant of god and christ as the meerest heathens . but whoever they are , that thus neglect this great duty , let them know that it is not only a fearful misery they bring upon their poor children , but also a horrible guilt upon themselves . for as god sayes to the careless watchmen , ezek. . . that if any soul perish by his negligence , that soul shall be required at his hands ; so surely will it fare with all parents , who have this office of watchmen intrusted to them by god over their own children . a second part of education is the bringing them up to some imployment , busying them in some honest exercise , whereby they may avoid that great snare of the devil , idleness , and also be taught some useful art or trade , whereby when they come to age , they may become profitable to the commonwealth , and able to get an honest living to themselves . . to this great duty of educating of children , there is required as means , first , encouragement ; secondly , correction : encouragement , is first to be tryed , we should endeavour to make children in love with duty , by offering them rewards and invitations , and when ever they do well take notice of it , and encourage them to go on . it is an ill course some parents hold , who think they must never appear to their children but with a face of sowreness and austerity ; this seems to be that , which s. paul forewarns parents of , when he bids fathers not to provoke their children to wrath , col. . . to be as harsh and unkind to them , when they do well , as if they do ill , is the way to provoke them ; and then the apostle tels us in the same verse , what will be the issue of it , they will be discouraged , they will have no heart to go on in any good course , when the parent affords them no countenance . the second means is correction , and this becomes seasonable , when the former will do no good , when all fair means , perswasions , and encouragements prevail not , then there is a necessity of using sharper ; and let that be first tryed in words , i mean not by railing and foul language , but in sober , yet sharp reproof ; but if that fail too , then proceed to blowes ; and in this case as solomon sayes , he that spareth his rod , hateth his son , prov. . . 't is a cruel fondness , that to spare a few stripes at present , will adventure him to those sad mischiefs , which commonly befal the childe , that is left to himself . but then this correction must be given in such a manner , as may be likely to do good ; to which purpose it must first be given timely ; the child must not be suffered to run on in any ill , till it have got a habit , and a stubbornness too . this is a great error in many parents , they will let their children alone for divers years , to do what they list , permit them to lie , to steal , without ever so much as rebuking them , nay , perhaps please themselves to see the witty shifts of the childe , and think it matters not what they do while they are little : but alas ! all that while the vice gets root , and that many times so deep a one , that all they can do afterwards , whether by words or blowes , can never pluck it up . secondly , correction must be moderate , not exceeding the quality of the fault , nor the tenderness of the childe . thirdly , it must not be given in rage , if it be , it will not only be in danger of being immoderate , but it will lose its effect upon the childe , who will think he is corrected , not because he has done a fault , but because his parent is angry , and so will rather blame the parent then himself , whereas on the contrary care should be taken to make the childe as sensible of the fault , as of the smart , without which he will never be throughly amended . . thirdly , after children are grown up , and are past the age of education , there are yet other offices for the parent to perform to them ; the parent is still to watch over them , in respect of their souls , to observe how they practise those precepts which are given them in their education , and accordingly to exhort , incourage , or reprove , as they finde occasion . . so also for their outward estate , they are to put them into some course of living in the world ; if god have blest the parents with wealth , according to what he hath , he must distribute to his children , remembring that since he was the instrument of bringing them into the world , he is according to his ability to provide for their comfortably living in it , they are therefore to be look't on as very unnatural parents , who , so they may have enough to spend in their own riots , and excess care not what becomes of their children , never think of providing for them . another fault is usual among parents in this business ; they defer all the provisions for them , till themselves be dead , heap up perhaps great matters for them against that time , but in the mean time afford them not such a competency , as may enable them to live in the world . there are several mischiefs come from this : first , it lessens the childs affection to his parent , nay , sometimes it proceeds so far , as to make him wish his death , which though it be such a fault , as no temptation can excuse in a childe , yet 't is also a great fault in a parent , to give that temptation . secondly , it puts the child upon shifts and tricks ; many times dishonest ones , to supply his necessities ; this is , i doubt not a common effect of it , the hardness of parents has often put men upon very unlawful courses , which when they are once acquainted with , perhaps they never leave , though the first occasion cease ; and therefore parents ought to beware how they run them upon those hazards . besides the parents loses that contentment , which he might have in seeing his children live prosperously and comfortably , which none but an arrant earth worm would exchange for the vain imaginary pleasure of having money in his chest . but in this business of providing for children , there is yet another thing to be heeded , and that is , that the parent get that wealth honestly , which he makes their portion ; else 't is very far from being a provision , there is such a curse goes along with an ill-gotten estate , that he that leaves such a one to his child , doth but cheat and deceive him , makes him believe he has left him wealth , but has withal put such a canker in the bowels of it , that is sure to eat it out . this is so common an observation , that i need say nothing to confirm the truth of it ; would god it were as generally laid to heart , as it seems to be generally taken notice of : then surely parents would not account it a reasonable motive to unjust dealing , that they may thereby provide for their children , for this is not a way of providing for them ; nay , 't is the way to spoil them of whatever they have lawfully gathered for them , the least mite of unlawful gain being of the nature of leaven , which sowres the whole lump , bringing down curses upon all a man possesseth . let all parents therefore satisfie themselves with such provisions for their children as god shall enable them honestly to make , assuring themselves how little soever it be , 't is a better portion then the greatest wealth unjustly gotten , according to that of solomon , prov. . . better is a little with righteousness , then great revenues without right . . a fourth thing the parent owes to the child is good example , he is not only to set him rules of vertue , and godliness ; but he must himself give him a pattern in his own practice , we see the force of example is infinitly beyond that of precept , especially where the person is one , to whom we bear a reverence , or with whom we have a continual conversation ; both which usually meet in a parent . it is therefore a most necessary care in all parents to behave themselves so before their children that their example may be a means of winning them to vertue ; but alas ! this age affords little of this care , nay , so far 't is from it , that there are none more frequently the instruments of corrupting children , then their own parents . and indeed how can it be otherwise , while men give themselves liberty to all wickedness , 't is not to be hoped , but that the children which observe it , will imitate it ; the childe that sees his father drunk , will sure think , he may be so too , as well as his father . so he that hears him swear , will do the like , and so for all other vices , and if any parent that is thus wicked himself , should happen to have so much more care of his childes soul , then his own ; as to forbid him the things which himself practises , or correct him for the doing them ; 't is certain the child will account this a great injustice in his father , to punish him for that which himself freely does and so he is never likely to be wrought upon by it . this consideration lays a most strict tie upon all parents , to live christianly , for otherwise they do not only hazard their own souls , but those of their children also , and as it were purchase an estate of inheritance in hell. . a fifth duty of parents is blessing their children ; the way of doing that is double , first , by their prayer ; they are by daily and earnest prayers to commend them to gods protection and blessing , both for their spiritual and temporal estate ; and secondly by their piety they are to be such persons themselves as that a blessing may descend from them upon their posterity . this is often promised in scriptures to godly men , that their seed shall be blessed . thus in the second commandment , god promises to shew mercy to the thousand generation of them that love him and keep his commandments . and it is very observable in the jews , that though they were a stiff-necked generation , and had very grievously provoked god , yet the godliness of their forefathers , abraham , isaac , and jacob , did many times move god to save them from destruction ; on the other side , we see that even good men have fared the worse for the in●quities of their fathers , thus when josiah had destroyed idolatry , restored gods service , and done good beyond all the kings that were before him , yet there was an old arrear of manasseh his grand father , which all this piety of his would not blot out , but he resolves to cast judah also out of his sight , as you may read at large , kings . if therefore parents have any bowels , any kindness towards their children , any real desire of their prosperity , let them take care by their own godly life to entail a blessing upon them . . sixthly , parents must take heed , that they use their power over their children with equity , and moderation , not to oppress them with unreasonable commands , only to exercise their own authority , but in all things of weight to consider the real good of their children , and to press them to nothing , which may not consist with that . this is a rule whereof parents may often have use , but in none greater then in the business of marrying their children , wherein many that otherwise are good parents , have been to blame , when out of an eagerness of bestowing them wealthily , they force them to marry utterly against their own inclinations , which is a great tyranny , and that which frequently betrayes them to a multitude of mischiefs , such as all the wealth in the world cannot repair . there are two things which parents ought especially to consider in the matching their children ; the first , how they may live christianly , and to that purpose to chuse a vertuous and pious person , to link them with ; the second is , how they may live cheerfully and comfortably in this world ; and to that end though a competency of estate may be necessary to be regarded , yet surely abundance is no way requisite , and therefore that should not be too vehemently sought after ; that which much more tends to the happiness of that state , is the mutual kindness , and liking of the parties , without which marriage is of all other the most uncomfortable condition , and therefore no parent ought to thrust a child into it . i have now done with the first sort of relation , that of a parent . partition xv. of duty to our brethren , and relations . husband , wife , friends , masters , servants . § . . the second sort of relation is that of a brother ; now brotherhood may be two fold , either natural , or spiritual the natural may in the largest extent contain under it all mankind , all that partake of the same nature ; but i shall not consider it so in this place , having already mentioned those gegeneral duties , which belong to all as such . i now speak of that natural brother-hood , that is between those that are the children of the same immediate parent ; and the duty of these is to have united hearts , and affections : this nature points out to them , they partaking in a more especial manner , of each others substance , and therefore ought to have the greatest tenderness and kindness , each to other ; thus we see abraham make it an argument , why there should be no contention between him and lot , because they were brethren : gen. . . and though by brethren there is meant only cousins , yet that helps the more strongly to conclude , that this neerer relation is in reason to be a greater bar to strise , as also that this kindness is in some degree to be extended to all that have any neerness of blood to us . . this kindness and love between brethren and sisters ought to be very firmly grounded in their hearts , if it be not , they will be of all others in most danger of disagreeing ; for the continual conversation that is among them , whilst they are at home in the fathers house , will be apt to minister some occasion of jar . besides the equality , that is , among them in respect of birth , often makes them inclinable to envy each other , when one is in any respect advanced above the other . thus we see josephs brethren envyed him , because he had most of his fathers love , and rachel envyed her sister leah : because she was fruitful ; therefore for the preventing of such temptations , let all who have brethren and sisters , possess their minde with a great and real kindness to them , look on them as parts of themselves , and then they will never think fit either to quarrel with them , or to envie them any advantage , any more then one part of the body does another of the same body , but will strive to advance & help forward the good of each other . . the second kind of brotherhood is spiritual ; that containes all those who profess the same faith with us : the church in our baptism becomes a mother to each baptized person ; and then surely they that have the relation of children to her , must have also the relation of brethren to each other ; and to this sort of brethren also we owe a great deal of tenderness and affection ; the spiritual bond of religion should , of all others , the most closely unite our hearts . this is the brotherhood which s. peter exhorts us to love , peter . . and to it we are in an especial manner bound to do all good offices , do good , saith the apostle , to all , but especially to them that are of the houshold of faith , gal. . . our compassions are to be most melting towards them of all others , in all their needs ; christ tels us , that whosoever gives but a cup of cold water to any in the name of a disciple , shall not lose his reward , mat. . . from whence we may assure our selves that this peculiar love to christians as christians , is very acceptable in his sight . . several duties there are required of us to these brethren ; one principal , is the holding communion with them , and that first in doctrine ; we are constantly to continue in the belief and profession of all those necessary truths , by which we may be markt out as followers , and disciples of christ ; this is that faith ; which s. jude speaks of , which was once delivered to the saints , jude . by keeping whereof we continue still united to this spiritual brotherhood , in respect of profession , which we must constantly do , what storms and persecutions soever attend it , according to the exhortation of the apostle , heb. . . let us hold fast the profession of our faith without wavering . secondly , we are also , as opportunity serves , to communicate with them in all holy offices ; we must be diligent in frequenting the assemblies of the saints , which is as it were the badge of our profession , and therefore he that willingly withdraws himself from these , gives ground to suspect , he will be apt to renounce the other also . but these parts of communion we finde strictly maintained by the first christians , acts . . they continued stedfastly in the apostles doctrine and fellowship , and in breaking of bread , and in prayers : they continued , and that stedfastly , they were not frighted from it by any persecutions , though that were a time wherein they were tryed with the sharpest sufferings ; which may teach us , that it is not the danger , that attends this duty , can acquit us of it . . secondly , we are to bear with the infirmities of our christian brethren , according to the advice of s. paul , romans . . we that are strong ought to bear the infirmities of the weak . if one that holds all necessary christian truths , happen yet to be in some errour , we are not for this either to forsake his communion , or despise his person . this s. paul reaches us in the case of that weak brother , who by errour made a causless scruple about meats , rom. . where he bids the stronger christians , that is , those who being better instructed , discerned him to be in an errour , yet to receive him nevertheless , and not to despise him ; as on the other side , he bids that weak one not to judge the stronger ; the lesser differences in opinion must be born with on both sides , and must not in the least abate our brotherly charity towards each other . . thirdly , we are to endeavour the restoring of any fallen brother , that is , to bring him to repentance , after he hath fallen into any sin . thus st. paul commands the galatians , that they should restore him that was overtaken in a fault , considering themselves least they also were tempted . we are not to look on him as a cast-away to give him over as utterly desperate , neither are we to triumph over him , in respect of our own innocence , like the proud pharisee , over the poor publican , luke . . but we are meekly to endeavour his recovery , remembring that our own frailty is such , that we are not secure from the like falls . . fourthly , we are to have a sympathy , and fellow feeling with these brethren , to be neerly toucht with whatsoever befalls them , either as they are considered in society , or in single persons . in society first , and so they make up a church , & that either the universal , which is made up of all believers throughout the world , or any particular church , which is made up of all the believers in that particular nation , and whatever happens to either of these , either the whole church in general , or any such single part of it , especially that whereof our selves are members , we are to be much affected and moved with it , to rejoyce in all the prosperities , and to mourn and bewail all the breaches and desolations thereof , and daily and earnestly to pray with david , psal. . . o be favourable and gracious unto sion , build thou the walls of jerusalem ; and that especially when we see her in distress , and persecution . whosoever is not thus toucht with the condition of the church , is not to be lookt on , as a living member of it ; for as in the natural body every member is concerned in the prosperity of the whole , so certainly 't is here : it was the observation of the psalmist , that gods servants think upon the stones of sion , and pitty to see her in the dust , psal. . . and surely all his servants are still of the same temper , cannot look on the ruines and desolations of the church , without the greatest sorrow , and lamentation . secondly , we are to have this fellow feeling with our brethren , considered as single persons ; we are to account our selves concerned in every particular christian , so as to partake with him in all his occasions either of joy or sorrow . thus the apostle exhorts , rom. . . rejoyce with them that rejoyce , weep with them that weep : and again , cor. . under the similitude of the natural body he urges this duty , whether one member suffer , all the members suffer with it , or one member be honoured , all the members rejoyce with it . all these several effects of love , we owe to these spiritual brethren . and this love is that , which christ has made the badge of his disciples , john . . by this shall all men know that ye are my disciples , if ye have love one to another ; so that if we mean not to cast off discipleship to christ , we must not forsake this love of the brethren . . the third relation is that between husband and wife . this is yet much neerer then either of the former , as appears by that text , ephes. . . a man shall leave father and mother , and cleave to his wife , and they two shall be one flesh . several duties there are oweing from one of these persons to the other : and first for the wife , she owes obedience . this is commanded by the apostle , col. . . wives submit your selves to your own husbands , as it is fit in the lord. they are to render obedience to their husbands in the lord , that is in all lawful commands , for otherwise 't is here , as in the case of all other superiours , god must be obeyed rather then man , and the wife must not upon her husbands command do any thing which is forbidden by god. but in all things , which do not cross some command of gods , this precept is of force , and will serve to condemn the peevish stubbornness of many wives , who resist the lawful commands of their husbands , only because they are impatient of this duty of subjection , which god himself requires of them . but it may be here asked , what if the husband command something , which though it be not unlawful , is yet very inconvenient , and imprudent , must the wife submit to such a command ? to this i answer , that it will be no disobedience in her , but duty , calmly and mildly to shew him the inconveniences thereof , and to perswade him to retract that command ; but in case she cannot win him to it by fair intreaties , she must neither try sharp language , nor yet finally refuse to obey , nothing but the unlawfulness of the command being sufficient warrant for that . . secondly , the wife owes fidelity to the husband , and that of two sorts ; first , that of the bed , she must keep her self pure and chaste from all strange embraces , and therefore must not so much as give an ear to any that would allure her , but with the greatest abhorrence reject all motions of that sort , and never give any man that has once made such a motion to her , the least opportunity to make a second . secondly , she owes him likewise fidelity in the managing those worldly affaires he commits to her , she must order them so , as may be most to her husbands advantage , and not by deceiving and cozening of him imploy his goods to such uses as he allowes not of . . thirdly , she owes him love , and together with that all friendliness and kindness of conversation ; she is to endeavour to bring him as much assistance , and comfort of life , as is possible , that so she may answer that special end of the womans creation , the being a help to her husband , gen. . . and this in all conditions , whether health , or sickness , wealth , or poverty , whatsoever estate god by his providence shall cast him into , she must be as much of comfort and support to him , as she can . to this all sullenness , and harshness , all brawling , and unquietness is directly contrary , for that makes the wife the burden , and plague of the man , instead of a help and comfort : and sure if it be a fault to behave ones self so to any person , as hath already been shewed , how great must it be to do so to him , to whom the greatest kindness and affection is owing ? . nor let such wives think that any faults , or provocations of the husband can justifie their frowardness ; for they will not , either in respect of religion or discretion . not in religion , for where god has absolutely commanded a duty to be paid , 't is not any unworthiness of the person can excuse from it ; nor in discretion ; for the worse a husband is , the more need there is for the wife to carry her self with that gentleness and sweetness , that may be most likely to win him . this is the advice s. peter gave the wives of his time , peter . . likewise ye wives be in subiect●on to your own husbands , that if any obey not the word , they may without the word be won by the conversation of the wives . it seemes the good behaviour of the wives was thought a powerful means to win men from heathenism to christianity ; and sure it might now a dayes have some good effects , if women would have but the patience to try it : at the least , 't would have this , that it would keep some tolerable quiet in families , whereas on the other side the ill fruits of the wives unquietness are so notorious , that there are few neighbourhoods , but can give some instance of it . how many men are there , that to avoid the noise of a froward wise , have fallen to company keeping , and by that to drunkenness , poverty , and a multitude of mischiefs ? let all wives therefore beware of administring that temptation . but whenever there happens any thing , which in kindness to her husband , she is to admonish him of , let it be with that sofeness , and mildness , that it may appear 't is love , and not anger , that makes her speak . . there are also on the husbands part several duties . there is first love , which saint paul requires , to be very tender & compassionate towards the wife , as appears by the sim●litudes he useth in that matter , ephes. . the one that of the love a man bears to his natural body , no man , sayes he , verse . ever hated his own flesh , but nourisheth it , and cherisheth it . the other love is that christ bears to his church , which is far greater , verse . both which he sets as paterns for this love of husbands towards their wives . this utterly forbids all harshness and roughness to them ; men are to use them as parts of themselves , to love them as their own bodies , and therefore to do nothing that may be hurtful , and grievous to them , no more then they would cut , and gash their own flesh . let those husbands that tyrannize over their wives , that scarce use them like humane creatures , consider , whether that be to love them , as their own bodies . . a second duty of the husband , is faithfulness to the bed . this is by god as well required of the husband , as the wife , and though the world do seem to look on the breach of this duty , with less abhorrence in the husband , yet sure before that just judge , the offence , will appear no less on the mans side , then the womans . this is certain , 't is in both a breach of the vow , made to each other , at their marriage , and so besides the uncleanness , a down-right perjury , and those differences in the case , which seem to cast the scale , are rather in respect of civil and worldly consideration , then meerly of the sin . . a third duty of the husband is to maintain and provide for the wife . he is to let her partake with him in those outward good things , wherewith god hath blest him , and neither by niggardliness debar her of what is fit for her , nor yet by unthriftiness so waste his goods , that he shall become unable to support her . this is certainly the duty of the husband , who being , as hath been said , to account his wife as a part of his own body , must have the very same care to sustain her , that he hath for himself . yet this is not so to be understood , as to excuse the wife from her part of labour and industry , when that is requisite , it being unreasonable the husband should toil to maintain the wife in idleness . . fourthly , the husband is to instruct the wife , in the things which concern her eternal welfare , if she be ignorant of them . thus st. paul bids the wives learn of their husbands at home , cor. . . which supposes , that the husband is to teach her . indeed it belongs to every master of a family to endeavour that all under his charge be taught all necessary things of this kinde , and then sure more especially his wife , who is so much nearer to him , then all the rest . this should make men careful to get knowledge themselves , that so they may be able to perform this duty they owe to others . . lastly , husbands and wives , are mutually to pray each for other , to beg all blessings from god both spiritual and temporal , and to endeavour all they can to do all good to one another , especially all good to each others souls , by stirring up to the performance of duty , and disswading and drawing back from all sin , and by being like true yoke-fellowes , helpful and assistant to each other in the doing of all sorts of good , both to their own family , and all others within their reach . this is of all other the truest and most valuable love . nay , indeed how can it be said they do love at all , who can contentedly let each other run on in a course that will bring them to eternal misery ? and if the love of husbands and wives were thus grounded in vertue and religion , 't would make their lives a kinde of heaven on earth , 't would prevent all those contentions , and brawlings , so common among them , which are the great plagues of families , and a lesser hell , in passage to the greater ; and truly where it is not thus founded , there is little comfort to be expected in marriage . . it should therefore be the care of every one that means to enter upon that state , to consider advisedly before hand , and to choose such a person with whom they may have this spiritual friendship , that is such a one , as truly fears god. there are many false ends of marriage lookt upon in the world : some marry for wealth , others for beauty , and generally they are only worldly respects , that are at all considered ; but certainly he that would marry as he ought , should contrive to make his marriage useful to those better ends , of serving god , and saving his own soul ; at least he must be sure it be no hindrance to them , and to that purpose the vertue of the person chosen is more conducing then all the wealth in the world , though i deny not , but that a competency of that may likewise be considered . . but above all things , let all take heed , that they make not such marriages , as may not only be ill in their effects , but are actual sins at the time ; such are the marriages of those that were formerly promised to some other , in which case 't is sure they rightly belong to those , to whom they past the first promise , and then for any other to marry them , during the life of that person , is to take the husband or wife of that other , which is direct adultery , as s. paul tells us , rom. . . the like unlawfulness there is also in the marriage of those , who are within those degrees of kindred forbidden by god , the particulars whereof are set down in the . and . of lev. and whoever marries any that is within any of those degrees of neerness , either to himself , or to his deceased wife , which is as bad , commits that great sin of incest , and so long as he continues to live with such his unlawful wife , remains in that fearful guilt . this wariness in the choice of the person to be married , would prevent many sad effects , which we daily see follow such rash or unlawful matches ; it were well therefore if people would look on marriage , as our church advises , as a thing not to be undertaken lightly , unadvisedly , or wantonly , to satisfie mens carnal lusts and appetites , but reverently , discreetly , advisedly , soberly , and in the fear of god ; and in so doing no doubt a blessing would follow , which otherwise there is little ground to expect . i have now done with this relation between husband and wife . . the next is that between friends ; and this relation if it be rightly founded , it is of great neerness and usefulness , but there is none more generally mistaken in the world ; men usually call them their friends , with whom they have an intimacy , and frequency of conversation , though that intimacy be indeed nothing but an agreement and combination in sin . the drunkard thinks him his friend that will keep him company , the deceitful person , him that will aid him in his cheats , the proud man him that will flatter him : and so generally in all vices , they are look't on as friends , that advance and further us in them . but god knowes this is far from friendship ; such a friend as this the devil himself is in the highest degree , who is never backward in such offices . the true friendship is that of a direct contrary making ; 't is a concurrence and agreement in vertue , not in vice : in short , a true friend loves his friend so , that he is very zealous of his good ; and certainly he that is really so , will never be the instrument of bringing him to the greatest evil . the general duty of a friend then must be resolved to be the industrious pursuit of his friends real advantages , in which there are several particulas contained . . as first , faithfulness in all trusts committed to him by his friend , whether that of goods or secrets ; he that betrayes the trust of a friend in either , is by all men lookt upon with abhorrence , it being one of the highest falsnesses and treacheries , and for such treacherous wounds the wise man tells us , every friend will depart , eccles. . . . secondly , 't is the duty of a friend to be assisting to his friend in all his outward needs ; to counsel him , when he wants advice ; to chear him , when he needs comfort ; to give him , when he wants relief ; and to endeavour his rescue out of any trouble or danger . an admirable example we have of this friendship in jonathan to david , he loved him as his own soul ; and we see he not only contrives for his safety when he was in danger , but runs hazards himself to rescue and deliver his friend , draws his fathers anger upon him , to turn it from david , as you may read at large , sam. . . the third and highest duty of a friend is to be aiding and assisting to the soul of his friend , to endeavour to advance that in piety and vertue , by all means within his power , by exhortations and encouragements to all vertue by earnest and vehement disswasions from all sin , and not only thus in general , but by applying to his particular wants , especially by plain and friendly reproofs , where he knowes or reasonably believes there is any fault committed . this is of all others the most peculiar duty of a friend , it being indeed that which none else is qualified for . such an unwillingness there is in most men to hear of their faults , that those that undertake that work , had need have a great prepossession of their hearts , to make them patient of it : nay , it is so generally acknowledged to be the proper work of a friend , that if he omit it , he betrayes the offender into security , his not reproving will be apt to make the other think he does nothing worthy of reproof , and so he tacitely acts that basest part of a flatterer , sooths and cherishes him in his sin ; when yet farther it is considered how great need all men have at some time or other , of being admonished , 't will appear a most unfriendly , yea cruel thing to omit it ; we have that natural partiality to our selves , that we cannot so readily discern our own miscariages , as we do other mens , and therefore 't is very necessary they should sometimes be shewed us by those , who see them more cleerly ; and the doing this at the first may prevent the multiplying of more : whereas if we be suffered to go unreproved , it often comes to such a habit that reproofes will do no good . and then how shall that person be able to answer it either to god or himself , that has by his silence betrayed his friend to this greatest mischief . 't is the expression of god himself speaking of a friend , thy friend which is as thine own soul , deut. . . and sure we should in this respect account our friends as our own souls , by having the same jealous tenderness and watchfulness over their souls , which we ought to have of our own . it will therefore be very fit for all that have enter'd any strict friendship , to make this one special article in the agreement , that they shall mutually admonish and reprove each other ; by which means it will become such an avowed part of their friendship , that it can never be mistaken by the reproved party for censoriousness or unkindness . . fourthly , to these several parts of kindness must be added that of prayer , we must not only assist our friends , our selves , in what we can , but we must call in the almighty aid to them , recommending them earnestly to god for all his blessings , both temporal & spiritual . . lastly , we must be constant in our friendships , and not out of a lightness of humour grow weary of a friend , only because we have had him long . this is great injustice to him , who if he have behaved himself well , ought the more to be valued , by how much the longer he has continued to do so : and it is great folly in our selves , for it is the casting away the greatest treasure of humane life , for such certainly is a tryed friend . the wisest of men gives warning of it , prov. . . thine own friend and thy fathers friend forsake not . nay farther 't is not every light offence of a friend , that should make thee renounce his friendship , there must be some allowance made to the infirmities of men , and if thou hast occasion to pardon him somewhat to day , perhaps thou mayest give him opportunity to requite thee to morrow ; therefore nothing but unfaithfulness , or incorrigible vice should break this band . . the last relation is that between masters and servants , both which owe duty to each other : that of the servant is first obedience to all lawful commands ; this is expresly required by the apostle , ephes. . . servants obey in all things your masters , &c. and this obedience must not be a grumbling and unwilling one , but ready and cheerful , as he there proceeds to exhort , ver . . with good will doing service ; and to help them herein , they are to consider that it is to the lord , and not unto men ; god has commanded servants thus to obey their masters ; and therefore the obedience they pay is to god , which may well make them do it cheerfully , how harsh , or unworthy soever the master be , especially if what the apostle farther urgeth , ver . . be considered that there is a reward to be expected from god for it . . the second duty of the servant is faithfulness , and that may be of two sorts ; one as opposed to eye-service , the other to purloyning or defrauding . the first part of faithfulness is the doing of all true service to his master , not only when his eye is over him , and he expects punishment for the omission , but at all times , even when his master is not likely to discern his failing , and that servant that doth not make conscience of this , is far from being a faithful servant ; this eye service being by the apostle set opposite to that singleness of heart , which he requires of servants , eph. . . the second sort of faithfulness consists in the honest managery of all things intrusted to him by his master , the not wasting his goods ( as the un ust steward was accused to have done , luk. . ) whether by careless embezelling of them , or by converting any of them to his own use without the allowance of his master . this latter is that purloyning of which the apostle warns servants , tit. . . and is indeed no better then arrant theft ; of this kind are all those wayes , that the servant hath of gaining to himself by the loss and damage of his master , as the being bribed to make ill bargains for him , and many the like : nay , indeed this sort of unfaithfulness is worse then common theft , by how much there is a greater trust reposed , the betraying whereof adds to the crime . as for the other sort of unfaithfulness , that of wasting , though without gain to themselves , it differs not much in effect from this , the master may lose as much by the one as by the other , and then what odds is it to him , whether he be rob'd by the covetousness or negligence of his servant , and it is still the same breach of trust with the former , for every master is supposed to intrust his affairs as well to the care as the honesty of his servant : for 't would be little advantage to the master to be secured that his servant would not himself cheat him , whilest in the mean time he would by his carelesness give opportunity to others to do it ; therefore he that does not carefully look to his masters profit , deceives his trust , as well as he that unjustly provides for his own . . a third duty of a servant is patience and meekness under the reproofs of his master , not answering again , as the apostle exhorts , tit. . . that is , not making such surly and rude replyes , as may encrease the masters displeasure : a thing too frequent among servants , even in the justest reprehensions , whereas s. peter directs them patiently to suffer even the most undeserved correction , even when they do well and suffer for it , pet. . . but the patient suffering of rebuke is not all that is required of servants in this matter , they must also mend the fault they are rebuked for , and not think they have done enough , when they have ( though never so dutifully ) given the master the hearing . . a fourth duty of a servant is diligence ; he must constantly attend to all those things , which are the duties of his place , and not give himself to idleness , and sloth , nor yet to company keeping , gaming , or any other disorderly course , which may take him off from his masters business . all these are necessary duties of a servant , which they are carefully and conscionably to perform , not so much to escape the masters anger as gods , who will certainly call every one of them to an account , how they have behaved themselves towards their earthly masters . . now on the other side , there are some things also owing from the masters to their servants : as first the master is bound to be just to them , in performing those conditions , on which they were hired , such are commonly the giving them food and wages , and that master that with holds these , is an oppressour . . secondly , the master is to admonish and reprove the servant in case of fault , and that not only in faults against them ; wherein few masters are backward , but also and more especially in faults against god , whereat every master ought to be more troubled then at those which tend only to his own loss , or inconvenience ; the dishonour of god and the hazard of the meanest mans soul , being infinitely more worthy our disquiet , then any thing of the other kind can be . and therefore when masters are presently on sire for any little negligence or fault of a servant towards themselves , and yet can without trouble see them run into the greatest sins against god , 't is a signe they consider their own concernments too much , and gods glory and their servants souls too little . this is too commonly the temper of masters , they are generally careless how their servants behave themselves towards god , how disordered and profane their families are , and therefore never bestow any exhortation , or admonition , to perswade them to vertue , or draw them from vice ; such masters forget that they must one day give an account how they have governed their families . it is certainly the duty of every ruler to endeavour to advance piety and godliness among all those that are under his charge , and that as well in this lesser dominion of a family , as in the greater of a realm or nation . of this david was so careful , that we see he professes , psal. . that no deceitful person should dwell in his house , that he that told lyes should not tarry in his sight ; so much he thought himself bound to provide that his family might be a kind of church , an assembly of godly upright persons : and if all masters would endeavour to have theirs so , they would beside the eternal reward of it hereafter , finde a present benefit by it , their worldly business would thrive much the better ; for if their servants were brought to make conscience of their wayes , they would then not dare either to be negligent or false . . but as it is the duty of masters to admonish and reprove their servants , so they must also look to do it in a due manner , that is so , as may be most likely to do good , not in passion and rage , which can never work the servant to any thing but the despising or hating him ; but with such sober and grave speeches , as may convince him of his fault , and may also assure him , that it is a kinde desire of his amendment ( and not a willingness to wreck his own rage ) which makes the master thus to rebuke him . . a third duty of the master is to set good example of honesty and godliness to his servants , without which 't is not all the exhortations , or reproofs he can use , will ever do good ; or else he pulls down more with his example , then 't is possible for him to build with the other , and 't is madness for a drunken , or profane master to expect a sober and godly family . . fourthly , the master is to provide that his servants may not want means of being instructed in their duty , as also that they may daily have constant times of worshipping god , publickly by having prayers in the family ; but of this i have spoken before under the head of prayer , and therefore shall here say no more of it . . fifthly , the master in all affairs of his own , is to give reasonable and moderate commands , not laying greater burdens on his servants then they are able to bear , particularly not requiring so much work , that they shall have no time to bestow on their souls , as on the other side he is not to permit them to live so idly as may make them either useless to him , or may betray themselves to any ill . . sixthly , the master is to give his servants encouragement in well doing , by using them with that bounty and kindness which their faithfulness and diligence and piety deserves : and finally in all his dealing with them , he is to remember that himself hath , as the apostle saith , ephes. . a master in heaven , to whom he must give an account of the usage of his meanest servant on earth . thus have i briefly run through those several relations , to which we owe particular duty , and so have done with that first branch of duty to our neighbours ; that of justice . partition xvi . other branches of our duty to our neighbour . of charity to mens souls , bodies , goods , &c. the second branch of duty to our neighbours is charity , or love. this is the great gospel duty so often enjoyned us by christ , the new commandement as himself calls it , john . that ye love one another , and this is again repeated twice in one chapter , john . . . and the first epistle of s. john is almost wholly spent in the perswasion to this one duty , by which we may see 't is no matter of indifference , but most strictly required of all that professe christ. indeed himself has given it as the badg and livery of his disciples , john . . by this shall all men know that ye are my disciples , if ye have love one to another . this charity may be considered two wayes ; first , in respect of the affections ; secondly , of the actions . charity in the affections is a sincere kindness , which disposes us to wish all good to others , and that in all their capacities , in the same manner that justice obliged us to wish no hurt to any man , in respect either of his soul , his body , his goods , or his credit , so this first part of charity bindes us to wish all good to them in all these . and first , for the soul. if we have any the least spark of charity , we cannot but wish all good to mens soules ; those precious things which christ thought worth the ransoming with his own blood , may surely well challenge our kindness , and good wishes ; and therefore if we do not thus love one another , we are far from obeying that command of loving , as he hath loved ; for 't was the souls of men which he loved so tenderly , and both did and suffered so much for . of this love of his to souls there are two great and special effects : the first , the purifying them here by his grace , the second , the making them everlastingly happy in his glory ; and both these we are so far to copy out in our kindness , as to be earnestly desirous that all men should arive to that purity , and holinese here , which may make them capable of eternall happiness hereafter . it were to be hoped , that none that himself carried a soul about him , could be so cruel to that of another mans , as not sincerely to wish this , did not experience shew us there are some persons , whose malice is so divelish , as to reach even to the direct contrary ; the wishing not only the sin , but the damnation of others . thus may you have some , who in any injury , or oppression they suffer , make it their only comfort , that their enemies will damn themselves by it ; when alas ! that should to a christian be much more terrible , then any suffering they could bring upon him . he that is of this temper , is a disciple of satans , not of christ , it being directly contrary to the whole scope of that grand christian precept , of loving our neighbours as our selves . for 't is sure , no man that believes there is such a thing as damnation , wishes it to himself ; be he never so fond of the wayes that lead to it , yet he wishes that may not be his journeys end ; and therefore by that rule of charity should as much dread it for his neighbour . secondly , we are to wish all good to the bodies of men , all health and welfare , we are generally tender enough of our own bodies , dread the least pain or ill , that can befal them : now charity , by vertue of the forementioned precept , extends this tenderness to all others , and whatever we apprehend as grievous to our selves , we must be unwilling should befal another . the like is to be said of the other two , goods and credit , that as we wish our own thriving and reputation , so we should likewise that of others , or else we can never be said to love our neighbour as our selves . this charity of the affections , if it be sincere , will certainly have these several effects , which are so inseparable from it , that they are often in scripture accounted as parts of the duty , and so most strictly required of us ; first , it will keep the mind in a peaceable and meek temper towards others , so far from seeking occasions of contentions , that no provocation shall draw us to it ; for where we have kindness we shall be unapt to quarrel , it being one of the special qualities of charity , that it is not easily provoked , cor. . . and therefore whoever is unpeaceble , shewes his heart is destitute of this charity . secondly , it will breed compassion towards all the miseries of others , every mis-hap that befalls , where we wish well , is a kinde of defeat and disaster to our selves , and therefore if we wish well to all , we shall be thus concerned in the calamities of all , have a real grief , and sorrow , to see any in misery , and that according to the proportion of the suffering . thirdly , it will give us joy in the prosperities of others : solomon observes , prov. . . that the desire accomplished is sweet to the soul ; and then whoever has this real desire of his neighbours welfare , his de●ire is accomplished in their prosperity , and therefore he cannot but have contentment and satisfaction in it . both these are together commanded by st. paul , rom. . . rejoyce with them that rejoyce , weep with them that weep . fourthly , it will excite and stir up our prayers for others : we are of our selves impotent , feeble creatures , unable to bestow blessings , where we most wish them , therefore if we do indeed desire the good of others , we must seek it on their behalf , from him , whence every good and perfect gift commeth , jam. . . this is so necessary a part of charity , that without it our kindness is but an unsignificant thing , a kinde of empty complement . for how can he be believed to wish well in earnest , who will not thus put life and efficacy into his wishes by forming them into prayers which will otherwise be vain and fruitless . the apostle thought not fit to leave men to their bare wishes , but exhorts that supplications , prayers and giving of thanks be made for all men , tim. . . which precept all that have this true charity of the heart , will readily conform to . these severals are so naturally the fruits of this charity that it is a deceit for any man to perswade himself he hath it , who cannot produce these fruits to evidence it by . but there is yet a farther excellency of this grace , it guards the mind , and secures it from several great and dangerous vices ; as first from envie ; this is by the apostle taught us to be the property of charity , cor. . . charity envieth not ; and indeed common reason may confirm this to us , for envie is a sorrow at the prosperity of another , and therefore must needs be directly contrary to that desire of it , which we shewed before was the effect of love ; so that if love bear sway in the heart , 't will certainly chace out envie . how vainly then do those pretend to this vertue , that are still grudging , and repining at every good hap of others . secondly , it keeps down pride and haughtiness . this is also taught us by the apostle in the forementioned place , charity vaunteth not it self , is not pusfed up ; and accordingly we finde , that where this vertue of love is commanded , there humility is joyned with it . thus it is , col. . , put on therefore bowels of mercies , kindness , humbleness of minde , and romans . . be kindly affectioned one towards another with brotherly love in honour preserring one another , where you see how close an attendant humility is of love . indeed it naturally flowes from it , for love alwayes sets a price and value upon the thing beloved , makes us esteem and prize it ; thus we too constantly finde it in sel● love , it makes us think highly of our selves , that we are much more excellent then other men . now if love thus plac'd on our selves , beget pride , let us but divert the course , and turn this love on our brethren , and it will as surely beget humility , for then we should see and value those gifts and excellencies of theirs , which now our pride , or our hatred makes us to overlook and neglect , and not think it reasonable either to despise them , or vaunt and magnifie our selves upon such a comparison ; we should certainly finde cause to put the apostles exhortation in practice , phil. . . that we should esteem others better then our selves . whoever therefore is of so haughty a temper , as to vilisie and disdain others , may conclude , he hath not this charity rooted in his heart . thirdly , it casts out censoriousness and rash judging charity , as the apostle saith , cor. . . thinketh no evil , is not apt to entertain ill conceits of others , but on the contrary as it followes , ver . . believeth all things , hopeth all things ; that is , it is forward to believe and hope the best of all men ; and surely our own experience tells us the same , for where we love we are usually unapt to discern faults , be they never so gross ( witness the great blindness we generally have towards our own ) and therefore shall certainly not be likely to create them , where they are not , or to aggravate them beyond their true size and degree . and then to what shall we impute those unmerciful censures and rash judgements of others , so frequent among men , but to the want of this charity . fourthly , it casts out dissembling and feigned kindness ; where this true and real love is , that false and counterfeit one flyes from before it , and this is the love we are commanded to have , such as is without dissimulation , rom. . . indeed where this is rooted in the heart , there can be no possible use of dissimulation : because this is in truth all that the false one would seem to be , and so is as far beyond it as nature is beyond art , nay indeed as a divine vertue is beyond a foul sin ; for such is that hypocritical kindness , and yet t is to be feared that does too generally usurp the place of this real charity , the effects of it are too visible among us , there being nothing more common then to see men make large professions to those who as soon as their backs are turned they either deride or mischief . fifthly , it casts out all mercinariness , and self-seeking , 't is of so noble and generous a temper , that it despises all projectings for gain or advantage , love seeketh not her own , cor. . . and therefore that huckstering kind of love so much used in the world , which places it self only there , where it may fetch in benefit is very far from this charity . lastly , it turns out of the heart all malice and desire of revenge , which is so utterly contrary to it , that it is impossible they should both dwell in the same breast ; 't is the property of love to bear all things , cor. . . to endure the greatest injuries , without thought of making any other return to them then prayers and blessings , and therefore the malicious revengeful person , is of all others the greatest stranger to this charity . 't is true , if this vertue were to be exercised but towards some sort of persons , it might consist with malice to others , it being possible for a man that bitterly hates one to love another ; but we are to take notice that this charity must not be so confined , but must extend and stretch it self to all men in the world , particularly to enemies , or else it is not that divine charity commended to us by christ. the loving of friends and benefactors is so low a pitch that the very publicans and sinners , the worst of men were able to attain to it , matth. . . and therefore 't is not counted rewardable in a disciple of christ ; no , he expects we should soar higher , and therefore hath set us this more spiritual and excellent precept of loving of enemies , matth. . . i say unto you , love your enemies , blesse them that curse you , and pray for them which despitefully use you , and persecute you ; and whosoever does not thus , will never be owned by him for a disciple . we are therefore to conclude , that all which hath been said concerning this charity of the affections , must be understood to belong as well to our spitefullest enemy , as our most obliging friend . but because this is a duty to which the froward nature of man is apt to object much , 't will not be amiss to insist a little on some considerations , which may inforce it on us . and first consider what hath been already toucht on , that it is the command of christ , both in the text above mentioned , and multitudes of others , there being scarce any precept so often repeated in the new testament , as this of loving and forgiving of our enemies . thus ephes. . . be ye kinde one to another , tender hearted , forgiving one another ; and again , col. . . forbearing one another , and forgiving one another , if any man have a quarrel against any , even as christ forgave you , so also do ye . so also , peter . . not rendring evil for evil , nor railing for railing , but contrarywise blessing . a whole volume of texts might be brought to this purpose , but these are certainly enough to convince any man , that this is strictly required of us by christ , and indeed i think , there are few that ever heard of the gospel , but know it is so . the more prodigiously strange is it , that men that call themselves christians , should give no degree of obedience to it , nay , not onely so , but even publickly avow , and profess the contrary , as we daily see they do , it being ordinary to have men resolve , and declare that they will not forgive such , or such a man , & no consideration of christs command can at all move them from their purpose . certainly these men understand not what is meant by the very word christian , which signifies a servant , and disciple of christ , and this charity is the very badg of the one , the lesson of the other : and therefore 't is the greatest absurdity , and contradiction , to profess themselves christians , and yet at the same time to resist this so express command of that christ , whom they own as their master . if i be a master , saith god , where is my fear ? mal. . . obedience and reverence are so much the duties of servants , that no man is thought to look on him as a master , to whom he payes them not . why call ye me lord , lord , and do not the things that i say ? saith christ , luke . . the whole world is divided into two great families , christs and satans , and the obedience each man payes , signifies to which of these masters he belongs , if he obey christ , to christ ; if satan , to satan . now this sin of malice , and revenge is so much the dictate of that wicked spirit , that there is nothing can be a more direct obeying of him , 't is the taking his livery on our backs , the proclamation whose servants we are ; what ridiculous impudence is it then , for men that have thus entred themselves of satans family , to pretend to be the servants of christ ? let such know assuredly , that they shal not be owned by him , but at the great day of accompt , be turned over to their proper master , to receive their wages , in fire and brimstone . a second consideration is the example of god : this is an argument christ himself thought fit to use , to impress this duty on us as you may see luk. . . . where after having given the command of loving enemies , he encourages to the practise of it , by telling , that it is that which will make us the children of the highest ( that is , 't will give us a likeness and resemblance to him ; as children have to their parents ) for he is kind to the unthankfull and the evil ; and to the same purpose , you may read mat. . . he maketh his sin to rise on the evil and on the good , and sendeth rain on the just and on the unjust ; and sure this is a most forcible consideration to excite us to this duty . god we know , is the fountain of perfection , and the being like to him , is the summe of all we can wish for , and though it was lucifers fall , his ambition to be like the most high , yet had the likeness he affected been only that of holyness and goodness , he might still have been an angell of light ; this desire of imitating our heavenly father is the especial mark of a child of his . now this kindness and goodness to enemies is most eminently remarkable in god , and that not only in respect of the temporal mercies , which he indifferently bestowes on all , his sun and rain on the unjust , as in the text forementioned , but chiefly in his spiritual mercies ; we are all by our wicked works col. . . enemies to him , and the mischief of that enmity would have fallen wholly upon our selves , god had no motive besides that of his pity to us , to wish a reconciliation , yet so far was he from returning our enmity , when he might have revenged himself to our eternal ruine , that he designes and contrives how he may bring us to be at peace with him . this is a huge degree of mercy and kindness , but the means he used for effecting this , is yet far beyond it ; he sent his own son from heaven , to work it , and that not only by perswasions , but sufferings also ; so much did he prize us miserable crea●ures , that he thought us not too dear bought with the blood of his son. the like example of mercy and patience we have in christ both laying down his life for us enemies , and also in that meek manner of doing it , which we finde excellently set forth by the apostle , pet. . , , . and commended to our imitation . now surely when all this is considered , we may well make s. johns inference , beloved , if god so loved us , we ought also to love one another , john . . how shameful a thing is it for us to retain displeasures against our brethren , when god thus layes by his towards us , and that when we have so highly provoked him ? this directs to a third consideration , the comparing our sins against god , with the offences of our brethren against us , which we no sooner shall come to do , but there will appear a vast difference between them , and that in several respects ; for first there is the majesty of the person , against whom we sin , which exceedingly encreases the guilt , whereas between man and man , there cannot be so great a distance , for though some men are by god advanced to such eminency of dignity as may make an injury offered to them the greater , yet still they are but men of the same nature with us , whereas he is god blessed for ever ; secondly , there is his soveraignity and power , which is original in god , for we are his creatures , we have received our whole being from him , and therefore are in the deepest manner bound to perfect obedience , whereas all the soveraignty that one man can possibly have over another , is but imparted to them by god , and for the most part there is none of this neither in the case , quarrels being most usual among equals . thirdly , there is his infinite bounty and goodness to us , all that ever we enjoy , whether in relation to this life or a better , being wholly his free gift , & so there is the foulest ingratitude added to our other crimes ; in which respect also 't is impossible for one man to offend against an other in such a degree , for though one may be ( & too many are ) guilty of unthankfulness towards men , yet because the greatest benefits that man can bestow , are infinitely short of those which god doth , the ingratitude cannot be neer so great as towards god it is . lastly , there is the greatness and multitude of our sins against god , which do infinitely exceed all that the most injurious man can do against us , for we all sin much oftner and more heinously against him then any man , be he never so malicious , can find opportunities of injuring his brethren . this inequality and disproportion our saviour intimates in the parable , mat. . where our offences against god are noted by the ten thousand talents , whereas our brethrens against us are described by the hundred pence ; a talent hugely out-weighs a penny , and ten thousand outnumbers a hundred , yet so and much more does the weight and number of our sins exceed all the offences of others against us : much more might be said to shew the vast inequality between the faults which god forgives us , and those we can possibly have to forgive our brethren : but this i suppose may suffice to silence all the objections of cruel and revengefull persons , against this kindness to enemies . they are apt to look upon it as an absur'd and unreasonable thing , but since god himself acts it in so much a higher degree , who can without blasphemy say 't is unreasonable ? if this , or any other spiritual duty appear so to us , we may learn the reason from the apostle , cor. . . the carnal man receiveth not the things of the spirit of god , for they are foolishness unto him ; 't is the carnality and fleshliness of our hearts , that makes it seem so , and therefore in stead of disputing against the duty , let us purge our hearts of that , and then we shall find that true which the spirituall wisdom affirms of her doctrines , prov. . . they are all plain to him that understandeth , and right to them that find knowledg . nay , this loving of enemies is not only a reasonable , but a pleasant duty , and that i propose as a fourth consideration ; there is a great deal of sweetness and delight to be found in it ; of this i confess none can so well judge as those that have practised it , the nature even of earthly pleasures being such , that 't is the injoyment only that can make a man truly know them : no man can so describe the taste of any delicious thing to another , as that by it he shal know the relish of it , he must first actually taste of it , and sure 't is more so in spiritual pleasures , and therefore he that would fully know the sweetness and pleasantness of this duty , let him set to the practise and then his own experience will be the best informer : but in the mean time , how very unjust , yea , and foolish is it , to pronounce ill of it before tryal : for men to say this is irksome , and intolerable , who neves so much as once offered to trie whether indeed it were so or no ? yet by this very means an ill opinion is brought up of this most delightful duty , and passes currant among men , whereas in all justice the testimony of it should be taken only from those who have tryed it , and they would certainly give another account of it . but though the full knowledg hereof be to be had only by this neerer acquaintance , yet me thinks even those who look at it but at a distance may discern some what of amiableness in it , if no other way , yet at least by comparing it with the uneasiness of its contrary , malice and revenge are the most restless , tormenting passions that can possess the mind of a man , they keep men in a perpetual study and care how to effect their mischievous purposes , it disturbs their very sleep , as solomon observes prov. . . they sleep not except they have done mischief , and their sleep is taken away , except they cause some to fall : yea , it imbitters all the good things they enjoy , so that they have no taste or relish of them ; a remarkable example of this we have in haman , who though he abounded in all the greatness and felicity of the world , yet the malice he had to a poor despisable man mordecai , kept him from tasting contentment in all this , as you may see esther . where after he had related to his friends all his prosperities , ver . . he concludes thus ver . . yet all this availeth me nothing , so long as i see mordecai the jew sitting in the kings gate . on the other side , the peaceable spirit , that can quietly pass by all injuries and affronts , enjoys a continual calm , and is above the malice of his enemies , for let them do what they can , they cannot rob him of his quiet , he is firm as a rock , which no storms or windes can move , when the furious and revengeful man is like a wave , which the least blast tosses and tumbles from its place . but besides this inward disquiet of revengful men , they often bring many outward calamities upon themselves , they exasperate their enemies , and provoke them to do them greater mischiefs , nay oftentimes they willingly run themselves upon the greatest miseries in pursuit of their revenge , to which t is ordinary to see men sacrifice goods , ease , credit , life , nay soul it self , not caring what they suffer themselves so they may spite their enemy ; so strangely does this wretched humour besot and blind men . on the contrary , the meek person he often melts his adversary , pacifics his anger ; a soft answer turns away wrath , saith solomon , prov. . . and sure there is nothing can tend more to that end ; but if it do happen that his enemy be so inhumane , that he miss of doing that , yet he is still a gainer by all he can suffer . for first , he gains an opportunity of exercising that most christian grace of charity and forgiveness : and so at once of obeying the command , and imitating the example of his saviour , which is to a true christian spirit a most valuable advantage ; and then secondly , he gains an accession and increase to his reward hereafter . and if it be objected , that that is not to be reckoned in to the present pleasure of the duty : i answer that the expectation and belief of it is , and that alone is a delight infinitely more ravishing then the present enjoyment of all sensuall pleasure can be . the fourth consideration is , the danger of not performing this duty ; of which i might reckon up divers , but i shall insist only on that great one , which contains in it all the rest , and that is the forfeiting of our own pardons from god , the having our sins against him kept still on his score , and not forgiven . this is a consideration , that me thinks should affright us into good nature ; if it do not , our malice is greater to our selves then to our enemies . for alas ! what hurt is it possible for thee to do to another , which can bear any comparison with that thou doest thy self , in losing the pardon of thy sins ? which is so unspeakable a mischief , that the devil himself with all his malice cannot wish a greater , 't is all he aims at , first , that we may sin , and then that those sins may never be pardoned , for then he knowes he has us sure enough , hell , and damnation being certainly the portion of every unpardoned sinner , besides all other effects of gods wrath in this life ; consider this , and then tell me what thou hast got by the highest revenge thou ever actedst upon another . 't is a divelish phrase in the mouth of men , that revenge is sweet : but is it possible there can be ( even to the most distemperate palate ) any such sweetness in it , as may recompense that everlasting bitterness that attends it ? 't is certain , no man in his wits can upon sober judging , imagine there is . but alas ! we give not our selves time to weigh things , but suffer our selves to be hurryed away with the heat of an angry humour , never considering how dear we must pay for it : like the silly bee , that in anger leaves at once her sting & her life behind her , the sting may perhaps give some short pain to the flesh it sticks in , but yet there is none but discerns the bee has the worst of it , that pays her life for so poor a revenge ; so it is in the greatest acts of our malice , we may perhaps leave our stings in others , put them to some present trouble , but that compared with the hurt redounds to our selves by it , is no more then that inconsiderable pain is to death ; nay not so much , because the mischiefs , that we bring upon our selves are eternal , to which no finite thing can bear any proportion . remember then , whensoever thou art contriving & plotting a revenge , that thou quite mistakest the mark ; thou thinkest to hit thy enemy , and alas ! thou woundest thy self to death . and let no man speak peace to himself , or think that these are va●n terrors , & that he may obtain pardon from god , though he give none to his brethren . for he that is truth it self has assured us the contrary , mat. . . if ye forgive not men their trespasses , neither will your father forgive your trespasses . and least we should forget the necessity of this duty , he has inserted it into our daily prayers , where we make it the condition , on which we beg pardon from god ; forgive us our trespasses , as we forgive them that trespass again●t us . what a heavy curse then does every revengful person lay upon himself , when he sayes this prayer ? he does in effect beg god not to forgive him ; and 't is too sure that part of his prayer will be heard , he shall be forgiven just as he forgives , that is not at all . this is yet farther set out to us in the parable of the lord and the servant , matth. . the servant had obtained of his lord the forgiveness of a vast debt , ten thousand talents , yet was so cruel to his fellow servant , as to exact a poor trifling sum of an hundred pence , upon which his lord recalls his former forgiveness , and charges him again with the whole debt , and this christ applies to our present purpose , ver . . so likewise shall my heavenly father do unto you , if ye from your hearts forgive not every man his brother their trespasses . one such act of uncharitableness is able to forfeit us the pardon god hath granted us , and then all our sins return again upon us , and sink us to utter ruine . i suppose it needless to heap up more testimonies of scripture , for the truth of this ; these are so clear , as may surely serve to perswade any man , that acknowledges scripture , of the great and fearful danger of this sin of uncharitableness . the lord possess all our hearts with such a just sense of it as may make us avoid it . the last consideration i shall mention , is that of gratitude . god has shewed wonderful mercies to us , christ has suffered heavy things to bring us into a capacity of that mercy and pardon from god : and shall we not then think our selves obliged to some returnes of thankfulness ? if we will take the apostles judgment he tells us , cor. . . that since christ dyed for us all , 't is but reasonable that we should not henceforth live unto our selves , but unto him that dyed for us . indeed were every moment of our life consecrated to his immediate service , 't were no more then common gratitude requires , & far less then such inestimable benefits deserve ; what a shameful unthankfulness is it then to deny him so poor a satisfaction as this , the forgiving our brethren ? supose a man that were ransomed either from death or slavery , by the bounty and sufferings of another , should upon his release be charged by him that so freed him in return of that kindness of his , to forgive some slight debt , which was owing him by some third person , would you not think him the unthankfullest wretch in the world , that should refuse this to so great a benefactor ? yet such a wretch and much worse is every revengful person : christ hath bought us out of eternal slavery , and that not with corruptible things , as silver and gold , pet. . . but with his own●most precious blood , and hath earnestly recommended to us the love of our brethren , and that with the most moving arguments , drawn from the greatness of his love to us ; and if we shall obstinately refuse him in so just , so moderate a demand , how unspeakable a vileness is it ? and yet this we do downright , if we keep any malice or grudg to any person whatsoever . nay , farther this is not barely an unthankfulness , but there is also joyned with it a horrible contempt , and despising of him . this peace & unity of brethren was a thing so much prized & valued by him , that when he was to leave the world , he thought it the most pretious thing he could bequeath , and therefore left it by way of legacy to his disciples , jo. . . peace i leave with you ; we use to set a great value on the slightest bequests of our dead friends , to be exceeding careful not to lose them and therefore if we wilfully bangle away this so pretious a legacy of christ , 't is a plain sign we want that love and esteem of him , which we have of our earthly friends , and that we despise him as well as his legacy . the great prevailing of this sin of uncharitableness has made me stand thus long on these considerations , for the subduing it . god grant they may make such impression on the reader , as may be available to that purpose . i shall add only this one advice , that these or whatsoever other remedies against this sin must be used timely : 't is oftimes the frustrating of bodily medicines , the applying them too late , and 't is much oftner so in spiritual , therefore if it be possible , let these & the like considerations be so constantly & habitually fixt in thy heart , that they may frame it to such meekness as may prevent all risings of rancour or revenge in thee , for it is much better they should serve as armour to prevent , then as balsome to cure the wound . but if this passion be not yet so subdued in thee , but that there will be some stirrings of it , yet then be sure to take it at the very first rise , and let not thy fancy chew , as it were , upon the injury by often rolling it in thy mind , but remember betime● the foregoing considerations , and withal , that this is a time , and season of tryal to thee , wherein thou mayest shew how thou hast profited in christs school , there now being an opportunity offered thee either of obeying and pleasing god , by passing by this offence of thy brother , or else of obeying and pleaseing satan , that lover of discord , by nourishing hatred against him . remember this , i say , l●otimes , before thou be enflamed , for if this fire be throughly kindled , it will cast such a smoak , as will blind thy reason , and make thee unfit to judge even in this so very plain case , whet her it be better by obeying god , to purchase to thy self eternally bliss , or by obeying satan , eternall torments . whereas , if thou put the question to thy self before this commotion , and disturbance of mind , 't is impossible but thy understanding must pronounce for god ; and then unless thy will be so perverse that thou wilt deliberately choose death , thou wilt surely practice according to that sentence of thy understanding ; i shall add no more on this first part of charity , that of the affections , i proceed now to that of the actions ; and this endeed is it , whereby the former must be approved , we may pretend great charity within , but if none break forth in the actions , we may say of that love , as sa●nt james does of the faith he speaks of , that it is dead , jam. . . it is the loving in deed , that must approve our bearts before god , jo. . . now this love in the actions may likewise fitly be distributed , as the former was , in relation to the four distinct capacities of our brethren , their souls , their bodies , their goods , and credit . the soul i formerly told you may be considered either in a naturall or spirituall sense , & in both of them charity binds us to do all the good we can . as the soul signifies the mind of a man , so we are to endeavour the comfort and refreshment of our brethren , desire to give them all true cause of joy , & cheerfulnes , especially when we see any under any sadness or heaviness , then to bring out all the cordialls we can procure , that is , to labour by all christian and fit means to chear the troubled spirits of our brethren , to comfort them that are in any heaviness , as the apostle speakes , . cor. . . but the soul in the spirituall sence is yet of greater concernment , and the securing of that is a matter of much greater moment , then the refreshing of the mind only , in as much as the eternall sorrows and sadnesses of hell exceed the deepest sorrows of this life ; and therefore though we must not omit the former , yet on this we are to employ our most zealous charities ; wherein we are not to content our selves with a bare wishing well to the souls of our brethren , this alone is a sluggish sort of kindness , unworthy of those who are to imitate the great redeemer of souls , who did and suffered so much in that purchase : no , we must add also our endeavour to make them what we wish them , to this purpose , 't were very reasonable to propound to our selves in all our conversings with others , that one great designe of doing some good to their souls . if this purpose were fixt in our minds , we should then discern perhaps many opportunities , which now we overlook , of doing something towards it . the brutish ignorance of one would call upon thee to endeavour his instruction ; the open sin of another , to reprehend & admonish him ; the faint and weak vertue of another to confirm and incourage him . every spirituall want of thy brother may give thee some occasion of exercising some part of this charity , or if the circumstances be such , that upon sober judging , thou think it vain to attempt any thing thy self , as if either thy meanness , or thy unacquaintedness , or any the like impediment be like to render thy exhortations fruitless , yet if thou art industrious in thy charity , thou mayest probably find out some other instrument , by whom to do it more successfully . there cannot be a nobler study then how to benefit mens souls , and therefore where the direct means are improper , 't is fit we should whet our wits for attaining of others . indeed 't is a shame , we should not as industriously contrive for this great spirituall concernment of others , as we do for every worldly trifling interest of our own ; yet in them we are unwearied , and trye one means after another , till we compass our end . but if after all our serious endeavours , the obstinacy of men do not suffer us , or themselves rather , to reap any fruit from them , if all our wooings and intreatings of men to have mercy on their own souls will not work on them , yet be sure to continue still to exhort by thy example ; let thy great care and tenderness of thy own soul preach to them the value of theirs , and give not over thy compassions to them , but with the prophet jer. . . let thy soul weep in secret for them ; and with the psalmist , let rivers of waters run down thy eyes , because they kept not gods law , psal. . . yea with christ himself , weep over them , who will not know the things that belong to their peace , luk , . . and when no importunities with them will work , yet even then cease not to importune god for them , that he will draw them to himself , thus we see samuel , when he could not diswade the people from that sinful purpose they were upon , yet he professes notwithstanding , that he will not cease praying for them ; nay , he lookt on it as so much a duty , that it would be sin to him to omit it , god forbid , sayes he , that i should sin against the lord in ceasing to pray for you , sam. . . nor shall we need to fear that our prayers will be quite lost , for if they prevail not for those for whom we pour them out , yet however they will return into our own bosomes , psal. . , we shall be sure not to miss of the reward of that charity . in the second place , we are to exercise this active charity towards the bodies of our neighbours ; we are not only to compassionate their pains , and miseries , but also to do what we can for their ease and relief . the good samaritan luke . . had never been proposed as our pattern , had he not as well helped as pitied the wounded man. 't is not good wishes , no nor good words neither that avail in such cases , as st. james tells us , if a brother or sister be naked and destitute of daily food , and one of you say unto them , depart in peace , be ye warmed and filled , notwithstanding ye give him not those things that are needful for the body , what doth it profit ? jam. . . . no sure , it profits them nothing , in respect of their bodies , and it will profit thee as little in respect of thy soul , it will never be reckoned to thee as a charity . this releeving of the bodily wants of our brethren , is a thing so strictly required of us , that we find it set down mat. . as the especiall thing we shall be tried by at the last day , on the omission whereof is grounded that dreadful sentence , ver . . depart from me ye cursed into everlasting fire , prepared for the devil and his angels . and if it shall now be asked , what are the particular acts of this kind which we are to perform ? i think we cannot better inform our selves for the frequent and ordinary ones , then from this chapter , where are set down these severals , the giving meat to the hungry , and drink to the thirtty , harbouring the stranger , clothing the naked , and visiting the sick and imprisoned ; by which visiting is meant , not a bare coming to see them , but so coming as to comfort and relieve them ; for otherwise it will be but like the levite in the gospel , luk. . who came & looked on the wounded man , but did no more , which will never be accepted by god. these are common and ordinary exercises of this charity , for which we cannot want frequent opportunities . but besides these there may sometimes by gods especial providence fall into our hands , occasions of doing other good offices to the bodies of our neighbours ; we may sometimes find a wounded man with the samaritan , and then 't is our duty to do as he did ; we may sometimes find an innocent person condemned to death , as susanna was , and then are with daniel to use all possible endeavour for their deliverances : this case solomon seems to refer to , prov. . . if thou forbear to deliver him that is drawn unto death , and them that are ready to be slain , if thou sayst behold we knew it not ; doth not he that pondereth the heart consider ? and he that keepeth thy s●●l , doth not he know it ? shall not be render to every man according to his deeds ; we are not lightly to put off the matter with vain excuses , but to remember that god , who knows our most secret thoughts , will severely examine , whether we have willingly omitted the performance of such a charity : sometimes again ( nay god knowes , often now a dayes ) we may see a man that by a course of intemperance is in danger to destroy his health , to shorten his dayes , and then it is a due charity not only to the soul , but to the body also , to endeavour to draw him from it . it is impossible to set down all the possible acts of this corporal charity , because there may sometimes happen such opportunities as none can foresee ; we are therefore alwayes to carry about us a serious resolution of doing whatever good of this kind we shall at any time discern occasion for , & then whenever that occasion is offered , we are to look on it as a call , as it were from heaven , to put that resolution in practice . this part of charity seems to be so much implanted in our natures , as we are men , that we generally account them not only unchristian , but inhumane , that are void of it , and therefore i hope there will not need much perswasion to it , since our very nature inclines us ; but certainly that very consideration wil serve hugely to increase the guilt of those that are wanting in it . for since this command is so agreeable even to flesh and blood , our disobedience to it can proceed from nothing but a stubborness and resistance against god who gives it . partition xvii . of charity , alms giving , &c. of charity in respect of our neighbours credit , &c. of peace-making . of going to law : of charity to our enemies , &c. christian duties both possible and pleasant . § : the third way of expressing this charity is towards the goods or estate of our neighbour ; we are to endeavour his thriving and prosperity in these outward good things ; and to that end , be willing to assist and farther him in all honest wayes of improveing or preserving them , by any neighbourly and friendly office . opportunities of this do many times fall out : a man may sometimes by his power or perswasion deliver his neighbours goods out of the hands of a thief , or oppressor ; sometimes again by his advice and counsel , he may set him in a way of thriving , or turn him from some ruinous course ; and many other occasions there may be of doing good turns to another , without any loss or damage to our selves , and then we are to do them , even to our rich neighbours , those that are as wealthy ( perhaps much more so ) as our selves ; for though charity do not bind us to give to those that want it lesse then our selves , yet whenever we can further their profit , without less'ning our own store , it requires it of us : nay , if the damage be but light to us in comparison of the advantage to him , it will become us rather to hazard that light damage , then lose him that greater advantage . . but towards our poor brother , charity tyes us to much more ; we are there only to consider the supplying of his wants , and not to stick at parting with what is our own , to relieve him , but as far as we are able give freely what is necessary to him . this duty of alms-giving is perfectly necessary for the approving our love not only to men , but even to god himself , as st. john tels us , jo. . . whoso hath this worlds goods , and seeth his brother have need , and shutteth up his bowels of compassion from him , how dwelleth the love of god in him ? 't is vain for him to pretend to love either god or man , who loves his mony so much better , that he will see his poor brother ( who is a man , and bears the image of god ) suffer all extremities , rather then part with any thing to relieve him : on the other side , the performance of this duty is highly acceptable with god , as well as with men . . 't is called , heb. . . a sacrifice wherewith god is well pleased ; and again , phil. . . st. paul calls their almes to him , a sacrifice acceptable , wel-pleasing to god , and the church hath alwayes look't on it as such ; and therefore joyned it with the soleumest part of worship , the holy sacrament . but because even sacrifices themselves under the law , were often made unacceptable by being maimed and blemished , it will here be necessary to enquire what are the due qualifications of this sacrifice . . of these there are some that respect the motive , some the manner of our giving . the motive may be threefold , respecting god , our neighbour and our selves . that which respects god is obedience and thankfulnesse to him : he has commanded we should give alms , and therefore one speciall end of our doing so , must be the obeying that precept of his . and it is from his bounty alone that we receive all our plenty , and this is the properest way of expressing our thankfullness for it ; for as the psalmist saith , our goods extend not unto god , psal. . . that tribute which we desire to pay out of our estates , we cannot pay to his person . 't is the poor , that are as it were his proxey and receivers , and therefore what ever we should by way of thankfullness give back again unto god , our alms is the way of doing it : secondly , in respect of our neighbour , the motive must be a true love and compassion to him , a tender fellow-feeling of his wants , and desire of his comfort and relief : thirdly , in respect of our selves , the motive is to be the hope of that eternall reward promised to this performance . this christ points out to us , when he bids us lay up our treasure in heaven , mat. . . and to make us friends of the mammon of unrighteousness , that they may receive us into everlasting habitations , luk. . . that is by a charitable dispencing of our temporall goods to the poor , to lay up a stock in heaven to gain a title to those endlesse felicities , which god hath promised to the charitable . that is the harvest we must expect of what we sowe in these works of mercy , which will be so rich as would abundantly recompence us , though we should as the apostle speaks , cor. . . bestow all our goods to feed the poor : but then we must be sure we make this our sole aim , and not instead of this propose to our selves the praise of men , as the motive of our charity , for that will rob us of the other ; this is expresly told us by christ , mat. . they that set their hearts on the credit , they shall gain with men , must take that as their portion , ver . . verily i say unto you , they have their reward ; they chose , it seems , rather to have men their pay-masters , then god , and to them they are turn'd off , that little airy praise they get from them , is all the reward they must expect : ye have no reward of my father which is in heaven , ver . . we have therefore need to watch our hearts narrowly , that this desire of vain glory steal not in , and befool us into that miserable exchange of a vain blast of mens breath for those substantial and eternal joyes of heaven . . in the second place we must take care of our alms-giving , in respect of the manner ; and in that , first , we must give cheerfully ; men usually value a smal thing , that is given cheerfully , and with a good heart , more then a much greater , that is wrung from a man with grudging and unwillingness ; and god is of the same mind , he loves a cheerfull giver , cor. . . which the apostle makes the reason of the foregoing exhortation , of not giving grudgingly , or as of necessity , ver . . and sure 't is no unreasonable thing , that is herein required of us , there being no duty that has to humane nature , more of pleasure and delight , unlesse it be where coveteousness or cruelty have quite work't out the man , & put a ravenous beast in his stead . is it not a most ravishing pleasure to him that hath any bowels , to see the joy that a seasonable alms brings to a poor wretch ? how it revives and puts new spirits in him , that was even sinking ? certainly the most sensuall creature alive knows not how to bestow his mony on any thing , that shal bring him in so great a delight , and therefore me thinks it should be no hard matter to give not only without grudging , but even with a great deal of alacrity and cheerfulness , it being the fetching in of pleasure to our selves . . there is but one objection can be made against this , and that is , that the danger of impoverishing ones self by what one gives , may take off that pleasure , and make men either not give at all , or not so cheerfully . to this i answer : that first were this hazard never so apparent , yet it being the command of god , that we shall thus give , we are yet to obey cheerfully , and be as well content to part with our good ; in pursuance of this duty , as we are many times called to do upon some other . in which case christ tels us , he that forsakes not all that he hath , cannot be his disciple . . but secondly , this is sure a vain supposition : god having particularly promised , the contrary to the charicable , that it shall bring blessings on them , even in these outward things . the liberal soul shall be made fat , and he that watereth shall be watered also himself , prov. . . he that giveth to the poor shall not lack , prov. . . and many the like texts there are , so that one may truely say , this objection is grounded in direct unbelief . the short of it is , we dare not trust god for this : giving to the poor is directly the puting our wealth into his hands . he that giveeth to the poor lendeth unto the lord , prov. . . and that too on solemn promise of repayment , as it follows in that verse , that which he hath given will he pay him again . it is amongst men thought a great disparagment , when we refuse to trust them ; it shews we either think them not sufficient , or not honest : how vile an affront is it then to god thus to distrust him ? nay indeed how horrid blasphemy , to doubt the security of that , for which he has thus expresly past his word , who is lord of all , and therefore cannot be insufficient , and who is the god of truth , and therefore will not fail to make good his promise ? let not then that infidel fear of future want , contract and shut up thy bowels from thy poor brother ; for though he be never likely to pay thee , yet god becomes his surety , and enters bond with him , and will most assuredly pay thee with encrease . therefore it is so far from being damage to thee , thus to give , that it is thy great advantage : any man would rather choose to put his money in some sure hand , where he may both improve , and be certain of it at his need , then to let it lie unprofitably by him , especially if he be in danger of thieves , or other accidents , by which he may probably loose it : now alas ! all that we possess is in minutely danger of losing ; innumerable accidents there are , which may in an instant bring a rich man to beggery ; he that doubts this , let him but read the story of job , and he will there finde an example of it : and therefore what so prudent course can we take for our wealth , as to put it out of the reach of those accidents , by thus lending it to god , where we may be sure to finde it ready at our greatest need and that too with improvement and encrease ; in which respect it is that the apostle compares alms to seed , cor. . . we know it is the nature of seed that is sown , to multiply and encrease , and so does all our acts of mercy , they return nor single and naked to us , but bring in their sheaves with them , a most plenteous & bountiful harvest . god deals not with our alms , as we too often do with his graces , wrap them up in a napkin , so that they shall never bring in any advantage to us , but makes us most rich returns : and therefore we have all reason most cheerfully , yea , joyfully to set to this duty , which we have such invitations to , as well in respect of our own interests , as our neighbours needs . . secondly , we must give seasonably : it is true indeed there are some so poor , that an alms can never come unseasonably , because they alwayes want , yet even to them there may be some special seasons of doing it , to their greater advantage ; for sometimes an alms may not only deliver a poor man from some present extremity , but by the right timeing of it , may set him in some way of a more comfortable subsistence afterward . and for the most , i presume it is a good rule , to dispence what we intend to any , as soon as may be , for delays are hurtfull oftentimes both to them & ourselves ; first , as to them , it is sure , the longer we delay , the longer they groan under the present want , & after we have designed them a relief , it is in some degree a cruelty to defer bestowing of it , for so long we prolong their sufferings ; you wil think him a hard hearted physician , that having a certain cure for a man in pain , should when he might presently apply it make unnecessary delays , & so keep the poor man still in torture : and the same it is here ; we want of the due compassion , if we can be content our poor brother should have one hour of unnecessary suffering , when we have present opportunity of relieving him , or if he be not in such an extremity of want , yet whatever we intend him for his greater comfort , he loses so much of it , as the time of the delay amounts to : secondly , in respect of our selves ; t is ill to defer , for thereby we give advantage to the temptations either of satan or our own covetous humour , to disswade us from it . thus it fares too often with many christian duties ; for want of a speedy execution , our purposes cool , and never come to act ; so many resolve they will repent , but because they set not immediatly upon it , one delay succeeds another , and keeps them from ever doing it at all ; and so 't is very apt to fall out in this case , especially with men , who are of a covetous temper , and therefore they of all others should not trust themselves thus to delay . . thirdly , we should take care to give prudently , that is to give most , where it is most needed , and in such a manner , as may do the receiver most good : charities do often miscarry for want of this care , for if we give at all adventures to all that seem to want , we may somtimes give more to those , whose sloth and lewdness is the cause of their want then to those who best deserve it , and so both encourage the one in their idlenesse , and disable our selves from giving to the other . yet i doubt not such may be the present wants even of the most unworthy , that we are to relieve them , but where no such pressing need is , we shall do best to chuse out the fitter objects of charity , such are those who either are not able to labour , or else have a greater charge then their labour can maintain , and to those our alms should be given also in such manner as may be most likely to do them good the manner of which may differ according to the circumstances of their condition ; it may to some be best perhaps , to give them by little and little , to others the giving it all at once may tend more to their benefit ; and sometimes a seasonable loan may do as well as a gift , and that may be in the power sometimes of those who are able to give but little : but when we thus lend on charity , we must lend freely without use , and also with a purpose , that if he should prove unable to pay , we will forgive so much of the principal as his needs require , and our abilities will permit . they want much of this charity , who clap up poor debtors in prison , when they know they have nothing to answer the debt , which is a great cruelty to make another miserable , when nothing is gained to our selves by it . . fourthly , we should give liberally , we must not be strait handed in our alms , and give by such pitiful scantlings , as will bring almost no relief to the receiver , for that is a kind of mockery ; 't is as if one should pretend to feed one that is almost famisht by giving him a crumb of bread , such doles as that would be most ridiculous , yet i fear 't is too neer the proportion of some mens alms ; such men are below those disciples we read of , who knew only the baptism of john , for 't is to be observed , that john baptist , who was but the fore-runner of christ , makes it a special part of his doctrine , that he that hath two coats should impart to him that hath none , lu● . . . he sayes not , he that hath some great wardrobe , but even he that hath but two coats must part with one of them ; from whence we may gather that whatsoever is above ( not our vanity but ) our need should thus be disposed of , when our brethrens necessity requires it . but if we look into the first time of the gospel , we shall find christianity far exceeded this proportion of johns , the converts assigned not a part only , but frankly gave all to the use of the brethren , acts . and though that being upon an extraordinary occasion , will be no measure for our constant practise yet it may shew us how prime and fundamental a part of christianity , this of charity is , that at the very first founding of the church , such vast degrees of it were practised ; and if we farther consider what precepts of love are given us in the gospel , even to the laying down our lives for the brethren , jo. . . we cannot imagine our goods are in gods account so much more precious then our lives , that he would command us to be prodigal of the one , and yet allow us to be sparing of the other . . a multitude of arguments might be brought to recommend this bounty to all that profess christ ; i shall mention onely two , which i find used by st. paul to the corinthians on this occasion . the first is the example of christ , cor. . . for ye know the grace of our lord jesus christ , who though he was rich , yet for your sakes he became poor , that ye through his poverty might be rich . christ emptyed himself of all that glory and greatness , he enjoyed in heaven with his father , and submitted himself to a life of much meaness and poverty , only to enrich us . and therefore for shame , let us not grudge to empty our coffers , to lessen somewhat of our heaps , to relieve his poor members . the second is the expectation of reward , which will be more or less , according to the degrees of our alms , cor. . . he that soweth sparingly shall reap sparingly , and he that soweth bountifully shall reap bountifully . we think him a very improvident husband-man , that to save a little seed at present , sowes so thin , as to spoil his crop ; and the same folly 't will be in us , if by the sparingness of our alms , we make our selves a lank harvest hereafter , lose either all , or a great part of those rewards which god hath provided for the liberal alms-giver . what is the proportion which may be called a liberal giving , i shall not undertake to set down , there being degrees even in liberality , one may give liberally , & yet another give more liberally then he ; besides , liberality is to be measured , not so much by what is given as by the ability of the giver ; a man of a mean estate may give less then one of a great , and yet be the more liberall person , because that little may be more out of his , then the greater is out of the others . thus we see christ pronounces the poor widow to have given more to the treasury , then all the rich men , luke . . . not that her two mites were more then their rich gifts , but that it was more for her , she having left nothing behind , whereas they gave out of their abundance what they might easily spare . every man must herein judg for himself ; we see the apostle , though he earnestly press the corinthians to bounty , yet prescr●bes not to them how much they shall give , but leaves that to their own brests , cor. . . every man according as he purposeth in his heart , so let him give . but let us still remember , that the more we give ( provided we do not thereby fail in the support of those , that most immediately depend on us ) the more acceptable it will be to god , and the more rewardable by him . and to secure the performance of the duty of alms-giving ( what ever the proportion be ) we may do very well to follow the advice st. paul gives the corinthians in this matter , cor. . . upon the first day of the week let every one of you lay by him in store as god hath prospered him ; if men would do thus , lay by somewhat weekly in store for this work of charity , it were the surest way not to be unprovided of somewhat to give , when an occasion offered it self , and by giving so by little and little , the expence would become less sensible , and so be a means to prevent those grudgings , and repinings , which are apt to attend men in greater disbursements ; and sure this were in other respects also a very proper course , for when a trades-man casts up his weekly account , and sees what his gains have been , 't is of all others the most seasonable time to offer this tribute to god out of what he hath by his blessing gained ; if any will say they cannot so well weekly reckon their gains , as by longer spaces of time , i shall not contend with them for that precise time , let it be done monthly , or quarterly , so it be done : but that somewhat should still be laid by in bank for these uses rather then left loose to our sudden charities is sure very expedient , and i doubt not , whoever will make tryal of it , will upon experience acknowledge it to be so . . the fourth exercise of our charity is towards the credit of our neighbour : and of this we may have many occasions ; sometimes towards the innocent , and sometimes also towards the guilty . if one whom we know to be an innocent person , be slandered , and traduced , charity bindes us to do what we may for the declaring his innocency , and delivering him from that false imputation , and that not only by witnessing when we are called to it , but by a voluntary offering our testimony on his behalf , or if the accusation be not before a court of justice , and so there be no place for that our more solemn testimony , but that it be only a slander tost from one to another , yet even there we are to do what we can to clear him , by taking all occasions publickly to declare what we know of his innocency . but even to the guilty there is some charity of this kind to be performed , sometimes by concealing the fault , if it be such that no other part of charity to others make it necessary to discover , or be it not so notorious , as that it will be sure to betray it self : the wounds of reputation are of all others the most incurable , and therefore it may well become christian charity to prevent them , even where they have been deserved ; and perhaps such a tenderness in hiding the fault may sooner bring the offender to repentance , if it be seconded ( as it ought to be ) with all earnestness of private admonition : but if the fault be such , that it be not to be concealed , yet still there may be place for this charity , in extenuating , and lessening it , as far as the circumstances will bear ; as if it were done suddenly , and rashly , charity will allow some abatement of the censure , which would belong to a designed , and deliberate act ; and so proportionably in other circumstances . but the most frequent exercises of this charity happen towards those , of whose either innocency or guilt we have no knowledge , but are by some doubtful actions brought under suspition : and here we must remember , that it is the property of love , not to think evil , to judge the best ; and therefore we are both to abstain from uncharitable conclusions of them our selves , and as much as lyes in us , to keep others from them also , and so endeavour to preserve the credit of our neighbor , which is oftentimes as much shaken by unjust suspitions , as it would be by the truest accusation . to these cases , i suppose belongs that precept of christ , mat. . . judge not ; and when we consider , how that is backt in the following words , that ye be not judged , we shall have cause to believe it no such light matter , as the world seems to account it ; our merciful judging of others will be paid home to us , in the strict , and severe judgement of god. . i have now gone through this active charity , as it relates to the four several capacities of our brethren , many of the particulars whereof were before briefly mentioned , when we spake of justice . if any think it improper , that the same acts should be made part of justice , and charity too , i shall desire them to consider , that charity being by christs command become a debt to our brethren , all the parts of it may in that respect be ranked under the head of justice , since 't is sure paying of debts is a part of that : yet because in our common use we do distinguish between the offices of justice and charity , i have chose to enlarge on them in particular referenc to charity . but i desire it may still be remembred , that whatsoever is under precept , is so much a due from us , that we sin not only against charity , but justice too , if we neglect it ; which deserves to be considered , the more to stir up our care to the performance , and the rather , because there seems to be a common errour in this point ; men look upon their acts of mercy , as things purely voluntary , that they have no obligation to ; and the effect of it is this , that they are apt to think very highly of themselves , when they have performed any , though never so mean , but never blame themselves , though they omit all : which is a very dangerous , but withall a very natural fruit of the former perswasion . if there be any charities wherein justice is not concerned , they are those which for the height and degrees of them are not made matter of strict duty , that is , are not in those degrees commanded by god , and even after these 't will be very reasonable for us to labour ; but that cannot be done without taking the lower and necessary degrees in our way ; and therefore let our first care be for them . . to help us wherein there will be no better means , then to keep before our eyes that grand rule of loving our neighbours as our selves ; this the apostle makes the summe of our whole duty to our neighbours , rom. . . let this therefore be the standard , whereby to measure all thy actions , which relate to others ; when ever any necessity of thy neighbours presents it self to thee , ask thy self , whether if thou wert in the like case , thy love to thy self would not make thee industrious for relief , and then resolve thy love to thy neighbour must have the same effect for him . this is that royal law , as st. james calls it , jam. . . which all that profess themselves subjects to christ , must be ruled by ; and whosoever is so will not fail of performing all charities to others , because 't is sure he would upon the like occasions have all such performed to himself . there is none , but wishes to have his good name defended , his poverty relieved , his bodily sufferings succoured ; only it may be said , that in the spiritual wants , there are some so careless of themselves , that they wish no supply , they desire no reproofs , no instructions , nay , are angry when they are given them ; it may therefore seem that such men are not by vertue of this rule tied to those sorts of charities . to this i answer , that the love of our selves , which is here set as the measure of that to our neighbour , is to be understood to be that reasonable love , which men ought to have , and therefore though a man fail of that due love he owes himself , yet his neighbour hath not thereby forfeited his right , he has still a claim to such a degree of our love , as is answerable to that , which in right we should bear to our selves , and such i am sure is this care of our spiritual estate , and therefore 't is not our despising our own souls , that will absolve us from charity to other mens , yet i shall not much press this duty in such men , it being neither likely that they will be perswaded to it , or do any good by it , their ill example will overwhelm all their good exhortations , and make them unfruitfull . . there is yet one act of charity behind , which does not properly fall under any one of the former heads , & yet may relate to them all , and that is , the making peace , and amity among others ; by doing whereof we may much benefit both the souls , bodies , goods , and credit of our brethren ; for all these are in danger by strife and contention . the reconciling of enemies is a most blessed work , and brings a blessing on the actors : we have christs word for it , blessed are the peace-makers , mat. . . and therefore we may be incouraged diligently to lay hold of all opportunities of doing this office of charity , to use all our art , and endeavour to take up all grudges and quarrels we discern among others ; neither must we onely labour to restore peace where it is lost , but to preserve it where it is : first , generally , by striving to beget in the heart of all we converse with a true value of that most pretious jewel , peace ; secondly , particularly , by a timely prevention of those jarres , and unkindnesses , we see likely to fall out . it may many times be in the power of a discreet friend or neighbour , to cure those mistakes , and misapprehensions , which are the first beginnings of quarrels and contentions ; and it will be both more easy and more profitable , thus to prevent , then pacify strifes . 't is sure 't is more easy , for when a quarrel is once broken out , 't is like a violent flame , which cannot so soon be quencht , as it might have been , whilst it was but a smothering fire . and then 't is also more profitable , for it prevents many sins , which in the progress of an open contention , are almost sure to be committed . solomon sayes , in the multitude of words there wanteth not sin , prov. . . which cannot more truly be said of any sorts of words , then those that pass in anger , and then though the quarrel be afterwards composed , yet those sins will still remain on their account ; and therefore it is a great charity to prevent them . . but to fit a man for this so excellent an office of peace making , 't is necessary that he be first remarkably peaceable himself ; for with what face canst thou perswade others to that which thou wilt not perform thy self ? or how canst thou expect thy perswasions should work ? 't will be a ready reply in every mans mouth , thou hypocrite , cast out first the beam out of thine own eye , matth. . . and therefore be sure thou qualify thy self for the work . there is one point of peaceableness which seems to be little regarded among men , and that is in the case of legal trespasses ; men think it nothing to go to law about every petty trifle , and as long as they have but law on their side , never think they are to blame : but sure had we that true peaceableness of spirit which we ought , we should be unwilling for such slight matters to trouble and disquiet our neighbours . not that all going to law is utterly unchristian , but such kind of suits especially , as are upon contentiousness , and stoutness of humour , to defend such an inconsiderable right , as the parting with will do us little or no harm , or which is yet worse , to avenge such a trespass . and even in greater matters , he that shall part with somewhat of his right for love of peace , does surely the most christianly , & most agreeably to the advice of the apostle , cor. . . rather to take wrong , and suffer our selves to be defrauded . but if the damage be so unsupportable , that it is necessary for us to go to law , yet even then we must take care of preserving peace ; first , by carrying still a friendly , and christian temper towards the party , not suffering our hearts to be at all estranged from him ; secondly , by being willing to yield to any reasonable terms of agreement , whenever they shall be offered ; and truly if we carry not this temper of mind in our suits , i see not how they can be reconcileable with that peaceableness so strictly required of all christians . let those consider this who make it their pleasure themselves to disquiet their neighbour , or their trade to stir up others to do it . this tender regard of peace both in ourselves , and others , is absolutely necessary to be entertained of all those , who own themselves to be the servants of him , whose title it is to be the prince of peace , isai. . . . all that remains to be toucht on concerning this charity of the actions , is the extent of it , which must be as large as the former of the affections , even to the taking in not only strangers , and those of no relation to us , but even of our bitterest enemies . i have already spoken so much of the obligation we are under to forgive them , that i shall not hear say any thing of that , but that being supposed a duty , 't will sure then appear no unreasonable thing to proceed one step further , by doing them good turns ; for when we have once forgiven them , we can then no longer account them enemies , and so 't will be no hard matter even to flesh and blood to do all kinde things to them . and indeed this is the way , by which we must trye the sincerity of our forgiveness : 't is easy to say , i forgive such a man , but if when an opportunity of doing him good is offered , thou declinest it , 't is apparent there yet lurks the old malice in thy heart ; where there is a thorough forgiveness , there will be as great a readiness to benefit an enemy as a friend : nay perhaps in some respects a greater , a true charitable person looking upon it as an especial prize , when he has an opportunity of evidencing the truth of his reconciliation , and obeying the precept of his saviour , by doing good to them that hate him , matth. . . let us therefore resolve that all actions of kindness are to be performed to our enemies , for which we have not only the command , but also the example of christ , who had not only some inward relentings towards us his obstinate , and most provoking enemies , but shewed it in acts , and those no cheap , or easy ones , but such as cost him his dearest bloud . and surely we can never pretend to be either obeyers of his command , or followers of his example , if we grudge to testifie our loves to our enemies by those so much cheaper wayes of feeding them in hunger , and the like , recommended to us by the apostle , rom. . . but if we could perform these acts of kindness to enemies in such manner as might draw them from their enmitie , and win them to peace , the charity would be doubled : and this we should aim at , for that we see the apostle sets as the end of the forementioned acts of feeding , &c. that we may heap coals of fire on their heads , not coals to burn , but to melt them into all love and tenderness towards us ; and this were indeed the most compleat way of imitating christs example , who in all he did and suffered for us , designed the reconciling of us to himself . . i have now shewed you the several parts of our duty to our neighbour , towards the performance whereof i know nothing more necessary , then the turning out of our hearts that self love which so often possesses them , and that so wholly , that it leaves no room for charity , nay , nor justice neither to our neighbour . by this self-love i mean not that true love of our selves , which is the love and care of our souls ( for that would certainly help , not hinder us in this duty ) but i mean that immoderate love of our own worldly interests , and advantages , which is apparently the root of all , both injustice and uncharitableness towards others . we finde this sin of self-love set by the apostle in the head of a whole troop of sins , tim. . . as if it were some principal officer in satans camp , and certainly , not without reason , for it never goes without an accursed train of many other sins , which like the dragons tail rev. . . sweeps away all care of duty to others . we are by it made so vehement , and intent upon the pleasing our selves , that we have no regard to any body else , contrary to the direction of s. paul , rom. . . which is not to please our selves , but every man to please his neighbour for his good to edification ; which he backs with the example of christ , vers . for even christ pleased not himself : if therefore we have any sincere desire to have this vertue of charity rooted in our hearts , we must be careful to weed out this sin of self-love , for 't is impossible they can prosper together . . but when we have removed this hindrance , we must remember that this , as al other graces proceeds not from our selves , it is the gift of god , and therefore we must earnestly pray to him to work it in us , to send his holy spirit , which once appeared in the form of a dove , a meek and gall-less creature , to frame our hearts to the same temper , and enable us rightly to perform this duty . . i have now past through those several branches i at first proposed , and shewed you what is our duty to god , our selves , and our neighbour : of which i may say as it is , luk. . . this do and thou shalt live . and surely it is no impossible task to perform this in such a measure , as god will graciously accept , that is in sincerity , though not in perfection , for god is not that austere master , luk . . that reaps where he has not sowed , he requires nothing of us , which he is not ready by his grace to enable us to perform ; if we be not wanting to our selves , either in asking it by prayer , or in using it by diligence . and as it is not impossible , so neither is it such a sad melancholly task , as men are apt to think it . 't is a special pollicy of satans , to do as the spies did , num. . . bring up an ill report upon this good land , this state of christian life , thereby to discourage us from entering into it , to fright us , with i know not what gyants we shall meet with ; but let us not thus be cheated , let us but take the courage to try , and we shall indeed finde it a canaan , a land flowing with milk and honey : god is not in this respect to his people a wilderness , a land of darkness , jer. . . his service does not bereave men of any true joy , but helps thou to ●● great deal : christs yoke is an easy , nay a pleasant yoke , his burden a light , yea a gracious burden . there is in the practise of christian duties a great deal of present pleasure , and if we feel it not , it is because of the resistance our vitious and sinful customs make , which by the contention raises an uneasiness . but then first that is to be charged only to our selves , for having got those ill customs , and thereby made that hard to us , which in it self is most pleasant , the duties are not to be accused for it . and then secondly , even there the pleasure of subduing those ill habits , overcoming those corrupt customs is such , as hugely outweigheth all the trouble of the combate . . but it will perhaps be said , that some parts of piety are of such a nature , as will be very apt to expose us to persecutions , and sufferings in the world , and that those are not joyous , but grievous ; i answer , that even in those there is matter of joy : we see the apostles thought it so , they rejoyced that they were counted worthy to suffer for christs name , acts . . and s. peter tells us , that if any suffer as a christian , he is to glorifie god for it , pet. . . there is such a force and vertue in the testimony of a good conscience , as is able to change the greatest suffering into the greatest triumph , and that testimony we can never have more clear , and lively , then when we suffer for righteousnes sake ; so that you see christianity is very amiable even in its saddest dress , the inward comforts of it do far surpass all the outward tribulations that attend it , and that even in the instant , while we are in the state of warfare upon earth . but then if we look forward to the crown of our victories , those eternal rewards in heaven , we can never think those tasks sad , though we had nothing at present to sweeten them , that have such recompences await them at the end , were our labours never so heavy , we could have no cause to faint under them : let us therefore when ever we meet with any discouragements in our course , fix our eye on this rich prize , and then run with patience the race which is set before us , heb. . . follow the captain of our salvation through the greatest sufferings , yea even through the same red sea of blood which he hath waded , whenever our obedience to him shall require it ; for though our fidelity to him should bring us to death it self , we are sure to be no losers by it , for to such he hath promised a crown of life , the very expectation whereof is able to keep a christian more cheerful in his fetters and dungeon , then a worldling can be in the midst of his greatest prosperities . . all that remains for me farther to add , is earnestly to entreat and beseech the reader , that without delay , he puts himself into this so pleasant and gainful a course , by setting sincerely to the practise of all those things , which either by this book , or by any other means he discerns to be his duty , and the further he hath formerly gone out of his way , the more haste it concerns him to make to get into it , and to use the more diligence in walking in it . he that hath a long journey to go , and finds he hath lost a great part of his day in a wrong way , will not need much intreaty , either to turn into the right , or to quicken his pace in it . and this is the case of all those that have lived in any course of sin , they are in a wrong road , which will never bring them to the place they aim at ; nay , which will certainly bring them to the place they most fear and abhor ; much of their day is spent , how much will be left to finish their journey in , none knowes , perhaps the next hour , the next minute the night of death may overtake them ; what a madness is it then for them to defer one moment to turn out of that path which leads to certain destruction , and to put themselves in that , which will bring them to bliss and glory ? yet so are men bewitched , and enchanted with the deceitfulness of sin , that no entreaty , no perswasion can prevail with them , to make this so reasonable so necessary a change , not but that they acknowledge it needful to be done , but they are unwilling to do it yet , they would enjoy all the pleasures of sin as long as they live , & then they hope at their death , or some little time before it , to do all the business of their souls ; but , alass ! heaven is too high to be thus jumpt into , the way to it is a long and leasurely ascent , which requires time to walk . the hazards of such deferring are more largely spoken of , in the discourse of repentance , i shall not here repeat them , but desire the reader seriously to lay them to heart , and then surely he will think it seasonable counsel that is given by the wise man , eccles. . . make no tarrying to turn to the lord , and put not off from day to day . finis . private devotions for several occasions . ordinary and extraordinary . london , printed for t. garthwait , at the little north door of s. pauls church , . christian reader , i have , for the help of thy devotions , set down some forms of private prayer , upon several occasions : if it be thought an om●ssion that there are none for families , i must answer for my self , that it was not from any opinion that god is not as well to be worship'd in the family as the closet ; but because the providence of god and the church hath already furnish'd thee for that purpose , infinitely beyond what my utmost care could do . i mean the publick liturgy , or common prayer , which for all publick addresses to god ( and such are family prayers ) are so excellent & useful , that we may say of it as david did of goliah's sword , sam. . . there is none like it . directions for the morning . as soon as ever thou awakest in the morning , lift up thy heart to god in this or the like short prayer . lord , as thou hast awaked my body from sleep , so by thy grace awaken my soul from sin , and make me so to walk before thee this day and all the rest of my life , that when the last trumpet shall awake me out of my grave , i may rise to the life immortal , through jesus christ. when thou hast thus begun , suffer not ( without some urgent necessity ) any worldly thoughts to fill thy mind , till thou hast also paid thy more solemn devotions to almighty god , and therefore during the time thou art dressing thy self ( which should be no longer then common decency requires ) exercise thy mind in some spiritual thoughts : as for example , consider to what temptations thy business or company that day are most like to lay thee open , and arm thy self with resolutions against them ; or again , consider what occasions of doing service to god , or good to thy neighbour are that day most likely to present themselves , and resolve to embrace them ; and also contrive how thou mayest improve them to the uttermost . but especially it will be sit for thee to examine whether there have any sin escaped thee since thy last nights examination . if after these considerations any further leisure remain , thou mayest profitably imploy it in meditating on the general resurrection ( whereof our rising from our beds is a representation ) and of that dreadful judgement which shall follow it , and then think with thy self in what preparation thou art for it , and resolve to husband ca●●fully every minute of thy time towards the fitting th●e for that great account . as soon as thou art ready retire to some private place , and there offer up to god thy morning sacrifice of praise and prayer . prayers for the morning . at thy first kneeling down , say , o holy , blessed and glorious trinity , three persons and one god , have mercy upon me a miserable sinner . lord , i know not what to pray for as i ought , o let thy spirit help my infirmities , and enable me to offer up a spiritual sacrifice acceptable to thee by jesus christ. a thanksgiving . o gracious lord , whose mercies endure for e-ever , i thy unworthy servant who have so deeply tasted of them , desire to render thee the tribute of my humblest praises for them : in thee , o lord , i live , and move and have my being , thou first madest me to be , and then that i might not be miserable but happy , thou sendest thy son out of thy bos●me to redeem me from the power of my sins by his grace , and from the punishment of them by his blood , and by both to bring me to his glory . thou hast by thy mercy caused me to be born within thy peculiar fold , the christian church , where i was early consecrated to thee in baptism , and have been partaker of all those spiritual helps which might aid me to perform that vow i there made to thee ; and when by my own wilfulness or negligence i have failed to do it , yet thou in thy manifold mercies hast not forsaken me , but hast graciously invited me to repentance , afforded me all means both outward and inward for it , and with much patience hast attended and not cut me off in the acts of those many damning sins i have committed , as i have most justly deserved . it is , o lord , thy restraining grace alone by which i have been kept back from any the greatest sins , and it is thy inciting and assisting grace alone , by which i have been enabled to do any the least good , therefore not unto me , not unto me , but unto thy name be the praises . for these and all other thy spiritual blessings , my soul doth magnifie the lord , and all that is within me praise his holy name . i likewise praise thee for those many outward blessings i enjoy , as health , friends , food and raiment , the comforts as well as the necessaries of this life , for those continual protections of thy hand , by which i and mine are kept from dangers , and those gracious deliverances thou hast often afforded out of such as have befallen me ; and for that mercy of thine whereby thou hast sweetned and all●yed those troubles thou hast not seen sit wholly to remove : for thy particular preservation of me this night , and all other thy goodness towards me ; lord , grant that i may render thee not only the fruit of my lips , but the obedience of my life , that so these blessings here may be an earnest of those richer blessings thou hast prepared for those that love thee , and that for his sake whom thou hast made the author of eternal salvation to all that obey him , even jesus christ. a confession . o righteous lord , who hatest iniquity , i thy sinful creature cast my self at thy feet , acknowledging that i most justly deserve to be utterly abhorred and forsaken by thee , for i have drunk iniquity like water , gone on in a continued course of sin and rebellion against thee , dayly committing those things thou forbiddest , and leaving undone those things thou commandest ; mine heart , which should be an habitation for thy spirit , is become a cage of unclean birds , of foul and disordered affections ; and out of this abundance of the heart my mouth speaketh , my hands act , so that in thought , word , and deed i continually transgress against thee . [ here mention the greatest of thy sins ] nay , o lord , i have despised that goodness of thine which should lead me to repentance , hardning my heart against all those means thou hast used for my amendment . and now , lord , what can i expect from thee but judgment and fiery indignation , that is indeed the due reward of my sins ? but , o lord , there is mercy with thee that thou may est be feared , o fit me for that mercy by giving me a deep and hearty repentance , and then according to thy goodness let thy anger and thy wrath be turned away from me ; look upon me in thy son , my blessed saviour , and for the merit of his sufferings pardon all my sins : and , lord , i beseech thee by the power of thy grace so to renew and purifie my heart , that i may become a new creature , utterly forsaking every evil way , and living in constant , sincere , universal obedience to thee all the rest of my days , that behaving my self as a good and faithful servant , i may by thy mercy at the last be received into the joy of my lord : grant this for jesus christ his sake . a prayer for grace . o most gracious god , from whom every good and perfect gift cometh , i wretched creature that am not able of my self so much as to think a good thought , beseech thee to work in me both to will and do according to thy good pleasure ; inlighten ●● , 〈◊〉 that i may know thee , and let me not be barren or unfruitful in that knowledg ; lord , work in my heart a true faith a purifying hope , and an unfeigned love towards thee , give me a full trust on thee , zeal for thee , reverence of all things that relate to thee ; make me fearful to offend thee , thankful for thy mercies , humble under thy corrections , devout in thy service , sorrowful for my sins ; and grant that in all things i may behave my self so as befits a creature to his creator , a servant to his lord ; enable me likewise to perform that duty i owe to my self , give me that meekness , humility , and contentedness whereby i may always possess my soul in patience and thankfulness ; make me diligent in all my duties , watchful against all temptations , perfectly pure and temperate , and so moderate in my most lawful injoyments that they never become a snare to me ; make me also , o lord , to be so affected towards my neighbour , that i never transgress that royal law of thine , of loving him as my self ; grant me exactly to perform all parts of justice , yielding to all whatsoever by any kinde of right becomes their due ; and give me such bowels of mercy and compassion that i may never fail to do all acts of charity to all men , whether friends or enemies , according to thy command and example . finally , i beseech thee , o lord , to sanctifie me throughout , that my whole spirit and soul and body may be preserved blameless unto the coming of our lord jesus christ ; to whom with thee and the holy ghost be all honour and glory for ever . amen . intercession . oblessed lord , whose mercy is over all thy works , i beseech thee to have mercy upon all men , and grant that the precious ransome which was paid by thy son for all , may be effectuall to the saving of all . give thy inlightning grace to those that are in darkness , and thy converting grace to those that are in sin ; look with thy tenderest compassions upon the universal church , o be favourable and gracious unto sion , build thou the walls of jerusalem , unite all those that profess thy name to thee , by purity , and holiness , and to each other by brotherly love . have mercy on this desolate church , and sinful nation , thou hast moved the land and divided it , heal the sores thereof for it shaketh , make us so truly to repent of those sins , which have provoked thy judgements , that thou also mayest turn , and repent , and leave a blessing behinde thee . bless those whom thou hast appointed our governours , whether in church or state , so rule their hearts , and strengthen their hands , that they may neither want will nor power to punish wickedness and vice , and to maintain gods true religion and vertue . have pity , o lord , on all that are in affliction ; be a father to the fatherless , and plead the cause of the widow , comfort the feeble minded , support the weak , heal the sick , relieve the needy , defend the oppressed , and administer to every one according to their several necessities ; let thy blessings rest upon all that are near and dear to me , and grant them whatsoever thou seest necessary either to their bodies or their souls . [ here name thy neerest relations ] reward all those that have done me good , and pardon all those that have done , or wisht me evil , and work in them and me all that good which may make us acceptable in thy sight , through jesus christ. for preservation . omerciful god , by whose bounty alone it is , that i have this day added to my life , i beseech thee so to guide me in it by thy grace , that i may do nothing which may dishonour thee , or wound my own soul , but that i may deligently apply my self to do all such good works , as thou hast prepared for me to walk in ; and lord i beseech thee , give thy angels charge over me , to keep me in all my wayes , that no evil happen unto me , nor any plague come nigh my dwelling , but that i and mine may be safe under thy gracious protection , through jesus christ. o lord , pardon the wandrings and coldness of these petitions , and d●al with me , not according either to my prayers or deserts , but according to my needs , and thine own rich mercies in jesus christ , in whose blessed name and words , i conclude these my imperfect prayers ; saying , our father , &c. directions for night. at night , when it draws towards the time of rest , bethink thy self , how thou hast passed the day , examine thine own heart , what sin either of thought , word , or deed thou hast committed , what opportunity of doing good thou hast omitted , and what soever thou sindest to accuse thy self of , confess humbly and penitently to god , renew thy purposes , and resolutions of amendment , and beg his pardon in christ , and this not slightly , and only as of course , but with all devout earnestness , and heartiness , as thou wouldest do , if thou were sure thy death were as near approaching , as thy sleep , which for ought thou knowest may be so indeed , and therefore thou shouldest no more venture to sleep unreconciled to god , then thou wouldest dare to die so . in the next place , consider what special and extraordinary mercies thou hast that day received , as if thou hast had any great deliverance , either in thy inward man , from some dangerous temptations , or in thy outward , from any great and apparent danger , and offer to god thy hearty and devout praise for the same ; or if nothing extraordinary have so happened , and thou hast been kept even from the approach of danger , thou hast not the less , but the greater cause to magnifie god , who hath by his protection so guarded thee , that not so much as the fear of evil hath assaulted thee . and therefore omit not to pay him the tribute of humble thankfulness , as well for his usual and dayly preservations , as his more extraordinary deliverances . and above all , endeavour still by the considerations of his mercies to have thy heart the more closely knit to him , remembring that every favour received from him is a new engagement upon thee , to love and obey him . prayers for night. o holy , blessed and glorious trinity , three persons and one god , have mercy upon me a miserable sinner . lord i know not what to pray for as i ought , o let thy spirit help my infirmities , and enable me to offer up a spiritual sacrifice acceptable unto thee by jesus christ. a confession . o most holy lord god , who art of purer eyes then to behold iniquity , how shall i abominable wretch dare to appear before thee , who am nothing but pollution ? i am defiled in my very nature , having a backwardness to all good , and a readiness to all evil ; but i have defiled my self yet much worse by my own actual sins and wicked customes ; i have transgrest my duty to thee , my neighbour , and my self , and that both in thought , in word , in deed , by doing those things which thou hast expresly forbidden , and by neglecting to do those things thou hast commanded me . and this not only through ignorance and frailty , but knowingly , and wilfully , against the motions of thy spirit , and the checks of my own conscience to the contrary . and to make all these out of measure sinful , i have gone on in a dayly course of repeating these provocations against thee , notwithstanding all thy calls to , and my own purposes and vows of amendment ; yea , this very day i have not ceased to adde new sins to all my former guilts . [ here name the particulars . ] and now , o lord , what shall i say , or how shall i open my mouth , seeing i have done these things ? i know that the wages of these sins is death ; but o thou who willest not the death of a sinner , have mercy upon me ; work in me , i beseech thee , a sincere contrition , and a perfect hatred of my sins , and let me not dayly confess , and yet as dayly renew them , but grant ; o lord , that from this instant i may give a bill of divorce to all my most beloved lusts , and then be thou pleased to marry me to thy self in truth , in righteousness and holiness . and for all my past sins , o lord , receive a reconciliation ; accept of that ransome thy blessed son hath paid for me , and for his sake whom thou hast set forth as a propitiation ▪ pardon all my offences , and receive me to thy favour . and when thou hast thus spoken peace to my soul , lord keep me that i turn not any more to folly , but so establish me with thy grace , that no temptation of the world , the divel or my own flesh may ever draw me to offend thee , that being made free from sin , and becoming a servant unto god , i may have my fruit unto holiness , and the end everlasting life , through jesus christ our lord. a thanksgiving . o thou father of mercies , who art kind even to the unthankful , i acknowledge my self to have abundantly experimented that gracious propertie of thine , for notwithstanding my dayly provocations against thee , thou still heapest mercy and loving kindness upon me . all my contempts and despisings of thy spiritual favours have not yet made thee withdraw them , but in the riches of thy goodness and long suffering thou still continuest to me the offers of grace and life in thy son. and all my abuses of thy temporal blessings thou hast not punished with an utter deprivation of them , but art still pleased to afford me a liberal portion of them . the sins of this day thou hast not repayed as justly thou might'st , by sweeping me away with a swift destruction , but hast spared and preserved me according to the greatness of thy mercy . [ here mention the particular mercies of that day . ] what shall i render unto the lord for all these benefits he hath done unto me ? lord , let this goodness of thine lead me to repentance , and grant that i may not only offer thee thanks and praise , but may also order my conversation aright , that so i may at the last see the salvation of god , through jesus christ. here use the prayer for grace and that of intercession appointed for the morning . for preservation . oblessed lord , the keeper of israel , that neither slumbrest nor sleepest , be pleased in thy mercy to watch over me this night , keep me by thy grace from all works of darkness , and defend me by thy power from all dangers , grant me moderate and refreshing sleep , such as may fit me for the duties of the day following . and , lord , make me ever mindful of that time when i shall lie down in the dust ; and because i know neither the day nor the houre of my masters coming , grant me grace that i may be always ready , that i may never live in such a state as i shall fear to die in , but that whether i live , i may live unto the lord ; or whether i die , i may die unto the lord , so that living and dying i may be thine , through jesus christ. use the same concluding prayer as in the morning . as thou art putting off thy clothes , think with thy self that the time approaches that thou must put off thy body also , and then thy soul must appear naked before gods judgment seat , and therefore thou hadst need be careful to make it so clean and pure by repentance and holiness , that he who will not look on iniquity may graciously behold and accept it . let thy bed put thee in mind of thy grave , and when thou lyest down , say , o blessed saviour , who by thy precious death & burial didst take away the sting of death and power of the grave , grant me the joyful fruits of that thy victory , and be thou to me in life and death advantage . i will lay me down in peace , and take my rest , for it is thou lord only that makest me dwell in safety . into thy hands i commend my spirit , for thou hast redeemed it , o lord , thou god of truth . in the antient church there were besides morning and night four other times every day which were called hours of prayer , and the zeal of those first christians was such as made them constantly observed . it would be thought too great a strictness now in this lukewarm age to enjoyn the like frequency , yet i cannot but mention the example , and say , that for those who are not by very necessary business prevented , it will be but reasonable to imitate it , and make up in publick and private those four times of prayer , besides the offices already set down for morning and night : and that none may be to seek how to exercise their devotions at these times , i have added divers collects for several graces , whereof every man may use at each such time of prayer so many as his zeal and leisure shall point out to him , adding , if he please , one of the confessions appointed for morning or night , and never omitting the lords prayer . but if any mars state of life be really so busie as will not allow him time for so long and solemn devotions , yet certainly there is no man so overlayed with business , but that he may sinde leisure oftentimes in a day to say the lords prayer alone , and therefore let him use that if he cannot more . but because it is the character of a christian , phil. . . that he hath his conversation in heaven , it is very fit that besides these set times of prayer , he should divers times in a day by short and sudden ejaculations dart up his soul thither . and for this sort of devotion no man can want leisure , for it may be performed in the midst of business ; the artisicer at his work , the husbandman at his plough may practice it . now as he cannot want time , so that he may not want matter for it , i have thought it not unuseful out of that rich store-house , the book of psalms , to furnish him with some texts , which may very fitly be used for this purpose , which being learned by heart will always be ready at hand to imploy his devotion ; and the matter of them being various , some for pardon of sin ; some for grace , some for the light of gods countenance , some for the church , some for thanksgiving , &c. every man may fit himself according to the present need and temper of his soul. i have given these not as a full collection , but only as a taste , by which the readers appetite may be raised to search after more in that book , and other parts of holy scripture . collects for several graces . for faith . o blessed lord , whom without faith it is impossible to please , let thy spirit i beseech thee work in me such a faith as may be acceptable in thy ●ight , even such as worketh by love , o let me not rest in a dead ineffectual faith , but grant that it may be such as may shew it self by my works , that it may be that victorious faith which may enable me to overcome the world , and conform me to the image of that christ , on whom i believe , that so at the last i may receive the end of my faith , even the salvation of my soul , by the same jesus christ. for hope . o lord , who art the hope of all the ends of the earth , let me never be destitute of a well grounded hope , nor yet possest with a vain presumption , suffer me not to think thou wilt either be reconciled to my sins , or reject my repentance , but give me , i beseech thee , such a hope as may be answerable to the only ground of hope , thy promises , and such as may both incourage and enable me to purifie my self from all filthiness , both of flesh and spirit , that so it may indeed become to me an anchor of the soul both sure and stedfast , entring even within the vail , whither the forerunner is for me entred , even jesus christ my high priest and blessed redeemer . for the love of god. o holy and gracious lord , who art infinitely excellent in thy self , and infinitely bounti●ul and compassionate towards me , i beseech thee suffer not my heart to be so hardned through the deceitfulness of sin , as to resist such charms of love , but let them make deep and lasting impressions on my soul. lord , thou art pleased to require my heart , and thou only hast right to it . o let me not be so sacrilegiously unjust as to alienate any part of it , but enable me to render it up whole and entire to thee . but , o my god , thou seest it is already usurped , the world with its vanities hath seized it , and like a strong man armed keeps possession , o thou who art stronger come upon him , and take this unworthy heart of mine as thine own spoil , refine it with that purifying fire of thy love , that it may be a fit habitation for thy spirit : lord , if thou see it fit , be pleased to let me taste of those joys , those ravishments of thy love , wherewith thy saints have been so transported . but if in this i know not what i ask , if i may not chuse my place in thy kingdom , yet o lord , deny me not to drink of thy cup , let me have such a sincerity & degree of love , as may make me endure any thing for thy sake , such a perfect love as may cast out all fear & all sloth too , that nothing may seem to me too grievous to suffer , or too difficult to do in obedience to thee , that so expressing my loue by keeping thy commandments , i may by thy mercy at last obtain that crown of life , which thou hast promised to those that love thee , through jesus christ our lord. for sincerity . o holy lord , who requirest truth in the inward parts , i humbly beseech thee to purge me from all hypocrisie and unsincerity . the heart o lord , is deceitful above all things , and my heart is deceitful above all hearts , o thou who searchest the heart and reins , try me , and seek the ground of my heart , and suffer not any accursed thing to lurk within me , but purifie me even with fire , so thou consume my dross . o lord , i cannot deceive thee , but i may most easily deceive my self , i beseech thee let me not rest in any such deceit , but bring me to a sight and hatred of my most hidden corruptions , that i may not cherish any darling lust , but make an utter destruction of every amalekite ; o suffer me not to speak peace to my self , when there is no peace , but grant i may judge of my self , as thou judgest of me , that i may never be at peace with my self , till i am at perfect peace with thee , and by purity of heart be qualified to see thee in thy kingdom , through jesus christ. for devotion in prayer . o gracious lord god , who not only permittest , but invitest us miserable and needy creatures , to present our petitions to thee , grant i beseech thee , that the frequency of my prayer may be some what proportionable to those continual needs i have of thy mercy : lord , i confess , it is the greatest honour and greatest advantage , thus to be allowed access to thee , yet so sottish and stupid is my profane heart , that it shuns or frustrates the opportunities of it . my soul , o lord , is possest with a spirit of infirmity , it is bowed together , and can in no wise lift up it self to thee . o be thou pleased to cure this sad , this miserable disease , to inspirit and inliven this earthy drosly heart , that it may freely mount towards thee , that i may set a true value on this most valuable priviledge , and take delight in approaching to thee , and that my approaches may be with a reverence , some way answerable to that awful majesty i come before , with an importunity and earnestness , answerable to those pressing wants i have to be supplied , and with such a fixedness and attention of mind , as no wandring thoughts may interrupt ; that i may no more incur the guilt of drawing neer to thee with my lips , when my heart is far from thee , or have my prayers turned into sin , but may so ask that i may receive , seek that i may finde , knock that it may be opened unto me : that from praying to thee here , i may be translated to the praising thee eternally in thy glory , through the merits and intercession of jesus christ. for humility . o thou high and lofty one , that inhabitest eternity , yet art pleased to dwell with the humble spirit , pour into my heart i beseech thee , that excellent grace of humility , which may utterly work out all those vain conceits i have of my self ; lord convince me powerfully of my own wretchedness , make me to see that i am miserable , and poor , and blinde , and naked , and not only dust , but sin , that so in all thy dispensations towards me , i may lay my hand upon my mouth , and heartily acknowledge that i am less then the least of thy mercies , and greater then the greatest of thy judgements . and o lord , grant me not only to walk humbly with my god , but even with men also , that i may not only submit my self to thy rebukes , but even to those of my fellow christians , and with weekness receive and obey their admonitions . and make me so to behave my self towards all , that i never do any thing through strife or vain glory ; and to that end grant , that in low liness of mind i may esteem every other man better then my self , and be wiling that others should esteem them so also ; that i neither nourish any high opinion of my self , nor covet one among others , but that despising the vain praise of men , i may seek that praise which cometh from thee onely . that so in stead of those mean servile arts i have used to recommend me to the esteem of men , i may now imploy all my industry and care to approve my self to thee , who resistest the proud , and givest grace to the humble : grant this , o lord , for his sake , who humbled himself unto the death of the cross , jesus christ. for the fear of god. o glorious majesty , who only art high , and to be feared , possess my soul with a holy awe and reverence of thee , that i may give thee the honour due unto thy name , and may bear such a respect to all things which relate to thee , that i may never prophane any holy thing , or sacrilegiously invade what thou hast set apart to thy self . and , o lord , since thou art a god that wilt not clear the guilty , let the dread of thy justice make me tremble to provoke thee in any thing , o let me not so misplace my fear , as to be afraid of a man that shall die , and of the son of man , who shall be made as grass , and forget the lord my maker ; but replenish my soul with that fear of the lord , which is the beginning of wisdom , which may be as a bridle to all my brutish appetites , and keep me in a constant conformity to thy holy will. hear me , o lord , i beseech thee , and put this fear in my heart , that i may not depart from thee , but may with fear and trembling work out my own salvation , through jesus christ. for trust on god. o almighty lord , who never failest them that must on thee , give me grace . i beseech thee , in all my difficulties and distresses , to have recourse to thee , to rest and depend on thee ; thou shalt keep him , o lord , in perfect peace , whose mind is staid on thee , o let me always rest on this firm p●llar , and never exchange it for the broken ●eeds of worldly succours , suffer not my heart to be overcharged with the cares of this life , taking thought what i shall eat , or drink or wherewithal i shall be clothed , but grant , that having by honest labour and industry done my part , i may cheerfully commit my self to thy providence , casting all my care upon thee , and being careful for nothing , but to be of the number of those whom thou ownest and carest for , even such as keep thy testimonies and think upon thy commandments to do them . that seeking first thy kingdom and the righteousness thereof , all these outward things may be added unto me , in such a measure as thy wisdom knowes best for me ; grant this o lord , for jesus christ his sake . for thankfulnes . o most gracious and bountiful lord , who fillest all things living with good , and expectest no other return , but praise and thanksgiving , let me o lord , never defraud thee of that so easie tribute , but let my heart be ever filled with the sense , and my mouth with the acknowledgement of thy mercies . it is a joyful and a pleasant thing to be thankful , o suffer me not i beseech thee , to loose my part in that divine pleasure , but grant that as i dayly receive blessings from thee , so i may dayly from an affectionate and devout heart offer up thanks to thee , and grant that not only my lips , but my life may shew forth thy praise , by consecrating my self to thy service , and walking in holiness and righteousness before thee all the days of my life , through jesus christ my lord and blessed saviour . for contrition . o holy lord , who art a merciful embracer of true penitents , but yet a consuming fire towards obstinate sinners , how shall i approach thee , who have so many provoking sins to inflame thy wrath , and so little sincere repentance to incline thy mercy ! o be thou pleased to soften and melt this hard obdurate heart of mine , that i may heartily bewail the iniquities of my life , strike this rock , o lord , that the waters may flow out , even floods of tears , to wash my polluted conscience ; my drowzy soul hath too long slept securely in sin , lord awake it though it be with thunder , and let me rather ●●●● thy terrors then not feel my sin . thou sentest thy blessed son to heal the broken hearted , but lord , what will that avail me if my heart be whole . o break it that it may be capable of his healing virtue ; and grant , i beseech thee , that having once tasted the bitterness of sin , i may flie from it , as from the face of a serpent , and bring forth fruits of repentance in amendment of life , to the praise and glory of thy grace in jesus christ our blessed redeemer . for meeknes . o blessed jesu , who wast led as a sheep to the slaughter , let , i beseech thee , that admirable example of meekness quench in me all sparks of anger and revenge , and work in me such a gentleness and calmness of spirit as no provocations may ever be able to disturb . lord , grant i may be so far from offering the least injury , that i may never return the greatest any otherwise then with prayers and kindness , that i who have so many talents to be forgiven by thee may never exact pence of my brethren , but that putting on bowels of mercy , meekness , long-suffering , thy peace may rule in my heart and make it an acceptable habitation to thee , who art the prince of peace , to whom with the father and holy spirit be all honour and glory for ever . for chastity . o holy and immaculate jesus , whose first descent was into the virgins womb , and who dost still love to inhabit only in pure and virgin hearts , i beseech thee send thy spirit of purity to cleanse me from all filthiness both of flesh and spirit ; my body , o lord , is the temple of the holy ghost , o let me never pollute that temple with any uncleanness . and because out of the heart proceed the things that defile the man , lord grant me to keep my heart with all diligence , that no impure or foul thoughts be harboured there , but enable me , i beseech thee , to keep both body and soul pure and undefiled , that so i may glorifie thee here both in my body and spirit , and be glorified in both with thee hereafter . for temperance . o gracious lord , who hast in thy bounty to mankind afforded us the use of thy good creatures for our corporal refreshment , grant that i may always use this liberty with thankfulness and moderation ; o let me never be so enslaved to that brutish pleasure of taste , that my table become a snare to me , but give me , i beseech thee , a perfect abhorrence of all degrees of excess , and let me eat and drink only for those ends , and according to those measures which thou hast assigned me for health and not for luxury . and , lord , grant that my pursuits may be not after the meat that perisheth , but after that which endureth to everlasting life , that hungring and thirsting after righteousness i may be filled with thy grace here , and thy glory hereafter , through jesus christ. for contentednes . o merciful god , thy wisdom is infinite to choose , & thy love forward to dispence good things to us , o let me always fully and intirely resign my self to thy disposals , have no desires of mine own , but a perfect satisfaction in thy choices for me , that so in whatsoever estate i am , i may be therein content . lord grant i may never look with murmuring on my own condition , nor with envy on other mens . and to that end , i beseech thee , purge my heart of all covetous affections , o let me never yield up any corner of my soul to mammon , but give me such a contempt of these fading riches , that whether they increase or decrease i may never set my heart upon them , but that all my care may be to be rich towards god , to lay up my treasure in heaven , that i may so set my affections on things above , that when christ who is my life shall appear , i may also appear with him in glory . grant this , o lord , for the merits of the same jesus christ. for diligence . o lord , who hast in thy wisdom ordained that man should be born to labour , suffer me not to resist that design of thine by giving my self up to sloth and idleness ; but grant i may so imploy my time and all other talents thou hast intrusted me with , that i may not fall under the sentence of the slothful and wicked servant ; lord , if it be thy will , make me some way useful to others , that i may not live an unprofitable part of mankind ; but however , o lord , let me not be useless to my self , but grant i may give all diligence to make my calling and election sure : my soul is beset with many and vigilant adversaries , o let me not fold my hands to sleep in the midst of so great dangers , but watch and pray , that i enter not into temptation , enduring hardness as a good souldier of jesus christ , till at the last from this state of warfare thou translate me to the state of triumph and bliss in thy kingdome , through jesus christ. for justice . o thou king of righteousness , who hast commanded us to keep judgment and do justice , be pleased by thy grace to cleanse my heart and hands from all fraud and injustice , and give me a perfect integrity and uprightness in all my dealings . o make me ever abhor to use my power to oppress , or my skill to deceive my brother , and grant i may most strictly observe that sacred rule of doing as i would be done to , that i may not dishonour my christian prof●ssion by an unjust or fraudulent life , but in simplicity and godly sincerity , have my conversation in this life , never seeking to heap up treasures of wickedness , but preferring a little with righteousness before great revenues without right . lord , make me exactly careful to render to every man what by any sort of obligation becomes his due , that i may never break the bond of any of those relations that thou hast placed me in , but may so behave my self towards all , that none may have any evil thing to say of me , that so , if it be possible , i may have peace with all men , or however i may by keeping innocency and taking heed to the thing that is right , have peace at the last , even peace with thee , through jesus christ our lord. for charity . o merciful lord , who hast made of one blood , and redeemed by one ransome all nations of men , let me never harden my bowels against any that partake of the same nature and redemption with me , but grant me an universal charity towards all men . give me , o thou father of compassions , such a tenderness and meltingness of heart , that i may be deeply affected with all the miseries and calamities outward or inward of my brethren , and diligently imploy all my abilities for their succour and relief . o let not an unchristian self love possess my heart , but drive out that accursed spirit , and let thy spirit of love enter and dwell there , and make me seek not to please my self , but my neighbour for his good to edification , even as christ pleased not himself , lord , make me a faithful steward of all those talents thou hast committed to me for the benefit of others , that so when thou shalt call me to give an account of my stewardship , i may do it with joy and not with grief . grant this merciful lord , i beseech thee for jesus christ his sake . for perseverance o eternal and unchangeable lord god , who art the same yesterday and to day , and for ever . be thou pleased to communicate some small ray of that excellence , some degree of that stability to me thy wretched creature who am light and unconstant , turned about with every blast ; my understanding is very deceivable , o establish it in thy truth , keep it from the snares of seducing spirits , that i may not be led away with the error of the wicked and fall from my own stedfastness : my will also , o lord , is irresolute and wavering , and doth not cleave stedfastly unto god , my goodness is but as the morning cloud , and as the early dew it passeth away . o strengthen and confirm me , and whatever good work thou hast wrought in me , be pleased to accomplish and perform it until the day of christ. lord thou seest my weakness , and thou knowest the number and strength of those temptations i have to struggle with , o leave me not to my self , but cover thou my head in the day of battel and in all spiritual combates make me more then conquerour through him that loved me . o let no terrors or slatteries either of the world or my own flesh ever draw me from my obedience to thee , but grant that i may continue stedfast , unmoveable , always abounding in the work of the lord ; & by patient continuance in well doing , seek , & at last obtain glory , and honour , and immortality , and eternal life , through jesus christ our lord. a brief paraphrase of the lords prayer to be used as a prayer . [ our father which art in heaven . ] o lord , who dwellest in the highest heavens , thou art the author of our being , thou hast also begotten us again unto a lively hope , and carriest towards us the tenderness and bowels of a compassionate father . o make us to render to thee the love and obedience of children ; and that we may resemble thee our father in heaven ( that place of true delight and purity ) give us a holy disdain of all the deceitful pleasures and foul pollutions of this world , and so raise up our minds that we may always have our conversation in heaven , from whence we look for our saviour the lord jesus christ. [ . hallowed be thy name . ] strike such an awe into our hearts , that we may humbly reverence thee in thy name , which is great , wonderful and holy , and carry such a sacred respect to all things that relate to thee and thy worship , as may express our reverence of thy great majesty . let all the people praise thee , o god , let all the people praise thee . [ . thy kingdome come . ] establish thy throne and rule for ever in our souls , and by the power of thy grace subdue all those rebellious corruptions that exalt themselves against thee , they are those enemies of thine which would not that thou shouldst reign over them , o let them be brought forth and slain before thee , and make us such faithful subjects of this thy kingdome of grace , that we may be capable of the kingdom of glory , and then lord jesus come quickly . [ . thy will be done in earth , &c. ] enable us by thy grace chearfully to suffer thy will in all thy inflictions , and readily to perform it in all thy commands , give us of that heavenly zeal to thy service , wherewith the blessed angels of thy presence are inspired , that we may obey thee with the like fervor and alacrity , and that following them in their obedience , we may be joyned with them to sing eternal praises in thy kingdom to god , and to the lamb for ever . [ . give us this day our dayly bread . ] give us that continual supply of thy grace , which may sustain and nourish our souls unto eternal life . and be thou pleased also to provide for our bodies all those things which thou seest fit for their support , through this our earthly pilgrimage , and make us cheerfully to rest on thee for them , first seeking thy kingdome and the righteousness thereof , and then not doubting but all these things shall be added unto us . [ . forgive us our trespasses , as we forgive them , &c. ] heal our souls , o lord , for we have sinned against thee , let thy tender mercies abound towards us , in the forgiveness of all our offences ; and grant o lord , that we may never forfeit this pardon of thine , by denying ours to our brethren , but give us those bowels of compassion to others which we stand in so much greater need of from thee , that we may forgive as fully and finally upon christs command , as we desire to be forgiven , for his merits and intercession . [ . lead us not into temptation but deliver , &c. ] o lord , we have no strength against those multitudes of temptations that dayly assault us , only our eyes are upon thee , o be thou pleased either to restrain them or assist us , and in thy faithfulness suffer us not to be tempted above that we are able , but in all our temptations make us a way to escape that we be not overcome by them , but may when thou shalt call us to it , resist even unto blood , striving against sin , that being faithful unto death , thou mayest give us the crown of life . [ for thine is the kingdom , the power , &c. ] hear us & graciously answer our petitions for thou art the great king over all the earth , whose power is infinite , and art able to do for us above all that we can ask or think , and to whom belongeth the glory of all that good thou workest in us or for us . therefore blessing , honour , glory and power be unto him that sitteth upon the throne , to our god , for ever and ever , amen . pious ejaculations taken out of the book of psalms . for pardon of sin . have mercy on me , o god , after thy great goodness , according to the multitude of thy mercies do away mine offences . wash me throughly from my wickedness , and cleanse me from my sin . turn thy face from my sins , and put out all my misdeeds . my misdeeds prevail against me , o be thou merciful unto my sins . enter not into judgement with thy servant , for in thy sight shall no man living be justified . for thy names sake , o lord , be merciful unto my sin , for it is great . turn thee , o lord , and deliver my soul , o save me for thy mercies sake . for grace . teach me to do the thing that pleaseth thee , for thou art my god. teach me thy way , o lord , and i will walk in thy truth , o knit my heart to thee , that i may fear thy name . make me a clean heart , o god , and renew a right spirit within me . o let my heart be sound in thy statutes , that i be not ashamed . incline my heart unto thy i estimonies , and not to covetousness . turn away mine eyes , lest they behold vanity , and quicken thou me in thy way . i am a stranger upon earth , o hide not thy commandments from me . lord teach me to number my days , that i may apply my heart unto wisdom . for the light of gods countenance . lord , why abhorrest thou my soul , and hidest thy face from me ? o hide not thou thy face from me , nor cast thy servant away in displeasure . thy loving kindness is better then life it self . lord lift thou up the light of thy countenance upon me . comfort the soul of thy servant , for unto thee , o lord , do i lift up my soul. thanksgiving . i will always give thanks unto the lord , his praise shall ever be in my mouth . thou art my god , and i will thank thee , thou art my god and i will praise thee . i will sing unto the lord , as long as i live , i will praise my god whilest i have my being . praised be god which hath not cast out my prayer , nor turned his mercy from me . blessed be the lord god , even the god of israel , which only doth wondrous things . and blessed be the name of his majesty for ever , and all the earth shall be filled with his majesty , amen , amen . for deliverance from trouble . be merciful unto me , o lord , be merciful unto me , for my soul trusteth in thee , and under the shadow of thy wings shall be my refuge , until these calamities be over-past . deliver me , o lord , from mine enemies , for i flie unto thee to hide me . o keep my soul , and deliver me , let me not be confounded , for i have put my trust in thee . mine eyes are ever looking unto the lord , for he shall pluck my feet out of the net . turn thee unto me , and have mercy upon me , for i am desolate and in misery . the sorrorws of my heart are enlarged , o bring thou me out of my troubles . for the church . o be favourable and gracious unto sion , build thou the walls of jerusalem . o god , wherefore art thou absent from us so long ? why is thy wrath so hot against the sheep of thy pasture ? o think upon thy congregation , whom thou hast purchased and redeemed of old . look upon the tribe of thine inheritance , and mount sion where thou hast dwelt it is time for thee , lord. to lay to thy hand , for they have destroyed thy law. arise , o god , and maintain thine own cause . deliver israel , o god , out of all his troubles . brief heads of self-examination , especially before the sacrament , collected out of the fore-going treatise , concerning the breaches of our duty . to god. faith . not believing there is a god. not believing his word . not believing it practically , so as to live according to our belief . hope . despairing of gods mercy , so as to neglect duty . presuming groundlesly on it , whilst we go on in wilful sin . love . not loving god for his own excellencies . not loving him for his goodness to us . not labouring to please him . not desiring to draw neer to him in his ordinances . not longing to enjoy him in heaven . fear . not fearing god so as to keep from offending him . fearing man above him by committing sin , to shun some outward suffering . trust . not trusting on god in dangers and disiresses . using unlawful means to bring us out of them . not depending on god for supply of our wants . immoderate care for outward things . neglecting to labour , and expecting god should support us in our idleness . not looking up to god for a blessing on our honest endeavours . humility . not having a high esteem of god. not submitting obediently to act his will. not patiently suffering it , but murmuring at his corrections . not amending by them . not being thankful to him . not acknowledging his wisdome in choosing for us , but having eager and impatient desires of our owe. honour . not honouring god by a reverend usage of the things that relate to him . behaving our selves irreverently in his house . robbing god , by taking things that are consecrated to him . profaning holy times , the lords day , and the feasts and fasts of the church . neglecting to read the holy scriptures , not marking when we do read . being careless to get knowledge of our duty , chusing rather to continue ignorant , then put our selves to the pains or shame of learning . placing religion in hearing of sermons , without practising them . breaking our vow made at baptisme . by resorting to witches , and conjurers ; i. e. to the devil . by loving the pomps and vanities of the world , and followlowing its sinful customes . by fulfilling the lusts of the flesh . profaning the lords supper . by comming to it ignorantly , without examination , contrition , and purposes of new life . by behaving our selves irreverently at it , without devotion , and spiritual affection . by neglecting to keep the promises made at it . profaning gods name , by blasphemous thoughts , or discourse . giving others occasion to blaspheme him , by our vile wicked lives . taking unlawful oaths . perjury . swearing in ordinary communication . worship . not worshipping god. omitting prayers , publick or private , and being glad of a pretence to do so asking unlawful things , or to unlawful ends . not purifying our hearts from sin before we pray . not praying with faith and humility . coldness and deadness in prayer . wandring thoughts in it . irreverent gestures of body in prayer . repentance . neglecting the duty of repentance . not calling our selves to dayly account for our sins . not assigning any set or solemn times , for humiliation ; and confession , or too seldome . not deeply considering our sins , to beget contrition for them . not acting revenges on our selves , by fasting , and other acts of mortification . idolatry . outward idolatry in worshipping of creatures . inward idolatry , in placing our love , and other affections more on creatures , then the creator . to our selves . humility . being puft up with high conceits of our selves . in respect of natural parts , as beauty , wit , &c. of worldly riches and honours . of grace . greedily seeking the praise of men . directing christian actions , as prayer , alms , &c. to that end . committing sins to avoid reproach from wicked men . meeknes . disturbing our minds with anger and peevishness . consideration . not carefully examining what our estate towards god is . not trying our selves by the true rule , i. e. our obedience to gods commands . not weighing the lawfulness of our actions before we venture on them . not examining our past actions to repent of the ill , to give god the glory of the good . contentednes . uncontentedness in our estates greedy desires after honour and riches . seeking to gain them by sinful means . envying the condition of other men . diligence watchfulnes being negligent in observing and resisting temptations . not improving gods gifts , outward or inward , to his honour . abusing our natural parts , as wit , memory , strength , &c. to sin . neglecting or resisting the motions of gods spirit . chastity . uncleanness , adultery , fornication , unnatural lusts , &c. uncleanness of the eye and hand . filthy and obscene talking . impure sancies and desires . heightning of lust by pampering the body . not labouring to subdue it by fasting or other severities . temperance . eating too much . making pleasure , not health the end of eating . being too curious or costly in meats . drunkenness . drinking more then is useful to our bodies though not to drunkenness . wasting the time or estate in good fellowship abusing our streng●h of brain to the making others drunk . immoderate sleeping . idleness and negligence in our callings . using unlawful recreations . being too vehement upon lawful ones . spending too much time at them . being drawn by them to anger or covetousness . being proud of apparel . striving to go beyond our rank . bestowing too much time , care or cost about it . abstaining from such excesses not out of conscience but covetousness . pinching our bodies to fill our purses . to our neighbour . negative justice . being injurious to our neighbour . delighting causlesly to grieve his mind . ensnaring his soul in sin , by command , counsel , enticement or example . affrighting him from godliness by our scoffing at it . not seeking to bring those to repentance whom we have led into sin . murder . murder , open or secret . drawing men to intemperance or other vices , which may bring diseases or death . stirring men up to quarrelling and fighting . maiming or hurting the body of our neighbour . fierceness and rage against him . adultery . coveting our neighbours wife . actually defiling her . malice . spoiling the goods of others upon spight and malice . covetousnes . coveting to gain them to our selves . oppression . oppressing by violence and force or colour of law. theft . not paying what we borrow . not paying what we have voluntarily promised . keeping back the wages of the servant and hireling . deceit . unfaithfulness in trusts , whether to the living or dead . using arts of deceit in buying and selling . exacting upon the necessities of our neighbours . false witnes . blasting the credit of our neighbour . by false witness . by railing . by whispering . incouraging others in their slanders . being forward to believe ill reports of our neighbour . causeless suspitions . rash judging of him . despising him for his infirmities . inviting others to do so by scoffing and d●riding him . bearing any malice in the heart . secret wishing of death or any kinde of hurt to our neighbour . rejoycing when any evil befalls him . nelecting to make what satisfaction we can for any sort of injury done to our neighbour . positive justice . humility . lying . churlish and proud behaviour to others . froward and peevish conversation . bitter and reproachful language . cursing . not paying the respect due to the qualities or gifts of others proudly overlooking them . seeking to lessen others esteem of them . not imploying our abilities , whether of minde or estate , in administring to those whose wants require it . gratitude . unthankfulness to our benefactors . especially those that admonish us . not amending upon their reproof . being angry at them for it . not reverencing our civil parent , the lawful magistrate . judging and speaking evil of him . grudging his just tributes . sowing sedition among the people . refusing to obey his lawful commands . rising up against him , or taking part with them that do . despising our spiritual fathers . not loving them for their works sake . not obeying those commands of god they deliver to us . seeking to withhold from them their just maintenance . forsaking our lawful pastors to follow factious teachers . parents . stubbern and irreverent behaviour to our natural parents . despising and publishing their infirmities . not loving them , nor endeavouring to bring them joy and comfort . contemning their counsels . murmuring at their government . coveting their estates , though by their death . not ministring to them in their wants of all sorts . neglecting to pray for gods blessing on these several sorts of parents . want of natural affection to children . mothers refusing to nurse them without a just impediment . not bringing them timely to baptisme . not early instructing them in the ways of god. suffering them for want of timely correction to get customes of sin . setting them evil examples . discouraging them by harsh and cruel usage . not providing for their subsistance according to our ability . consuming their portions in our own riot . reserving all till our death , and letting them want in the mean time . not seeking to entail a blessing on them by our christian lives . not heartily praying for them want of affection to our natural brethren . envyings and heart-burnings towards them . duty to brethren . not loving our spiritual brethren , i. e our fellow christians . having no fellow feeling of their sufferings . causelesly for saking their communion in holy duties . not taking deeply to heart the desolations of the church . marriage . marrying within the degrees for bidden . marrying for undue ends , as covetousness , lust , &c. unkind , froward , and unquiet behaviour towards the husband or wife . unfaithfulness to the bed . not bearing with the infirmities of each other . not endeavouring to advance one anothers good , spiritual , or temporal . the wife resisting the lawful command of her husband . her striving for rule and dominion over him . not praying for each other . friendship . unfaithfulness to a friend . betraying his secrets . denying him assistance in his needs . neglecting lovingly to admonish him . flat●ering him in his faults . forsaking his friendship upon slight or no cause . making leagues in sin in stead of vertuous friendship . servants . servants disobeying the lawful commands of their masters . purloining their goods . carelesly wasting them . murmuring at their rebukes . idleness . eye service . masters . masters using servants tyrannically and cruelly . being too remiss , and suffering them to neglect their duty . having no care of their souls . not providing them means of instruction in religion . not admonishing them when they commit sins . not allowing them time and opportunity for prayer , and the worship of god. charity . want of bowels and charity to our neighbours . not heartily desiring their good spiritual or temporal . not loving and forgiving enemies . taking actual revenges upon them . falseness : professing kindness and acting none . not labouring to do all the good we can to the soul of our neighbour . not assisting him to our power in his bodily distresses . not defending his good name when we know or believe him slandered . denying him any neighbourly office to preserve or advance his estate . not defending him from oppression , when we have power . not relieving him in his poverty . not giving liberally , or chear●ully . going to law . not loving peace . going to law upon slight occasions . bearing inward enmity to those we sue . not labouring to make peace among others . the use of this catalogue of sins is this : upon days of humiliation , especially before the sacrament , read them consideringly over , and at every particular ask thine own heart , am i guilty of this ● and whatsoever by such examination thou findest thy self faulty in , confess particularly , and humbly to god , with all the heightning circumstances , which may any way increase their guilt , and make serious resolutions against every such sin , for the future ; after which thou ●●ayest use this form following . o lord , i am ashamed , and blush to lift up my face to thee , for my iniquities are increased over my head , and my trespass is grown up even unto heaven . i have wrought all these great provocations , and that in the most provoking manner , they have not been only single but repeated acts of sin : for , o lord , of all this black catalogue which i have now brought forth before thee , how few are there which i have not often committed , nay , which are not become even habitual and customary to me ? and to this frequency , i have added both a greediness , and obstinacy in sinning , turning into my course as the horse rusheth into the battel , doing evil with both hands , earnestly , yea , hating to be reformed , and casting thy words behinde me , quenching thy spirit within me , which testified against me , to turn me from my evil ways , and frustrating all those outward means whether of judgement or mercy , which thou hast used to draw me to thy self . nay , o lord , even my repentances may be numbred amongst my greatest sins , they have sometimes been feigned and hypocritical , always so sl●ght and ineffectual , that they have brought forth no fruit in amendment of life , but i have still returned with the dog to his vomit , and the sow to the mire again , and have added the breach of resolutions and vows , to all my former guilts . thus , o lord , i am become out of measure sinful , and since i have thus chosen death , i am most worthy to take part in it , even in the second death , the lake of fire and brimstone . this , this , o lord , is in justice to be the po●tion of my cup , to me belongs nothing but shame and confusion of face eternally . but to thee , o lord god , belongeth mercy and forgiveness , though i have rebelled against thee , o remember not my sins and offences , but according to thy mercy think thou upon me o lord for thy goodness . thou sentest thy son to seek and to save that which was lost , behold , o lord , i have gone astray like a sheep that is lost , o seek thy servant ; and bring me back to the shepherd and bishop of my soul ; let thy spirit work in me a hearty sense and detestation of all my abominations , that true contrition of heart , which thou hast promised not to despise . and then be thou pleased to look on me , to take away all iniquity , and receive me graciously , and for his sake who hath done nothing amiss , be reconciled to me , who have done nothing well ; wash away the guilt of my sins in his blood , and subdue the power of them by his grace , and grant , o lord , that i may from this hour bid a final adieu to all ungodliness , and worldly lusts , that i may never once more cast a look toward sodom , or long after the flesh-pots of egypt , but consecrate my self intirely to thee , to serve thee in righteousness and true holiness , reckoning my self to be dead indeed unto sin , but alive unto god , through jesus christ our lord and blessed saviour . this penitential psalm may also fitly be used . psalm . have mercy upon me o god , after thy great goodness , according to the multitude of thy mercies do away mine offences . wash me throughly from my wickedness , and cleanse me from my sin . for i acknowledge my faults , and my sin is ever before me . against thee only have i sinned , and done this evil in thy sight , that thou mightest be justified in thy saying , and clcer when thou art judged . behold i was shapen in wickedness , and in sin hath my mo●her conceived me . but lo , thou requirest truth in the inward parts , and shalt make me to understand wisdom secretly . thou shalt purge me with hysop , and i shall be clean , thou shalt wash me , and i shall be whiter then snow . thou shalt make me hear of joy and gladness , that the bones which thou hast broken may rejoycè . turn thy face from my sins , and put out all my misdeeds . make me a clean heart , o god , and renew a right spirit within me . cast me not away from thy presence , and take not thy holy spirit from me . o give me the comfort of thy help again , and stablish me with thy free spirit . then shall i teach thy ways unto the wicked , and sinners shall be converted unto thee . deliver me from blood guiltines● o god , thou that art the god of my health , and my tongue shall sing of thy righteousness . thou shalt open my lips , o lord , and my mouth shall shew thy praise . for thou desirest no sacrifice , else would i give it thee , but thou delightest not in burnt offering the sacrifice of god is a troubled spirit , a broken and contrite heart , o god , shalt thou not despise . o be favourable and gracious unto sion , build thou the walls of jerusalem . then shalt thou be pleased with the sacrifice of righteousness , with the burnt offerings and oblations , then shall they offer young bullocks upon thine altar . glory be to the father , and to the son and to the holy ghost . as it was in the beginning , is now and ever shall be , world without end . amen . prayers before the receiving of the blessed sacrament . omost merciful god , who hast in thy great goodness prepared this spiritual feast for sick and famished souls , make my desires and gaspings after it , answerable to my needs of it . i have with the prodigal wasted that portion of grace thou bestowedst upon me , and therefore do infinitely want a supply out of this treasury : but , o lord , how shall such a wretch as i dare to approach this holy table ? i am a dog , how shall i presume to take the childrens bread ? or how shall this spiritual manna , this food of angels be given to one who hath chosen to feed on husks with swine , nay to one who hath already so often trampled these precious things under foot , either carelesly neglecting , or unworthily receiving these holy mysteries ? o lord , my horrible guiltiness makes me tremble to come , and yet makes me not dare to keep away , for where , o lord , shall my polluted soul be washed if not in this fountain which thou hast opened for sin and for uncleanness ? hither therefore i come , and thou hast promised that him that cometh to thee thou wilt in no wise cast out : this is , o lord , the blood of the new testament , grant me so to receive it , that it may be to me for remission of sins . and though i have so often and so wretchedly broken my part of that covenant , whereof this sacrament is a seal , yet be thou graciously pleased to make good thine , to be merciful to my unrighteousness , and to remember my sins and my iniquities no more ; and not only so , but to put thy laws into my heart , and to write them in my mind , and by the power of thy grace dispose my soul to such a sincere and constant obedience , that i may never again provoke thee ; lord , grant that in these holy mysteries i may not only commemorate , but effectually receive my blessed saviour , and all the benefits of his passion : and to that end give me such a preparation of soul as may qualifie me for it , give me a deep sense of my sins and unworthiness , that being weary and heavy laden , i may be capable of his refreshings , and by being suppled in my own tears , i may be the fitter to be washed in his blood , raise up my dull and earthly mind from groveling here below , and inspire it with a holy zeal , that i may with spiritual affection approach this spiritual feast ; and let , o lord , that infinite love of christ in dying for so wretched a sinner inflame my frozen benummed soul , and kindle in me that sacred fire of love to him , and that so vehement that no waters may quench , no floods drown it , such as may burn up all my drosse , not leave one unmortified lust in my soul , and such as may also extend it selfe to all whom thou hast given me command and example to love , even enemies as well as friends . finally , o lord , i beseech thee to cloath me in the wedding garment , and make me though of my self a most unworthy , yet by thy mercy an acceptable guest at this holy table , that i may not eat and drink my own condemnation , but may have my pardon sealed , my weakness repaired , my corruptions subdued , and my soul so inseparably united to thee that no temptations may ever be able to dissolve the union , but that being begun here in grace it may be consummated in glory . grant this , o lord , for thy dear sons sake , jesus christ. another . o blessed jesus , who once offeredst up thy self for me upon the cross , and now offerest thy self to me in the sacrament , let not i beseech thee , my impenitence and unworthiness frustrate these so inestimable mercies to me , but qualifie me by thy grace to receive the full benefit of them . o lord , i have abundant need of thee , but am so clog'd with guilt , so holden with the cords of my sins , that i am not able to move towards thee , o loose me from this band , wherewith satan and my own lusts have bound me , and draw me that i may run after thee . lord , thou seest dayly how eagerly i pursue the paths that lead to death , but when thou invitest me to life and glory , i turn my back and forsake my own mercy . how often hath this feast been prepared , and i have with frivolous excuses absented my self , or if i have come , it hath been rather to defie then to adore thee . i have brought such troops of thy professed enemies , unrepented sins along with me , as if i came not to commemorate , but renew thy passion , crucifying thee afresh , and putting thee to open shame : and now of what punishment shall i be thought worthy , who have thus trampled under foot the son of god , and counted the blood of the covenant an unholy thing ! yet o merciful jesu , this blood is my only refuge , o let this make my atonement or i perish eternally ? wherefore didst thou shed it , but to save sinners ? neither can the merit of it be overwhelmed either by the greatness or number of sins . i am a sinner , a great one , o let me find its saving efficacy . be merciful unto me , o god , be merciful to me for my soul trusteth in thee , and in the clefts of thy wounds shall be my refuge untill thy fathers indignation be overpast . o thou , who hast as my high priest , sacrificed for me , intercede for me also , and plead thy meritorious sufferings on my behalf , and suffer not , o my redeemer , the price of thy blood to be utterly lost : and grant , o lord , that as the sins i have to be forgiven are many , so i may love much . lord , thou seest what faint , what cold affections i have towards thee , o warm and enliven them : and as in this sacrament that transcendant love of thine in dying for me is shed forth , so i beseech thee let it convey such grace into me as may enable me to make some returns of love : o let this divine fire descend from heaven into my ●oul , and let my sins be the burnt offering for it to consume , that there may not any corrupt affection , any accursed thing be sheltered in my heart , that i may never again defile that place , which thou hast chosen for thy temple . thou dyedst , o dear jesu , to redeem me from all iniquity , o let me not again sell my self to work wickedness , but grant that i may approach thee at this time with most sincere and fixed resolutions of an entire reformation , and let me receive such grace and strength from thee , as may enable me faithfully to perform them : lord , there are many old habituated diseases my soul groans under . [ here mention thy most prevailing corruptions . ] and though i lye never so long at the pool of bethesda , come never so often to thy table , yet unless thou be pleased to put forth thy healing virtue , they will still remain uncured . o thou blessed physician of souls , heal me , and grant i may now so touch thee that every one of these loathsome issues may immediately stanch , that these sicknesses may not be unto death , but unto the glory of thy mercy in pardoning , to the glory of thy grace in purifying so polluted a wretch . o christ hear me , and grant i may now approach thee with such humility and contrition , love & devotion , that thou mayest vouch safe to come unto me , & abide with me ; communicating to me thy self , & all the merits of thy passion . and then , o lord , let no accusations of satan or my own conscience amaze or distract me , but having peace with thee , let me also have peace in my self , that this wine may make glad , this bread of life may strengthen my heart , & enable me chearfully to run the way of thy commandments . grant this merciful saviour for thine own bowels & compassions sake . ejaculations to be used at the lords table . lord , i am not worthy that thou shouldest come under my roof . i have sinned : what shall i do unto thee , o thou preserver of men ? [ here recollect some of thy greatest sins . ] if thou , lord , shouldst be extream to mark what is done amiss , o lord , who may abide it ? but with the lord there is mercy , and with him is plenteous redemption . behold , o lord , thy beloved son in whom thou art well pleased . hearken to the cry of his blood which speaketh better things then that of abel . by his agony and bloody sweat , by his cross and passion , good lord deliver me . o lamb of god which takest away the sins of the world , grant me thy peace . o lamb of god which takest away the sins of the world , have mercy upon me . immediately before receiving . thou hast said , that he that eateth thy flesh and drinketh thy blood hath eternal life . behold the servant of the lord , be it unto me according to thy word . at the receiving of the bread. by thy crucified body deliver me from this body of death . at the receiving of the cup. o let this blood of thine purge my conscience from dead works to serve the living god. lord , if thou wilt thou canst make me clean . o touch me , and say , i will , be thou clean . after receiving . what shall i render unto the lord for all the benefits he hath done unto me ? i will take the cup of salvation , and call upon the name of the lord. worthy is the lamb that was slain to receive power , and riches , and wisdom , and strength , and honour , and glory , and blessing . therefore blessing , honour , glory and power be to him that sitteth upon the throne , and to the lamb for ever and ever . amen . i have sworn , and am stedfastly purposed to keep thy righteous judgements . o hold thou up my goings in thy paths , that my footsteps slip not . a thanksgiving after the receiving of the sacrament . o thou fountain of all goodness , from whom every good and perfect gift cometh , and to whom all honour and glory should be returned , i desire with all the most fervent and inflamed affections of a grateful heart , to bless and praise thee for those inestimable mercies thou hast vouchsafed me : lord , what is man that thou shouldst so regard him as to send thy beloved son to suffer such bitter things for him ? but , lord , what am i the worst of men , that i should have any part in this attonement , who have so oft despised him and his sufferings ? o the height and depth of this mercy of thine , that art pleased to admit me to the renewing of that covenant with thee which i have so often and so perversly broken ; that i who am not worthy of that dayly bread which sustains the body , should be made partaker of this bread of life which nourisheth the soul , and that the god of all purity should vouchsafe to unite himself to so polluted a wretch : o my god , suffer me no more , i b●seech thee , to turn thy grace into wantonness , to make thy mercy an occasion of security , but let this unspeakable love of thine constrain me to obedience , that since my blessed lord hath died for me , i may no longer live unto my self but to him : o lord , i know there is no concord between christ and belial , therefore since he hath now been pleased to enter my heart , o let me never permit any lust to chace him thence , but let him that hath so dearly bought me still keep possession of me , and let nothing ever take me out of his hand . to this end be thou graciously pleased to watch over me , and defend me from all assaults of my spiritual enemies , but especially deliver me from my self , from the treachery of my own heart , which is too willing to yield it self a prey . and where thou seest i am either by nature or custome most weak , there do thou , i beseech thee , magnifie thy power in my preservation . [ here mention thy most dangerous temptations ] and lord let my saviours sufferings for my sins , and the vows i have now made against them never depart from my minde , but let the remembrance of the one enable me to perform the other , that i may never make truce with those lusts which nailed his hands , pierced his side , and made his soul heavy to the death . but that having now anew listed my self under his banner , i may fight manfully , and follow the captain of my salvation , even through a sea of blood . lord , lift up my hands that hang down , and my feeble knees , that i faint not in this warfare ; o be thou my strength who am not able of my self to struggle with the slightest temptations . how often have i turned my back in the day of battel ? how many of these sacramental vows have i violated ? and , lord , i have still the same unconstant deceitful heart to betray me to the breach of this . o thou who art yea and amen , in whom there is no shadow of change , communicate to me , i beseech thee , such a stability of minde , that i may no more thus start aside like a broken bow , but that having my heart whole with thee i may continue stedfast in thy covenant ; that not one good purpose which thy spirit hath raised in me this day may vanish , as so many have formerly done , but that they may bring forth fruit unto life eternal . grant this , o merciful father , through the merits and mediation of my cru●ified saviour . a prayer of intercession to be used either before or after the receiving of the sacrament . o most gracious lord , who so tenderly lovedst mankind as to give thy dear son out of thy bosome to be a propitiation for the sins of the whole word , grant that the effect of this redemption may be as universal as the design of it , that it may be to the salvation of all . o let no person by impenitence and wilful sin forfeit his part in it , but by the power of thy grace bring all , even the most obstinate sinners to repentance . inlighten all that sit in darkness , all jews , turks , infidels and hereticks , take from them all blindness , hardness of heart , and contempt of thy word , and so fetch them home , blessed lord , unto thy fold , that they may be saved among the number of the true israelites . and for all those upon whom the name of thy son is called , grant , o lord , that their conversations may be such as becometh the gospel of christ , that his name be no longer blasphemed among the heathens through us . o blessed lord , how long shall christendom continue the vilest part of the world , a sink of all those abominable pollutions , which even barbarians detest ? o let not our profession and our practice be always at so wide a distance . let not the disciples of the holy and immaculate jesus be of all others the most profane and impure . let not the subjects of the prince of peace be of all others the most contentious and bloody , but make us christians in deed as well as in name , that we may walk worthy of that holy vocation wherewith we are called , and may all with one mind and one mouth glorifie thee the father of our lord jesus christ. have mercy on this languishing church , look down from heaven the habitation of thy holiness and of thy glory , where is thy zeal and thy strength , the sounding of thy bowels and of thy mercies towards us ? are they restrained ? be not wroth very sore , o lord , neither remember iniquity for ever , but though our backslidings are many , and we have grievously rebelled , yet according to all thy goodness let thy anger and thy fury be turned away , and cause thy face to shine upon thy sanctuary which is desolate , for the lords sake ; and so separate between us and our sins , that they may no longer separate between us and our god. save and defend all christian kings , princes and governours , especially those to whom we owe subjection , plead thou their cause . o lord , against those that strive with them , and fight thou against those that fight against them , and so guide and assist them in the discharge of that office whereunto thou hast appointed them , that under them we may lead a quiet and peaceable life , in all godliness and honesty . bless them that wait at thine altar , open thou their lips that their mouth may shew forth thy praise , o let not the lights of the world be put under bushels , but place them in their candlesticks , that they may give light to all that are in the house . let not jerohoams priests profane thy service , but let the seed of aaron still minister before thee . and o thou father of mercies , and god of all comfort , succour and relieve all that are in affliction , deliver the out-cast and poor , help them to right that suffer wrong , let the sorrowful sighing of the prisoners come before thee , and according to the greatness of thy power , preserve thou those that are appointed to die ; grant ease to those that are in pain , supplies to those that suffer want , give to all presumptuous sinners a sense of their sins , and to all despairing , a sight of thy mercies , and do thou , o lord , for every one abundantly above what they can ask or think . forgive my enemies , persecutors , and slanderers , and turn their hearts . powre down thy blessings on all my friends , and benefactors , all who have commended themselves to my prayer . [ here thou mayest name particular persons . ] and grant , o merciful father , that through this blood of the cross , we may all be presented pure and unblameable , and unreproveable in thy sight ; that so we may be admitted into that place of purity , where no unclean thing can enter , there to sing eternal praises to father , son , and holy ghost for ever . a prayer in times of common persecution . o blessed saviour , who hast made the cross the badge of thy disciples , enable me , i beseech thee , willingly and chearfully to embrace it ; thou seest , o lord , i am fallen into days , wherein he that departeth from evil maketh himself a prey , o make me so readily to expose all my outward concernments , when my obedience to thee requireth it , that what falls as a prey to men , may by thee be accepted as a sacrifice to god : lord preserve me so by thy grace that i never suffer as an evil doer , and then , o lord , if it be my lot to suffer as a christian , let me not be ashamed , but rejoyce that i am counted worthy to suffer for thy name : o thou who for my sake enduredst the cross , and despisedst the shame , let the example of that love and patience prevail against all the tremblings of my corrupt heart , that no terrors may ever be able to shake my constancy , but that how long soever thou shalt permit the rod of the wicked to lye on my back , i may never put my hand unto wickedness : lord , thou knowest whereof i am made , thou remembrest that i am but flesh , and flesh , o lord , shrinks at the approach of any thing grievous . it is thy spirit , thy spirit alone , that can uphold me , o stablish me with thy free spirit , that i be not weary and faint in my mind . and by how much the greater thou discernest my weakness , so much the more do thou shew forth thy power in me , and make me , o lord , in all temptations stedfastly to look to thee , the author and finisher of my faith , that so i may run the race , which is set before me , and resist even unto blood , striving against sin : o dear jesus , hear me , and though satan desire to have me , that he may winnow me as wheat , yet do thou o blessed mediator , pray for me that my faith fail not , but that though it be tryed with fire , it may be found unto praise , and glory , and honour at thy appearing . and , o lord , i beseech thee grant that i may preserve not only constancy towards god , but charity also towards men , even those whom thou shalt permit to be the instruments of my sufferings , lord , let me not fail to imitate that admirable meekness of thine , in loving and praying for my greatest persecutors ; and do thou , o lord , overcome all their evil with thy infinite goodness , turn their hearts , and draw them powerfully to thy self , and at last receive both me and mine enemies into those mansions of peace and rest , where thou reignest with the father , and the holy ghost , one god , for ever . a prayer in time of affliction . o just and holy lord , who with rebukes dost chasten man for sin , i desire unseignedly to humble my self under thy mighty hand , which now lies heavy upon me , i heartily acknowledg , o lord , that all i do , all i can suffer , is but the due reward of my deeds , and therefore in thy severest inflictions i must still say , righteous art thou , o lord , and upright are thy judgements . but , o lord , i beseech thee in judgement remember mercy , and though my sins have inforced thee to strike , yet consider my weakness , and let not thy stripes be more heavy , or more lasting then thou seest profitable for my soul ; correct me but with the chastisement of a father , not with the wounds of an enemy , & though thou take not off thy rod , yet take away thine anger : lord , do not abhor my soul , nor cast thy servant away in displeasure , but pardon my sins , i beseech thee ; & if yet in thy fatherly wisdome , thou see fit to prolong thy corrections , thy blessed will be done , i cast my self o lord , at thy feet , do with me what thou pleasest . try me as silver is tried , so thou bring me out purified . and lord make even my flesh also to subscribe to this resignation , that there may be nothing in me , that may rebel against thy hand , but that having perfectly supprest all repining thoughts , i may cheerfully drink of this cup. and how bitter soever thou shalt please to make it , lord , let it prove medicinal , and cure all the diseases of my soul , that it may bring forth in me the peaceable fruit of righteousness . that so these light afflictions which are but for a moment , may work for me a far more exceeding and eternal weight of glory , through jesus christ. a thanks giving for deliverance . o blessed lord , who art gracious and merciful , slow to anger and of great kindness , and repentest thee of the evil , i thankfully acknowledge before thee that thou hast not dealt with me after my sins , nor rewarded me according to my iniquities . my rebellions , o lord , deserve to be scourged with scorpions , and thou hast corrected them only with a gentle and fatherly rod ; neither hast thou suffered me to lie long under that , but hast given me a timely and a grcaious issue out of my late distresses . o lord , i will be glad and rejoyce in thy mercy , for thou hast considered my trouble , and hast known my soul in adversity . thou hast smitten , and thou hast healed me , o let these various methods of thine have their proper effects upon my soul , that i who have felt the smart of thy chastisements may stand in awe and not sin , and that i who have likewise felt the sweet refreshings of thy mercy may have my heart ravished with it , and knit to thee in the firmest bands of love , and that by both i may be preserved in a constant entire obedience to thee all my days , through jesus christ. directions for the time of sickness . when thou findest thy self visited with sickness thou art immediately to remember that it is god which , with rebukes doth chasten man for sin . and therefore let thy first care be to find out what it is that provokes him to smite thee , and to that purpose examine thine own heart , search diligently what guilts lie there , confess them humbly and penitently to god , and for the greater security renew thy repentance for all the old sins of thy former life , beg most earnestly and importunately his mercy and pardon in christ jesus , and put on sincere and zealous resolutions of forsaking every evil way for the rest of that time which god shall spare thee . and that thy own heart deceive thee not in this so weighty a business , it will be wisdome to send for some godly divine , not only to assist thee with his prayers but with his counsel also . and to that purpose open thy heart so freely to him that he may be able to judge whether thy repentance be such as may give thee confidence to appear before gods dreadful tribunal , and that if it be not , he may help thee what he can towards the making it so . and when thou hast thus provided for thy better part , thy soul , then consider thy body also , and as the wise man saith , ecclu● . . . give place to the physician , for the lord hath created him : use such means as may be most likely to recover thy health , but always remember that the success of them must come from god ; and beware of asa's sin , who sought to the physicians , and not to the lord , chro. . . dispose also betimes of thy temporal affairs , by making thy will , and setting all things in such order as thou meanest finally to leave them in , and defer it not till thy sickness grow more violent , for then perhaps thou shalt not have such use of thy reason as may fit thee for it , or if thou have , it will be then much more seasonable to imploy thy thoughts on higher things , on the world thou art going to , rather then that thou art about to leave ; we cannot carry the things of this world with us when we go hence , and it is not fit we should carry the thoughts of them . therefore let those be early dispatched that they may not disturb thee at last . a prayer for a sick person . o merciful and righteous lord , the god of health and of sickness , of life , and of death , i most unfeignedly acknowledg that my great abuse of those many days of strength and welfare , which thou hast afforded me , hath most justly deserved thy present visitation . i desire , o lord , humbly to accept of this punishment of mine iniquity , and to bear the indignation of the lord , because i have sinned against him . and , o thou merciful father , who designest not the ruine but the amendment of those whom thou scourgest , i beseech thee by thy grace so to sanctifie this correction of thine to me , that this sickness of my body may be a means of health to my soul , make me diligent to search my heart , and do thou o lord , enable me to discover every accursed thing , how closely soever concealed there , that by the removal thereof , i may make way for the removal of this punishment . heal my soul , o lord , which hath sinned against thee , and then if it be thy blessed will , heal my body also , restore the voice of joy & health unto my dwelling , that i may live to praise thee , and to bring forth fruits of repentance . but if in thy wisdom thou hast otherwise disposed , if thou have determined that this sickness shall be unto death , i beseech thee to fit & prepare me for it , give me that sincere and earnest repentance , to which thou hast promised mercy and pardon ; wean my heart from the world , and all its fading vanities , and make me to gasp and pant after those more excellent and durable joys which are at thy right hand for ever . lord , lift thou up the light of thy countenance upon me , and in all the pains of my body , in all the agonies of my spirit , let thy comforts refresh my soul , and enable me patiently to wait till my change come . and grant , o lord , that when my earthly house of this tabernacle is dissolved i may have a building of god , an house not made with hands eternal in the heavens . and that for his sake who by his precious blood hath purchased it for me , even jesus christ. a thanksgiving for recovery . o gracious lord , the god of the spirits of all flesh , in whose hand my time is , i praise and magnifie thee that thou hast in love to my soul delivered it from the pit of corruption , and restored me to health again ; it is thou alone , o lord , that hast preserved my life from destruction , thou hast chastned and corrected me , but thou hast not given me over unto death ; o let this life which thou hast thus graciously spared be wholy consecrated to thee . behold , o lord , i am by thy mercy made whole , o make me strictly careful to sin no more least a worse thing come unto me . lord , let not this reprieve thou hast now given me , make me secure , as thinking that my lord delayeth his coming , but grant me i beseech thee to make a right use of this long suffering of thine , and so to imploy every minute of that time thou shalt allow me , that when thou shalt appear i may have confidence and not be ashamed before thee at thy coming . lord , i have found by this approach towards death , how dreadful a thing it is to be taken unprepared . o let it be a perpetual admonition to me to watch for my masters coming . and when the pleasures of sin shall present themselves to entice me , o make me to remember how bitter they will be at the last . o lord hear me , and as thou hast in much mercy afforded me time , so grant me also grace to work out my own salvation , to provide oil in my lamp , that when the bridegroom cometh i may go in with him to the marriage . grant this i beseech thee for thy dear sons sake . a prayer at the approach of death . o eternal and everliving god , who first breathedst into man the breath of life , and when thou takest away that breath he dies and is turned again to his dust , look with compassion on me thy poor creature who am now drawing near the gates of death , and which is infinitely more terrible , the bar of judgement . lord my own heart condemns me , and thou art infinitely greater then my heart , and knowest all things . the sins i know and remember , fill me with horrour ; but there are also multitudes of others , which i either observed not at the time , or have since carelesly forgot , which are all present to thee . thou settest my misdeeds before thee , and my secret sins in the light of thy countenance ; and to what a mountainous heap must the minutely provocations of so many years arise ? how shall one so ungodly stand in thy judgement , or such a sinner in the congregation of the righteous ? and to adde yet more to my terrour , my very repentance i fear will not abide the trial ; my frequent relapses heretofore have sufficiently witnessed the unsincerity of my past resolutions . and then , o lord , what can secure me that my present dislikes of my sins are not rather the effects of my amazing danger then of any real change ? and , o lord , i know thou art not mocked , nor wilt accept of any thing that is not perfectly sincere . o lord , when i consider this , fearfulness and trembling comes upon me , and an horrible dread overwhelmeth me , my flesh trembleth for fear of thee , and my heart is wounded within me . but , o lord , one deep calleth upon another , the depth of my misery upon the depth of thy mercy ; lord , save now or i perish eternally . o thou who willest not that any should perish , but that all should come to repentance , bring me , i beseech thee , though thus late , to a sincere repentance , such as thou wilt accept , who triest the heart . create in me , o god , a clean heart , and renew a right spirit within me : lord , one day is with thee as a thousand years , o let thy mighty spirit work in me now in this my last day , whatsoever thou seest wanting to fit me for thy mercy and acceptation . give me a perfect and entire hatred of my sins , and enable me to present thee with that sacrifice of a broken and contrite heart , which thou hast promised not to despise ; that by this i may be made capable of that attonement which thy dear son hath by the more excellent oblation of himself made for all repenting sinners . he is the propitiation for our sins , he was wounded for our transgressions , he was bruised for our iniquities , the chastisement of our peace was on him , o heal me by his stripes , and let the cry of his blood drown the clamour of my sins . i am indeed a childe of wrath , but he is the son of thy loue , for his sake spare me , o lord , spare thy creature whom he hath redeemed with his most precious blood , and be not angry with me for ever . in his wounds o lord , i take sanctuary , o let not thy vengeance pursue me to this city of refuge : my soul hangeth upon him , o let me not perish with a jesus , with a saviour in my arms . but by his agony and bloody sweat , by his cross and passion , by all that he did and suffered for sinners , good lord deliver me ; deliver me , i beseech thee , from the wages of my sins , thy wrath and everlasting damnation , in this time of my tribulation , in the hour of death , and in the day of judgement . hear me , o lord , hear me , and do not now repay my former neglects of thy calls , by refusing to answer me in this time of my greatest need . lord , there is but a step between me and death , o let not my sun go down upon thy wrath , but seal my pard on before i go hence and be no more seen . thy loving kindness is better then the life it self , o let me have that in exchange , and i shall most gladly lay down this mortal life . lord thou knowest all my desire , and my groaning is not hid from thee ; deal thou with me , o lord , according to thy name , for sweet is thy mercy ; take away the sting of death , the guilt of my sins , and then though i walk through the valley of the shadow of death i will fear no evil , i will lay me down in peace , and lord when i awake up , let me be satisfied with thy presence in thy glory . grant this merciful god for his sake who is both the redeemer and mediator of sinners , even jesus christ. psalms . put me not to rebuke , o lord , in thine anger , neither chasten me in thy heavy displeasure . there is no health in my flesh because of thy displeasure , neither is there any rest in my bones by reason of my sins . for my wickednesses are gone over my head , and are a sore burden too heavy for me to bear . my wounds stink and are corrupt through my foolishness . therefore is my spirit vexed within me , and my heart within me is desolate . my sins have taken such hold upon me that i am not able to look up , yea , they are more in number then the hairs of my head , and my heart hath failed me . but thou , o lord god , art full of compassion and mercy , long-suffering , plenteous in goodness and truth . turn thee unto me , and have mercy upon me , for i am desolate and in misery . if thou lord shouldst be extream to mark what is done amiss , o lord , who may abide it ? o remember not the sins and offences of my youth , but according to thy mercy think thou upon me for thy goodness . look upon my adversity and misery , and forgive me all my sin . hide not thy face from thy servant , for i am in trouble , o haste thee and hear me . out of the deep do i call unto thee , lord hear my voice . turn thee , o lord , and deliver my soul , o save me for thy mercies sake . o go not from me , for trouble is hard at hand , and there is none to help . i stretch forth my hands unto thee , my soul gaspeth unto thee , as a thirsty land draw nigh unto my soul and save it , o deliver me , because of my enemies . for my soul is full of trouble , and my life draweth nigh unto hell . save me from the lions mouth , hear me from among the horns of the unicorns . o set me up upon the rock that is higher then i , for thou art my hope , and a strong tower for me against the enemy . why art thou so heavy , o my soul , and why art thou so disquieted within me ? put thy trust in god for i will yet give him thanks for the help of his countenance . the lord shall make good his loving kindness towards me , yea , thy mercy , o lord , endureth for ever , despise not then the work of thine own hands . o god , thou art my god , early will i seek thee . my soul thirsteth for thee , my flesh also longeth after thee , in a barren and drie land where no water is . like as the hart desireth the water brooks , so longeth my soul after thee o god. my soul is a thirst for god , even for the living god , when shall i come to appear before the presence of god ? how amiable are thy dwellings , o lord of hosts ? my soul hath a desire and longing to enter into the courts of the lord , my flesh and my heart rejoyce in the living god. o that i had wings like a dove , for then would i flye away and be at rest . o send out thy light and thy truth , that they may lead me , and bring me unto thy holy hill , and to thy dwelling . for one day in thy courts is better then a thousand : i had rather be a door-keeper in the house of my god , then to dwell in the tents of wickedness . i should utterly have fainted , but that i believed verily to see the goodness of the lord in the land of the living . thou art my helper and my redeemer , o lord , make no long tarrying . ejaculations . o lord , of whom may i seek for succour but of thee , who for my sins art justly displeased ? yet o lord god most holy , o lord most mighty , o holy and most merciful saviour , deliver me not into the bitter pains of eternal death . thou knowest , lord , the secrets of my heart , shut not up thy merciful eyes to my prayer , but hear me , o lord most holy , o god most mighty , o holy and merciful saviour , thou most worthy judge eternal , suffer me not at my last hour for any pains of death to fall from thee . father , i have sinned against heaven and before thee , and am not worthy to be called thy child , yet o lord do not thou cast off the bowels and compassions of a father , but even as a father pittieth his own children , so be thou merciful unto me . lord , the prince of this world cometh , o let him have nothing in me , but as he accuseth , do thou absolve ; he lays many and grievous things to my charge , which he can too well prove , i have nothing to say for my self do thou answer for me , o lord my god. o lord i am cloathed with filthy garments , and satan stands at my right hand to resist me , o be thou pleased to rebuke him , and pluck me as a brand out of the fire , cause mine iniquities to pass from me , and cloth me with the righteousness of thy son. behold , o god , the divel is coming towards me , having great wrath , because he knoweth that he hath but a short time , o save and deliver me lest he devour my soul like a lion , and tear it in pieces while there is none to help . o my god , i know that no unclean thing can enter into thy kingdom , and i am nothing but pollution , my very righteousnesses are as filthy rags , o wash me and make me white in the blood of the lamb , that so i may be fit to stand before thy throne . lord , the snares of death compass me round about , o let not the pains of hell also take hold upon me , but though i find trouble and heaviness , yet o lord i beseech thee deliver my soul. o dear jesus , who hast bought me with the precious price of thine own blood ; challenge now thy purchase , and let not all the malice of hell pluck me out of thy hand . o blessed high priest , who art able to save them to the utmost , who come unto god by thee , save me i beseech thee , who have no hope , but on thy merits and intercession , o god i confess i have defaced that image of thine , thou didst imprint upon my soul , yet o thou faithful creator , have pity on thy creature . o jesu , i have by my many and grievous sins crucified thee afresh , yet thou who prayedst for thy persecutors , intercede for me also , and suffer not , o my redeemer , my soul ( the price of thy blood ) to perish . o spirit of grace , i have by my horrid impieties done despight to thee , yet , o blessed comforter , though i have often grieved thee , be thou pleased to succour and relieve me , and say unto my soul , i am thy salvation . mine eyes look unto thee , o lord , in thee is my trust , o cast not out my soul. o lord in thee have i trusted , let me never be confounded . o blessed lord , who scourgest every son whom thou receivest , let me not be weary of thy correction , but give me such a perfect subjection to thee the father of spirits , that this chastisement may be for my profit , that i may thereby be partaker of thy holiness . o thou captain of my salvation , who wert made perfect by sufferings , sanctifie to me all the pains of body , all the terrors of minde , which thou shalt permit to fall upon me . lord , my sins have deserved eternal torments make me chearfully and thankfully to bear my present pains , chasten me as thou pleasest here , that i may not be condemned with the world . lord , the waters are come in even unto my soul , o let thy spirit move upon these waters , and make them like the pool of bethesda , that they may cure whatsoever spiritual disease thou discernest in me . o christ , who first sufferedst many and grievous things , and then enteredst into thy glory , make me so to suffer with thee , that i may also be glorified with thee . o dear jesus , who humblest thy self to the death of the cross for me , let that death of thine sweeten the bitterness of mine . when thou hadst overcome the sharpness of death , thou didst open the kingdome of heaven to all believers . i believe that thou shalt come to be my judge . i pray thee therefore help thy servant whom thou hast redeemed with thy most precious blood . make me to be numbred with thy saints in glory everlasting . thou art the resurrection and the life , he that believeth in thee , though he were dead , yet shall he live : lord , i believe , help thou my unbelief . my flesh and my heart faileth , but god is the strength of my heart , and my portion for ever . i desire to be dissolved , and to be with christ , which is far better : lord , i g●oan earnestly desiring to be cloathed upon with that house from heaven . i desire to put off this my tabernacle , o be pleased to receive me into everlasting habitations . bring my soul out of prison , that i may give thanks unto thy name . lord , i am here to wrestle not only with flesh and blood , but with principalities and powers , & spiritual wickedness , o take me from these tents of kedar , into the heavenly jerusalem , where satan shall be utterly trodden under my feet . i cannot here attend one minute to thy service , without distraction , o take me up ●o stand before thy throne , where i shall serve thee day and night . i am here in heaviness through many tribulations , o receive me into that place of rest , where all tears shall be wiped from my eyes , where there shall be no more death , nor sorrow , nor crying , nor pain . i am here in a state of banishment , and absence from the lord , o take me where i shall for ever behold thy face , and follow the lamb whither soever he goeth . i have fought a good fight , i have finished my course , i have kept the faith , henceforth there is laid up for me a crown of righteousness . oblessed jesu , who hast loved me , and washed me from my sins in thine own blood , receive my soul. into thy hands i commend my spirit , for thou hast redeemed me , o lord thou god of truth , come lord jesu , come quickly . prayers for their use who mourn in secret for the publick calamities , &c. psalm . o god , wherefore art thou absent from us so long : why is thy wrath so hot against the sheep of thy pasture ? &c. psal. . o god , the heathen are come into thine inheritance : thy holy temple have they defiled , and made jerusalem an heap of stones , &c. psal. . hear , o thou shepherd of israel , thou that leadest joseph like a sheep : shew thy self also , thou that sittest upon the cherubims , &c. a prayer to be used in these times of calamity . o lord god , to whom vengeance belongeth , i desire humbly to confess before thee , both on my own behalf , and that of this nation , that these many years of calamity we have groaned under , are but the just , ( yea mild ) returns of those many more years of our provocations against thee , and that thy present which is but the due punishment of thy abused mercy . o lord , thou hast formerly abounded to us in blessings above all people of the earth . thy candle shined upon our heads , and we delighted our selves in thy great goodness , peace was within our walls , and plenteousness within our palaces , there was no decay , no leading into captivity and no complaining in our streets : but we turned this grace into wantonness , we abused our peace to security , our plenty to riot and luxury , and made those good things which should have endeared our hearts to thee , the occasions of estranging them from thee ; nay , o lord , thou gavest us yet more precious mercies , thou wert pleased thy self to pitch thy tabernacle with us , to establish a pure and glorious church among us , and give us thy word to be a lamp unto our feet , and a light unto our paths ; but o lord , we have made no other use of that light , then to conduct us to the chambers of death , we have dealt proudly , and not hearkened to thy comandments , and by rebelling against the light , have purchased to our selves so much the heavier portion in the outer darkness . and now , o lord , had the overflowings of thy vengeance been answerable to that of our sin , we had long since been swept away with a swift destruction , and there had been none of us alive at this day to implore thy mercy . but thou art a gracious god , slow to anger , and hast proceeded with us with much patience and long-suffering , thou hast sent thy judgements to awake us to repentance , and hast also allowed us space for it : but alas we have perverted this mercy of thine beyond all the former , we return not to him that smiteth us , neither do we seek the lord , we are slidden back by a perpetual backfliding , no man repenteth him of his wickedness , or ●aith what have i done ? 't is true indeed we fear the rod ( we dread every suffering , so that we are ready to buy it off with the foulest sin ) but we fear not him that hath appointed it , but by a wretched obstinacy harden our necks against thee , and refuse to return . and now , o god , what balm is there in gilead that can cure us ; who when thou wouldest heal us , will not be healed , we know thou hast pronounced that there is no peace to the wicked , and how shall we then pray for peace , that still retain our wickedness ? this this , o lord , is our sorest disease , o give us medicines to heal this sickness , heal our souls , and then we know thou canst soon heal our land . lord , thou hast long spoken by thy word to our ears , by thy judgments even to all our senses , but unless thou speak by thy spirit to our hearts , all other calls will still be uneffectual . o send out this voice , and that a mighty voice , such as may awake us out of this lethargy : thou that didst call lazarus out of the grave , o be pleased to call us who are dead , yea , putrified in trespasses and sins , and make us to awake to righteousness . and though , o lord , our frequent resistances even of those inward calls , have justly provoked thee to give us up to the lusts of our own heart ; yet , o thou boundless ocean of mercy , who art good not only beyond what we can deserve , but what we can wish , do not withdraw the influence of thy grace , and take not thy holy spirit from us . thou wert found of those that sought thee not , o let that act of mercy be repeated to us who are so desperately , yet so insensibly sick , that we cannot so much as look after the physitian , and by how much our case is the more dangerous , so much the more sovereign remedies do thou apply ; lord help us , and consider not so much our unworthiness of thy aid , as our irremediable ruine if we want it ; save lord , or we perish eternally . to this end dispense to us in our temporal interest what thou seest may best secure our spiritual ; if a greater degree of outward misery will tend to the curing our inward , lord , spare not thy rod , but strike yet more sharply ; cast out this devil , though with never so much foaming & tearing . but if thou seest that some return of mercy may be most likely to melt us , o be pleased so far to condescend to our wretchedness as to afford us that , and whether by thy sharper or thy gentler methods , bring us home to thy self . and then , o lord , we know thy hand is not shortned , that it cannot save , when thou hast delivered us from our sins , thou canst and wilt deliver us from our troubles , o shew us thy mercy and grant us thy salvation , that being redeemed both in our bodies and spirits , we may glorifie thee in both , in a chearful obedience , and praise the name of our god , that hath dealt wonderfully with us , through jesus christ our lord. a prayer for this church . o thou great god of recompences , who turnest a fruitful land into barrenness for the wickedness of them that dwell therein ; thou hast most justly executed that fatal sentence on this church , which having once been the perfection of beauty , the joy of the whole earth , is now become a scorn and derision to all that are round about her . o lord , what could have been done to thy vineyard that thou hast not done in it , and since it hath brought forth nothing but wilde grapes , it is perfectly just with thee to take away the hedge thereof , and let it be eaten up . but o lord , though our iniquities testifie against us , yet do thou it for thy names sake , for our backslidings are many , we have sinned against thee . o the hope of israel , the saviour thereof in time of trouble , why shouldst thou be as a stranger in the land , as a wayfaring man that turneth aside to tarry for a night ? why shouldst thou be as a man astonied , as a mighty man that cannot save ? yet thou , o lord , art in the midst of us , and we are called by thy name , leave us not ; deprive us of what outward enjoyment thou pleasest , take from us the opportunities of our luxury and it may be a mercy , but o take not from us the means of our reformation , for that is the most direful expression of thy wrath . and though we have hated the light because our deeds were evil , yet , o lord , do not by withdrawing it condemn us to walk on still in darkness , but let it continue to shine till it have guided our feet into the way of peace . o lord , arise , stir up thy strength & come & help us , and deliver not the soul of thy turtle dove ( this disconsolate church ) unto the multitude of the enemy , but help her , o god , and that right early . but if , o lord , our rebellions have so provoked thee , that the ark must wander in the wilderness till all this murmuring generation be consumed , yet let not that perish with us , but bring it at last into a canaan , and let our more innocent posterity see that which in thy just judgement thou denrest to us . in the mean time let us not cease to bewail that desolation our sins have wrought , to think upon the stones of ston , and pity to see her in the dust , nor ever be ashamed or afraid to own her in her lowest and most persecuted condition , but esteem the reproach of christ greater riches then the treasures of aegypt , and so approve our constancy to this our afflicted mother , that her blessed lord and head may own us with mercy when he shall come in the glory of thee his father with the holy angels . grant this merciful lord , for the same jesus christ his sake . a prayer for the peace of the church . lord jesus christ , which of thine almightiness madest all creatures both visible and invisible , which of thy godly wisdome governest and settest all things in most goodly order , which of thine unspeakable goodness keepest , defendest and furtherest all thing , which of thy deep mercy restorest the decayed , renewest the fallen , raisest the dead ; vouchsafe , we pray thee at last , to cast down thy countenance upon thy well beloved spouse the church , but let it be that amiable and merciful countenance wherewith thou pacifiest all things in heaven , in earth , and whatsoever is above heaven and under the earth : vouchsafe to cast upon us those tender and pitiful eyes with which thou didst once behold peter that great shepherd of thy church , and forthwith he remembred himself and repented ; with which eyes thou once didst view the scattered multitude and wert moved with compassion , that for lack of a good shepherd they wandered as sheep dispersed and strayed a sunder . thou seest ( o good shepherd ) what sundry sorts of wolves have broken into thy sheep cotes : so that if it were possible the very perfect persons should be brought into error : thou seest with what winds , with what waves , with what storms thy silly ship is tosl d , thy ship wherein thy little flock is in peril to be drowned . and what is now left but that it utterly sink and we all perish ? of this tempest and storm we may thank our own wickedness and sinful living , we discern it well and confess it , we discern thy righteousness , and we bewail our unrighteousness : but we appeal to thy mercy , which surmounteth all thy works ; we have now suffered much punishment , being scourged with so many wars , consumed with such losses of goods , shaken with so many floods , and yet appears there no where any haven or port unto us , being thus tired and forlorn among so strange evils , but still every day more grievous punishments , and more seem to hang over our heads . we complain not of thy sharpness , most tender saviour , but we discern here also thy mercy , forasmuch as much grievouser plagues we have deserved . but o most merciful jesus , we beseech thee that thou wilt not consider nor weigh what is due for our deservings , but rather what becometh thy mercy , without which neither the angels in heaven can stand sure before thee , much less we silly vessels of clay . have mercy on us , o redeemer , which art easie to be intreated , not that we be worthy of thy mercy , but give thou this glory unto thine own name . suffer not those which either have not known thee or do envy thy glory , continually to triumph over us , and say , where is their god , where is their redeemer , where is their saviour , where is their bridegroom that they thus boast on ? these opprobrious words redound unto thee . o lord , while by our evils men weigh and esteem thy goodness , they think we be forsaken whom they see not amended . once when thou sleptst in the ship , and a tempest suddenly arising threatned death to all in the ship , thou awokest at the outcry of a few disciples and straightway at thine almighty word the waters couched , the winds fell , the storm was suddenly turned into a great calm ; the dumb waters knew their makers voice . now in this far greater tempest , wherein not a few mens bodies be in danger , but innumerable souls : we beseech thee at the cry of thy holy church , which is in danger of drowning , that thou wilt awake . so many thousands of men do cry , lord save us , we perish , the tempest is past mans power ; it is thy word that must do the deed , lord jesu , only say thou with a word of thy mouth , cease , o tempest , and forthwith shall the desired calm appear . thou wouldst have spared so many thousands of most wicked men , if in the city of sodom had been found but ten good men . now here be so ●any thousands of men which love the glory of thy name , which sigh for the beauty of thy house , and wilt thou not at these mens prayers let go thine anger , and remember thine accustomed and old mercies ? shalt thou not with thy heavenly policy turn our folly into thy glory ? shalt thou not turn the wicked mens evils into thy churches good ? for thy mercy is wont then most of all to succour , when the thing is with us past remedy , and neither the might nor wisdome of men can help it . thou alone bringest things that be never so out of order into order again , which art the only author and maintainer of peace . thou framedst that old confusion wherein without order , without fashion confusedly lay the discordant seeds of things , and with a wonderful order the things that of nature fought together thou didst ally and knit in a perpetual band . but how much greater confusion is this , where is no charity , no fidelity no bonds of love , no reverence neither of laws nor yet of rulers , no agreement of opinions , but as it were in a misordered quire , every man singeth a contrary note . among the heavenly planets is no dissention , the elements keep their place , every one do the office whereunto they be appointed : and wilt thou suffer thy spouse , for whose sake all things were made , thus by continual discords to perish ? shalt thou suffer the wicked spirits , which be authors and workers of discord , to bear such a swing in thy kingedome unchecked ? shalt thou suffer the strong captain of mischief , whom thou once overthrewest , again to inuade thy tents , and to spoil thy souldiers ? when thou wert here a man conversant among men , at thy voice fled the divels . send forth , we beseech thee , o lord , thy spirit , which may drive away out of the brests of all them that profess thy name , the wicked spirits , masters of riot , of covetousness , of vain-glory , of carnal lust , of mischief and discord . create in us , o our god and king , a clean heart , and renew thy holy spirit in our brests , pluck not from us thy holy ghost . render unto us the joy of thy saving health , and with thy principal spirit , strengthen thy spouse and the heardmen thereof . by this spirit thou reconciledst the earthly to the heavenly : by this thou didst frame and reduce so many tongues , so many nations , so many sundry sorts of men into one body of a church , which body by the same spirit is knit to thee their head. this spirit if thou wilt vouchsafe to renew in all mens hearts , then shall all these forreign miseries cease or if they cease not , they shall turn to the profit and avail of them which love thee . stay this confusion , set in order this horrible chaos ( o lord jesus ) let thy spirit stretch out it self upon these waters of evil wavering opinions . and because thy spirit , which according to thy prophets saying , containeth all things , hath also the science of speaking ; make that like as unto all them which be of thy house , is one light , one baptisme , one god , one hope , one spirit ; so they may also have one voice , one note , one song , professing one catholick truth . when thou didst mount up to heaven triumphantly , thou threwest out from above thy precious things , thou gavest gifts amongst men , thou dealtest sundry rewards of thy spirit . renew again from above thy old bountifulness , give that thing to thy church , now fainting and growing downward , that thou gavest unto her shooting up , at her first beginning . give unto princes and rulers the grace so to stand in awe of thee , that they so may guide the common-weal , as they should shortly render accompt unto thee that art the king of kings . give wisdom to be always assistant unto them , that whatsoever is best to be done , they may espy it in their minds , and pursue the same in their doings . give to the bishops the gift of prophecy , that they may declare and interpret holy scripture , not of their own brain , but of thine inspiring . give them the threefold charity which thou once demandest of peter , what time thou didst betake unto him the charge of thy sheep . give to the priests the love of soberness , and of chastity . give to thy people a good will to follow thy commandments , and a readiness to obey such persons as thou hast appointed over them . so shall it come to pass ; if through thy gift thy princes shall command that thou requirest , if thy pastors and herdmen shall teach the same , and thy people obey them both , that the old dignity and tranquility of the church shall return again with a goodly order unto the glory of thy name . thou sparedst the ninivites appointed to be destroyed as soon as they converted to repentance ; and wilt thou despise thy house falling down at thy feet , which in stead of sackcloth hath sighs , and in stead of ashes tears ? thou promisedst forgiveness to such as turn unto thee , but this self thing is thy gift , a man to turn with his whole heart unto thee , to the in●ent all our goodness should redound unto thy glory . thou art the maker , repair the work that thou hast fashioned . thou art the redeemer , save that thou hast bought . thou art the saviour , suffer not them to perish which do hang on thee . thou art the lord and owner , challenge thy possession . thou art the head , help thy members . thou art the king , give us a reverence of thy laws . thou art the prince of peace , breath upon us brotherly love . thou art the god , have pity on thy humble beseechers ; be thou according to pauls saying , all things in all men , to the intent the whole quire of thy church with agreeing minds and consonant voices for mercy obtained at thy hands , may give thanks to the father , ●on and holy ghost , which after the most perfect example of concord be distinguished in property of persons , and one in nature , to whom be praise and glory eternally . amen . finis . a table of the contents of the several chapters or partitions in this book . which according to this division , by reading one of these chapters every lords day , the whole may be read over thrice in the year . partition . of the duty of man , by the light of nature , by the light of scripture : of faith , the promises , of hope , of love , fear , trusting in god. page . partition . of humility , of submission to gods will , in respect of obedience , of patience , in all sorts of sufferings ; and of honour due to god in several wayes , in his house , possessions , his day , word , sacraments , &c. page . partition . of the lords supper , of preparation before receiving , of duties to be done at the receiving , and afterwards , &c. page . partition . honour due to gods name ; of sinning against it ; blasphemy , swearing , assertory oaths , promissory oaths , unlawful oaths , of perjury , of vain oaths , and the sin of them , &c. page . partition . of worship due to gods name . of prayer and its several parts . of publick prayers in the church , in the family : of private prayer : of repentance , &c. of fasting . pag partition . of duties to our selves . of sobriety , humility ; the great sin of pride , the danger , the folly of this sin. of vain-glory , the danger , folly , me●ns to prevent it . of meekness , the means to obtain it , &c. pag. . partition . of contentedness , and the contraries to it , murmuring , ambi●ion , covetousness , envy ; helps to contentedness . of duties which concern our bodies . of chastity , helps to it . temperance , rules of temperance in eating , &c. pag. . partition . of temperance in drinking , false ends of drinking , viz. good fellowship . putting away cares , passing away time , preventing reproach , bargaining , &c. pag. . partition . temperance in sleep ; the rule of it , &c. of recreation , of apparel , and of the ends for which cloathing should be used . pag. . partition . of duties to our neighbours . of justice , negative , and positive . of the sin of murther . of the hainousness of it , the punishments of it , and the strange discoveries thereof ; of maiming , wounds and stripes , pag. partition . of justice , about the possessions of our neighbour ; against injuring him as concerning his wife , his goods , of malice , covetousness , oppression , theft : of paying debts , &c. pag. . partition . of theft ; stealing the goods of our neighbour . of deceit in trust , in traffick . of restitution , and the necessity thereof , &c. pag. . partition . of false reports , false witness , slanders , whisperings . of despising and scoffing for infirmities , calamities , sins , &c. of positive justice , speaking the truth . of lying . of humility and pride . of envy , detraction . of gratitude , &c. pag. . partition . of duty to parents . magistrates , pastors , &c. of the duty of parents to children , &c. reverence , love , obedience , especially in their marriage , ministring to their wants , of the duty of parents to their children . pag. . partition . of duty to our brethren and relations ; husband , wife , friends , masters , servants , &c. pag. . partition . other branches of our duty to our neighbour . of charity to mens souls , bodies , goods , credit , &c. pag. . partition . of charity , alms-giving , &c. of charity in respect of our neighbours credit , of peace-making . of going to law : of charity to our enemies , &c. christian duties both possible and pleasant . pag. . a table of the prayers . prayers for morning . page . prayers for night . . collects for several graces . . a paraphrase on the lords prayer . . pious ejaculations out of the book of psalms . . brief heads of examination before the sacrament . . prayers before the sacrament . . ejaculations at the lords table , &c. . prayers after the sacrament . . prayers for the sick. . ejaculations for the sick. . prayers in times of publick calamities . . a prayer for this church . . a prayer for the peace of the church . . books printed and sold by t. garthwait at the little north door of st. pauls . b. chappels methodus concionandi . o. — notes upon . psalm , being a praxis upon that method . o. a commentary on the books of moses or pent●●euch by j. trap. o. remains of mr. geo herbert late orator of the university of cambridge . reliquiae wo●tonianae , a collection of the incomparable pieces of that great master of language and art. sr. henry wotton knight provost of eton , &c. o. the works of that profound divine dr. the. jackson pres. of corp. chr. coll. oxon. in folio in volumns . dr. cosins scholastical history of the canon of the scripture . o. dr. waltons introduction to the oriental languages in o. the conversion of rigep dandulo , a turk , to the christian faith , by mr. gunning . o. the rationale on the book of common prayer , of the church of england , wherein is proved that that service is agreeable to the primitive usages , and so , not novel ; that it is a reasonable service , and so , not superstitious , by mr. a. sparrow . o. mr. joseph mead his dissertationum triga . o. dr. dees actions and conferences with spirits , &c set out by dr. casau●●n , against athiest● and enthusiasts , in folio . school books . mr. w●●kers treatise of english particles . o. mr. busbies horat. castigat .   juvenal .     p●rsius .   in usum schola westmonaster . books newly published . mary magdalens tears wipt off ; or the voice of peace to an unquiet conscience wherein are resolved sundry cases of conscience incident to a deserted condition : first writ to a lady of quality . in . dr. stewards excellent serion at paris , of hez●ki●hs reformation , justifying the church of england against the papists , and being a full answer to mr. baxters imputation of cassandrian poptry , and the grotian religion . in o. notes, typically marginal, from the original text notes for div a -e the worth of the soul. the misery of loosing the soul. the danger the soul is in . the first covenant . that our care will not be in vain . the second covenant . notes for div a -e of the light of nature . the light of scriptures . the three great branches of mans duty . duty to god acknowledging him to be god. faith . of his affirmations . commands threatnings . promises . hope . presumption . despair . love its motives . gods excellency . his kindness to us . fruit of love. desire of pleasing . desire of enjoying . fear . the folly of fearing men more then god. trvst . in all spiritual dangers . in all temporal . not seek to deliver our selves by any sin. in all wants spiritual . temporal wants . the benefit of trusting on god. notes for div a -e humility submission to gods will in respects of obedience . the great distance between god and us . the unworthiness of our best work . submission in respect of patience . thankfulness for gods corrections . fruitfulnes under them . in all sorts of sufferings . submission to gods wisdome . in his commands . in his disposals . honovr . several wayes of honouring god. in his house . his possessions . the great sin of sacriledge . the punishment . the times for his service . lords day . the feasts of the church . the fasts . gods word . the holy scriptures . catechizing . preaching . the sacraments . of baptism . the vow of baptism . the strict obligation of this vow of baptism . notes for div a -e the lords supper . things to be done before receiving . examination . sins . several sorts . humiliation contrition . confession . faith. resolutions of obedience of the means . present renouncing of sin . imbracing vertue . quickning of graces . charity . devotion . necessity of these graces . the usefulness of a spiritual guide . not to be ashamed to discover our selves to one as necessary to the confident as to the doubtful at the time of receiving meditation of thy unworthiness . the sufferings of christ. the a●onement wrought by them . the thankfulness owing for them . the great love of christ in them . the benefits of the new covenant sealed in the sacrament - upon receiving give thanks . pray . after the acrament . private prayer and ●hanksgiv●●g . ●t pre●ntly to fall wordly fairs . to keep thy resolutions still in memory . the danger of breaking them . making god thy enemy . thy own conscience . gods former pardons no incouragement to sin . the obligation of this vow perpetual . yet often to be renewed . notes for div a -e honour due to gods name . sins against it . blasphemy . swearing . assertory oathes . promissory . vnlawful oaths . god greatly dishonoured by perjury . the punishments of it . vain oaths . the sin of them . they lead to perjury . no temptation to them . necessity of abstaining from them . means for it . sense of the guilt and danger . truth in speaking . forsaking the occasio● reverence of god. ●atchful●●ss . prayer . what it is to hon●r gods name . notes for div a -e worship . prayer , its parts . confession . petitions . for our souls . bodies . deprecation of sin. of punishment . intercession . thanksgiving . spiritual mercies . temporal . publick prayer in the church . in the family . private prayer . frequency in prayer . the advantages of prayer . honour . benefit . pleasantness carnality one reason of its seeming otherwise . want of use another . to ask nothing unlawful . to ask in faith. in humility . with attention . helps against wandring . consideration of gods majesty . our needs . prayer for gods aid . watchfulness . with zeal . with purity . to right ends . bodily worship . repentance . a turning from sin to god. times for this duty . daily . at set times . in the time of affliction . at death . the danger of deferring it till then . the disadvantages of a death bed repentance . the custom of sin . bodily pains danger of unsincerity . fasting . fasting a revenge upon ourselvs . such revenges acceptable with god. yet no satisfaction for sins . times of fasting . second branch of our duty to god. inward idolatry . notes for div a -e duty to our selves . humility . the great sin of pride . the danger . drawing into other sins . frustrating of remedies . betraying to punishment . the folly. in respect of the goods of nature . the goods ●● fortune . the goods of grace . means of humility . vain glory . the sin . the danger . the folly. helps against vain-glory . meeknes . advantages fit . means of obtaining it . consideration . of our state. the rule by which to try our state. the danger of inconsideration . our actions . before we do them . after they are done . ●requency of ●onsidera●●●n . danger of omitting it . notes for div a -e contentednes . ●ontrary to ●●rmuring to ambition . to covetousness . covetousness contrary to our duty to god. to our selves . to our neighbours . contentedness contrary to envy . helps to con●edness . diligence . watchfulness against sin . industry in improving gifts . of nature . of grace . to improve good motions the danger of the contrary . chastity . uncleanness forbidden in the very lowest degrees . the mischiefs of it . to the soul. to the body . the judgements of god a gainst it . it shuts out from heav● helps to chastity . temperance . in eating . ends of eating . preserving of life . of health . rules of temperance in eating . means of it . notes for div a -e temperance in drinking . false ends of drinking . good fellowship . preserving of kindness . chearing the spirits . putting away cares . preventing reproach . pleasure of the drink . bargaining . degrees of this sin . the great guilt of the strong drinkers . the great mischiefs of this sin . exhortation to forsake it . the difficulties of doing ●o considered seeming ●●●essity of drink . want of imployment . perswasions and reproaches of men . the means of resisting them . weigh the advantages with the hurt . reject the temptation at the very beginning . the security of doing so . the esficacy of these means , if not hindred by love of the sin . that love makes men loth to believe it dangerous . notes for div a -e sleep . the rule of temperance therein . the many sins that follow the transgression of it . other mischiefs of sloth . temperance in recreation . cautions to be observed in them . unlue end of sports . temperance in apparel . apparel designed for covering of shame . fencing from cold . distinction of persons . too much sparing a ●ault as well as excess . notes for div a -e duty to our neighbour . justice . negative . to the soul in the natural sence . in the spiritual . drawing to in the greatest injury . direct means of it . indirect . men sadly to consider whom they have thus injured . heartily to bewail it . endeavour to repair it . negative justice to the body . in respect of the life . several wayes of being guilty of murder . the hainousness of the sin . the great punishments attending it . the strange discoveries of it . we must watch diligently against all approaches of this sin . maiming a great injury . that which every man dreads for himself . yet worse if the man be poor . necessity of making what satisfaction we can . wounds and stripes injuries also . this cruelty to others the effect of pride . notes for div a -e his possession . his wife . the enticing a mans wife the greatest injustice . to the woman . to the man. the most irreparable . his goods . malicious injustice . covetous injustice . oppression . gods vengeance against it . theft . not paying what we borrow . what we are bound for . what we have promised . notes for div a -e stealing the goods of our neighbour . deceit . in trust. in traffick . the sellers concealing the faults of his ware . his over-rating it . fraud in the buyer . many temptations to deceit in traffick . the commonness of injustice a reproach to christianity it is not the way to enrich a man. it ruines the soul eternally . the necessity of restitution . notes for div a -e his credit . false witnes publick slanders . whispering . several steps toward this sin . despising and scoffing . for infirmities . for calamities . for sins . destroying the credit a great injury . and irrepairable . yet every guilty person must do all he can to repair the injury . justice in the thoughts . positive justice . speaking truth a due to all men . lying expresly forbidden in scripture . the great commonness and folly of this sin . courteous behaviour a due to all men . not payed by the proud man. meekness a due to all men . brauling very insufferable . it leads to that great sin of cursing . particular dues . a respect due to men of extraordinary gifts . we are not to envy them . nor detract from them . the folly of both those sins . a respect due to men in regard of their ranks and qualities . dues to those that are in any sort of want . to the poor . god withdraws those abilities which are not thus imployed . duties inspect of relation . gratitude to benefactors . the contrary too common . notes for div a -e duty to parents . duties to the supream magistrate . honour . tribute . prayers for them . obedience . duties to our pastors . love. esteem . maintenance . obedience . prayers for them . duties to our natural parents . reverence . love. obedience . especially in their marriage . ministring to their wants . duty to be paid even to the worst of parents . duty of parents to children . to nourish them . bring them to baptism . educate them . means towards the education of children . the parent to watch over their souls even when they are grown up to provide for their subsistence . to give them good example . to bless them . to give no unreasonable commands . notes for div a -e dues to brethren . natural . the necessity of love among brethren . spiritual brotherhood , our duty to hold communion with these brethren . to bear with their infirmities . to restore them after falls . to sympathize with them . the wife owes to the husband obedience . fide●ty . love. the faults of the husband acquits not from these duties . the husband owes ●o the wife love . faithfulness . maintenance . instruction . husbands and wives mutually to pray for and ●ssist each ●ther in all good . the vertue of the person the chief consideration in marriage . unlawful marriages . friendship . its duties . faithfulness . assistance . admonition . prayer . constancy . servants owe to their masters obedience . fidelity . submission to rebuke . diligence . masters owe to their servants justice . admonition . good example . means of instruction . moderation in command encouragement in well doing . notes for div a -e charity . in the affections . to mens souls . to their bodies , goods and credit . effects of this charity it casts ou● envy . pride . ensoriousss . dissembling . self-seeking . revenge . this charity io be extended even to enemies . motives thereunto . command of christ. example of god. the disproportion between our of●ences against god , and mens against us . pleasantness of this duty . ●f we for●ive not ●od will ●ot forgive ●s . gratitude ●o god. ●e first ●ng of ●ncour to supprest charity in the actions . towards the mind of our neighbour . his soul. charity in respect of the body . notes for div a -e charity in respect of the goods . towards the rich . towards the poor . motives of alms giving . manner of alms-giving . cheerfully . the fear of ●mpoverish ●ng our ●lves by it ●ain and ●pious . give seasonably . prudently . charity in respect of the credit . the acts of charity in some respects acts of justice also . the great rule of charity . peace making . he that undertake it must be peaceable himself . of going to law. this charity of the actions must reach to enemies . self-love an hindrance to this charity . prayer ● means to procure it christian duties both possible and pleasant . even when they expose us to outward sufferings . the danger of delaying our turning to god. notes for div a -e sunday i. sunday ii. sunday iii. sunday iv. sunday v. sunday vi. sunday vii . ●unday viii . ●unday ix . ●unday x. sunday xi . sunday xii . sunday xiii . sunday xiv . sunday xv. sunday xvi . sunday xvii . the vniversity of oxfords plea refuted, or, a full answer to a late printed paper intituled, the priviledges of the university of oxford in point of visitation together with the universities answer to the summons of the visitors ... / by william prynne, esq. ... prynne, william, - . this text is an enriched version of the tcp digital transcription a of text r in the english short title catalog (wing p ). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been 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(eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) the vniversity of oxfords plea refuted, or, a full answer to a late printed paper intituled, the priviledges of the university of oxford in point of visitation together with the universities answer to the summons of the visitors ... / by william prynne, esq. ... prynne, william, - . allestree, richard, - . fell, john, - . langbaine, gerard, - . waring, robert, - . [ ], p. printed by t.b. for michael spark ..., london : . the authorship of the priviledges of the university of oxford in point of visitation has been variously attributed to richard allestree, john fell, and gerard langbaine. robert waring claimed the authorship himself. cf. madan. errata: p. . reproduction of original in yale university library. eng university of oxford. priviledges of the university of oxford in point of visitation. a r (wing p ). civilwar no the vniversity of oxfords plea refuted. or, a full answer to a late printed paper, intituled, the priviledges of the vniversity of oxford in prynne, william f the rate of defects per , words puts this text in the f category of texts with or more defects per , words. - tcp assigned for keying and markup - aptara keyed and coded from proquest page images - kirk davis sampled and proofread - kirk davis text and markup reviewed and edited - pfs batch review (qc) and xml conversion the vniversity of oxfords plea refuted . or , a full answer to a late printed paper , intituled , the priviledges of the vniversity of oxford in point of visitation : together with , the vniversities answer to the summons of the visitors . manifesting the vanity and falsity of this pretended vniversity priviledge and plea to the visitors jurisdiction ; that the right of visiting the vniversity of oxford is onely in the kings majestie , and that it is exempt from all other iurisdiction by its foundation , prescription , and severall grants of exemption . and insufficiency of all the allegations and authorities produced to support it . published for the information of the iudgements , and satisfaction of the consciences of all ingenuous members of that vniversitie , who onely out of ignorance or error , not obstinacy or malignity , have demurred to the iurisdiction of the visitors thereof , though appointed , authorized by ordinance of parliament , and commission under the great seal of england . by william prynne , esq one of the said visitors prov. . . heare counsell , and receive instruction , that thou maist he wise in in thy latter end . london , printed by t. b. for michael spark , . robert : davies of ilannerch● denbighshire● the vniversity of oxfords plea refuted . the ingenuous answer of some of the doctors , and both the proctors of my mother-university of oxford , to the honourable standing committee of lords and commons for its regulation , on the . of this instant november , ( before whom they were then personally convented , for demurring to the jurisdiction of the visitors appointed them by both houses of parliament ) to this effect : that they did in their former papers presented by the proctors , october . by way of petition , onely represent their sense of their own priviledges , and their obligations ( as they conceived ) by divers oaths for the maintaining of them , without circumscribing or limiting , much lesse denying or contemning the authority of the lords and commons , but purposely avoyding ( as still they did desire to avoyd ) all questions of so high and transcendent a nature ; it being possible that they might be in an errour , and yet to be obliged in conscience , not to do otherwise then they have done , till they are convinced of that errour . and therefore humbly d●sired convenient time to advise with councell , more fully to inform themselves , in a case so extraordinary , and of so great concernment , not onely to themselves , but to the whole vniversity in present , and in future , &c. enduced me , not onely then to move this honourable committee , that the university and they might be fully heard by their counsel on a convenient day , to alledge whatever they could , both in maintainance of their respective answers delivered in under their hands to some of the visitors , and then by them there acknowledged , which was accordingly ordered in their favour ; but likewise to borrow some time from my other employments , to examine and refute all those pretended university priviledges , and false allegations to support them , in a letter lately printed at oxford ( by the universities approbation , if i am not misinformed ) entituled , the priviledges of the vniversity of oxford in point of visitation , &c. ( which hath seduced many to dispute and disobey the visitors power ; ) wherein the substance of all their objections against the visitors jurisdiction in point of law or conscience , are comprised ; that so i might in a university way , by strength of argument and evidence , not by power and force , inform the misguided judgments , and satisfie the erronious consciences of all such members of this university , liable to our visitation , whose obstinacy or malignity shall not render them altogether incapable of better instruction , and consequently of any hopes of commiseration or pardon for their contumacy . i● is not my design in this summary discourse , to enter into any large debate of the sovereign power of both houses of parliament , whose supream jurisdiction to visit , punish ; reform all abuses and corruptions in the kings own court , in the highest courts of justice , the greatest officers of state , and in all corporations and societies of men whatsoever , within this realm , i have largely vindicated in a other treatises , seeing the university it self , and the parties convented , do willingly wave this dangerous dispute , as fatall and destructive to them , if positively insisted on ; but onely to demonstrate to them the vanity and falsity of this their pretended priviledge they peremptorily assert , and principally rely on , as their lawfull inheritance and birth-right , which they are obliged by oath and duty to maintain . that the right of visiting the vniversity of oxford is onely in the kings majesty , and that it is exempt from all other jurisdiction , both by foundation , prescription , and severall grants of exemption . this their claim and assertion , i shall irrefragably falsifie and refute by histories and records , which cleerly evidence ; first , that the university of oxford was anciently of right for many ages , under the jurisdiction , if not visitation of the bishop of lincoln , as he was their diocesan . secondly , that it was anciently of right , and so continued till this parliament , under the visitation & jurisdiction of the archbishops of canterbury as metropolitanes ( who have frequently visited this university and cambridge too ) as being within their province , and have been acknowledged and adjudged by king richard the second , king henry the fourth , and an whole parliament in his reign , and by king charles himself , upon solemn debate , to be lawfull visitors of it , de jure . and that these three kings , and the parliament of . h. . have by their charters and votes absolutely disclaimed the king's sole right of visiting the universities , and alwayes resolved the contrary , when the universities for their own ends have set it on foot , and laid claim unto it : no king of england before henry the eight , ever visiting either of the universities , for ought appears by any authentick records . thirdly , that the pope by his legat hath visited both universities , without resistance , or any plea put in to his jurisdiction , no longer since then q. maries reign ; and that the universities are subject to their chancellours jurisdiction and visitation too , by their own conffessions . fourthly , that most particular colledges and hals in both universities , as colledges , hals and members of the university● have their particular visitors appointed by the founders , to whose visitation and jurisdiction they are subject , and not to the king's alone . fiftly , that their pretended grants of exemption were procured onely from popes , not from the kings of england ; that our kings themselves & one parliament , have damned them , as derogatory to the king's prerogative , even in times of popery , and the vniversity it self disclaimed and renounced , them both before the king , and in full convocation , as a grievance , not a priviledge , obtained against their wils , and without their privity , to their prejudice . when i have made good these positions , the whole university and their delegates ( if not stupendiously obstinate ) must necessarily retract this their plea as false and nugatory , and disclaim their imaginary priviledge . for the first of these , it is as cleer as the noon● day sun , that the university of oxford was under the jurisdiction , if not visitation of the bishops of lincoln , as being their diocesans : first , by the very buls of pope a boniface the eight , and b sixtus the fourth , cited in the third page of the priviledges of the vniversity of oxford in poynt of visitation ; in expresse termes exempting the university , ab omni jurisdictione episcopali & a visitatione : which needed no such exemption by two successive popes , from the bishops jurisdiction and visitation , if the university ( founded many hundred yeers before these buls were granted ) had never been subject to , but exempted from it by foundation and prescription too , as is pretended ; it being then a meer superfluity for these popes to grant , or the university to embrace , as a special priviledge and indulged favor . next , by these ensuing cleer historical passages : c matthew paris in anno dom . . pag. , . writes thus concerning the bishop of lincolns and university of oxford's contest then happening between them about his jurisdiction and the universities priviledges , which he endeavoured to infringe in the generall , without specifying the particulars , which difference was referred to the parliament then at hand to determine . eodem tempore , videlicet septimo idus martii , venerunt ad sanctum albanum quidam magistri oxoniae , circitèr novem artistle , q●i querula voce coram rege , in capella sancti oswini reposuerunt querimoniam de episcopo lincolniensi , qui contra statuta universitatis antiqua & approbaca , nitebatur libertates scholarium eneruare : & statutus est dies responsionis ad instans magnum parliamentum , ut auditis partium rationibus , pacificarentur , &c. a henry lexinton was then bishop of lincoln . what the parliament ( here made the proper judge of the universities priviledges by the kings own referēce ) determined in this cōtroversie , or what the priviledges cōtroverted were , i find not in any historian or record : but certain it is , they determined nought against the bishops jurisdiction over the university of oxford , who had the better cause and right ; as appears by this passage of matthew parker , in his b antiqu. ecclesiae brit. p. . in the life of iohn peckam , anno . hoc etiam tempore lis quaedam inter . lincolniensem episcopum & universitat●m oxon , aliquot innis de jurisdictione episcopi in scholares universitatis agitata est . in qua joannis cantuariensis , cum scholarivm cavsam vacillare , nec ivra stare posse intellexerat , scholaribus rescripsit ; si in jure contenderent , vinci eos et svperari necesse esse ; praesertim cùm his quibus uterentur privilegiis a iurisdictione episcopali ivre commvni stabilita , eximi neqvaqvam potvissent : c oliver sutton was then bishop of lincoln . upon this advice , it seems the university submitted to the bishop of lincoln's jurisdiction , as their diocesan , so far as to present their chancellour to him for his approbation and confirmation ; as is evident by this history , recorded in antiq. eccles. brit. p. . anno . oxoniensis universitatis scholares cancellarium suum , quendam willihelmum de palmorna elegerunt : qui cùm ad lincolniensem episcopum , in cujus diocaesi tunc ste●i● oxonium confirmandus venisset , crebris procrastinationibus in aliud temporis ab episcopo rejectus est : id tàm universitas oxonien●is quàm ipse cancella●ius electus indignè tulit . qui facti querela coram a●●chiepiscopo ( simone islippe ) declarata , ab eo opem & remedium ad tam diutinam & voluntariam sine causa tollendam moram , petierunt . archiepiscopus edicto lincolniensi praecepit , ut cancellarium electum die quodam statuto confirmaret , aut coràm se compareret , dicturus causam , cur admitti & confirmari non debeat . interea archiepiscopus causam johanni coulton cancellario suo , & ecclesiae cathedralis wellensis decano commisit . die statuto aderant cancellarius electus , & oxoniensis universitatis procuratores , qui confirmationem & consecrationem instanter petierunt ; lincolniensis autem episcopus non comparuit : in cujus absentis contumaciam cantuariensis cancellarius in negotio electionis legitimè procedens , eam legitimè ritèque celebratam , ac canonicam esse pronunciavit . quo facto archiepiscopus cancellarium confirmavit , & eundem ad universitatem oxoniensem regendam admisit ; gregique scholarium scripsit , ut ei jam admisso juxta universitatis jura ac statuta obtemperent atque pareant . ab hac admissione lincolniensis episcopus privilegie suo antedictó ( ut se suosque papali privilegio , quod avinione à papa clemente magnis muneribus impetravit , ab hujus archiepiscopi jurisdictione defenderet ) fretus , ad papam appellavit . archiepiscopus antem rejecta appellatione , eum ut suae jurisdictionis & archiepiscopalis authoritatis contemptorem , ad sui tribunal vocavit , & non accedentis proterviam interdictis ecclesiasticis in ejus terras praediaque latis mulc●avit : multa deinceps in hac lite coram papa agitanda controversa sunt , in quibus lincolniensis revocato suo privilegio a cantuariensi victus succubuit . this great contest happened in the time of iohn synwell bishop of lincoln , as d godwin ( who relates it too ) informs us ; adding , that the pope also granted at the same time unto the university , that the chancellour should be onely elected by the schollers themselves , and so presently authorized to govern them , without the admission of any other . but this i conceive is a cleer mistake ; for matthew parker ( out of whom he relates it ) records , that this exemption of the university of oxford from the bishop of lincoln's jurisdiction , was procured by the intercession of william wittlesey archbishop of canterbury , about the yeer . ( and that from another pope , not clement but vrban , some . yeers after this contestation ) which he thus expresseth , antiqu. eccles. brit. p. . hujus archiepiscopi intercessione atque gratia oxoniensis academia à jurisdictione lincolniensis episcopi , per urbanum papam quintum exemptaest : & tàm libera potestas cancellarium suum eligendi ●acta scholaribus ut cancellarius sine admissione quacunque simulatque electus sit magistratum inire atque gerere possit . an undeniable evidence , that till this papall exemption procured , the university and chancellour of oxford were under the bishops of lincol●ns jurisdiction , as their diocesans . after this , thomas hyndeman chancellour of the university of oxford , and nicholas faux his commissary , procuring another exemption from the pope [ boniface the eighth , as some affirm ] of this university and the schollers in it , both from archiepiscopal and episcopal jurisdiction ; the schollers , and doctors of oxford complained of it to archbishop arundel , and the whole convocation at london in the yeer . and there openly renounced it , as non mod● in metropolitani & ordinarii , sed & ipsius vniversitatis praejudicium atque gravamen : whereupon it was damned by the whole convocation ( as you may read at large in antiqu. eccles. brit. p. ) and likewise by king richard the second , in the twentieth , and by henry the fourth , and the lords and commons in parliament in the th yeer of his reign : ( of which more anon : ) whereby the bishop of lincoln's jurisdiction over the university of oxford was not onely acknowledged and revived , but likewise submitted to by the whole university of oxford ; and this exemption from it by popes buls onely , declared to be a prejudice and grievance to the university it self , and the bishop too : whose jurisdiction thus revived , was never afterwards impeached or abrogated by any subsequent buls or patents i can meet with , but continued its vigor till the erection of the bishoprick of oxford out of lincoln by act of parliament , and letters patents of king henry the eighth , in the yeer . which abolished the bishop of lincoln's power , and translated this part of his diocesse to the bishop of oxford , as the patents of . & . h. to the bishop of oxford demonstrate . in fine , richard flemming bishop of lincoln , in the yeer founded lincoln colledge in oxford , and william smith bishop of lincoln , anno . founded brasenose colledge in oxford ; of both which colledges ( though members of the university ) and of some others , he and his successors continued visitors till this present parliament . by all these evidences , i humbly conceive i have sufficiently fortified my first position , that the university of oxford was subject to the jurisdiction , if not visitation of the bishops of lincoln ( as the university of cambridge was to the bishops of ely , which i can fully evidence , were it pertinent ) and refuted the universities and their delegates false plea , that the right of visiting the vniversity of oxford is onely in the king's majesty , and that it is exempt from all other jurisdiction , by its foundation , prescription , and severall grants of exemption . i shall now proceed to the proof of my second position , touching the archbishops of canterburies right & jurisdiction to visit the university of oxford ( and cambridge too ) as metropolitans , being scituated within their province , by history , records , and our kings avowing of this their right , and disclaiming their own onely or sole right to visit the universities ; wherein i shall make use of non● bu● punctuall authorities . godwin in his catalogue of english bishops p. . writes thus of robert kilwardly archbishop of canterbury ; that ( in the yeer . ) he visited all his province , and both the vniversities ; in which he disputed excellently , and shewed himself in divers kinds of exercise . and matthew parker in his ant. eccles. brit. p. . records of him , totam cantuar. provinciam visitationis jure peragravit ; in hac visitatione academias ipsas metropolitica avthoritate ingressvs est ; ( and that without any opposition or demurrer to his jurisdiction , for ought appeareth : ) & oxonii in scholis , non modò de theologia , sed de philosophia atque logica argutè disp●tavit . in quibus artibus multas oxoniensium opiniones & sententias tanquam minus probabiles reprehendit atque refellit . his next successor iohn peckam , anno . visited the university of oxford by his metropolitical right , without any resistance or dispute , antiqu. ecclef . brit. p. . ipseque perlustrata reliqua provincia oxoniensem academiam iure metropolitico visit atvrvs adlit : in qua visitatione , quasdam philosophicas opiniones , quos errores , & a roberto kylwarby ante reprehens●s docuit , tanquam haereses & à fide christianâ abhorrentes è suggestu latinè refellit . simon islippe archbishop of canterbury anno . received an appeal from the chancellour-elect and proctors of oxford against the bishop of lincoln , who refused to admit and conform william palmorin , whom they had elected and presented to him for their chancellour ; upon whose default , he admitted and approved of his election , confirmed him in his office , and wrote to the schollers of the vniversity to submit unto and obey him , according to the lawes and statutes of the vniversity , as antiq. eccles. brit. p. . and godwin in his catalogue of bishops , p. . affirm , and * i have formerly manifested more at large : a pregnant evidence of his metropolitical jurisdiction both over the chancellour and university . anno . william courtney archbishop of canterbury ( as antiqu. eccles. brit. p. . informe us ) visitationem totius provinciae suscepit : and being strongly opposed by the bishops of exeter and sarisbury , whom he enforced to cry peccavi , and to submit to his visitation at last ; reliquas tunc diocaeses sine molestia visitavit : in lincolniensi solummodo a visitatione quorundam monachorum , gratia & intercessione abbatis albanensis , oxonii cessavit : ( visiting all the rest of the university . ) ita visitatione peracta aliquantulum cessavit . and in the register of archbishop arundel , fol. . the doctors , batchelours and schollers of the university of oxford , in their articles exhibited against their chancellour and vice-chancellour , to archbishop arundel and the convocation of the clergy , recite and make this honourable mention of this archbishop courtney's visitation of the university ( where he was joyfully received without the least oppositiō , though forcibly resisted in other places ) quod dictus archiepiscopus ipsam vniversitatem tam in capite qvam in membris , plura gravamina revocando , crimina corrigendo , excessus reformando , diversas personas ab act : scholasticis suspendendo , avthoritate sva metropolitica visitavit . these three archbishops having visited the university of oxford ( and cambridge too ) in their metropolitical visitations without the least contest or opposition ; thomas hyndeman their chancellour , and nicholas faux his commissary , without the universities and schollers consents , procured a bull from the pope , to exempt themselves , together with the university , colledges and schollers in it , from all archiepiscopal and episcopal jurisdiction and visitation : whereupon thomas arundel archbishop of canterbury , intending to visit the university ( as his predecessors had done ) in the yeer of our lord . was opposed by the chancellour and vice-chancellour , who pleaded the self same plea against this archbishops visitation , as the universities delegates and doctors do now against the visitors appointed by ordinance of parliament , and commission under the great seal ; namely , that the visitation of the vniversity of oxford , as a vniversity , belonged onely and solely to the king , and not to the archbishop , or any other : and that the vniversity and schollers in it , were by the popes own bull exempted from the archbishops and bishops jurisdiction and visitation . whereupon the doctors , proctors and schollers of the university complained to archbishop arundel and the convocation against the chancellour and vice-chancellour for procuring this bull , which they renounced , and the convocation then damned ; and the whole matter comming afterwards before king richard the second , he disclaimed any such priviledge and prerogative of sole visiting the university , as they would fasten on him , acknowledged and ratified the archbishops and ordinaries jurisdiction over them , and nulled the popes bull of exemption . this is apparent by archbishop arundels register , fol. , , . by archbishop parkers register fol. . and these ensuing passages in antiq. eccles. brit. transcribed out of it , pag. . anno . januarii . cleri synodus londini convenit . in hac synodo scholares oxonienses quaerelam contra thomam hyndeman universitatis cancellarium , & nicholaum faux ejus commissarium proposuerunt ; quod exemptionis jura , quibus ab archiepiscopali & episcopali jurisdictione universitas fiat immunis a papa impetrassent , non modo in metropolitani & ordinarii , sed in ipsivs vniversitatis praeivdicivm atqve gravamen : quod privilegium servitvtis potivs qvam libertatis instar esse docebant . cùm enim anteà si iniquis cancellarii aut procancellarii imperiis opprimerentur , aut injuriis afficerentur , appellationibus & archiepiscopali aequitate subventum eis suit , nunc in unius potestatem redacti , a quo nec permissa esset provocatio , nec superioris jurisdictione possit coerceri , quasi perpetuae servituti subjacerent . itaque ab archiepiscopo petierunt , ut qvoniam svam in eos iurisdictionem agnoscerent , & antecessoris sui willielmi courtney moderationem atque prudentiam cvm academiam oxoniensem tam in capite qvam in membris visit aret , experti essent , vt ea a cancellario ejusque commissario procurata privilegia rescindret ; qvibvs ipsi , interposito ad id michaele sergeaux juris utriusque doctore legitimo procuratore , expresse atqve publice in synodo renvnciarvnt . eam renvnciationem archiepiscopus ratam habvit , et exemptionis oxoniensis privilegia irritaet in ania ivdicavit . tum cancellarius quasi furore actus petulanter ac immodestè se abdicavit magistratu , synodoque sine venia discessit ; sed archiepiscopus eum edicto revocavir , ejusque proterviam atque audaciam repressit . in eadem synodo doctores oxonienses quosdam joannis wicly●●i opiniones exposuerunt , quas synodus condemnavit . and pag. . anno . legatis autem ad concilium generale pisis emissis , archepiscopvs in ea synodo jura quaedam quibvs tam cantabrigiensis qvam oxoniensis academiae tenerentvr , condidit ; quoe in publicis constitutionibus continentur ; nam & richardus rex , thomae arundel cantuariensi archiepiscopo , antequàm in exilium iret vtrasqve academias , etsi exemptionem clam a papa obtinvissent , svbiecit , et obtenta privilegia non minus archiepiscopali qvam regiae avthoritati praeivdicialia , ideoqve rescindenda , decrevit . this will yet more evidently and undeniably appear by the patent of king richard the second himself , recorded in the patent-rols , de anno vicessimo richardi secundi , parte . memb. . and entred in the registers of archbishop warham , fol. . and archbishop parker , fol. , which for fuller satisfaction , i shall at large transcribe . rex omnibus ad quos , &c. falutem . sciatis quod cum quaedam dissentiones , lites & debatae nuper motae fuerunt & subortae inter venerabilem patrem thomam archiepiscopum cantuariensem ex parte una , & cancellarium universitatis oxoniensis , & quosdam alios ( not the whole body or major part ) ejusdem universitatis ex altera , super ●su & exercitio jurisdictionis & visitationis dictae universitatis , clamante videlicet prae●ato archiepiscopo & vendicante jurisdictionem et visitationem hujusmodi ad ipsum et successores suos , ac ecclesiam suam pertinere , ac pertinere debere , praedecessoresque suos hujusmodi jurisdictionem et visitationem in universitate praedicta habuisse et exercuisse . allegantibusque praefato cancellario & aliis praedictis ( the very plea in terminis alledged by the vniversity and their delegates now ) visitationem dictae universitatis ut universitatis , ad nos solum et in solidum pertinere , et pertinere debere ( the very first time that any such pretence or priviledge was insisted on without any authority or presidēt to back it ; ) nos volentes hujusmodi dissentiones , lites & debatas , prout regiae convenit majestati ( attentis damnis & periculis quae inde verosimiliter evenire possint ) sedare & pacificare , ac pacem , quietem & tranquilitatem inter partes praedictas pro viribus con●overe ; ac considerantes , quod visitatio hujusmodi ad praefatum archiepiscopum et successores suos , ac ecclesiam suam praedictam de jure communi pertinet , ac pertinere debet ; quodque nos aut progenitores nostri cancellarium ac universitatem praedictam retroactis temporibus minime visitare consuevimus , ( a cleer evidence and fatall judgment against this pretended priviledge and feigned plea , which this king himself in terminis disclaimed , when first invented and alledged : ) volumus & ex certa scientia declaramus , quod visitatio cancellarii & procuratorum dictae universitatis qui pro tempore fuerint , necnon omnium doctorum , magistrorum regentium et non regentium , ac scolarium ejvsdem vniversitatis , qvorvmcvnqve eorum servientium , aliarum personarum qvarvmcvnqve cujuscunque status vel conditionis extiterint , libertatibus ant privilegiis dictae universitatis utentium● se● illis gaudere volentium ; necnon vniversitatis praedictae etiam ut vniversitatis , ad praefatvm archiepiscopvm , svccessores svos , ac ecclesiam svam pertinet , et pertinere debet , ac perpetvis fvtvris temporibvs pertinebit . salvis nobis & haeredibus nostris omnibus aliis quibus in vniversitate praedicta nos & progenitores nostri uti consuevimus temporibus retroactis . in cujus , &c. teste rege apud westm. primo die iunii : per ipsum regem . an ancient royal declaration and judgment in the present controversie , so full and diametrally opposite against the vniversities and delegates present plea and pretences , that nothing can be replyed thereunto . this declaration and resolution of king richard the d , was afterward more fully recited , approved and ratified by king henry the fourth , and the lords and commons in parliament , as i shall presently manifest in its proper place . not long after this declaration and patent , this archbishop thomas arundel , in the yeer of our lord . visited the vniversity of cambridge , and the colledges therein , thus summarily expressed by matthew parker in his antiq. eccles. brit. p. , . post haec archiepiscopus cantabrigiensem academiam jvre metropolitico visitavit , multaque collegiorum statuta ordinavit , pravas consuetudines delevit , facinora scholarium castigavit , & cum visitationem remisit , omnia quae sibi in visitatione detecta fuerunt , causasque de quibus cognoscere ac inquirere caepit , suae jurisdictioni reservavit . the relaxation of this metropolitical visitation was not till octob. . . so as it depended three whole yeers or more , as is apparent by the register of arundel , . pars , f. wherein the whole forme of his visitation of cambridge vniversity and colledges , being at large recorded , fol. , , . it will neither be impertinent nor unprofitable to give you this account thereof , in the words of the register , fol. , &c. which may serve for a pattern of direction now . item decimo septimo die mensis septembris anno domini . idem reverendissimus pater archiepiscopus supradictus , visitavit cancellarium & vniversitatem cantabrigiae in domo congregationis ejusdem vniversitatis , comparentibus tunc ibidem coram eo cancellario , a● omnibus & singulis doctoribus & magistris regentibus & aliis personis quibuscunque dictae vniversitatis qui hujusmodi visitationi interesse tenebantur , & deberent de consuetudine vel de jure : & facta deinde collatione , ac proposito verbo dei , & causis suae visitationis hujusmodi seriosè expositis ; cancellarius vniversitatis praedictae certificatorium de & super executione mandati . sibi pro ipsa visitatione alias directi , coram eodem reverendissimo patre tunc ibidem exhibuit , sub eo qui sequitur verborum tenore . reverendissimo in christo patri ac domino , domino thomae dei gratia cantuariensis archiepiscopo , totius angliae primati & apostolici sedis legato , ejusve commissariis quibuscunque , suus humilis & devotus filius cancellarius vniversitatis cantabrigiae , eliensis diocaesis , tàm debitam quàm devotam , obedientiam cum omni reverentia & honore debitis tanto patri mandatum vestrum reverendum nuper recepi , tenorem continens subsequentem . thomas permissione , &c. dilecto filio cancellario vniversitatis cantabrigiae , eliensis diocaesis , nostrae provinciae cantuariensis , salutem , &c. quia nos in progressu visitationis nostrae metropoliticae in dicta diocaesi exercenda , vos & dictam vniversitatem adjuvante domino proponimus visitare ; vos tenore praesentium peremptorie citamus & per vos omnes & singulos doctores & magistros regentes , & alias personas quascunque praedictae vniversitatis qui nostri visitationi hujusmodi interesse tenentur de consuetudine vel de jure , citari volumus & mandamus , quod compareatis & compareant coram nobis in domo congregationis vniversitatis praedictae decimoseptimo die mensis septembris proxime futuri , cum continuatione & prorogatione dierum tunc sequentium , visitationem nostram hujusmodi juxta juris exigentiam subituri , facturique ulterius & recepturi quod canonicis conveni● institutis : & quid f●ceritis in praemissis nobis dictis die & loco debitè certificetis per literas vestras patentes , hunc tenorem , una cum nominibus & cognominibus omnium & singulorum per vos in hac parte citatorum in schedula eisdem literis vest is annectenda descriptis habent●s , sigillo vestro consignata : datum in manerio nostro de lambeth . die mensis augusti , anno domini millesimo quadringentesimo primo , & nostrae translationis anno quinto . cujus auctoritate mandati omnes & singulos doctores & magistros regentes & alias personas quascunque praedictae vniversitatis tempore receptionis dicti mandati vestri , & nunc in dicta vniversitate existentes , qui dictae visitationi vestrae hujusmodi interesse tenentur de consuetudine vel de jure personaliter inventos , peremptoriè citavi , quod compareant coram vobis aut vesti is commissariis dictis die & loco cum continuatione & prorogatione praedictis visitationem vestram hujusmodi juxta juris exigentiam subituri , facturique ulterius & recepturi quod in ea parte canonicis convenit institutis . quantum verò ad personam meam , dictis die & loco cum continuatione & prorogatione consimili coram vobis seu vestris commissariis annuente domino personaliter comparebo facturus humiliter & recepturus quod dictum mandatum vestrum exigit & requirit . nomina vero & cognomina omnium & singulorum doctorum & magistrorum regentium , & aliarum personarum dictae vniversitatis quarumcunque per me citatorum in schedula praesentibus annexa continentur : in cujus reitestimonium sigillum officii mei praesentibus apposui ; dat. cantebrigiae quoad sigillationem praesentium . idib . septembris anno domini supradicto . quo certificatorio tunc ibidem incontinenti perlecto , idem reverendissimus pater archiepiscopus supradictus ab eisdem cancellario , ac doctoribus , magistris regentibus & personis aliis supradictis , & a singularibus personis eorundem obedientiam recepit canonicam . et deinde examinavit dictum cancellarium singulariter ac secret● & sub silentio dictis doctoribus & magistris regentibus & aliis personis supradictis seorsim separatis , super i●●is particulis , videlicet . an statuta & laudabiles consuetu●lines vniversitatis abamnibus observentur ? item , an sint aliqui scholares in dicta vniversitate mandatis & monitionibus dicti cancellarii obtemperare nolentes ? item , an sint aliqui pacem & vnitatem in dicta vniversitate perturbantes ? item , an communes cistae & pecuniae ac claves earundem fideliter conserventur ? item , an magistri , doctores bacchalaurei & scholares debi●è & fideliter perficiant formas suas , & meritis & scientia exigentibus ascendant gradus suos ? item , an sint aliquae personae & suspectae de lollardia vel de haeretica pravitate ? item , si doctores reputant & disputent publicè in scholis , & quotiens & quando ? item , si sit numerus sociorum completus in aulis sive collegiis dictae vniversitatis juxta ordinationem & voluntatem fundatorum ? item , an sint aliqui scholares aliquo notorio crimine irretiti seu infamati , vel non proficientes in studio , aut impedientes alios quo minus proficiant ? item , qualiter regitur eadem● vniversitas , videlicet in victualibus & aliis necessariis ? &c. et examinatus ●uit idem cancellarius super aliis articulis etiam in hujusmodi visitatione de jure requisitis . aliis insuper doctoribus , magistris & personis aliis supradictis secundum quod de jure debuerunt secretè , & singulariter examinatis , & eorum dictis & depositis conscriptis in registro , idem reverendissimus pater singula tunc ibidem successivè exercuit quae in hujusmodi visitatione de jure quomodolibet fuerunt requisita . item , eodem die reverendissimus pater per certos commissarios suos visitavit collegium sanctae trinitatis cantebrigiae , in capella ejusdem collegii , comparentibus coram eisdem commissariis gardiano sive custode , unà cum singulis suis consociis & scholaribus ejusdem collegii ; quibus singulariter & secretè examinatis super statu & regimine ipsius collegii , & aliis articulis in hujusmodi visitatione de jure requisitis , & eorum dictis & depositis conscriptis in registro , ab eisdem & eorum singulis , vice & auctoritate dicti reverendissimi patris , obedientiam receperunt canonicam , & singula exercuerunt ibidem quae de consuetudine vel de jure ulterius quomodolibet fuerint requisita ; & exhibitum suit certificatorum pro visitatione hujusmodi per gardianum sive custodem supradictum continens hunc tenorem . reverendissimo in christo patri ac domino suo domino thomae , &c. ejusve commissariis quibuscunque suus humilis & devotus ●ilius gardianus sive custos collegii sanctae trinit●●is cantebrigiae , eliensis diocaesis , tam debitam quam devotam obedientiam , cum omni roverentia & honore debito tanto patri , mandatum vestrum reverendissimum nuper recepi , tenorem continens subsequentem . thomas &c. dilecto in christo filio gardiano sive custodi collegii sanctae trinitatis cantebrigiae , eliensis diocaesis , nostraeque cantuariensis provinciae salutem , &c. quia nos in progressu visitationis nostrae metropoliticae praedictae diocaesis vos & collegium vestrum in personis & rebus annuente domino , visitare intendimus , tenore praesentium peremptoriè vos citamus , & per vos omnes & singulos consocios & scholares praedicti collegii citare volumus & mandamus , quod compareatis & compareant coram nobis & commissariis nostris in capella sive domo capitulari praedicti collegii decimo septimo die mensis septembris proxime futuri , cum continuatione & prorogatione dierum tunc sequentium , visitationem hujusmodi juxta juris exigentiam subituri , ulteriusque facturi & recepturi quod canonicis convenit institutis , & quid feceritis in praemissis nos aut commissarios hujusmodi dictis die & loco debitè certificetis per literas vestras patentes , hunc tenorem , una cum nominibus & cognominibus omnium & singulorum sociorum & scholarium per vos in hac parte citatorum in schedula eisdem literis annectenda descriptis habentes . dat. in manerio nostro de lambeth . die mensis augusti anno domini millesimo quadringentesimo primo , & nostrae translationis anno quinto . cujus auctoritate mandati omnes & singulos consocios & scholares praedicti collegii in eodem collegio tunc praesentes personaliter invētos , peremptoriè citavi , aliis vero tunc absentibus , infra tamen provinciam vestram existentibus , dictum mandatum vestrum & visitationem hujusmodi intimari et notificari , eosque praemuniri feci , quod dictis die et loco cum continuatione et prorogatione praedictis coram vobis seu vestris commissariis compareant , visitationem vestram hujusmodi juxta juris exigentiam recepturi , facturique ulterius & recepturi quicquid dictum mandatum vestrum exigit & requirit ; caeteros autem consocios et scholares dicti collegii ab eodem collegio tunc et nunc absentes , & in diversis remotis partibus etiam extra dictam provinciam agentes , non citavi nec praemunivi prout nec pot●i quovismodo : quantum ad personam meam , praedictis die & loco cum continuatione & prorogatione praedictis , coram vobis s●u commissariis vestris , dante domino , personaliter comparebo , fecturasque humiliter & recepturus quod dictum , &c. in cujus rei testimonium sigill●m commone dicti collegii duxi praesentibus apponendum . datum cantebrigiae in dicto collegio quoad consignationem praesentium ● id. septembris , anno domini supradicto . visitatio collegii de clara , collegii beatae mariae , procratus alborum canonicorum item , eodem die eisdem modo & forma idem reverendissimus pater visitavit per commissarios suos collegium de clare hall cantebrigiae in capella ejusdem collegii : et collegium annunciacionis beatae mariae cantebrigiae in capella ejusdem collegii ; ac prioratum alborum canonicorum cantebrigiae in ecclesia ejusdem prioratus , recepta obedientia canonica , & singulis aliis exercitis in et circa loca praemissa quae in visitationibus hujusmodi de jure fuerint quomodolibet requisita . item decimo nono die dicti mensis septembris idem reverendissimus pater archiepiscopus supradictus per certos commissarios , quos ad hoc sufficienter deputavit , visitavit domum sive prioratum monialium sanctae radegundis cantebrigiae , priorissam , ac singulas consorores et commoniales suas in dicta domo capitulari ejusdem prioratus , recepta ab eisdem et earum singulis obedientia canonica , et ipsis secretè et singulariter examinatis , earumque dictis et depositis conscriptis in registro ; similiterque aliis exercitis quae in hac parte de jure fuerint requisita , ac sub modo & forma in aliis locis hujusmodi superius observatis seu r●citatis . item , eodem die modo et forma in aliis collegiis superius observ●tis , dominus visitavit per commissarios suos collegium sancti michaelis cantebrigiae in capella ejusdem collegii ; et eodem die per commissarios hujusmodi visitatum suit hospitale sive domus sancti iohannis cantebrigioe in ecclesia ejusdem hospitalis ; & collegium sancti petri in capella ejusdem collegii ; ac collegium de pembroke hall cantebrigioe in capella ejusdem collegii : et eodem die idem reverendissimus pater iter ar●ip●it versus ecclesiam cathedralem eliensem , pro sua visitatione hujusmodi inibi exercenda ; ubi eodem die a venerabili patre domino iohanne , dei gratia eliensi episcopo , ad suum palatium eliense cum se et suis honorificè fuit receptus . this archbishop having thus peaceably without any resistance , visited the university , colledges and schollers of cambridge by his meer metropoliticall right , as being within the diocesse of ely , and part of his province ( though in regard of their foundation and buls of exemption from several popes , they might have pleaded as ful an exemption from archiepiscopal and episcopal jurisdiction and visitation as the university of oxford , which i could demonstrate , if material ) after this , in the yeer of our lord . he determined to visit the university of oxford in the twelft yeer of king henry the fourth his reign ; but comming thither to visit , was repulsed by the chancellour richard courtney , benedic●● brent and iohn b●rch proctors , and some schollers of their faction , which thomas walsingham in his historia angliae , and ●podigma neust●iae too ( anno dom. . thus relates : dominus cantuariensis dum ni●itur visitare vniversitatem oxoniarum , repulsam passus est . whereupon the archbishop complaining to the king of that affront , both parties referred themselves to his royall determination of this controversie ; who after a full h●a●ing of both parties , the seventeenth day of december , in the twel●t yeer of his reign , by deliberate advice of his councel , confirmed the order ●ormerly made by king richard the second , over-ruled the chancellours and proctors pretences , ( now revived and insisted on ) that the vniversity was exempt from all archiepiscopall and epi●copall visitation by the bull of pope boniface the eight ( which he d●clared null & prejudiciall to his crown , and they then renounced the second time ) and that the king was the onely and sole visitor of the vniversity as a vniversity : which he then likewise disclaimed , and adjudged , that the archbishops of canterbury should and ought for ever after to visit the vniversity , chancellour , proctors , and all doctors , schollers and members of the vniversity whatsoever ; and that if the archbishops were hereafter disturbed in their visitations of the vniversity , all its franchises , liberties and priviledges should be seised into the king's hands till their submission thereunto ; and they should likewise pay a thousand pound fine to the king for such their disturbance . which resolution and proceedings before the king in this cause being drawn up in writing and presented to the king , lords and commons in the parliament of . henry . and there read before them , were they all ratified and confirmed by them , and enacted to be of as great vigor and effect , as if they had been done and made in parliament ; which is evident by the parliament roll it self , an. . h. . num . . and by archbishop parkers register , fol. . a true transcript whereof ( for the full conviction and satisfaction of all our present opposers ) i shall here insert memorandum , quod venerabilis in christo pater thomas archiepiscopus cantuariensis in praesenti parliamento nostro exhibuit quandam petitionem , una cum quadam schedula eidem annexa in haec verba . a tressovereigne sr. nostre sr. le roy supplie humblement vostre humble chapellein thomas archevesque de canterbiis , que pleise a vous tressovereign sr. par assent de signeurs esperit aelx & temporells , & les comes in cest present parlement , de graunteir approver , ratifier & confirmer tout cest quest compris en un cedul● , a cest bille annexe , & que meisme ceste cedule puisse se e●tre enrollee & enacte in cest presente parlement selo●e la fourme & effecte de mesme le cedule , & que mesme la cedule & tout ceo quest compris e● icelle soient de taunt de force effecte & authorite , & mesme les force effecte & auctoritee eient & teignent , come ils ussent estre faict●● en ceste parlement & per auctoritee de mesme le parlement . memorandum , quod cum richardus secundus , nuper rex angliae , propter diversas dissentiones , lites et discordias quondam habitas in vniversitate oxoniensi super jure & titulo visitationis dictae vniversitatis , ac de quadam bulla exemptionis praetensa ad excludendum archiepiscopum cantuariensem tunc existentem & successores ●uos , ac quoscunque ali●s ordinarios infra vniversitatem praedictam , ac quoscunque fundatores dictae vniversitatis ac collegiorum ejusdem vniversitatis a visitatione dictae vniversitatis , & ab omni jurisdictione ordinaria , per eosdem archiepiscopum ordinarium & fundator●s & suos successores ac commissarios suos in eadem vniversitate fa●iond . & ex●rcend . per breve su●m venire fecerit in cancellaria sua apud westmonasterium bullam praedictam ; & cancellarius et procuratores dictae universitatis tunc existentes sufficiens warrentum sigillo commune universitatis praedictae ●igil . latum pro se et universitate praedicta habentes , et secum in cancellaria praedicta deferentes , ad exhibendum , publicandum ostendendum et praesentandum coram dicto nuper rege in cancellaria praedicta bullam praedictam ; necnon ad respondendum ibidem , et ulterius faciendum et recipiendum quod per eundem nuper regem & consilium suum ord●natum fuisset & definitum , prout de recordo in eadem cancellaria plenius liquet : ac postmodum iidem cancellarii , et procuratores pro se & to●a vniversitate praedicta submiserunt se de materiis praedictis ordinationi et di●finitioni dicti nuper regis : q●i quidem nuper rex , habita inde matura & pleniori deliberatione cum consilio suo , ac clarè considerans , eullam praedictam fore impetratam in praejudicium ●o●onae suae , ac legum & con●uetudinum regni sui enervationem , & in haereticorum & lollardorum , ac homicidiarum & aliorum male factorum favorem , & audaciam , dictaeque vniversitatis verisimil●m destructionem ; ordinavit , & per breve suum praecepit & inhibuit dicto cancellario , magistris , doctoribus et scholaribus universitatis praedictae , in fide , legeancia & dilectione quibus sibi tenebantur , ac sub poena amissionis privilegiorum vniversitatis praedictae , & sub forisfactura omnium aliorum que sibi forisfacere poterant , ne dictam bullam in aliqua sui part● exiqui , seu exercere , sue beneficium aliquod exemp●ionis per bullam illam aliqualiter repor●are seu reciper● praesume●ent , sed omnibus exemptionibus & privilegiis in ea parte contentis , coram tune dil●cto clerico suo notorio richardo renhalle , quem ad eos ex causa praedicta destinavit , palam & publicè , pro imperpotuò renunciarent , ac super renunciationem hujusmodi quandam certificationem sibi sub sigillo dictae universitatis , ac publica instrumenta fieri , er sibi per eundem clericum suum transmitti facerent , sub poenis supradictis . postmodum allegantur praefato cancellario et aliis sibi adhaerentibus nomine universitatis praedictae visitationen prae●dictam ad dictum richardum nuper regem solum et insolidum pertinere ; consideransque , quod visitatio vniversitatis praedictae ad praefatum archiepiscopum & successores suos , ● ac ad eccles●am su●m cantuarien●em pertinuit et pertinere debuit ; quod que ipse aut progenitores sui cancellarium ac universitatem praedictam retroactis temporibus minime visitare consueverunt . voluit & ex certa scientia sua declaravit , quod visitatio cancellarii ac procuratorum dictae vniversitatis qui pro tempore fuerint , necnon omnium doctorum , magistrorum regentium & non regentium , ac schola●ium ejusdem vniversitatis quorumcunque , eorumque servientum , aliarumque personarum cujuscunque status vel conditionis exstiteriat libertatibus aut privilegiis dictae vniversitatis utentium seu illis gaudere valentium , necnon universitatis praedictae etiam ut universitatis , ad praefa●um archiepiscopum & successores suos , ac ecclesiam suam praedictam pertinuit et pertinere debuit , ac futuris temporibus pertineret . postmodumque praedictus ●uper rex per diversa brevia sua cancellario , procuratoribus , cunctis doctoribus & scholaribus vniversitatis praedictae praeceperat , quod ipsi archiepiscopo praedicto & successoribus suis in visitatione sua praedicta in eadem universitate facienda in omnibus sub poenis praedictis parerent et obedirent ; postmodumque sicut datum fuit intelligi domino nostro regi henrico quarto post conquestuw quod visitante thoma archiepiscopo cantuari●nsi jure suo metropolitico diocaesi lincoln . anno regni dicti henrici regis duodecimo , venit ad praedictam vniversitatem oxonii ad exequendam in forma juris ecclesiastici ibidem visitationem suam , richardus courtnay ad ●unc cancellarius universitatis praedictae , ac benedictus brent & johannes birch ad tunc procuratores dictae vniversitatis , ac quamplures alii eis adherentes , in eadem vniversitate dictum archiepiscopum de visitatione sua praedicta & jurisdictione ejusdem archiepiscopi manuforti injuste impedierunt , et ei absque causa rationabili resistebant : super quo diversae lites dissentiones & discordiae inter ●r fatum thomam archiepiscopum & eosdem cancellarium & procuratores ac alios scholares universitatis praedictae eorumque fautores , de & super jure & impedimento visitationis , & jurisdictionis praedictarum , mot●● fuerint & exortae in vniversitate praedictae , & super hoc praesente thoma comite arundel , & aliis personis honorabilibus secum existentibus in vniversitate praedicta , tam praefatus archiepiscopus pro se & ecclesia sua praedicta quam praefatus richardus courtnay cancellarius vniversitatis praedictae & benedictus brent & johannes birch procuratores ejusdem vniversitatis , pro se et eorum adhaerentibus in m●teriis praedictis ac pro vniversitate praedicta per assensum eorundem adhaerentium se submisserunt & concesserunt stare arbitrio judicio & ordinatione ac decreto illustrissimi principis & domini dicti domini nostri regis henrici de & super jure & impedimento visitationis & jurisdictionis praedictarum per dictos magistrum richardum cancellarium & sibi adhaerentes praestito● ac dissentionibus , litibus & discordiis praedictis , & earum dependentiis , & super hoc dictus dominus noster rex henric●s dictum magistrum richardum courtney cancellarium ac dictos benedictum brent & iohannem birch venire fecit coram eo in propria persona apud lambeth in crastino nativitatis beatae mariae dicto anno regni sui duodecimo , ad faciendum & recipiendum quod per cundem dictum regem de advisamento consilii sui foret consideratum in materiis praedictis ; & praedictus archiepiscopus ibidem coram praefato domino rege comparuit , & tàm praefatus archiepiscopus quam iidem cancellarius & procuratores ad tunc & ibidem coram dicto domino rege submissionem praedictam in omnibus ( ut praedictum est ) fore factum in forma praedicta recognoverunt , & ibidem concesserunt stare arbitrio , judicio & ordinacioni ejusdem domini nostri regis de & super jure & impedimento visitationis & jurisdictionis praedictorum ae aliis mate●iis & omnibus dependentiis earundem : qui quidem dominus rex postea . die mensis septembris dicto anno duode●imo apud lambeth praedictū , auditis & intellectis tam allegationibus quam responsionibus partium praedictarum , & etiam habens considerationem ad dictam submissionem factam tempore dicti regis richardi , ac ordinationem judicium & determinationem super eandem submissionem , tangentem visitationem & jurisdictionem praedict. ac clare consid●rans , qvod visitatio vniversitatis pra●dictae etiam us vniversitatis , et omnivm in vniversitate praedicta commorantivm ad dictvm archiepiscopvm et svccessores svos vt de ivre ecclesiae praedictae pertinet et de ivre pertinere deberet , et quod iidem cancellarius et procuratores ac alii ●is in hac parte adhaerens●s ●undem archiepiscopum de visitatione et jurisdictione praedictis inivste & absqve titvlo sev rationabili cavsa manvforti impediervnt , dictum judicium , ordina●ionem & determinationem praedicti richardi nuper regis ratificavit , approbavit , & confirmavit pro imperpetvo duratura ; & ulterius tam authoritate sua regia quàm virtute submissionis praedictae sibi factae ad ●uncibidem arbitratus fuit , ordinavit , consideravit , decrevit & adjudicavit , qvod praedicvs archiepiscopvs et svccessores svi imperpetvvm ha●eant visitati●nem et ivrisdictionem in vniversitate praedictatam cancellarii● commissarii , quàm procurat●rum eivsdem vniversitatis qvi pro tempore fverint ; necnon omnivm doctorvm , magistrorvm re●entivm & non regentium ac scholarium ejusdem universitatis quorumcunque , eorum servientium , aliarumque personarum cujuscunque status v●l conditioni● ex●iterint , et etiam eivsdem vniversitatis vt vniversitatis ; & quod cancellariu● , commissarius , et procuratores universitatis praedic●ae qui pro tempore fuerint , eorum successores , et omnes alii in dicta universitate pro tempore commorantes , futuris temporibus eidem archiepiscopo et successoribus suis in visitatione et jurisdictione● universitatis praedictae etiam ●t universitatie , in omnibus pareant et obedi●nt ; et quod ne● aliqui● aliu● in universitate praedicta● aliquod privilegium se●beneficium examptionis ad ex●ludendum praesatum archiepiscopum seu . success●res suo● de-visitatione et jurisdictione praedictis in universitate praedicta colore alicujus bullae seu alterius tituli cujuscunque erga praedictum archiepiscopum seu successores ●uos clameant , habeant seu vendicent ullo modo in futuro : et quod quotiens cancellarius , commissari●s vel locum tenens ipsorum , vel alicujus ipsorum , vel procuratores di●tae universit●tis , qui pro tempore fuerint , vel eorum successores ; ●ive aliquis eorum impedierint , vel impedierit praefatum archiepiscopum vel successores suos aut ecclesiam suam praedictam , aut ipsorum vel alicujus ipsorum commissarium vel cōmissarios de hujusmodi visitatione seu jurisdictione dictae● universitatis , vel in aliquo contravenerint dictis arbitrio , ordinationi ●ive judicio per praetatum richardam nuper regem factum , sive arbitrio , judicio , decreto , considerationi vel ordinationi ipsius domini nostri regis hen●i●i in ●ac casu 〈…〉 aliquis dictae universitatis in fut●●● impedierit dictum archiepiscopum vel successores suos , aut ecclesiam suam praedictam , aut ipsorum vel alicujus ipsorum commissarios vel commissarium , de visitatione sua aut jurisdictione antedictis , vel in aliquo contravenerit d●cto arbicrio five judicio per praefatum richardum nuper regem in forma praedicta facto , vel arbitrio , judicio , decreto considerationi seu ordinationi ipsius domini nostri regis henrici ; & quod cancellarius , commissarius procuratores universitatis praedictae tunc non fe●erint diligentiam & posse eorum ad adjuvandum dictum archiepilcopum vel successores suos aut ecclesiam praedictam , seu commissarium vel commissario● de visitatione aut jurisdictione antedictis , vel in aliquo cōtravenerint dictis arbit●io ordinationi ●ive judicio per praefatum richardum nuper regem in forma praedicta factis , vel arbitrio , judicio , decre●o , considerationi seu ordinationi ipsius domini nostri regis henr●● ; & quod cancellarius , commissarius & procuratores universitatis praedictae tunc non fecerint diligentiam & posse ●orum ad adjuvandum dictum archiepiscopum & successores suos aut ecclesiam suam praedictam , seu commissarium vel commiss●●os suos in hujusmodi casu , ac etiam ad puniendum hujusmodi impedientes & resistentes ; quod to●iens omnes franches●●e , lib●rta●es , ac omnia privilegia ejusdem universitatis in manu● domini regis vel haeredum suorum seisiantur , in eisdem manibus ipsorum domini regis vel haeredum suorum remansura quo usque praedictus archiepiscopus vel successores sui pacificam visitationem ac jurisdictionem in forma praedicta in dicta universitate habuerit vel habuerint , & etiam totiens cancellarius , commissarius , & procuratores ejusdem universitatis quo pro tempore fuerint & eorum successores , ac universitas praedicta solvant & teneantur , solvere ipso domino nostro regi henrico & haeredibus suis mille libras legalis monetae angliae : quae quidem cedula visa ac cum matura & diligenti deliberatione examinata & intellecta , dictus dominus rex in pleno parliamento asseruit & declaravit , omnia & singula in eadem schedula contenta per ipsum secundum quod in eadem continetur facta , arbitrata , ordinata , considerata , decreta & adjudicata in omnibus esse & ex●itisse : & sic de assensu dominorum spiritualium & temporalium necnon communitatis in eodem parliamento existentium qui super eisdem pleniorem deliberationem similiter habuerunt & eisdem decreto & judicio plenariè consenserunt & agreaverunt , eandem cedulam & omnia & singula in eadem contenta concessit approbavit , ratificavit & confirmavit : quodque eadem schedula in rotulo parliamenti secundum formam & effectum ejusdem irrotularetur & inactaretur , ac etiam quod eadem schedula & omnia in ea contenta sunt tanti et talis valoris effectus et authoritatis , et eosdem valorem effectum et authoritatem habeant et teneant ac si in praesenti parliamento , ac per auctoritatem ejusdem parliamenti facta exti●issent . et puis apres sur diverses matieres moeney par entre le dit erceve●que et lercevesque deverwyke sur certaines privileges pretenses par le dit ercevesque deverwike pour le college appellee queen-hall , en la vniversity oxenford , le dit erchevesque de canterbiis en presence du roy et des signeurs en le dit parlement provist , que se le dit erchevesque deverwyck purroit sufficientment monstrer ascum privilege ●u especialtee de recorde perount le dit er●evesque de canterbiis ne deust user ne exercer s● visitation du dit college , il se vorroit eut abstinier ; sauvant a luj touteffois la visitation de les escoliers demourantez en le dit college solone les juggementx & decrees faictz & donnez par le dit roy richard , & par nostre signeur le roy henry prest come en le recorde eut fuit plus ple nement est declarez . this act is likewise recorded even by robert hare himself , in his collectio libertatum & privilegiorum vniversitatis oxon. lo here a full and punctuall resolution of two successive kings , richard the second and henry the fourth , and of the lords and commons in parliament against the present pretended priviledge and plea of the university of oxford and their delegates , which subverts all the grounds of their feigned exemption from all other visitors but the king , either by foundation , prescription or papall buls and grants . this archbishop arundel not onely visited the university of oxford , but likewise held a provinciall councell therein anno dom. . in which he made a constitution concerning the heads and wardens of the university , thus entituled , gardiani principales & praepositi universitatis oxoniensis , semel in singulis mensibus inquirant de moribus & doctrina suorum scholarium ( and that under pain of deprivation , in case of wilfull neglect ) which constitution is recorded at large by iohannis de aton , constitutiones legit . fol. . yea , * phillip repingdon bishop of lincoln sent forth his citations for a visitation to the university of oxford , as their diocaesan , intended to be held by him in st maries church in oxford , dated , apud leicest . . feb. anno dom. . ( being the first yeer of henry the fift his reign ) to which the university , as to some particulars readily submitted , as is evident by their answer to him , viz. that they intended to make personal appearance to his summons at the time and place appointed , recepturi quae ad officium inquisitionis haereticae pravitatis duntaxat pertinere noscumtur . sub hac tamen protestatione , quod per illam personalent comparitionem non intendimus in vos consentire svper qvibvscvnqve articvlis . ( haereticae pravitatis duntaxat exceptis ) &c. datum apud oxon. ● mensis martii anno dom. . a cleer evidence , that by the repeal of the popes buls of exemption in parliament , . h. . not onely the archbishops of canterbury , but likewise the bishops of lincoln's jurisdiction over , and visitation of the university of oxford as their diocesan , was revived and submitted to , at least in cases of heresie . and in this very yeer . this archb. arundel made certain statutes for the government of the universities of oxford and cambridge , as antiqu. eccles. brit. relates , p. . the greatest badge of his jurisdiction over them . anno dom. . henry chirbley archbishop of canterbury upon the frequent and grievous complaints of divers in both vniversities , made a constitution and ordinance in full convocation , to endure for ten yeers , touching the promotion of graduates in the vniversities of oxford and cambridge , enrolled in his register , fol. , & . iohn morton archbishop of canterbury , in the yeer of our lord . visited divers diocesses within his province , and among others the diocesse of lincoln , wherein the vniversity of oxford then was , antiq. eccles. brit. p. , . in which visitation it is probable he visited the vniversity , as part of that diocesse , though i find no expresse mention of it . anno dom. . reginald poole archbishop of canterbury , visited the vniversities of oxford and cambridge by his delegates , the history where of its recorded at large in master fox his acts and monuments , vol. . edit. . p. . to . and epitomized in antiqu. eccles. brit. p. . which visitation some say he kept onely as popes legat , not in his metropolitical right , though i conceive he visited in both those capacities ; altering and reforming the statutes of both vniversities , and making new ones of his own for them to observe , yet extant among their records . an. . of queen elizabeths reign , edmund grindall archbishop of canterbury and his commissary , received an appeal from william wylson elected rector of lincoln-colledge in oxford , whom the bishop of lincoln and his delegates ( visitors of that colledge ) refused to admit , and thereupon granted an inhibition to the bishop and his visitors , and summoned them to appear before him to determine this election , as appears by the queens commission to examine this businesse , dated . apr. . eliz. endorsed on the rolls of that yeer . in the twelft yeer of king charles william laud archbishop of canterbury intending to visit both universities by his metropolitical right , the universities revived this plea against his jurisdictiō , which had rested in peace without any controversie from k. henry the th his resolution , anno . till that very yeer . the universities alleaged , that the king onely was and ought to be their sole visitor , and that they were exempt from all . archiepiscopal and episcopal visitation by foundation , prescription , papall buls , royall charters and expresse statutes ; & the vice-chancellour , and heads of the university of cambridge , on the . of december . presented this ensuing paper to the archbishop , against his metropoliticall power to visit them ( comprizing in it whatever the university of oxford hath alleaged , or can colorably object against their present visitation ) the originall whereof i have in my custody , endorsed with the archbishop's own hand . a summary brief or extract of the reasons wherefore the university of cambridge is exempt both from archiepiscopal and episcopal jurisdiction and visitation . it being laid for a ground , that the chancellour of the university as ordinarius , hath , and of ancient time had ordinary jurisdiction within the vniversity , as may appear , as well by the letters patents of king richard the second , under the great seal of england , of a grant to the chancellour , to make a significavit into the chancery of his excommunications , as bishops used to do ; whereupon the writ of de excommunicato capiendo was to issue ; as also , by a multitude of presidents , of the exercise of spirituall censures and jurisdictions ; amongst which it doth appear , that in the time of king edward the first , the chancellour of the vniversity did excommunicate the builiffs of cambridge for infringing the priviledges of the vniversity : and in the time of king henry the eighth , iohn edmunds then master of peter-house , and vice-chancellour of the university did excommunicate dr cliffe , chancellour to the bishop of ely , for excommunicating a priviledged man , and the matter comming before cardinal woolsey the popes legate , it was ordered for the university ; and doctor cliffe submitted to the said vice chancellour , and was absolved by him publikely in the vniversity . in the first place , the vniversity of cambridge is studium generale , and communitas clericorum ; and it is f one of the royall prerogatives of the kings of england , that where they are founders of monasteries , colleges , or other religious places , such religious places , so founded are eo ipso exempt from episcopall and archiepiscopall iurisdiction , and are onely to be visited by persons delegated by the king's majesty , by commission under the great seal of england . that the university is of the royall foundation of the king's progenitors or predecessors , it appears not onely by authentick historians , but also by a petition exhibited by the chancellour and schollers of the university , . r. . to the king in parliament , concerning the townsmen of cambridge burning their charters and other writings and muniments , &c. and the reason of the petition is given , cum dicta vniversitas cantebrigiae sit ex . ordinatione & fundatione illustrium progenitorum vestrorum , propter honorem dei & sanctae ecclesiae . which petition was accepted , and a decree thereupon made in parliament against the townsmen . . the popes of rome untill . h. . did usurp upon the imperial crown of the realm , and did assume to themselves a superiority and supremacy in all matters of ecclesiastical government , and in very g ancient times there were grants , rescripts or buls to free the vniversity from the jurisdiction of the bishop of the diocesse , and of the archbishop . pope iohn the two and twentieth , in the eleveneh yeer of the reign of king edward the second , and at his request , doth confirm to this vniversity ( which he called studium generale ) all manner of priviledges and indulgences before that time granted to it by any of his predecessors , or any kings of this realm . the prior of barnwell also , anno dom. . as delegate to pope martin the fift , by vertue of that power committed to him , confirmeth the jurisdiction and exemption of the vniversity by an authentick instrument under the seal of the said pryor and his covent , called , processus barnwellensis , the original whereof is still in archivis academia . pope eugenius anno dom. . being . h. . reciting the buls of pope honorius & sergius primus ( the which were n seven hundred yeers before that time ) for the freeing of the vniversity from the jurisdiction of the bishop and archbishop , and reciting the processe of barnwell , doth confirm the same , and supplies all defects , as appeares by the original in parchment in archivis vniversitatis . . there is a o constant custome and prescription for the freeing of the vniversity from the jurisdiction of the bishop and archbishop ; and a prescription and custome will prevail in this case , as well upon the canon law , as it will upon the municipal and fundamental lawes of the kingdom : and the rather , because the canon law had his force in this realm by usage and custom : and to prove , that this custome and prescription was ancient in the time of henry the sixt ; it appears by the foresaid instrument under the seal of the prior of barnwell , termed processus barnwellensis , that the masters , doctors and schollers of the university , for the preserving of their immunities and exemptions from the bishop and archbishop ( their charters and buls from the popes being lost or burnt ) did addresse themselves by petition to pope martin the fift , who did make a commission delegate to the prior of barnwell and iohn deeping , and to either of them to enquire , &c. the prior takes upon him the execution of the commission ; the university in the regent house make a proctor under the common seal : there are seven witnesses examined who speak for the time of their memory , some of them for sixty yeers , that ( by all that time ) the chancellour of the vniversity had exercised ecclesiastical jurisdiction within the university , and names richard scroop , and eleven other chancellours of the vniversity , and p that no archbishop or bishop did interpose ; and doth instance doctor fordham bishop of ely , comming to cambridge with an intention to visit the university , when he understood of the priviledge of the vniversity , he did supersede . sithence that processe , being above two hundred yeers ago , . there have been fourteen archbishops of canterbury , and sixteen bishops of ely , and none of them have visited the vniversity of cambridge , notwithstanding they have visited their diocesse and province . . not insisting on sundry p ancient charters of former kings ; king edward the second , an. . of his reign , writes to pope iohn the two and twentieth for confirming the ancient priviledges which the vniversity then used , with augmentation of new ; the which is in the tower of london , and was under the great seal of england . and . maii . edw. . that king directeth letter patents to the archbishops , bishops and ecclesiasticall persons by way of prohibition , that schollers should not be cited into ecclesiasticall courts out of the vniversity : and . hen. . when a commission was granted for the enquiring and correcting of hereticks , according to the statute of . hen. . there is this clause ; nolumus tamen quod aliquis vestrum de aliquo praemissorum quae per privilegia & libertates vniversitatis per cancellarium ejusdem vniversitatis solummodo corrigi & terminari debent , colore praesentis commissionis nostrae in aliquo intromittatis . in the letters patents of king iames of blessed memory , in march . of his reign , he first declares his intention to confirm the priviledges and customes used in the vniversity : secondly , he doth in expresse terms confirm the jurisdiction as well spirituall as temporall , the priviledges , quietances and exemptions , not onely by the grants of his progenitors , vel aliarum personarum quarumcunque , but also praetextu aliquarum chartarum , donationum , consuetudinis , praescriptionis , &c. and thirdly , grants that the chancellour , and ( in his absence ) the vice-chancellour shall visit colledges which have no speciall visitor , which charter is also exmero motu & certa scientia . . it appears by the statute of . h. . cap. . & . that albeit the supremacy in causes ecclesiastical be resumed to the crown from the pope , yet no part of that power which the pope or archbishop of canterbury ( as his legat ) in any wise ever had , is invested in the archbishop ; but it is q especicially provided , that in the case of monasteries , colleges , &c. exempt from episcopall power , and immediately subjected to the pope , the visitation shall not be by the archbishop , but by commissioners to be nominated by the king by his commission under the great seal . it is true , that by the statute of . h. . in a proviso therein contained , there the bishop and archbishop have a power given unto them over monasteries , colledges , &c. which before were immediately subjected to the pope ; but that enlarging of the power of the archbishop doth extend onely to religious houses dissolved ; it doth not extend to the vniversity : and the statute of . phil. & mary cap. . repealing the statutes made against the pope's supremacy , and giving power to the archbishop , &c. to visit in places exempt , hath a speciall proviso thereby , not to diminish the priviledges of the vniversities of oxford and cambridge , nor the priviledges granted to the church of westminster , windsore , and the tower . there is no new power given to the archbishop by the statute of . elizabethae , and this appears evidently in the proviso therein touching the visitation , for ( if he will visit ) he must be having jurisdiction , and he must visit onely within his jurisdiction , and the power is also given to ordinaries within their jurisdictions . . i presidents and examples in the very poynt ; wherein not to insist upon the president of any archbishop before the time of . h. . in as much as the pope then being reputed the supream head of the church , and the archbishop of canterbury having a legatine power , his acts then are not to be ensampled to the succeeding archbishops , who have not any power in the poynt in question touching visitation , from the pope ; but what hath been done sithence is most materiall , and that time hath taken up above an hundred yeers , which by the canon law is accounted not onely tempus antiquum , but tempus antiquissimum . the first visitation of the university , sithence that time was . h. . when the lord cromwel was chancellour of this university , and the same was by * commission under the great seal of england ( to the lord cromwel chancellour , and others ) according to the foresaid statute of . h. . the second visitation was k . edw. . and as it doth appear by the letter of the duke of somerset the then chancellour of the university , that visitatio regia was , by reason that he was moved by the letters of the university to send visitors : he being then protector was not in commission . in the third and fourth yeer of the reign of phillip and mary ( the pope being restored to his usurped power ) cardinal poole did visit the university ; but it appears in the processe , that it was as legatus , by commission from the pope , cui papa commisit visitationem & reformationem studiorum generalium : which clause , together with the proviso in the said statute , & . phil. & mary , proveth , that this visitation was not authoritate metropolitica . and lastly , there was a royall visitation . eliz. by m commission under the great seal , to sir william cecill , then the chancellour of the university , and to others : the queens letter before the said visitation , to sir william cecill , is , because the chief order and governance of our vniversity of cambridge appertaineth to you , being the chancellour of the same , &c. wee thought meet to will you in our name to give signification , that we mean very shortly , with your advice , to visit the same by some discreet and meet persons . yet notwithstanding all these reasons , presented by the vniver . of camb. & others of like nature sent from oxf. amplified by councell , upon a full & deliberate hearing of both parties before the king himself & the lords of the privy counsel at hampton court , the king and lords resolved against the universities claims and reasons , and confirmed the ancient declarations and resolutions of king richard the second , and henry the fourth , disclaiming this new revived monopoly , of the king's sole right of visiting the vniversities , they would attribute to him as his royall prerogative , and their grand priviledge and birthright ( which they are bound by oath and duty to maintain ) as this ensuing charter of king charles himself will demonstrate , to their eternall refutation . anno duodecimo caroli , pars sexta novemb . commis. visitat . archiepiscopo cant. rex omnibus ad quos , &c. suborta nuper lite & controversia inter reverendissimum in christo patrem archiepiscopum cantuariensem , & vniversitates nostras oxonii & cantebrigiae super jure & titulo visitationis metropoliticae universitatum praedictarum , praefato archiepiscopo jus visitandi praedictas universitates sibi & ecclesiae suae metropoliticae christi cantuariensi vendicante ; praefatisque universitatibus se a visitatione praedicta exemptas esse pretendentibus ; liteque & controversia praedictis , ad nos & judicium & sententiam nostram regiam delatis , nos ad stabiliendam pacem inter partes praedictas & ad tollendam in perpetuum bujusmodi controversiae materiam , reverendissimum in christo patrem praedictum & perquàm fidelem consiliarium nostrum willielmum , providentia divina archiepiscopum cantuariensem totius angliae primatum & metropolitanum , & vniversitatis oxonii cancellarium , necnon perdilectum & perquàm fidelem consanguineum & censiliarium nostrum henricum comitem holland , vniversitatis cantebrigiae cancellarium , aliosque nonnullos a praedictis universitatibus mandata sufficientia habentes , venire fecimus coram nobis & consiliariis nostris in aula nostra apud honorem nostrum de hampton court vicessimo primo die mensis junii , anno regni nostri duodecimo ; ibidemque auditis & intellectis quae per partes praedictas hinc inde dici & allegari potuerunt , habitaque cum praefatis consiliariis nostris deliberatione matura , ad definiendam & dejudicandam litem & controversiam praedictam processimus in modum fequentem . primò & ante omnia per probationes legitimas & per confessionem utriusque partis , nobs constabat , nos jure coronae nostrae regni angliae habuisse & habere potestatem visitandi universitates praedictas quoties & quandocunque nobis & successoribus nostris visum ● fuerit : praefatumque archiepiscopum jure ecclesiae suae metrop●●●ticae christi cantuariensis habuisse , & habere potestatem visitandi totam provinciam suam cantuariensem , in qua universitates praedictae positae sunt . cum verò ex parte universitatum propositum esset , universitates praedictas per quasdam chartas nostras & praedecessorum nostrorum , & bullas papales fuisse exemptas & immunes ab omni visitatione & jurisdictione archiepiscopi praedicti , eandemque immunitatem ligitima temporis usu fuisse praescriptam ; ex parte praefati archiepiscopi coram nobis ostensum & probatum fuit , tres praedecessores suos archiepiscopos cantuarienses actualiter visitasse universitates praedictas jure ecclesiae suae metropoliticae christi cantuariensis , & non per potestatem legitimam ; ortaque olim lite inter archiepiscopum canturiensem & universitatem oxon. super jure visitationis praedictae tempore richardi secundi praedecessoris nostri , regis angliae , eundem praedecessorem nostrum plenè auditis quae per partes utrinque proponi potuerint , pro archiepiscopo & jure visitationis suae judicasse ; eademque controversia itorum emergente inter archiepiscopum cantuariensem & universitatem oxon. tempore henrici quarti praedecessoris nostri regis angliae , eundem praedecessorem nostrum similiter pro archiepiscopo praedicto & jure visitationis suae praedictae pronunciasse et determinasse , easdemque sententias et determinationes per actum parliamenti anno tertiodecimo henrici quarti fuisse ratificatas & confirmatas . quinetiam nobis constabat , praedictas exemptiones & immunitates a visitatione metropolitica archiepiscopi cantuariensis , vel earum aliquam , per aliquam chartam nostram vel praedecessorum nostrorum non fuisse concessas , easdemque per bullas papales concedi non potuisse , nec per cursum temporis citra actuales visitationes archiepiscoporum praedictorum fuisse legitimè praescriptas , nec de jure nostro ecclesiastico potuisse praescribi : praefatus●● archiepiscopus coram nobis protulit schedulam subscriptam manibus magistrorum collegiorum universitatis cantebrigiensts in qua magistri pro se & universitate sua , privilegiis & immuntatibus papalibus universitati praedictae concessis , renunciabant . quibus omnibus per nos consideratis , habitaque deliberatione cum praefatis consiliariis nostris , judicavimus et determinavimus jus visitandi cancellarios , magistros et scholares universitatum praedictarum , successorum suorum , eorvmque servientium , aliarumque personarum pro tempore existentium libertati et privilegiis universitatum prefat. utentivm , necnon universitatum praedictarvm vt vniversitates , spectare et pertinere ad praefatum archiepiscopum & svccessores svos & ecclesiam metropoliticam praedictam , per se , commissarivm sev commissarios svos exercendvm : et quod praefati cancellarii , magistri , scholares , & reliquae personae privilegiis vni . versitatum utentes , eorumque successores , perpetvis fvtvris temporibvs eidem archiepisccpo et svocessoribvs svis , eorvmve commissariis in visitatione et jvrisdictione vniversitatvm praedictarvm in omnibvs pareant et obediant . cum vero coram nobis praeterea proponeretur non satis constare quoties & visitatio praedictarum vnivesitartum exerceri debeat , ad amputandas similes controversias in futuro , ordinavimus , quod licebit praefato archiepiscopo & successoril us suis visitare vniversitates praedictas non tantvm semel in vita , sicut in reliquis partibus provinciae cātuariensis nuper visitat . suit , verii etiam quod licebit iis eorumque singulis post primam visitationem metropoliticam finitam praedictas vniversitates per se vel commissarios svos visitare qvotiescvnqve illvd necessarivm praefatis archiepiscopis visvm fverit ex cavsa rationabili et legitima per nos et svccessores nostro sp rimitvs approbanda . cumque praeterea coram nobis proponeretur , ex parte cancellarii praedicti , futurum valdè incommodum sibi & successoribus suis pro dignitate personarum suarum , si in visitationibus praedictis personaliter debeant comparere ; declaravimus , jure satis consultum esse eorum incommodis in hac parte , cum possint in visitationibus praedictis per procuratores suos comparere . denique per praefatum archiepiscopum a nobis humiliter petitum fuit , hoc nostrum judicium & declaratio potestatis visitandi vniversitates praedictas sibi & successoribus suis jure ecclesiae metropoliticae christi cantuariensis , competent . non possint in futuro extendi ad episcopos et archidiaconos locorvm in quibus vniversitates praedict. positae svnt : et ut praefatae vniversitates per praefatos episcopos & archidiaconos impostervm non possint visitari : et ut hoc nostrum judicium , ordinationem & determinationem sub magno sigillo angliae concedere confirmari dignaremus : cujus petitioni annuentes , declaravimus , qvod vniversitates praedictae per episcopos et archidiaconos praedictos impostervm non visitentvr . et hoc nostrum judicium , ordinationem & declarationem sub magno sigillo angliae communiri , & confirmari jussimus . mandantes praefatis cancellariis magistris & scholaribus vniversitatum praedictarum ut visitationi praefati archiepiscopi et svccessorvm svorvm se svbmittant , et vt nvllam exemptionem sev immvnitatem adversvs visitationem praedictam sibi vendicare praesvmant . in cujus rei , &c. t. r. apud westm. tricessimo die januarii , anno regni caroli regis angl. &c. duodecimo . per breve de privato sigillo . by all these recited histories and records it is unquestionably apparent , both in point of fact and right too , that the archbishops of canterbury have from time to time visited the universities both of oxford and cambridge , the severall colledges and hals in them , by their meer metropolitical right . that this right of theirs , and jurisdiction over the universities , was never opposed , nor this plea or priviledge of the king's sole right , ever pretended or insisted on till . r. . and that only by a factious party in the university of ozford . that this king himself , on whom that prerogative was first fixed , did by an expresse charter and decree absolutely disclaim , and adjudge it for the archbishops , against the university of oxford , upon a solemn reference of the whole businesse to him . that when the vniversity of oxford renewed it again , king henry the fourth , to whose determination the vniversity and archbishop submitted the descision thereof , adjudged it for the archbishops against the vniversity , and disclaimed this pretended prerogative of his sole visiting she vniversities : which determination of his was ratified by the lords and commons in parliament , as a binding decree against the vniversity , and their successors : that the archbishops of canterbury enjoyed the privilege of visiting the vniversities without dispute , till . caroli , who upon full hearing of both vniversities and the archbishop , before himself and his councell , by his letters patents under the great seal , confirmed the descisions of richard the second , and henry the fourth , and the archbishops metropolitical right of visiting the vniversities , notwithstanding all pleas , buls and charters alledged for their exemprion ; and likewise disavowed his own pretended right of sole visiting the vniversities as vniversities ; that the popes buls now insisted on for exempting the vniversities from episcopal and archiepiscopal jurisdiction and visitation , have been renounced by the vniversities themselves , and declared null and void by these three kings , and the parliament of . h. . and no bar at all to the archbishops right then , much lesse to the parliaments now : that no kings of england ever visited the vniversities till king henry the eighth , and that neither his visitation of the vniversity by his commissioners ( if reall ) nor k. edward the sixt by his , nor the statutes of . h. . c. . h. . c. , . nor & phil. & mary c. . nor eliz. c. . did deprive the archbishops of canterbury of this jurisdiction , nor yet the bishop of the diocesse , whose jurisdiction continued till the twelft yeer of king charles , as this clause in his letters patens , declaramus quod vniversitates praedictae per episcopos & archidiaconos in postervm non visitentvr , intimates : which fully makes good my second , and fift position too , in every particuler branch . i shall be briefe in proof of my third . that cardinal poole archbishop of canterbury , in the third and fourth yeer of queen maries reigne , as popes legat , visited both vniversities , is thus related by matthew parker his immediate successor , antiqu. eccles. brit. p. . reginaldus polus in legatione administranda , quia ●um in vivis vix aliqui evangelici quas flammis extingueret noti essent , in mortuos saevire decrevit . ac primum cantuariensem diocaesim visitavit ; deinde cantebrigiensem et oxoniensem academias , johanni christophersono cicestrensi , & cutberto scoto cestrensi episcopis , necnon colo , & maximè ormaneto ( quem omnit us rebus praefecit ) lvstrandas , & ad pontificiam ●mussim atque normam reducendas commisit . hi c●●m in collegi●s omnia perturbassent , novisque duris legibus multorum juvenum praeclar●s indoles a studiis prorsus alienassent , ne quid crudelitatis omitterent , mort●orum sepulchra violarunt , &c. the whole form and proceedings of their visitation of the vniversity and colledges of cambridge , is at large recorded by master fox in his acts and monuments , edit. . vol. . p. , to . where those who please may read them at their leisure ; both the vniversities submitting to his visitors visitation of them , not onely as archbishop , but popes legat too : cui papa commisii visitationem & reformationem studiorum generalium ; as he expressed in his processe : this cardinal altered the old , and made new statutes for the vniversities , rejecting those made by king edward the sixt his authority , which statutes of his are yet remaining among the records of both vniversities . that the chancellours of both universities have anciently , and at this day claimed a power of jurisdiction and visitation too ( in some cases ) over them , is confessed and argued by the university of cambridge , in the summary brief of their reasons , forecited , p. , . they alledging this as one principall reason , why they should be exempt from all episcopall and archiepiscopall jurisdiction and visitation too , in some cases : and the university of oxford , ( as is apparent by the words of the commission of queen elizabeth , . aprilis , eliz. ) made the se●● same plea and suggestion against archbishop grinda●s jurisdiction in receiving an appeal from william wilson ( rector elect of lincoln-colledge in oxford ) against the bishop of lincoln and his visitors , who refused to admit him rector of chat colledge , that the chancell●ur of the vniversity of oxford , time out of mind , had been in quiet possession of this priviledge among others : quod doctores , magistri & scholares omnes & singuli dictae & academiae , ab omni jurisdictione , dominio vel potestate quorumcunque archiepiscoporum , etiam legatorum natorum , necnon episcoporum , aliorum ordinariorum , & judicum quorumcunque quoad omnes contractiones , vel quasi initos infra praedictam vniversitatem , & quoad omnia crimina , vel quasi & pvnitionem corundem ( exceptis prae-exceptis , mahemia , & felonia , & assisis , & placitis de libero tenemento ) & quoad omnes actvs scholasticos , quamdi● degerint in e●dem vniversitate , sunt exempti & totalitèr liberati , & praedicto cancellario subjecti . et quod cancellarius praedictae vniversitatis omnem et omnimodam jurisdictionem ecclesiasticam et spiritualem in pradictos scholares et alias personas exercere libere et licite possit et valeat . the reality of which pretended exemption , priviledges and infringment of them by wilson's appeal , the queen referred to the examination and determination of the bishops of london and rochester , christopher wray chief baron of the exchequer , sir william cordell master of the rols , thomas wilson doctor of law , one of the masters of request● , iohn gibbons , doctor of law , and one of the masters of the chancery , and iohn griffeth doctor of law , or any seven , six , five , four , three or two of them ; but what they did or determined therein is uncertain . if then the popes legats and the chancellours of both universities , have exercised , and time out of minde enjoyed such jurisdiction over the universities of oxford and cambridge ; their pretence , of being subject onely to the king's visitation and jurisdiction , must necessarily be disclaimed , being directly contrary to their own expresse claims , in relation to their chancellours . my fourth position , that the particular colledges , hals and members of the vniversity have their particular visitors appointed by their founders and private statutes , to whose visitation and jurisdiction they are subject , not to the king's alone ; is such a known truth , that i need not prove it , having given some touches upon it * already in lincoln-colledge and brasennose . the rather , because the author of the priviledges of the university of oxford , p. . makes this argument against the visitors present jurisdiction , we have yet a more strict and particular obligation , being sworn by our respective statutes , to allow and submit to no visitation but from those who are nominated by our founders . and the common and statute law of england allows the founders of any colledge , abbey , hospital , free-school or free-chappel , without cure of souls , to visit or nominate those who shall visit the same , as is evident by ass. . . e. . ass. . h . . e. . h. . fitz. nat. bre. . a. b. . 〈…〉 . brook praemunire . . h. . c. . h. c. . eliz. c. . now of all the colledges or hals in the university of oxford , as doctor fell ( the pretended vice chancellour alledged before the committee of lords and commons for regulating the university ) there is none but christ . church onely , of which the king is immediate visitor , ( and that originally founded by cardinal woolsey , not the kings progenitors ) and no more but it and * orial colledge , and st. mary-hall ( founded by k. edward the d ) and iesus-colledge ( founded by qu. elizabeth ) whereof the king and his progenitors have been founders ; which three later have their particular visitors appointed by their founders statutes : and no colledge in the university of cambridge but kings-colledge , trinity-colledge any christs-colledge , whereof the king's ancestors are immediate founders ; how then the king can truly and really be stiled , the sole founder or visitor of both or either our universities ( there being but three colledges in oxford , and three in cambridge of his foundation , and but one of his visitation ) i desire the university at leisure to resolve , since this their plea , we have yet a more strict & particular obligation , being sworn by our respective statutes , to allow and submit to no visitation but from those who are appointed by our founders , quite subverts their grand pretended priviledge , and strongest plea in bar ( which the author of the priviledges of the vniversity of oxford undertakes to make good ) that the right of visiting the vniversity of oxford , is onely in the king's majesty , and that it is exempt from all other jurisdiction , by its foundation , prescription and grants of exemption ; when as i have proved it to be anciently and legally subject both to the jurisdiction and visitation of the bishops of lincoln , of the archbishops of canterbury , the popes legats , the chancellour ; and the colledges and hals as members of it , to sundry particular visitors , appointed by their respective statutes and founders ; the two last whereof themselves acknowledge and urge too . which fully refutes the king's pretended royall monopoly of sole visiting the university , which himself and his progenitors have severall times disclaimed and resolved against in expresse terms , as i have manifested . my fift position is * already substantially proved in every syllable , in the evidence for probat of the second ; which i shall not repeat , but only conclude , the author of the vniversities priviledges was very ill advised to plead popes exploded , illegal , antichristiā buls in bar against the jurisdiction of both houses , and the visitors deputed by them , in these anti-papal times of reformation , which might justly induce them to suspect , that the heads and members of the university have a higher and more reverent esteem of the popes usurped , abandoned authority , and illegal buls , then of both houses rightfull power and ordinances , which they would have these voyd papall buls ( no better then the white bull in osny tower ) controll , though the very letter of them extends onely to exempt themselves from archiepiscopal and episcopal , not parliamentary jurisdiction and visitation , no more then regall . these five positions being all confirmed , and the universities pretended grand priviledge and false plea thereby sufficiently refuted , i shall next examine and refeil the false grounds and impertinent evidences produced by their advocate to make them good , and so leave them without excuse . the first ground in maintainance of this exemption is , that the vniversity of oxford wholly refers to the king , as its originall & founder ; that almest . yeers since , king alured not onely founded publick schools of arts & lectures , but their priviledges & immunities , having gotten them confirmed by the then pope ; that the vniversity ever submitted and she●●●red themselves under the title of the kings foundation & yet do . for which some instruments of the university to k. richard the d , and others , wherein they recite they are vestrae fundationis & patronqtus , are cited in the margin : now all societies whereof the king or his predecessors were founders , are onely visitable by the king , by the common law of this realm h. f. . h. ( i suppose he intends the statute of h. c . since there is nothing in the yeer book to that purpose . ) to this i answer , first , that the originall founder of the university of oxford is not certainly known : secondly , that king alured was not the first founder of this vniversity , or of schools and lectures in it , ( which had been time out of mind before , as master cambden in his britiania , p. . proves out of ass●r ) but onely the restorer and repairer of them , recalling the long banished muses unto their own sacred cels , it being a vniversity above three hundred yeers before at lest ; its orders and ordinances for lectures , &c. being made and established by gildas , melkin , ninnius , kentigerne , and other godly and learned men , which saint german wondrous well allowed of ● which the old schoolmen of the vniversity proved by the undoubted testimony of old chronicles before king alured , in their contest with grimbald their divinity professor there : and it is one thing to be a founder , another a repairer or enlarger ; else every founder of a new colledge or school in the vniversity , or repairer of an old one , should be the founder of the university and colledge it self . thirdly , that this king conferred any priviledges or immunities on this vniversity , & got them confirmed by the pope ; i find no satisfactory evidence : but admit he did , this makes him no more a founder of the vniversity , then edward the d , richard the d , king henry the th , queen elizabeth , king iames , or king charles , who confirmed and allowed the vniversities ancient priviledges . fourthly , there are only three colledges and one hall in oxford now remaining of the king's and his predecessors foundation , and one of them christ-church , was really founded by cardinal wool●ey as a colledge , and by the * king onely as a deanary and cathedral ; all other colledges and hals , with the publike schools and library had other founders ; therfore the king and his progenitors cannot be properly stiled , the sole founder of the whole vniversity , and so the onely visitors by the common law . fiftly , the parliament it self ( to speak properly ) is the true reall founder and establisher of both vniversities , they being incorporated and made capable to sue , purchase and enjoy all their priviledges and lands without controversie , onely by an act of parliament in the . yeer of queen elizabeth , rot. . the title whereof is onely mentioned in the printed acts ; therefore the parliament being the true founders of it , have best right to visit it by the common law , by us their commissioners , as this objection proves . sixtly , this plea , that the vniversity is of the king's foundation only , ( as the objector grants ) is but the vniversities own device , who anciently did , and yet do shelter themselves under the title of it , against their lawfull visitors , and are very ill advised to fly to this false shelter now , since three kings and one parliament have severall times driven them from it , as the premises evidence . seventhly , admit the antecedent true , that the king and his predecessors were sole founders of the vniversity , yet the sequell is unfound : ergo they only are the visitors of it , and none others , seeing i have proved , that others have of right visited and had jurisdiction in and over it as a vniversity from time to time , besides our kings , and that of right , by our kings and parliaments resolutions , notwithstanding this pretext of being sole founders . eightly , the king and his progenitors by their charters are as much founders of every corporation , every company of merchants and other tradesmen in london and other cities , as of the vniversities ; will it therefore follow , ergo , none must visit or regulate them but the king , and the houses of parliament , the committees for trades , complaints , grievances , clothiers , weavers , &c. may not regulate nor reform them , much lesse the lord major and court of aldermen , as they have usually done . ninthly , the book of h. . is no resolution , but a private opinion ; it only speaks of the kings free chappels without cure , which he or his chancellours shall visit , not the bishop , but by commission ; not of vniversities or colledges , the thing in question ; nor yet of monasteries , churches and chappels with cure of souls , which the archbishop and bishop of the diocesse shall visit , though built , founded and endowed by the king himself , as this very law-book [ h. . ] grants ; whence most ancient abbies founded by our kings , were exempted from archiepiscopal and episcopal visitation and jurisdiction by special charters confirmed in * parliament , and popes buls , the king's meer foundation and charters alone being no legall exemption from their power by the common or canon law . as for the statute of h. c. . it speaks only of hospitals of the king's foundation , that the ordinaries shall visit them by his commission , not of colledges or vniversities ; without the words and intention of the act . tenthly , this and other law-books onely say , that the bishop shall not visit hospitals and free-chappels of the king's foundation ; but no book avers , the houses of parliament may not visit them nor their delegates : and to argue , the bishop of the diocesse may not visit the king's free-chappels or hospitals ; ergo , the parliament may not do it ; is no better logick then ; the ordinary cannot visit nor reform the greatest officers of state , the cours of justice at westminster , the kings own court ; nor any civil abuses , and publike grievances : ergo , the houses of parliament cannot do it . yea , all our books agree , that the bishop by commission , under the great seal , may lawfully visit the kings freechappels & foundations , and the stat . of . h. ● . c. . enacts as much : but we have such a commission to visit the university , therefore we may lawfully do it . these answers , i suppose , have sufficiently shaken the sandy foundation of the universities exemption , the kings foundation of it , whereon they most rely . yea , but the objector learnedly replys , p. . here you may please to consider , that the foundation of the vniversity being the kings personal act , his interest lies not within the reach of that beaten evasion , of a publike and politique capacity . i answer , i understand not wel what he means by the kings personal act : unless the act of the king in his natural capacity , as a man , not in his politick , as a king . if so , then it follows : . that the king and his progenitors , as kings in their publike and politick capacities , were not founders of the university , but only in their natural , as private men ; which subverts his own assertion and foundation . . that this priviledg of a founder is not annexed to the kings publike and politick , but natural and personal capacity , and so not descendible nor hereditary ; since personal actions , acts and priviledges , by the rules of the law , * die with the person . if he mean by the kings personal act ; that the king in person , laid the very first foundation stone of the university with his own hands ; or writ and sealed the patent or charter that first founded it , himself , and not by any substitutes or officers : this wil b● hard for him to prove ; and the sequel wil be ; that the king only in his own royal person , must visit the vniversity now ; but net by any commissioners or delegates ; and so all his other foundations , contrary to all former presidents , statutes and law-books , that he may visit them by commissioners , which the un●versities answer acknowledgeth , and himself to● the next * ground of exemption urged , is pre-scription and bulls of popes ; both which being abandantly refuted in the premised positions , and no plea at all against both houses of parliament , or any power derived from them , ( not mentioned , nor included in , nor yet confinable by these bulls ) though they might hold good against any ordinary or inferior jurisdiction , if true , i shall here therefore pretermi● without further answer . the d , ground of exemption alleaged , it * grants of exemption by popes , allowed and confirmed by charters from several kings , both by themselves and in parliaments ; to prove which , there are quoted in the margin some popes buls , out of h●re , the old book of oxford statutes , and the senior proctors book , with this addition , . h. . c. . all power of visitation is given only to such , as shall have immediate authority by the kings commission , under the great seal of england , in places formerly exempted ; as colledges &c. all letters , patents heretofore made by the kings progenitors , in behalf of the vniversities , are confirm'd by act of parliament . . eliz. & . eliz. part . . in dorso ; the priviledges of the vniversity are confirm'd in the very words of boniface , . acknowledged they had them by prescription ; the immediate subjection of the vniversity to the authority and iurisdiction of the prince , and all their other exemptions ratified ; and those acknowledged to be sworn to , in the oath taken by every graduate . these are all the evidences of moment produced to make good this ground . i answer . . that all these popes bulls of exemption now insist●●●on , were so farr from being allowed and confirmed by charters from several kings , both by themselves and in parliaments ; that king richard the . and king henry the . by both their charters , and in parliament , upon solemn debate , disallowed , ●ulled and declared them meerly void , and the university it self , absolutely renounced them as nullities and prejudicial , in both their raigns : king charles himself by his charter , ratifying and approving their resolutions herein , as i have proved . therefore this allegation is a most palpable falshood , there being no one charter , nor act of parliament that ever allowed or confirmed them before or since these kings declarations of their nullity . and admit these bulls so confirmed , yet they ex end only to exempt the university from archiepiscopal , or ordinaries visitations and jurisdictions , not from the kings or parliaments , not mentioned nor intended in them . i shall close up this with matthew parkers authority , the first arch bishop of canterbury , in queen elizabeths raign . de antiqu. eccles. brit. p. , ( before the arch-bishops lives ) where thus he writes of the jurisdiction of the arch bishop of canterbury , even in this queens raign , & of these popes buls nullity . episcopatus et diocaeses suae provinciae quandocunque , et quocunque ordine sibi videbitur expedire , visitat &c. tamque latè patent hujus archiepiscopatus privilegia , ut in loca firmissimi● septa ac munita privilegijs se insinuent . multa onim loca quae a metropolitica et ordinaria iurisdictione se eximi procurassent , ab hujus tamen authoritate immunia ac tuta esse non poterant . inter quae illae celebres cantabrigiensis et oxoniensis in anglia academiae , quanquam peculiaria jura , et exemptionis privilegia sibi quondam á papa concedi procurassent , illis tamen authoritate posteá regia irriti● ac rescissis , in cantvariensis archiepiscopi avthoritatem sese reddidervnt , et tam visitationes svas svbire cogvntvr , quàm ad synodalia sua concilia per cancellarios acceduxt : in cantabrigiae collegio s. petri , cujus eleensts episcopus est patronus , sede vacante , tàm praefectum quàm socios admittit , et uni scholarium cui gratificare voluerit , vacantsem societatem confert . oxonii , collegiorum omnium animarum , et mertoniensis est patronus , ac in utrisque ordinariam et omnimodam jvrisdictionem exercet . so that he reputed this jurisdiction of visiting the vniversities , a right belonging to the arch-bishops of canterbury , notwithstanding any pretended exemptions , charters or statutes to the contrary , then in being ; or the bulls of pope boniface the , which ioannes cajus : de antiquecantabrig . academiae , p. . confesseth to be abolished , by the le●ters patents of k. richard the . made to arch-bishop arundel , in the . year of his raign , and after confirmed by king henry the fourth , and an act of parliament , in the year of his raign ; as the premises at large demonstrate . . i answer , that the objected clause of the act of parliament . h. . c. . extends not at all to the vniversity of oxford , or any colledges in it , as is most evident by the express words of the proviso , which i shal here transcribe . provided always , that the said arch-bishop of canterbury , or any other person or persons , shal have no power or authority , by reason of this act , to visit or vex any monasteries , abbies , priories , colledges , hospitall , houses , or other places religious . which be or were exempt , before the making of this act , any thing in this act to the contrary thereof notwithstanding . but that redress , visitation and confirmation shall be had by the kings highness , his heires and successors , by commission under the great seal , to be directed to such persons as shal be requisite for the same , in such monaster●●s colledges , hospitals , priories , houses and places religious , exempt . so that no visitation nor confirmation shal from henceforth be had or made in , or at any such monasteries , colledges , hospitals , priories , houses and places religious exempt , by the said bishop of rome ; nor by any of his authority , nor by any out of the kings dominions ; nor that any person religious , or other resiant in any the kings dominions , shal from henceforth depart out of the kings dominions , to or for any visitation , congregation , or assembly for religion . but that all such visitations , congregations , and assemblies shal be within the kings dominions . by this it is apparant . first , that this act extends only to such * colledges , is were religious houses , consisting of menks and friors , not to colledges of schollars in the university , as the coupling it with monasteries , abbies , priories , and other places religiovs , and the last clause : nor that any person religiovs , depart out of the kings d●minions , to or for any visitation or assembly for religion , manifests : . that it excludes only the arch-bishop of canterbury , his commissaries , and under-officers , formerly mentioned in the body of the act ( the any other person or persons , intended in this clause ) from visiting these exempted colledges and religious houses : and that not simply , but by reason of this act : not the houses of parliament , or any v●sitors of their appointment , . it extends only to colledges , not to vniversities , not once named or intended in this law : and a colledg ( especially of monks and religious persons as here ) is one thing , a vniversity another , by the objectors own concession . p. . . it reacheth only to such colledges and places religious , as were exempt from archiepiscopal and episcopal vis●●ation , at , & before the making of this act ; therefore , not to the universities and colledges of oxford and cambridg , which at and before its making were not exempt , but subject both to the arch-bishops and bishops visitation and jurisdiction , as i have largely proved , . such exempt colledges as are within this act , are to be visited , not by the king in person , or such persons as he shall personally nominate , as the objector dreams ( no such words being in this act ) but , by commission under the great seal , to such persons as shal be appointed , and requisite for the same ; & that either by both houses of parliament , or by the keepers of the great seal , who usually nominate and appoint all commissioners of the peace , sewers , oyer and terminer , for visitations , inquiries , and the like , not the king in person . and the present visitors of oxford , being thus appointed by ordinance of both houses , and by commission under the great seal ; are sufficiently authorized to visit the vniversity and colledges in it , admit them places exempt within this proviso , as they are not . . admit all that can be ; it is clear , that both h●uses of parliament by this law conferred the power of visiting monasteries , abbies , priories , colledges , hospitals , houses , and other places religious , exempt before this act , from archiepiscopal and ordinary visitation , on the king , his heires and successors ; who could not confer it on themselves . ergo , by the self-same reason , both houses may now by ordinance and commission , lawfully conferre the like power of visiting the university , though formerly exempted , on the visitors now appointed by them ; they being the supream visitors and reformers of all corruptions and abuses , both in church and state , and appointing who shal be visitors , and what person or person shal be visited , and what things inquired of in visitations , in sundry other acts of parliament , as . e. . rastal . h. . c. . . h. . c. . . h. . c. . . h. . c. . . h. . c. . . h. . c. . . . e. . c. . . e. . c. . . & . phil. & mary , c. . . . eliz. c. . . . eliz. c. . . i answer , it is true , that the ancient priviledges , liberties and franchises of the respective vniversities of oxford and cambridge , heretofore granted , ratified and confirmed by the queens highness , and her most noble progenitors , for the better increase of learning , and further suppressing of vice , are confirmed by act of parliament , an . eliz. rot . . which incorporates both vniversities ; but it neither confirmed the popes bulls of exemption , nor gave them any immunity from archiepiscopal or episcopal jurisdiction and visitation , it being no ancient libertie , priviledg , or franchise , ratified or confirmed to them by the queen , or any of her noble progenitors , nor yet once mentioned or intended in the large patent of priviledges , of king henry the . bearing date the , of april . in the , year of his r●ign , made and granted to the chancellor , and schollars of oxford , nor in queen elizabeths patent to the chancellor , masters and schollars of the university of cambridge , bearing date the , of april , in the , years of her raign , particularly confirmed by this act. therefore this act makes nothing at all to purpose . . the objected commission in , eliz , part . . in dors● , pretends no exemption of the vniversity and colledges from archiepiscopoll and episcopall visitation and jurisdiction simply ; the thing not then in question ; neither doth it acknowledg or confirm the vniversities priviledges , and all other exemptions , in the very words of boniface the . and acknowledg they had them by prescription &c. as is untruly surmised . but first , it mentions divers priviledges then claimed by the chancellor , doctors and schollars of the vniversity , and some exemptions in causes wholly belonging to the chancellors conusance ; and next it only complains of william wilsons infringing these priviledges and exemptions contrary to his oath , in complaining to the deane of the arches of canterbury , and to arch-bishop grindal , against the bishop of lincoln , and his visitors of lincoln colledg in oxford , for refusing to admit him to the rectorship thereof to which he falsly pretended he was really and lawfully elected and presented ; and for sending inhabitions and citations thence to the bishop and his visitors ( who were members of the vniversity ) to appear in the arches , and with taking the final examination and determination of this election unto themselves , which of right belonged to the chancellor and university . upon which bare suggestion and complaint , the queen granted a commission to two bishops and six others , in a summary way ; without any noise or formal proceedings , according to the truth and meer equity of the cause , by the best and most effectual means they could ; de et super veritate praemissorvm et privilegiorvm et exemptionvm dictae vniversitatis , ac in causa et causis praedictis &c. procedere , et fine debito , omni appellatione et querela nuillitatis , et supplicatione quacunque remotis , terminare ; statutis , canonibus , et consuetudinibus in contrarium editis , litisve pendentibus , in aliquo non obstante . so as this commission doth no ways confirm the priviledges , nor ratifie the exemptions therein claimed by the chancellor and vniversity , by charter , statutes and prescription ; for then it would have remitted this cause of election from the deane of the arches , and arch bishops delegates to the chancellor and vniversity ( to whom by ancient priviledg they alleaged it did belong ) but only refers the examination of the truth of the premises , priviledges , exemptions , and determination of this cause and controversy about this election to certain commissioners , thus summarily to determine , any statutes , canons , customes , or suits depending to the contrary , notwithstanding , and so rather doubts of , and questions the truth of there alleaged vniversity priviledges and exemptions , then confirms them , though procured by the chancellors and universities means , and drawn up by their own directions . but admit this commission ratified and confirmed the priviledges and exemptions claimed in it by the vniversity ; yet the substance of them is no more then this : that * all personal contracts , suits , controversies , and offences of schollars and priviledged persons arising within the precincts of the vniversity ( except maihmes and fellonies ) are to be tried and determined in the vniversity before the chancellor only , not before any arch-bishops , legates , bishops , or ordinary judges , out of the vniversity . will it therefore follow ; therefore the vniversity cannot without multiplied perjury , acknowledg any visitor but the king , and such as are immediately sent by him ; and is totally exempted , not only from all archiepiscopal and episcopal , but likewise from the parliaments , and their delegates visitation ? no doubtless ; the rather , because king charles himself , and his couns●● resolved , that neither this commission , nor * any other charter of priviledges or exemptions , did free the universities from the arch-bishop of canterburies metropolitical visitation , much less then from both houses delegates , authorized by ordinances and commission for to visit it . the th . ground and argument urged for the universities exemption from our visitation , is this . * that all visitations of the vniversities ( except in queen maries raign , by cardinal pool , as popes legat ) were held by the respective princes authority , and the persons visiting were immediatly sent by them , only as their representatives , and who ever sate , the king visited ; for which one visitation , by k. henry the . another by king edward the . a third by queen elizabeths visitors & commissions are cited : therefore the universities are exempt from all other visitors , and those now appointed by both houses , but not immediatly by the king . to this i answer : first , that no king of england before henry the ● , did either in person or by commission visit the universities ; and his once meer visitation of them by commissioners ( if true , since i find no such commission extant after much inquiry ) was no exemption of them , in point of law , from their former visitors , no more then of the particular colledges ( which they likewise visited ) from the visitors designed them by their founders . secondly , king edward the . his commission , and commissioners , for their visitation , were made by the advice of the lord protector , and others of his privy councel , ( he being then an infant but of . years of age ) & not made nor nominated personally and immediately by himself , as the commissions themselves attest : and for any commission under the great seal of queen eliz. for the vniversities visitation , it is to me a meer non liquet , which i cannot find upon search after it . thirdly , king charl● himself and his counsel resolved upon f●l d●bate● that those royal visitations of his predecessors did not exempt them from the archbishops visitation by his metropolitical right . therefore they can much less priviledg them against the present visitors , commissioned under the great seal and armed with both houses right , from whom our kings derived their power of visitation at first . the . and principal plea in point of conscience , most inculcated , is this : * that the heads and members of the vniversity are sworn by their respective statutes , to allow or submit to no visitation , but fr●● those who are nominated by their founder●● therefore they cannot , without multiplied perjury , submit to the present visitors . i answ : first , that this oath obligeth them not as members of the university , but only as fellows of particular colledges or hals : therfore it cannot be pleaded against our visiting the university in general , but such particular colledges only who are obliged by such an oath . secondly , this oath was never made not prescribed with any intention to exempt those particular colledges that take is from the kings or his commissioners visitations , as the objectors ( i presume ) wil grant , not yet from the archbishops , ( which i have formerly proved ) though not appointed visitors by the founders , to both which these colledges have submitted , without any perjury or violation of their oath ; the end whereof was only to exclude all wrongful intrusions of co-ordinate or inferior visitors and persons , upon the founders right , by way of usurpation , not any superior lawful jurisdiction or authority , which the founders had neither power nor right to ab●idg . this is evident in the common case of hospital ; which though bound by oath and sta●utes to admit no other visitors but such as their founders appoint ; yet the ordinaries both by statute , common and canon law , 〈◊〉 and ought to visit them notwithstanding , as is evident by h. . c. ● by vertue of their superintendent power . thirdly , this oath is like the oath of homage at the common law , having an implied ●avi●g●● it , as that hath an express : i become your man from this day forwards of life and limb and of earthly worship , and unto you shal be true and faithful , and bear you faith for the tenement that i claim to hold of you ; saving the faith that i ow unto our soveraign lord the king . o● , salva●fide deo & terrae principi . the reason of which saving is , because the king is the soveraign land-lord & paramount the mean-lord . which oath of homage . * walter bishop of exon giving to his tenants in cornwal , nulla facta mentione de homagio & fidelitate domino regidebitis : thereupon one michael de north exhibited an information against , them in . e. 〈…〉 to the kings crown , ●i ad damnum & ded●cus ipsius domino regis , and upon the same ground it is , that if a man hold 〈◊〉 ho●●ge of divers lords , he 〈◊〉 say in the end of his homage done savings he faith which i ow to our lord the king ; 〈…〉 other lord● . if a man should make ● solemn vow ( having been overtaken with wine ) never to drink wine more ; 〈◊〉 one addicted to swearing , vow never to swear any more : yet these vows would not extend to exclude him from drinking wine at the lords supper : or taking an oath upon summons or just occasion in any court of justice , or before a lawful magistrate . so if a servant swear , not to bewray his masters secrets ; or a fellow of a colledg , not to discover the secrets of the ho●se , or a grand-ju●or , not to discover his fellows secrets ; yet these oa●●● binde them not when they are called to discover them in a legal way , upon a just cause before a lawful magistrate , upon any action of account , b●ls of discovery or trial ; it being not within the intention of these oaths , nor in the power of those who prescribed them to restrain such legal discoveries , or abridg the superior magistrates power to the obstructing of publick justice : upon which gro●nd , the lords and others of the privy councel heretofore , and this very pa●l●ament in the case of the earl of strafford , when summoned as witness●● , have without pe●jury , or breach of trust discovered their fellow-councellors evil counsel & secret advice to his majesty , contrary to the letter of their oaths . fourthly , it is the apostles express command , col. . , , children obey your parents in all things , for this is wel-pleasing unto the lord . servants obey your masters in all things according to the flesh : yet all divines , * canonists , and casuists , resolve : that if parents and masters command one thing ; and kings , magistrates or god himself command another thing ; children and servants in such a case ought rather to obey the magistrates , king and god himself , then either their parents or masters ; notwithstanding these universal precepts of obeying them in all things ; which , have this implyed qu●lification involved in them , to wit , in all lawful things not contrary to the superior just commands of the king , magistrate or god himself , which being the superior powers , ought principally to be obeyed before natural parents and masters . hence is that known resolution of augustine subscribed by * gratian , and all canonists . quiresistit potestati de●●rdinations resistit . sed quid 〈◊〉 iubentur 〈◊〉 quod non , debe●● facere ? hic sanè conte●●● potestate● . 〈…〉 legum grad●s adverte verte : si aliquid ●uss●rit curator , faciendum est ; non tamen s● contra proconsul jubeat . non utique contemnis potestatem sed eligis majori servire ; nec hic debet minor irasci si maior pr●elatus est . rursus , si ipse consul aliquid jubeat , & aliud jubeat imperator ; vel si aliud jubeat imperator , et aliud deus , quid i●dicatis ? maior potestas de●s : da veniam ô imperator : tu carcerem , ille gehen●am mi●atur . hic jam tibi assu●●nd● est ●ides tua tanqu●m scutum , in quo possis om●ia ignea iacula inimici oxtinguere . this resolve of his , wil dissolve the present objection ; that these oaths and statutes of particular colledges , wil exclude all other visitors appointed by an equal or inferior , but not by a superior authority , as the present v●sitors are . fifthly , i find an express president in point . when * cardinal pool by his d●legates v●si●●d the vniversity of cambridg in queen maries days , robert brassy master of kings colledg , ( aworthy old man both for his wisdom and hoar hairs ) hearing his own nam●●ecited next after the vice-chancellors , said . he was there present as all the other were ; neverthelesse for as much as the reformation of his house was wholy reserved to the discretion of the bishop of lincoln , not only by the kings letters pattents , but also by grant of confirmation of the bishop of rome himself , under a penalty , if he should suffer any stranger to intermed●e , he openly pro●essed in discharge of his duty , that ●nlesse their , commission gave them authority and iurisdiction upon , the colledg , either by * expresse words or manifest sense , he utterly exempted himself from being present . this his exception they took all in greas displeasure , alledging , that they were fully authorized for the order of the matter by the cardinal , out of whose iurisdiction no place nor person was exempted : wherefore he had done evil , to cal in question their authority , so wel known to all men . the next day the delegates going to visit this colledg , mr. brassy the master excusing himself , made the same exception to them then he had before . to which the bishop of chester , with a frowning look and angry coun●enance , said ; he needed not to repeat the things he had protested before , nor they to make answer any more to those things wherein they had sufficiently informed him before . he rather feared that their quarrel was not good , that they made such a do about it , and s●ught such starting ●ol●● . for so were diseased persons oft times wont to do , whe● for the pain and grief they are not able to abide a stronger medicine : as though that any ever were able to grant so strong a priviledg , as to withstand the popes authority . as for the popes letters , they must needs make on his side and those that were with him , ( and could not in any wise be alledged against him . therefore he admonished him to desist from his ●nprofitable altercation , and to conform himself and his to such things as were then in doing . whereupon the master and schollers submitted to their visitation , and were at sworn and examined to such interroga●●ries as were propounded them ; but some of them swore conditionally , so as their faith formerly given to the colledg were not impeached thereby ; which submission and president in print , in case of the pope and his legates visitors should induce all these oxonians whom it concerns , in like manner to submit to both houses visitors , ( having express power by ordinance and commission to visit all colledges &c. ) notwithstanding these objected oaths and statutes . having ( as i conceive ) satisfactorily answered all objections against the jurisdiction and power of the oxford visitors , i shal briefly answer some allegations against their persons and proceedings . their exceptions to all their persons in general ( and * that with wonder and just scorn ) is ; that they are their fellow-subjects ; when as for almost years before they have been the care and stri●e of princes . king alured himself visits , an. . edw. ● . & rich. . descided controversies in the vniversity . the late visitations performed by commissioners , were by the chief nobility of the kingdom ; and his maiesty that now is visited christ church personally , with lord● of the councel . to others of them in particular ; that they 〈◊〉 their own members , who having sworn the observation of their statutes , liberties and customs , cannot appear as iudges over them without a violation of their oaths , nor yet without a manifest opposition of nature , where * part iudg the whole ; and the laws of iustice too , especially if they consider the interests and engagements may often professions of the most active instruments of this work . to the fifth i answer ; first , that if these objections were of moment , they might all be made against all proceedings of justices of ass●● , justices of peace , and juries , at assi●es and sessions ; yea , against magna chart● , and the fundamental laws of the realm , which enact ; that no man shal be condemned or proceeded against , but by the lawfull iudgment of his peers , not of kings and nobles , of his superior● ; and against all proceedings in the university it self , either in congregation , convocation or the vice-chancellors court , where schollars and others are judged and ordered by fellow-subjects , and the whole university , by some particular members of it , without any guilt of perjury or violence offered , either to nature or common justice . . i answer , that though the visitors nominated by the houses , are but their fellow-subjects , and neither kings nor nobles , yet many of them are persons of quality and reputation , meet for such an imployment . two of them are dignified with the honorable order of knighthood , by the king himself ; * and one of them formerly in visiting as vicar general to the late arch-bishop of canterbury ( chancellor of the university of oxford ) who thought him worthy to visit the whole province of canterbury , and therefore fit and meet to visit the vniversity . others of them are esqui●es by birth , place , or profession ; others dignified with the highest . titles the vniversitie could bestow upon them , where they have been ancient . governors , and the meanest of them are sufficiently eminent both for piety and learning : therefore , not to be slighted with wonder and just scorn , especially by their equals , or inferiors in all respects , as most in the university are . that king alured himself visited the vniversity in person , or any other of our kings after him ; it is untrue ; as for king charles and his nobles visiting of christ church personally , otherwise then by resorting to it , to behold a play , or pastorall heretofore , or to lodg in it in these times of war ; i never heard of it til now : that king alured , edward the , richard the , ( yea henry the , and king charles too ) did themselves decide controversies between the university and others about their priviledges , and concerning the arch-bishops metropoliticall right to visit them , is true ; the distempers of the university requiring it , who would rest satisfied with no meaner parties decision ; yet no● her of them visited it in person or by commission . thirdly in the visitation of the universities by the kings commissions , the visitors named , were not all princes and nobles , as is suggested . there are but two such commissions extant on record ; the one in ed. . pars . . in dorso , for visiting the university of cambridg ; wherein sir william paget , contributor of the kings houshold , thomas smith the kings secretary , iohn cheek the kings tutor●william mayor doctor of law ; one of the master of requests , and dean of pauls , and thomas w●●die the kings physitian , or any . . . . . . or one of them were the sole visitors , not one of them a peer , much less of the chief nobility . the other in edward . pars . . for visiting the university of oxford ; wherein iohn earle of warwick , high chamberlain , henry bishop of lincoln , and richard bishop of rochester , william paget , controulor of the houshold , william peter knight , the kings secretary , richard fox the kings almoner and tutor , simon heynes dean of ex●ter , christopher nevense doctor of law , and richard morison . esquire , or any . . . . . . or one of them were nominated visitors ; the meanest of them only doing the work , without any exceptions to their inferior quality . what delegates cardinal ●●ole appointed to visit both vniversities you have heard already ; and that our arch-bishops and bishops have usually appointed as mean persons as any nominated by the parliament , to visit their p●ovi●ces and diocesses is wel known to all . in fine , the visitors now appointed have no absolute definitive power in all things , but are subordinate to the honorable committee of lords and commons for regulating the university , to whom they are to certifie all their proceedings , & to whom there is liberty of appealing granted to any that deem themselves injured : so as this honorable committee , and both houses are in truth , the real visitors , the others but their substitutes . therefore these scorns against their persons ( which must reflect upon the parliaments wisdom and judgment ) might have wel bin spared . as for any of their interests , engagements and professions , i shall beleeve they are all publike and syncere , til the contrary be demonstrated . the next exception is to their proceedings ; * that their power was not manifested by some legal way &c. i answer ; that this is untrue , ●or it was first manifested by a printed ordinanos of both houses , wherein their names and power were comprised . . in a publike citation , subscribed by most of them , of which all the university , colledges and halls had legal notice . . by an additional ordinance of both houses , and a commission under the great seal of england , of which they had a copy delivered to them upon their own request , by the visitors that sate . the last objection is , * that there is now no necessity nor want of a visitation &c. i answer ; that this is to question the wisdom of both houses , who deem a visitation necessary ; and to prejudge the visitors , who may find more enormities in the persons to be visited , then they can yet discern in themselves , who * are no competent iudges in their own cause . however , if their innocency be such as to evidence to the world , they are not those monsters , that their enemies charactor would speak them ; nor yet are altogether unworthy their education , or their founders magnificance ; as the objector blasons them ; they have then the lesse cause to refuse or decline the visitors test , and wil come off with greater honor to themselves , and shame to their unjust accusers , if they appear such after stricktest s●rutiny , then if they had not at all been brought to such a publike tryal . i have now made good all my positions , and answered all the universities allegations in point of law or conscience against their present visitors jurisdiction ; not out of any design to diminish or infringe the universities just priviledges ( which i have been formerly sworn to maintain ) in the least title , but out of a real affection to the universityes welfare , and a desire to rectifie the erronious judgments , and satisfy the scrupelous consciences of all present opposers of the visitors power , to prevent those tragicall effects which their obstinacy and contumacy in this high contest are like inevitably to produce , to their own and the vniversities prejudice , if persisted in . i shal ever endeavour to my power , that the university may enjoy all her just rights and priviledges , with subordination to both houses superior authority , and flourish more abundantly now then ever in piety , vertue , and all sorts of learning , which they cannot take unkindly at my hands . i shal only add : that as the vniversity of cambridg submitted to the ordinance of both houses of parliament , made for its regulation , dated . jan. . which enabled the honorable ea●le of manchester alone , to appoint a committee under him , who should have full power to call before them all provosts , masters and fellows of colledges , students and members of that vniversity , who were scandalous in their lives , or ill affected to the parliament , or fomentors of these unnatural wars , or wilful refusers to obey the ordinances of parliament , or deserters of their places of residence and to send for witnesses , and examine any complaint or testimony against them upon oath , and to certify their names with the charge and proofs against them to the said earle , who had power thereby given him to sequester and elect them . and put others in their places ; which he accordingly executed without any such publike opposition as we now find at oxford : so i hope the vniversity of oxford wil receive so good satisfaction of their scruples , from the premises , as shal enduce them to a like submission to their present visitors , authorized by both houses ordinances , and a commission under the great seal , without any further plea or demurrer , or else leave them without excuse to both houses severest justice , for their wilful contempt of their soveraign power , against which they have publikely ( in words ) disavowed the least opposi●ion or dispute , and yet strenuously oppose it in reallity , by this contest against their visitors , upon meer groundles pretences so frequently over-ruled against them heretofore , that it can be b●t meer obstinacy in them to insist upon them any longer now . the statutes of . h. . c. . . h. . c. . . h. . c. . . h. . c. . . . h. c. ● . . e. . c. . . e. . c. . . phil. & mar. c. . . & . phil. & mar , c. . . . & . phil. & mar. c. . . el. c. . . el. c. . . el. c. . . . el. c. . . . iac. c. . make mention of the vniversities , and give them some priviledges , but no exemption from visitations , and prescribe laws unto them . errata . p. . l. . read facturusque p. . l. they were p. . l. . ordinationi l. . pradictarum p. . l. . factis p. . l. . academiae l. . university p. . l. . primitus . p. . l. . quos p. . l. in the margin , episo . p. . l. . . finis . notes, typically marginal, from the original text notes for div a e- a the sovereign power of parliaments and kingdomes , part , . and the appendix at the end of the fourth part . a about anno . b anno . c tiguri . a godwin's catalog●e of bishops , p. . who likewise recites this controversie . b londini . c godwins catalog●e o● bishops , p. . d catalogue of bishops , p , . godwin's catalogue of bishops , p. . * pag. , . * ex memorand . phillip repingdon , epist. lincol . f. . f note this , the very first plea of our oxonians now . g the same with the oxenians second plea , in words and substance . n i doubt these pr●●ended bu●s were mcc● forgeries and bais indeed . o the xouians third plea in words and substance . p this was direct perjury , since archbishop arunde● visited that university , & all colledges in it an. not . yeers before , p. . . &c. p the oxonians fourth plea in substance and words . q alledged by the oxonians too . i the oxonians argument too . * there is no such commission to be found . k this commission is extant . m there is no such commission extant in the rols . * pag. . * speed's history , p. , , &c. * p. , , , , , . object . the unversities priviledge , p , . answ. * godwins catalogue of bishops , p. . * spelman concil. tom. . p. . to . ioan. s●ldeni no●ae ad eadmerum p. . * actio personalis moritur cum persona . object . . object . . * page . . . answer . * see speeds catalogue of religious houses , colledges and hospitals . * see the charter of e , , pars . , mem. rot , claus. . r. & r mem . in tur. london . to this effect , & p * here p object . . * page . . answer . object . * page . answ. littleton l. . chap. ● co●ks instit , f. 〈…〉 * see gratian caus. , qu. * caus. . q. * fox acts and monuments vol. . p. , . * our ordinances and c●mmissions do so in express words . obiect . . * page , . * do not the king and parliament , let parts judg the whole ? answer . * sir natha . brent . object . . * page . . answer . objection . * page . . answer . * unusquisque sui ipsius iniquus iudex . the whole duty of mourning and the great concern of preparing our selves for death, practically considered / written some years since by the author of the whole duty of man, and now published upon the sad occasion of the death of our most gracious sovereign lady mary the ii, queen of england, &c. of blessed memory. allestree, richard, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; 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(eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) the whole duty of mourning and the great concern of preparing our selves for death, practically considered / written some years since by the author of the whole duty of man, and now published upon the sad occasion of the death of our most gracious sovereign lady mary the ii, queen of england, &c. of blessed memory. allestree, richard, - . [ ], , [ ] p. printed for j. bach ..., [london] : [ ] "necessary to be given at all funerals." illustrated engraved frontispiece. attributed by wing and nuc pre- imprints to allestree. place and date of publication suggested by wing. reproduction of original in the bodleian library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng mary -- ii, -- queen of england, - . death. mourning customs. - tcp assigned for keying and markup - spi global keyed and coded from proquest page images - judith siefring sampled and proofread - judith siefring text and markup reviewed and edited - pfs batch review (qc) and xml conversion the memory of the just is blessed 〈◊〉 maria regina ii. obit . decemb. . aetatis suae . : i haue fought a good fight i haue finished my course i haue kept the faith hence forth there is laid vp for me a crown of righteousness . f. h. van . hove . sculp : the whole duty of mourning , and the great concern of preparing our selves for death , practically considered . written some years since by the author of the whole duty of man. and now published upon the sad occasion of the death of our most gracious sovereign lady mary the ii. queen of england , &c. of blessed memory . necessary to be given at all funerals . licensed , january th . / . printed for i. back , at the black-boy on the middle of london-bridge . the preface to all mourners , upon the sad and mournful occasion of the much-to-be-lamented death of our most gracious queen . this tract , whereof death is the subject , has been concealed some years ; and upon this sad and mournful occasion of the death 〈◊〉 our gracious queen , which loudly calls the nation to weeping and mourning ; it appears now in the habit of a true mourner . upon so irreparable a loss as the kingdom has sustain'd ; death is the properest theme which befits the season ; for when mournful countenances , heavy hearts , and watry eyes appears every where , this whole duty of mourning , in the closet may prove a good companion . every day , you see , nay , every hour , says seneca , shews us what a nothing we are , and by some fresh argument or other puts us in mind of our forgot mortality : but so doleful and mournful a scene england did not expect would have appear'd ; especially at such a season , when our eulogies and praises should have ascended to heaven , from whence flowed the redemption of the world ; even by the great mystery of our saviours incarnation ; but this high festival is now by the decree of providence turn'd into mourning , and our song into lamentation . the wise man tells us , eccles. . . that when the living are in the house of mourning , they will lay it to heart ; and if we ought to lay to heart the death of any ; much more of righteous persons ; how ought we then to bewail this sad and mournful calamity , wherein god has deprived us of one of our royal defenders ? o , then let us speedily wish with the prophet , that our heads were water , and our eyes fountains of tears , that we might weep , day and night , for the loss of so vertuous a princess , and so gracious a soveraign queen . to give a direct copy of so blessed an original , my pen can never arrive to that dexterity , but am conscious to my self it must be very defective ; and the only apology i can make in this time of dolour , and anxity is ; that broken language is the best rhetorick upon a mournful occasion ; but the veneration of those matchless excellencies which appeared in our royal soveraign animates my pen to joyn with all condolers in the contemplation of those excellent vertues , that adorned so illustrious a princess , it was heavens decree , to take from us the light of our eyes , and the breath of our nostrils , a gracious , and most excellent princess ; one , under the shadow of whose wings we sat with great delight , and enjoyed a more then an ordinary portion of happiness and prosperity ; for the radient beams of her royal bounty and charity extended so far , that to preserve a sinking kingdom , she ascended the throne ; not out of any ambition she had to grasp a crown , but out of a tender compassion to save a distressed nation . she was truly magnanimous , by nature , birth , and education , and adorned with all the ornaments befitting so excellent and matchless a princess ; in her power and dignity , she was soveraign queen over a mighty and renowned people : and invested with the highest authority , that a crown could render her ; thus being inthroniz'd , she was the glory of her sex , and an ornament to the diadem which she wore . her mind was noble , large , and capacious , and not inferiour to her power and dignity ; her apprehension was quick and lively , and her iudgment was peircing and solid : religion , and piety , shined with that lusture in all her divine conversation , and the whole series of her life , that indeed she was a pillar of christianity ; for the influences of her princely piety was of that impression and extent , as might well lay claim to those second causes the almighty ordains to his governing administration here below . she not only understood her religion well , but loved it , and with great sincerity practised it ; for she always with a stedfast , regular , and unaffected devotion , approached with that awful sanctity to the altars of god , that she seemed to instruct when she prayed , and convert when she kneeled ; so that at so high a degree of piety , the greatest atheist , must needs be convinced and believe a deity , and the loosest libertine , could not but be reformed ; for his admiration must needs create a devotion upon a prospect of her sacred example . her delight was in the law of the lord , and in that law did she meditate both day and night ; for in the midst of all the most important affairs of state , she forgot not her creator ; for so zealous was she for her sacred devotions , that she would rather spare time from her sleep , than from her prayers . she always had a great zeal for the good of the church , and she was the very joy and delight of the hearts of the clergy ; for she encouraged their studies , and continually supported them under all the reproaches of malicious and wicked persons ; even such , was her royal goodness to the pastoral authority . the best practical books she often made her study in her royal retirement , and at other times caused them to be read , as part of her entertainmen , when she was pleas'd to sit at work with her maids of honour ; and this she did as a prudent design whereby to furnish their thoughts with profitable knowledge , and heavenly meditation : for her heart was wholly fixed upon god and goodness . every month , she constantly communicated in her royal chappel ; and always prepared her self with such a strictness and devotional frame of soul , that she received the blessed sacrament in a most humble and awful manner , as being deeply affected with a due sense of the divine majesty . her temper was naturally sweet , her disposition was free and generous ; her carriage gracious ; and her intentions most sincere : her conversation was lovely , and she was endued with a large mixture of christian charity and compassion : all eyes that beheld her at a distance , might discern mildness , and goodness , in her majestick countenance ; which all her attendants found its real effects . she delighted to do good ; and had a singular dexterity in the doing of it : for she prudently knew what was proper to be done , both as to the manner and season : and she seldom vouchsafed a royal favour to any , but her princely way of doing it trebled the obligation ; and very easie was she in dispatch of what ever affairs came before her : her divine soul indeed was truly noble , and fitted to her soveraign place , and royal character ; and she had a serene capacity as far beyond any of her subjects , as she was in power and dignity above 'em : and had the almighty been graciously pleas'd to have continued her life , we had , had great hopes , and expectations of more then ordinary blessings under her government . to set forth all her princely virtues and sublime perfections , is too difficult for a mortal's pen to delineate , or a mournful subjects tongue to express ; neither can any expect so many angelical vertues can be writ in so narrow a compass , her whole life indeed corresponded with heaven , and she was a burning and a shining light amongst all her subjects . but now the mourning scene begins to appear ; for on thursday december the th . her majesty felt her self indispos'd , but did not think it required the attendance of her physicians ; but the day following her illness increasing , the worthy dr. millington , and dr. ratcliff were called ; and upōn the growing danger ; dr. brown , dr. cox , dr. gibbons , dr. robinson , and dr. cole , with other learned gentlemen were added to the consult of physicians : and on saturday the symptoms of the small-pox appear'd , that eternal foe to beauty and a distemper which has prov'd too too fatal to the royal family . her spiritual physicians who always paid their religious attendance , were the most reverend dr. tennison arch-bishop of canterbury ; the right reverend , dr. stillingfleet , bishop of worcester , dr. patrick bishop of ely , dr. burnet bishop of salisbury , and dr. kidder bishop of bath and vvells . these stars of the church , whose influence ever shined bright in the sweet society of her whole life ; are now o'er-cast with sorrow , and become her mournful assistants to conduct her out of it , and though it is not hard to imagine what a more melancholly , though spiritual office they were to perform in this last dutious service to their most gracious royal soveraign , their best of friends and patronesses : yet as grieved and sorrowful as they were at the too visible face of that king of terrors , death , that was so ready to snatch away that sacred life ; however they could not but be extraordinarily comforted to find her so well and so readily prepared to receive him . the worthy arch-bishop , who constantly attended her , even to the last moment of her life , was one day ask'd by her majesty , what her physicians opinion of her was ? to which his grace sorrowfully , but sincerely reply'd to this effect , that they despaired of her recovery : her majesty wholly unconcerned , but with her natural sweetness of temper , was cheerefully pleased to answer in these words , god be praised , i am provided . that constant even temper , of tranquility and sweet composure of mind , accompanied her through her whole sickness ; ( her preparation for eternity being not the work of her death-bed ) that she always expressed a perfect resignation to the divine will and pleasure of heaven ; and seemed to have nothing in this world , but what she could freely part from but her dear lord , to whom amongst many other kind affectionate , and tender expressions , she was pleased to breath forth this hearty and most passionate wish , in these words . that his subjects might all love him as she had done . during her whole time of sickness , his majesty was that pious and constant mourner over her , and such was his extraordinary tender affection , and fondness , that no persuasions nor intreaties could draw him a moment from her , neither could any solicitations prevail with him to absent the room , but compassionately lay in a camp-bed all the time by her . the day before her departure she joyned in communion with the reverend bishops , and took the blessed sacrament , as a viaticum for eternity : and all her religious deportment through her whole sickness was so angelical , that her reverend , and pious heavenly guides found opportunity to learn more than instruct ; insomuch that the lord archbishop of canterbury was heard to express , that when it pleased god to call him , he pray'd that he might be found so well prepared to dye . during her whole time of indisposition , no studious endeavours were wanting , if possible to save so precious a life ; but as human art and vigilant diligence cannot exclude the will and pleasure of heaven , so both the physicians indefatigable industry , and the nations importuning prayers were wholly successless : for on friday the th . of december , . about one in the morning her attending divines resign'd their royal charge to her ministring angels ; at which time without the least pang of death , in a soft and sweet slumber she breathed out her soul into the arms of the almighty . i dare not presume to draw the royal face of grief , or attempt to describe the sacred sorrows of our afflicted king at this mournful juncture , but this i may humbly crave priviledge to express , that as to his royal character , he is so good a prince as no age can parrallel ; one who for his subjects safety has expos'd his royal person in a field of blood , against a tyrannical and insulting foe ; when balls of iron thundred from the roaring cannons mouth in fire and smoke then could he look grim death in the face in the fiercest battles , and with an undaunted courage ne'er have shook at the approach of that pale pince of terrors ; but when the icy hands of death had struck the fatal blow ; he could not resist that melting and tender affection , when he felt all the agonies of death in the dying looks of his beloved consort : for though she left the world without the least expiring pangs by dying even in smiles ; our sorrowful king a mournful spectator , stood by in little less than convulsions to behold her . and now what good subjects can forbear opening the sluces of their eyes , and let fall flouds of tears upon so mournful an occasion ; but to sum up our much to be lamented loss , i shall refer the reader to the pen of the reverend dr. wake one of eminent authority , if a queen so vertuous , that her very example was enough to convert a libertine , and to reform an age : so courteous and so affable , as to be the wonder and the delight of all that knew her : so great a lover of her country , and the interests of it , as to be willing to hazard what , next her conscience , she the most valued ; her good name , and good opinion in the world , for the preservation of them : so firm and constant in her mind , as not to have ever known , no not in death it self , what it was to fear : so happy in business , as to astonish rather than satisfie , those who were the best versed in it . i say that to have been deprived of such a queen as this , and that at such an age , when our expectations were at the highest from her , be a loss above the power of words to express , then such is our loss : the greatness of which we are so far from being able sufficiently to declare , that we cannot yet make an estimate of it . and as our sorrows cannot but be justly expressed , in the loss of so excellent and so vertuous a queen ; yet , let us offer up our praises unto god , from whom every good and perfect gift cometh : that he has not left us comfortless ? that he has not cut down the principal cedar ? that he has not deprived us of our chiefest support , and royal defender ? but that we enjoy and have a good king to sit upon the throne , to sway the scepter , and to go in and out before us , to protect us from the force of france , and the danger of all europe ; and that our dear and dread soveraign may be for ever happy in us his loyal subjects , and we in so good and gracious a prince , let us implore the divine powers to protect , guide , and defend him , in spirit , soul , and body ; as for his enemies let them be cloathed with shame ; but upon himself let his crown for ever flourish ; and let all the people say , amen . and now , o all you sons and daughters of sorrow and affliction , that faithfully lov'd and honour'd our renowned princess , lament your loss ; but seem not to bewail her felicity : do not immoderately drown your eyes , because god has wiped away all tears from hers : and though in such a national concern of highest grief , natural duty shews us to be mortals , yet let us not forget to be christians ; and as our saviour said to the holy women , so may i with all awful reverence express , weep not for her , blest soul , but for your selves , that you are not so happy . and this sweet advice saint hierom gives us , let us not mourn , as for one lost ; but rather be thankful that we have had so good , and so gracious a pattern ; nay that we still have her , for all still live in christ , yea , though they die , and whomsoever he thus takes unto himself are still within his family . think , that you heard her royal tongue express the great farewel ; and in the most tenderest affection was pleas'd to say , farewel my dearest soveraign lord , farewel ; i hear heaven's call , and the mighty hour is come that we must part ; farewell , my royal family , and all my mournful subjects , now farewell : each in your own order all must prepare to follow me : follow her , then first in her pious example , fight the good fight keep the faith , finish your course as she did , and henceforth is laid up for you ( what she blest saint hath now received ) a crown of righteousness : which god the righteous judge hath prepared for all those that love and fear him . g. b. advertisement . for more particular concernment in devotion , read these books following . the whole duty of prayer , containing devotions for every day in the week , and for several occasions ordinary and extraordinary . by the author of the whole duty of man. necessary for all families . the fourth edition . price s. the whole duty of divine meditation , in all its various parts and branches . by the author of the whole duty of man. price . s. both printed for john back , at the black-boy on the middle of london-bridge . the whole duty of mourning , and the great concern of preparing our selves for death , practically considered . psalm lxxxix . ver . . what man is he that liveth , and shall not see death ? shall he deliver his soul from the hand of the grave ? the introduction . that needs no proof where all are examples to themselves : such is that easiest and hardest lesson , that all must die ; that death is the undoubted issue of sin : and that it is a separation of the soul from the body for a time : but because it stealeth on , as they that sleep in a ship-under sail , who arrive at their port , while they think not of going : so we go on with a restless pace , to the grave and silence ; and the unknown limit of our present life , consuming while we are not sensible of it ; and because it is terrible to flesh and bloud , our main care must be to inform our selves , first what preparation we are to make , that neither our life may prove uneasie , nor death terrible : secondly , how to fortifie our selves against the fear of death : and thirdly , how to comfort our selves with spiritual remedies against immoderate grief for the loss of relations and friends : these three branches shall be the heads of my discourse . i. first , we must prepare for death , for solomon tells ye , eccles. . in the place where the tree falleth , there it shall be : and as death leaves us , so judgment shall find us : now as the passage to the promised rest , which was a type of heaven to the israel of god , appear'd terrible , deut. . . so likewise is our journey to the celestial canaan ; we are instantly ripe , though not ready for dying : are all subject to this pale prince , to whom we are visiting every moment : this day we now live , we divide with death ; and that which is gone , is irrecoverably lost . ii. the hour is uncertain to all men ; but they are certainly happy who are then provided : luke . . many are apt to watch against the coming of thieves , who can take nothing from them but only that which a little time must : then what a stupid negligence is it , not to watch and provide for death , which they know will certainly , and may quickly come , and take away body and soul , nay heaven it self to all eternity , from the securest sinner . thinkst thou of youth and strength ? alas ! how many that are young , and in the vigour of their age , have died before thee ? dost thou at the funerals of others , think with the proud pharisee , luke . . god i thank thee , that i am not as other men are ? seeing then that thou art exempted from the privilege of immortality of body , let not satan delude thee , but seriously prepare for that day , which may prove thy happiest . iii. consider , that god is the great creator of the world ; and the sovereign judge of all mankind : remember , he sits above , on his glorious throne , in whose hands are the keys of life and death : that whatever he pleases he brings to pass ; and none can resist his almighty power ; whatever he does is surely the best ; and none can accuse his all-knowing goodness . iv. next , if we consider our own sinfull state , we may well cry out and say , unhappy we , the children of dust and ashes ! why were we born to behold the sun ? why did our mothers conceive us , and bring us forth to a miserable world ; and unkindly rejoyce to hear us cry ? whether alas ! has the errors of their lives lead us , and in how deplorable a condition do's our birth engage us ! we enter this vain world with weeping eyes , but upon death's summons we go out with sighing hearts . v. all the few days we live are full of folly and vanity , and our choicest pleasures are mixt with bitterness : the time that 's past is vanish'd like a dream or shadow , and that which we expect to come , is not yet at all : the present time we enjoy , tarries but a moment ; and then takes wings and flys away , and never returns again : already we are dead to all the years we have liv'd , and vain 't is to expect to live them over again : but the longer we live here , the shorter is our life ; and in the end we become a lump of clay , and a feast for worms . chap. i. several notions of death ; what it is , its author , name , and nature . first , if we would know what death is , the philosopher tells you , to die , is to be no more vnhappy : and if we consider death according to the right notion , it is but a departed breath from dead clay , enlivened at first by breath cast upon it : now job tells you , death is a moth , and as the moth breeds out of the garment , so death do's out of the body . the heathens were of opinion , that death was an eternal sleep , the fear of the rich , and the desire of the poor : but pious st. augustine often breathed forth this heavenly wish , saying , o that i could see death , not as it was , but as thou , o lord , hast now made it . death is the supremest monarch in the world , as he hath the dominion over sin ; and he is the antientest king , whose reign began from adam ; yet st. paul tells ye , cor. . . at last this king shall be vanquished ; the last enemy that shall be destroyed , is death ; and christ who is the resurrection and the life , pronounces this sentence , o death , i will be thy death . ii. whoever was the author and father of death , sin was the mother ; for the apostle tells ye , james . that sin when it is finished bringeth forth death ; and eve the mother of all living , was delivered in child-bed of death . now adam falling , sin follows him , and man being tempted , death assaults him ; and by sin death enters : every parent is an adam to his child , infusing corruption in his generation . since then death by sin crept in at the window , or rather at the ear , which is prone to listen to evil counsel , let us cast it out by the sense of faith , in hearkning to god's word , which will make us wise unto salvation . iii. as for the name of death , it is called a sleep , so st. john terms it , chap. . . our friend lazarus sleepeth : and of st. stephen it is recorded in holy writ , after he had done praying for his persecutors , when he had said this , he fell asleep . . acts . it is likewise said of the patriarchs and kings of judah , that they slept with their fathers , and job expresseth , that man lieth down , and riseth not , he shall not be awaked out of sleep , till the heavens shall be no more . likewise saint paul mentions in his mystery , we shall not all sleep , but we shall all be changed cor. . . the night is the emblem of sleep and mortality : now sleep is but the shadow of death , and where the shadow is , the substance cannot be far off : lastly , the grave it self is but a withdrawing room to retire in for a time ; it is going to bed to take rest , which is sweeter than sleep , and when it is time to awake and rise , we shall , as the royal psalmist says , be satisfied . iv. next , as to the nature of death , few , or none know it , though all must sensibly feel it : there is nothing after death , and therefore death is nothing ; it is without essence , or substance , but a privation which kills he creature ; therefore curiously to ●quest the efficiency of it , were but to employ the eye to behold darkness : salomon in his book of wisdom , chap. . . mentions that god made not death ; but created all things that were good : this caused good st. augustine to breathe forth this supplication , lord , thou hast not made death ; wherefore i beseech thee , suffer not that which thou hast not made to reign over that which thou hast made . now death came into the world , by man only ; whose soul was affected to know that which god never made , which was the evil of death , thinking it had been very good , by desiring to know the worst of evils : but so divine a thing is knowledge , that we see innocency it self was ambitious of it : from whence that proverb is derived , that evil is not known , but by good . v. pet no learned man knows so much , but ignorance may suffer him to commit evil : for none of a sound judgment and right understanding can be guilty of wickedness : and there is no fear of knowing too much good ; but there is much fear of practising too little : but since the almighty has revealed in his word , more than we can comprehend , and enough to work out our salvation , let us attain to sober knowledge , and not repine , but be content with our ignorance . indeed knowledge and power are the worldling's idol ; but let every man endeavour fully to know himself , and then pride and ambition will soon vanish . chap. ii. that death hath no respect of persons ; but we are continually dying whilst we live . although men cannot , or are unwilling to pay those worldly obligations they lye under ; yet they must pay this debt to nature ; and it is a favour afforded by nature , that what she hath made most vexatious , she hath made common , that the equality of fate might mitigate the cruelty of it ; and this question the psalmist asketh , what man is he that liveth , and shall not see death ? ii. our saviour told the jews , their fathers did eat manna in the wilderness , and are dead , john . and the apostle tells ye , phil. . . that christ , being found in fashion as a man , he humbled himself , and became obedient unto death , even the death of the cross. so that we see it is as natural to die , as to be conceived and born ; yet it is improper for us to say men die naturally , for man dies not as a beast by an annihilation , but by a decree from heaven ; it is appointed for all men once to dye , heb. . . iii. sickness the messenger of death , respects not the best complexion ; the sores of lazarus will make as good dust as the paint and washes of jezabel : and like jonas his gourd , we come up in a night , and are gone in a moment ; we come naked into the world , and no sooner we are born , but the grave waits for us : but to continue in the body is not the request of those which desire heaven ; for the apostle he desired to be dissolved : and the psalmist crys out ▪ as the hart pants after the water-brooks , so longeth my soul after thee , o god , psal. . . death only shortens time , not life ; and the merit of death is the debt due to sin , both impos'd on mankind for sin. iv. now , if we cast never so bright a lustre in the world , yet alas ! our brittle bodies how quickly are they broken ; man ( says jeremiah ) fades like a leaf , and sin like a wind takes him away . let a man live never so long , yet at last death seizes him ; but to consider aright , death is instrumental in our passage to heaven , therefore how can any think their time ill spent in preparing for that , which will compleat their happiness . v. there is no circumstance of our lives , but has been imbittered by some sad occasion of a dying relation or friend : a happy meeting often ends in some sad misfortune , which conduces to an eternal parting : this king of terrors meets us every where , 〈◊〉 creeps in at our windows like a thief , and enters in at our doors with his grand commission ; he accepts of no bribe , but will draw his fable veil over all the splendour and glory of the universe . vi. death hath his several instruments to accomplish his ends ; sometimes we are taken away by violence and secret influence , by the aspect of a star , and the stink of a mist , or by the sending out of a cloud , and meeting of a vapour ; accidents has happened , by the fall of a chariot , a sinking house , or a high mettled horse to cast his rider ; others by the stumbling at a stone ▪ the scratch of a nail or fin , by a full meal , or an empty stomach , by watching at the wine , and drinking of it in full bowls and glasses , the healths of others , when in the mean time they destroy their own : some by too great study and watching at prayer , others is blasted by the sun , or planet-struck by the moon ; sometimes death's harbingers are heats or golds , watchfull nights , or slumbring days ; by water turn'd into ice , or thaw'd into the flouds of a river ; sometimes by a hair , or a ra●sin ; by violent motion , or sitting still ; by severity , or dissolution ; by god's mercy , or his anger ; by every thing in providence , and every thing in manner , nature , and chance . vii . like worldlings , we take indefatigable pains to heap up necessaries for our life , and in the greedy negotiation we purchase death ; then we are snatched away , and leave what we have so hardly ventured for , behind us : now all this is the law and constitution of nature , it is a punishment due to our sins , the unalterable event of providence , and the decree of heaven : the links and chains which confine us to this condition are strong as destiny , and immutable as the eternal laws of the almighty . chap. iii. the certainty of death practically considered . o vain and miserable world ! how infallibly true is it that all must die : and yet , alas ! this is not all , but many complaints remain , which does attend and perplex us : for here we begin our race in frail and contemptible weakness , and the whole course of our lives is a hazardous progress of dangers . if we escape the mischances of silly children ; we drive on the rash adventures of head-strong youth . if we out live those sudden storms and tempests ; we fall into more malicious and wicked calamities : our own negligent and superfluous cares deliberately pine and consume us , and the crosses and affairs of the world : wear and tire out our lives . ii. if fortunately , we should by a strange and miraculous success , o're come all these , and still bear up our healthful and prosperous head : we are sure , at last old age will creep and find us out ; and check our nerves by bowing our strength down to the grave . the grave of silence , from whence no claim , or priviledge exempts , nor any potent power controuls his command : kings and princes must lay down their crowns and scepters , and queens must leave their diadems and royal apparel ; the rich must leave their wealth behind them , and the great ones of the world must be crumbled into dust : the beautifullest face must be converted into rottenness ; and the pampoured and well fed body must become the food of wormes ; the buisie and most activest man must find a time to dye ; though his great affairs and full employment , can spare none to provide for it . even the learned , the eloquent , the wise , and most vertuous must submit to fate ; and the heirs of life it self be the prisoners of death . iii. now , this when we see , we weep , and are afraid ; since we all must drink of the same cold cup , all heads must descend to the same dark grave ; and none can imagin how soon they may be called . to day we are jocund in health among our friends , and earnest about our affairs ; and to morrow arrested by the hand of that unwelcome serjant , death . frail flesh and blood , may naturally and faintly struggle for a time ; but at last must yield , and be buried in the earth from whence we were taken . iv. at last we must take our leave of our nearest relations , and dearest friends ; and bid for ever a long farewell to all the world ; then perhaps our acquaintance may talk of us a while , sometimes as we deserve , and often as they please ; perhaps , our bodies once laid out of sight ; we are no more remembred , than if we had never been born : only our good works follow us to our graves , and faithfully accompany us beyond our funerals . but 't is not for us , o lord , to chuse our own connditions ; but to manage well what thou appointest . chap. iv. several motives to remember death practically considered . god having made man of the dust of the earth . gen. . . and thereupon after his fall shewing him his readiness to return to dust . gen. . . ecclus. . , doth yet further call us to consider our frailty ; ordaining that this house of clay is to be supported by a puff of ayr continually breathed in and out , and that this being stopt the building must of necessity fall ; from whence we see , our life hangs as it were , loose before us , going in and out every moment : therefore it is called the breath of life , gen. . . and. . . . this ought to put us in mind of mortallity , by thinking on the breath of our nostrils so easily departing : this is plainly demonstrated by the prophets . isa. . . psal. . . and . . ii. another instrument of human frailty , is the pulse , which ariseth from the heart , and the arteries or beating veins ; and this by a double motion of contraction and dilatation , whereby they are drawn in and out , both for the expeling of noxious fumes through the insensible pores of the flesh , and for drawing of , air , to refresh the heart and vital spirits : from the variety of the pulse are taken many signs of health and sickness , life and death : it is the character of our strength or weakness , and from hence is described the fainting and decayed state of man , from the panting of the heart , and restlesness of the arteries and beating veins . iii. another sustainer of our life is our daily food , meat and drink , whereby the spirit is revived . sam. . . and without it we fall down into the grave . now if our appointed food for a meal or more , be wanting , then instantly the body faints , and the flesh fails , isa. . . then death creeps on by degrees , and men begin to dye sensibly : there is a sense both of painful hunger in the stomach , and of universal faintness and languishing through the body : for hunger is a worm gnawing the intrails , calling for meat , or threatning death . jer. . . lam. . . men being hungry and thirsty their soul fainteth in them . psal. . . and by this infirm condition whereunto god hath subjected our nature , he calls us to think on death . iv. our table , as oft as we come to it , is the memorial of our mortality ; and our food before it enters the body for nourishment , is diversly prepared , as corn , and the like , are made to grow by the dung of beasts . luke . . . and from hence is the strength of our corruptible life : so that we may say with holy job , to corruption thou art my father . chap. . . but this not all , but we feed upon death it self , and that by the allowance of the almighty . gen. . . in taking away the lives of other creatures to maintain our own ; this is seriously to be thought upon as a wonderful work of god : that our lives are preserved by the death of the creatures , our living bodies are sustained by their dead carcasses : in their blood swims our life ; and from their pangs of death , spring the pleasures of our life , our feasts and daily food . now if those that in part were maintained by sin-offerings were said to eat sin ; hos. . . then those that in part were maintain'd by the death of creatures , may be said in the like phrase to eat death . so often therefore as we eat the flesh of the dead creature , and make our bodies to become their graves ; so often are we called to remember our own death , and our own grave in the body of the earth . v. another help to preserve our frail bodies is our apparel , which god hath given us to cover and defend them from cold to preserve health : and herein we have a double or treble memorial of death ; considering that our apparel was given us , when by our sin we came first into the world to the state of death . gen. . . and when god first gave us our garments he took 'em out of deaths wardrobe , they being made with the death of the creatures from whence they were taken : god made coats of skin for adam , and his wife , and his posterity , gen. . . heb. . . our garments therefore being badges of mortality , and cognizances of death , so oft as we look upon them , we are called of god to remember death ; and so oft as we cloath our selves with them , to be mindful that we put on the livery of death . vi. as food and raiment are means to preserve life , so labour of man in his vocation is a means to get both food and rayment , and therefore an help of helps to maintain life ; and yet in and by this labour also , we are called to remember our latter end , and to think of death : for upon labour attends weariness and faintness , even a failing and decay of life : painful labour sometimes maketh men weary of their lives and to think of death , and wish for it as for hid treasure ; ex. . . job . . . considering that in death men rest from their labours . rev. . . vii . and above all , consider the labour , vigilancy , and care , that is found in the highest callings , how many thorns is there platted in every crown : likewise in the magistracy , what troubles is there in distributing justice , and in the painful work of the ministry , who watch over souls ; all these have through their indefatigable weariness in affairs of church and state , have thought it as the best expedient , to think of death ; nay , even to wish for it , and consequently to prepare for it . numb . . . kings , . . viii . and not only by the weariness thereof , but by the divers kinds of labour in several vocations , god takes occasion to shew the vanity and shortness of life present , and summons them by their callings , and by the quality of their works to think of death : for the weaver , by finishing every web , god teacheth him how his days are cut off , and the web of his life finished , isa. . . yea , before the web is finished , by the running of the shuttle at every stroke , and every thred added to the web , the lord admonisheth how swiftly the days of his life run away , job . . then the shepherd in the field , by the removal of his tent or fold , he is taught to think of the removal of his life . ix . the travel that men have by land , is appointed of the almighty to put us in mind , that our days are swifter than a post , job . . that we ride post , as on dromedaries that run by the way , in all hast to their journeys end . and the voyages that men have by sea in the most swiftest sailing ships , is mention'd by the almighty , to represent the swiftness of our time , that carries us night and day , sleeping or waking to the haven of death ; job . . and according to this wisdom of god , and his example , should men make right use of their respective callings , employments , and affairs of the world , to see before their eyes continually , their lawes end. x. as labour and toil in the day , so sleep and rest in the night-season , is also a necessary help to preserve this mortal life ; and this sleep is a lively image of death : for in sleep men lye down as dead men , without sense or motion , ceasing from their works , and taking no notice of the things that are done by others ; and therefore the holy scriptures describeth death by the name of sleep , or lying down to sleep , job . . psal. . . matth. . . john . . cor. . . thes. . . now when sleep assails us , and like a giant throws us down , we ought to think of death ; and by sight of our bed to remember our grave , to look upon it as a tomb or sepulchre , and every night before we go into it , to labour for reconciliation with god , that so we may lie down and sleep safely . ix . whenever sleep seizes upon us , let us seriously meditate , and think how securely , and sweetly do they sleep , that take care to go to bed with a just and quiet conscience ? who after a toilsome day of faithfull diligence and industry , in a course of prudent , just , and pious living , lay down their carefull and wearied heads in peace and tranquillity , and safely rest securely in the bosom of the almighties providence : if they awake at midnight , their conscience void of offence , comforts them in the dark , and with christian courage , bids them not tremble or be afraid at the shadow of death ; no , nor even at the grim majesty of death it self ; but confidently , and with good assurance , look up with the eye of faith , and long for the dawn of that eternal day : this indeed should be our chiefest care , to note , and censure , and correct our selves : to strive for mastery over our passions ; and to dismiss from our thoughts , what no ways concern us . chap. v. of sin , the means of death , of sickness , youth , and old age. ovr sins the works of the flesh , in scripture , are called dead works , heb. . . and . . and the workers of them are called dead men , mat. . . luke . . john . . eph. . . . and therefore upon every occasion of sin committed , we are taught to remember death . whatsoever thing hath death annex'd and threatn'd as the reward and fruit belonging to it , the same thing is a just and necessary memorial of death : now all our sins have this reward denounced , rom. . . and . . and therefore in all sins death is set before us : as god also speaks expresly in his warnings against sin , deut. . . . as in sight of death , we are to remember sin the cause of it , so in the sight of sin we are to remember death , the effects of it . ii. neither are these sins thus to be considered by us , only in respect of their future reward ; but god , by a further judgment in sending a present terrour and fear of death upon the present acts of sin , lev. . . heb. . . doth call men , yea , and force them to remember death : thus it is with all wicked doers , and with the just sometimes in part , through divers temptations , psal. . . , . but with the faithful , there is another remembrance of death by occasion of sins , as comfortable to them , as the former is terrible to the wicked : for in fight of sins that perplex 'em , they call to mind what shall quite free 'em from those sins , which expedient is death ; thereupon they set mortality before their eyes , and are taught that lesson of the almighty , to long for their redemption , by desiring to remove out of the body , rom. . . . cor. . . iii. afflictions , sicknesses , and dangers wherein death is threatned unto men , are likewise means of death , and by them also we are called of god to remember our latter end. sometimes it pleaseth the great being for the warning of secure men , to bring them to the gates of death before they enter : psal. . . and though he bring them back again , yet is this done by the almighty for a memorial of death : god brings men into such extremities , that nothing but death is to be expected , they receive the sentence of death in themselves , and despair of life , cor. . . and are free among the dead , in their own and others judgment , psal. . , . and thus many times they are in deaths often , cor. . . and such things god worketh oftentimes , that men might renounce the world , and set their heart , and their house in order , as a preparation for their departure , job . , . iv. let us praise then the goodness of the almighty , who ordains all things for the best to his servants : whose unlimited providence governs us all our life , and takes so peculiar a care of our death : he wisely casts us down on our beds of sickness , and mercifully draws the curtain 'twixt the transitory world and us , shutting out all its vain and pernicious designs , and contracting all our affairs and business to a little room or chamber ; there in that close and quiet solitude , he speaks to our sorrowful hearts , and methodically sets before us , all our sinful life ; there he prudently discovers to us the frauds and fallacies of this world ; and kindly invites us now at last to prepare speedily for the other . thither he carefully sends his messengers of peace , to treat earnestly with our souls , and reconcile them to his heavenly kingdom : thither he sends even his only beloved son , to secure our strait passage , and to guide and conduct us to himself . v. o , how quite contrary will our serious thoughts be then , to what they were in our negligent and careless health ! how shall we justly and freely censure what we once much esteemed ; and be easily and readily convinc'd into wiser counsels ! when our unruly and stubborn senses shall be check'd with aches and pains ; and our rash and inconsiderate minds made sober and calm with fear . when the opportunity and occasions of sin shall be removed away , and every object about us , encline us to repentance . vi. let thy holy name , o lord , for ever be magnified ! whose mercy sanctifies even thy punishments and judgments into favours : thou bringest us low and weak to persuade us to be humble ; and prescribest us a sickness to heal out souls and cure our infirmities : thou commandest the unsatisfied grave to dispense with none , but indifferently seize on all alike : that all may not neglect to provide for that last and fatal hour , and none be utterly undone with foolish and mistaken hopes ; thou tell'st us sincerely and plainly , we all must dye ; but tenderly and kindly concealest the time and place , that every where we may readily stand on our guard , and every moment vigilantly expect thy coming . vii . in the age of man , where they first climb up and ascend to their height , and then presently decline and descend again , is propounded by the almighty . now the face of man is a dial of his transitory age , and the manifold changes thereof from time to time , as the shadow of declination in the dial , do shew his mortality : and the main differences in the physiognomies of men , may justly serve for a memorial of man's changeable estate , his beauty and the vigour of his countenance being daily altered , as the grace and lovely shape of the flower that perisheth , james . . this ought to affect us daily , that the different faces which we behold may put us in mind that the fashion of this world passeth away . viii . as the face , so the stature of man growing up as a plant , according to the divers measures and degrees of his growth appointed of god , psal. . . luke . . and . . is another testimony of his changeable estate , even from the child of a span long , unto those that have their full growth , lam. . . though some be of low stature , as zacheus , luke . . and some again higher by the head , as was saul , sam. . , yet even in these compared with themselves , the proportion of their growth is an evidence of their age to such as know them : and thus the wheel of man's age is visible in the variation of his his stature , which may put him in mind of his latter end. ix . besides the face and stature , the almighty hath set other marks upon the bodies of young and old , for a memento of their time passing away : god describes to youth , the time of love , ezek. . , . and to age the near approaching tokens of death , whereby they are warned of god to prepare for it : for through decay of strength , the arms and hands , the keepers of the house , begin to tremble , eccles. . . and the legs that are as pillars of the body , bow themselves ; and the help of a staff to rest on , is sought of the aged person , zach. . . and with that assistance , at every step he takes , he strikes upon the earth , and raps at the gate of the grave , untill it be opened unto him : this weakness is further signified by the ceasing of the grinders , eccles. . . both the upper and the nether millstone , which are called the life of man , deut. . . these teeth failing , life begins to fail , wherein the memorial of death is set before us . x. and as in the outward parts , so the like weakness and decay of strength is to be observ'd in the inward ; the silver cords of the sinews , which conveys the faculty of sense and motion from the head , in old age are loosed , eccles. . . that cable of the marrow in the back bone , which was wont so firmly to hold and stay the frail bark of our body , tossed with so many motions , and by those many conjugations of nerves which kept our body steddy , begins now to dissolve : the head , which is the golden bowl , wherein is emboxed the brain that ministers that faculty of sense and motion , through age is broken and become crazy : the many veins , which carry the nourishing blood from the liver unto each part of the body , become like unto broken vessels ; and the arteries , which by the reciprocal motions and pulses , do convey the vital spirits from the heart , even to all parts of the body , these through languishing age becomes slow and weak : and all these faint operations are so many memorials of death , and do plainly portend the approach of our latter end. xi . the old man's gray head is in scripture compared to the white blossoms of the almond tree , eccles. . . this tree making hast to flourish before many others in the spring , is therefore in vision used to signifie , that god will hasten his word to perform it , jer. . , . and consequently the sight of the gray head , either in our selves or others , serves as a divine vision to warn us of god's decree of hastning our latter end : yea , those are upbraided of god as contemners of this vision , who though their head be not all white do not observe the first sprinkling of the head , when as the gray hairs are here and there upon them , and they know it not , hos. . . and regard not this memorial of their mortality . xii . as to the decay of sense ; in old age , they that look out of the windows be darkned , eccles. . . the eyes fail ; gen. . . and . . sam. . . and . . and that dimness of sight is one of death's apparitors to summons men to their end ; by that restraint of sight , god calls men to make a new covenant with their eyes , to turn them out of the corners of the world , not to gaze longer after vanity , nor to walk after the lust of their eyes ; to live by faith and not by sight , cor , . . not to look after things temporal which are seen , but after things eternal , which are not seen , cor. . . and as the sense of seeing waxes dim , in old age , that of hearing likewise fails ; the daughters of musick are abased and brought low , eccles. . . men cannot then any more hear the voice of singing-men and singing-women , sam. . . god that planted the ear , psal. . . when he makes this plant to wither again , calls them to remember their transplantation into another world , to wait for their changing , and to prepare for it . the tasting likewise decays ; for old barzillai cannot taste what he eats , or what he drinks , sam. . . old isaac by his touch cannot distinguish betwixt the hands of his son , and the skin of a beast , gen. . . , , . the psalmist when old , is covered with cloaths , and feels no heat , kings . . yea , the inward senses begin to fail also ; memory decays ; the understanding is diminished , and the aged sometimes in their decrepid age , return to their infancy , and not able to discern between good and evil , sam. . . how inexcusable are they that live securely , and think not of death , when they have so many warnings given them . xiii . with decay of strength and sense , comes the decay of health : old age is many times a continual sickness , and when the days of man are multiplied , they are but labour and sorrow , even the strength of them , psal. . . then is the time , when the evil days approach , and the years of which man says , i have no pleasure in them , eccl. . . then is the light of sun , moon , and stars obscured ; and then the clouds return after the rain , one infirmity after another , v. . through decay of natural heat ariseth indigestion and crudity of stomach , and thereupon follow rheums and catarrhs ; and from thence proceeds aches , and manifold pains and diseases , whereby the almighty , as with an iron pen writeth our lesson , and engraveth this sentence deep in our flesh and bones , remember your latter end approaching , and prepare for death . chap. vi. several forerunners of death , which may warn men to prepare for it , practically considered . thus in every age before death approaches , we have manifold fore-warnings of his coming , and when death appears , god usually brings with it some joynt-warnings , to prepare us further for our speedy dissolution . and first , before death makes a seizure , there is commonly pain , like a harbinger , sent before , to warn the soul to entertain the almighty with a present and diligent renewing of their faith and repentance : for god could have taken men out of the world without pain or sickness ; by a sudden change , in the twinkling of an eye , cor. . , . but the divine wisdom saw it not necessary . ii. when the lord appeared unto the patriarchs , prophets , and apostles , and vouchsaf'd unto them visions of his glory , he used commonly to send before , as a marshal , or usher , some great fear , gen. . . exod. . . so that they fell down as dead men , ezek. , . and . , . rev. . . or stood trembling , dan. . . . their hair stood an end , and all their bones did shake . job . . , . but since god in his divine wisdom has altered that method , and appears unto a sinner at his death in sweeter visions of heavenly comfort , and prepares them with all reverence for that hour . iii. god doth now as it were usher his way , by sending sicknesses and bitter diseases , that thereby we might be humbled for sin , and renounce this transitory life , by giving a more willing farewell unto it , and to long for our translation , and the joy which succeeds it : god shews , that then he expects a special act of humiliation , when near our end he visits us with such pains ; which creates a mourning in us for sins committed in the world , before we depart out of it : then are we summoned to stir up the grace of god within us , and to raise up our spirits with all love and reverence to meet the lord , that we may receive his blessing , and enter into his gates with joy , and into his courts with thanksgiving . iv. these pains prevailing at the approach of death , causeth men to lye down , and fall upon their beds , job . . acts . . and to let all the affairs of the world alone , with the works of their several callings : through infirmity of body god forceth them to stoop , and calleth them to remember their frailty , and their end ; as if he should command them to couch down before him , and require them to prostrate their souls at his footstool , in seeking his favour and mercy in his dear son , even as their bodies are prostrate by his hand of visitation . v. this very position of the body , represents unto us , how the grass withereth , and the flower falleth , and admonisheth our souls to worship and fall down , and kneel before the lord our maker , psal. . . and by faith to enforce our bodies also , leaning on our staff , to worship upon the head of our bed , heb. . . gen. . . and . . that he may straightway lift us up for ever ; as jacob bowed himself to the ground seven times , at the approach of his brother esau , gen. . . so the lord by sickness , bows us down , that we may come submissively into his presence , humbling our selves under his mighty hand , that he may exalt us in his due rime , pet. . . vi. another warning to think of our latter end , is that distaste of meat , and want of appetite in sick persons ; when their life abhorreth bread , and their soul dainty meat , job . . when the staff of bread fails , and the stay of natural life is withdrawn , then god summons the sick persons to remember their end , to double their care for eternal life , to seek the hidden manna unknown , and unregarded of the world , rev. . . to feed upon that bread which cometh down from heaven , and giveth life unto the world , john . . by applying of his promises , and tasting the sweetness that is in them . vii . again when sleep departs through sickness , this is another distinct warning to move men to think of their end ; god holds their eyes waking , that they might meditate on their present frailty ; thereby are they called to commune with their heart , and that their spirit make diligent search concerning their estate and the means of their comfort , psal. . , , . god withdraws sleep from their eyes , and rest from their temples , that they might remember the eternal rest from all their troubles , and might long after it , and prepare for it . viii . now , precedent pains , the sick bed , the loathing of meats , and the departure of sleep , these are occasions and furtherances of meditation , to remember our end : now on the other hand , there are as many hinderances of meditation and disturbances of the mind , which meet with men upon their beds of mortality , which to avoid that obstruction , the consideration of those inconveniencies should prove as motives to persuade us , not to deferr our making our peace with god , to the last moment of time ; that so we may profitably forecast before it is too late . ix . it happens sometimes in sickness , that as some want sleep , so others in contrary extremity are oppressed with continual slumbering and sleeping , which with an unresistable necessity invades them ; and this not only in lethargies , palsies , and other cold diseases , but likewise in many burning and pestilential fevers ; during which time they lie senseless , and cannot think on their present danger , nor of any thing which belongs to a due preparation for their end : this leaden sleep is a black cloud of death , a night-shade , and a particular darkness , of which in its measure is verified that more general saying of our saviour , john . . the night comes wherein no man can work : and therefore while there is light and liberty of mind , in the time of health , our end is to be remembred and provided for , before the hours of oppression doth seize upon our mind . x. sometimes in sickness , though sleep oppress not , there is a kind of raving distraction , caused by phrensie , melancholy , or other distemperatures , which doth overwhelm the mind , as nebuchadnezzar's once was , by the finger of the almighty , dan. . so that it is unfit to think of death , or to seek any comfort against the danger of it : and from hence therefore it doth likewise appear , how unwise they are that deferr the time of their repentance unto the time of death , when it is uncertain whether they shall be masters of their own wits , and natural understanding , not to speak of supernatural grace , which is far above the reach of man , and yet necessary to salvation . xi . sometimes the very vehemency and extremity of pain , doth trouble and disturb the mind , and disables it , that it cannot orderly and quietly dispose it self unto godly and comfortable meditations ; but being overcome with impatience , frets , and murmures , it s tossed to and fro , and becomes fruitless : therefore are these extremities of anguish compar'd to a cup of intoxicating wine , making men as it were overcome with grief , isa. . . , . lam. . . and even frantick with woe and sorrow , that they know not what they doe , deut. . . jer. . . eccles. . . and what folly is it then for men to be unprepared through forgetfulness of their latter end , and to remain stupified in security all their life , till they are plunged in a gulf of misery ? perplexity and extremity of anguish may justly come as a snare upon them that abuse their present peace and quietness , by promising themselves liberty and power to dispatch all that is necessary for their salvation at the last moment . xii . and commonly when death approacheth , our adversary the devil , that goes about like a roaring lion , seeking to devour us at all opportunities , doth then especially rage , knowing that his time is short , rev. . . and withall seeks to take advantage of our present weakness , by insinuating himself into each of our former perplexities , and adding frightful dreams to our slumbers , strong fancies to our distraction , and aggravating our pains with great terrours , by that voice which is within us . xiii . experience may inform us what great temptations many have conflicted with upon their beds of mortality ; and therefore the consideration of this last great enterprize should alarm every one betimes to arm themselves against the last day of their lives ; to furnish themselves with a competency of grace , against the day of glory ; to seek truth and righteousness ; faith , and patience ; to heap up store of comfortable promises out of the word of god , and to lay it up in their hearts , to be kept in readiness ; whereby they may nourish up themselves in hope , and be vigilant in praying uncessantly ; that having finished this last combat and obtained the victory , they may then be translated from a state militant to a state triumphant for ever . chap. vii . of the separation of soul and body , with other memorials of mortality , practically considered . the divine providence has ordained that at the hour of death , the soul and body shall be separated ; and at this separation , the soul is conveyed away invisibly ; no man knoweth how nor whither : for no humane sense can discern the spirit of man ascending , eccles. . . for god in his unsearchable council , orders his secret will to be kept unrevealed from humane understanding . now this secret manner of translating the separated souls , by carrying some close prisoners to endless misery , and transporting others in invisible chariots unto eternal glory , serves to warn and admonish us to remember the evident monuments of our frailty : when secret things are hidden from us by the almighty , those which are revealed , are the more to be observ'd by us , deut. . . ii. the scriptures will inform us how some persons , men , or angels , have vanished out of the sight of those they had convers'd with ; and from thence we are to observe , that it is not requisite for us to know what they had heard and seen , or to pry narrowly into that which the divine wisdom has ordered to be kept from us , luke . , . acts . . judg. . , . moreover god hath appointed that they should not be suffered to live , which attempted to converse with the spirits of those which were departed from us , lev. . . sam. . , . &c. but by all this , we are so much the more lead to observe the common visible memorials of mortality , shewed unto us in them that die before us . iii. furthermore , it is to be observ'd , that when the spirit is return'd away presently to god that gave it , yet the body remains and returns to the dust , from whence it was taken , eccles. . . if the almighty by death had taken away both soul and body , or if it had pleased him to take away all men , as enoch and elias were , heb. . . gen. . . kings . . . or to bury all men so as moses was , deut. . . namely , so as their bodies should be seen no more among men ; yet , even then , there were occasion enough to remember that wonderful great and final translation ; but now , seeing every man departing this life , leaves a part of himself on earth among his friends , yea , and that visible part , even the body , which was best known among men ; god by this frail part of man , that is left , gives us occasion to contemplate what is done with the immortal part ; and to keep in memory the death past , to prepare us for the death to come . as elias ascending to heaven let fall his mantle , for a remembrance unto elisha that took it up , kings . . so we ascending , do let fall our flesh , that hath been the mantle of the soul , under which it was veiled , and covered in the days of our mortality : now by this pledge , the dead warns the living to part from the love of vanity , and to make ready for this change , when the soul departs more naked out of the world , than it came into it . v. besides , the body is left behind , as a pledge of our corruption , to imprint into our minds the horrour of death , through that putrefaction which soon invades it , when it is deprived of the souls presence : had the body remained only without life , and retained its former comeliness and beauty , and not been liable to putrefaction , how then would their dearest relations and friends have choicely kept them , and lovingly embrac'd them : but now , by the divine appointment , the body is sown in corruption . cor. . . the royal body of david sees corruption , acts. . . the body of lazarus the friend of christ begins to stink the fourth day , john. . . the fair body of sarah , whose beauteous countenance charmed kings and princes , she being dead must needs be removed out of the sight of her most faithfull and loving husband , gen. . . vi. and in such a degree hath corruption prevailed , that some bodies hath been forced to be buried very deep in the earth , so noysome have they been , and soon putrefied ; but though they are not to be looked upon with the eye , yet they are the more to be thought upon , and our fading estate to be reflected on : by this serious reflection , job humbled himself , confessing that corruption was his father ; and to the worm thou art my mother and sister , job . . . and by this consideration might be humbled the proudest and most ambitious heart , when they seriously reflect how the wormes breed out of their own corruption , and surround their whole carcasse , isa. . . these are the laws and ordinances of death established by the almighty , whereby he call us the more effectually to think of our end , not to pamper the flesh , nor to take so much care for our bodies as we do for our souls ; according to this example of god , who shews more respect , and love to the soul by receiving of it into his glorious kingdom , whereas he suffers the body to lodge in the pit of corruption . cor. . . vii . the sequestration of the body from the place where the soul is , and the corruption of it being separate , are mememorials wrought immediately by the hand god : now , besides these there is other after warnings of death , effected by the providence of god , by the affections and respects of men , that is paid to the honour of the dead , and comfort of the living : now for the honour of the dead , holy men of old have shewed great care to provide sepulchers , tombes , and monuments for them ; such was the cave of machpelah purchas'd by abraham , gen. . . . the pillar on rachels grave that jacob set up , gen. . . that continued so many generations to samuel's time , sam. . . the title on the sepulcher of the man of god , that prophesied of josias , kings . . , . the sepulcher of david , that continued twice fourteen generations , from david to the apostles time , acte . . . having been preserved in the time of the babylonian captivity , even then when both city and temple were destroyed : these in scripture are called memorials , math. . . john. . . chap. . . by which the righteous are taught to remember their latter end . viii . the magnificent tombes , and the sumptuous sepulchers are but so many scaffolds , stages , and theaters of human frailty , and so many pulpits out of which our mortality is preached : and all the graves of the popularity are the coffers of death , the view whereof should instruct us to lay up our treasure in heaven : and thus though the touch of a grave defiled the body with a ceremonial pollution in the time of the law , numb . . . yet the sight of a grave may serve to cleanse the soul , by a spiritual consideration of our latter end , even as the sight of the leviathan being raised up , made men purify themselves , joh. . . ix . the grave being prepared for the dead corpse , then men proceed with their funeral pomp and exequies : the mourners go about the streets , and a great train of relations , friends , and acquaintance accompany the dead unto his grave , and follow him that is going to his long home : eccles. . . this going a procession to the grave , is a memorial to them of their own condition , that they in their course must die , and be carried forth in like manner : thus they are called of god to remember at such times : then have they special cause to remember , that iron chain of death and mortal necessity ; by which the dead person is said to draw all men after him , as there were innumerable before him , job . . . x. then are men called to climb up the mountain of contemplation , from the height thereof to look about them from one end of the world unto the other , to behold the two great gates thereof so often mentioned in scripture , that stand always wide open , night and day ; the one of entrance into the world , and the other of departure out of it . job . . . eccl. . . , . tim. . . there may they observe how many thousands come every hour naked , crying and crowding into the world at their birth , and as many thousands every hour of the day and night that depart groaning , and crowding out of this world at their death ; thence they see , how one generation goeth , and another comes successively , eccles. . . one draws on the one , and another drives on the other , and there is no rest in this race , but all run uncessantly from the oriental gate , to the western port , even from the womb to the grave . xi . and as it was ordained at the new temple , that he which entred at one gate , must not return through the same , but go out at another , ezek. . . so here is no return , but every one hasts forward , and never ceaseth till they have past the gates of the grave : and by this contemplation , when we see , and find our selves in the midst of the throng , carried on with others in the swift wing'd chariot of time , unto the sun-setting gate of the world ; we are hereby warned to use this fleeting world as though we used it not , and to think daily of that new eternal world out of which there is no gate of departure , when we are once entred into it ; and therefore also to make strait steps to our paths , and so run that we may obtain . xii . having been at the grave , and perform'd the last duty to the deceased , we then return from the dead to the living , to the friends of the dead , to mourn with them , to comfort them , and give them the cup of consolation ; rom. . . jer. . . . gen. . . chron. . . john. . . and in this action we have another call to remember our end : and while we administer consolation to others , we are to take an exhortation our selves : now , the house of mourning is the school of mortification ; and therefore it is better to enter into it , than into the house of feasting : for there is the end of all men , and the living will lay it to his heart , and so be made better in his heart , by the consideration of the dead , and by the sadness of the countenances waiting on that consideration ; eccles. . , , . xiii . when the comforters of them that mourn , are departed to their respective habitations ; yet still the friends of the dead , even while they are on earth , so often as they miss their departed friends , and want the help and benefit , which they were wont to enjoy from them ; so often are they call'd to remember death , that caused such separations ; lum . . . and in this remembrance they are withal warned to be prepared ready for death , and not to be conformed unto this world , from whence their comforts are taken away : when the shepherd takes up the young lamb , the ewe follows him of her self , and needs no calling nor driving : when the great shepherd of the sheep takes away the souls of young and old , and of dearest friends from one another , it is to encourage them to run after the lord , and to long after his presence , in whom they shall find more then all this world can afford . xiv . so often as we think of an indulgent parent , or an intire friend , that would have rejoyced with us , and assisted us ; so often are we called to be stirred up in our desires to be with them ; and especially to run after such a shepherd , that hath laid down his life for his sheep , john. . . whom the ewe should follow more then her lamb ; and whom our soul should long after more then after our dearest friends : thus this missing of friends , and separation from them , both is to some , and ought to be unto all , an effectual means to separate their minds from the earth , to loosen their hearts from the love of this life , and to make them aspire after that perfect , and indissoluble communion , into which their friends are gone before . chap. viii . eternal life described , and practically considered . this consideration of the last period of our life ought most to affect us , which must end in eternal bliss , or everlasting woe : this being duly thought upon , may serve to make a deeper impression upon the soul , and be retained in the memory more than all the memorials that have been rehearsed : now would it not seem strange , if any person were to have executed upon him the next day a shameful and ignominious death , or to be exalted to a rich and honourable estate ; think you that this person could not keep in mind the judgment approaching , or the glad tidings of his worldly happiness , without the help of a remembrance : and more strange is it , that these great and main concerns of eternal salvation , or eternal misery , should not by their own value press the heart of man with their ponderosity , unto a continual remembrance of them , without other warnings ; when as we know not whether we shall have a days respite before they approach . ii. the last end of the righteous is eternal life , and this life consists especially with god and the saints : now , by fellowship with god , men come to see god , math. . . even to see him as he is , john. . . to see his face , which no man can see , and live , ex. . . to see him , before whom the glorious seraphims , cover their faces with their wings , isa. . . to see the holy trinity , the blessed father , son , and holy ghost , cloathed , with the sacred robes of their several beauty , and majesty , shining distinctly , as the pure jaspar , the carnation sardine , and the green emerald : rev. . . then the son will manifest himself to those who are his , john. . . and they shall behold his glory : john. . . and and the father shall be seen in him : john. . , . and with them both , the seven spirits which are before the throne , even that one and the same spirit enlightning with his seven-fold graces and gifts that bright seven-fold lamp of his church . rev. . chap. . . cor. . . iii. with this vision , shall the soul be satisfied when it awakes : psal. . . and this pleasure surpasses all that mortal eye can behold ; for even the heavenly angels , are but a shadow of that goodness and glory , which is in god the creator and author of all things : rom. . . all is but as a drop of a bucket , or as a small mote of dust , that turns not the ballance ; yea ; as nothing , and less then nothing before him : isa. . . . the beauty of this world , and the excellencies of all earthly things , are such as eye hath seen , and the heart imagined ; but this glory and pleasant countenance of god is exceedingly above all that we can desire or think : eph. . . such as eye hath not seen , nor ear heard , nor ever entred into the heart of man , the things which god hath prepared for them that love him . cor. . . iv. now , we ought not to forget this end , but imprint it in our minds ; for though we know not distinctly , what the things prepared are , yet we know they are great and glorious ; for so much is revealed unto us by gods spirit , and we have the mind of christ : cor. . . . . and therefore , o thou great being , teach us to make a covenant with our eyes ; to turn them away from beholding of vanity ; and ever to look at this mark , and to feed our eyes with a sight of this glory , and even afarr off to behold it by contemplation , until we approach neerer unto it , and with the psalmist be satisfied therewith , psal. . ● . v. and in our fellowship with god , we are not only allowed to see him , but to enjoy him , and all that we see in him : by covenant he gives himself to be our god : gen. . . . and is our portion and inheritance : psal. . . jer. . . lam. . . in this promise are contained all the riches of glory , and all the treasures of immortality : and in all the promises of the gospel , there is not more comfort , then that which is included in this word : for what gift is greater then god ? or what can be wanting to them that have the lord for their exceeding great reward : gen. . . vi. the comfort of this gift is unspeakable for the present in the midst of affliction ; but in the last period of our lives , then is the fulfilling of this , and the like promises : therefore is that end ever to be remembred and longed after : then especially shall it appear how his flock shall remain as lambs in the bosome of the lord their shepherd : isa. . . then will it be further revealed , how god dwelleth in them , and they in him : john. . , . he that fills heaven and earth : jer. . . is himself a house wherein they shall dwell , and they a mansion wherein he shall make his abode : john. . . by this heavenly conjunction and cohabitation with god shall the elect be one , even as the father and the son are one ; christ in them and the father in him , that they may be perfect in one : john. . vii . this thrice blessed and most glorious union is that green bed of christ and his spouse , cant. . . an eternal paradise of delights and garden of spiritual comfort : by this communion god embraceth those who are his with both armes of his love , and putteth them in his bosom ; cant. . . chap , . . and in this divine embracement there is felt more happiness and heavenly joy , then all the love and fruits of love , or whatsoever went under the name of the tenderest and strongest affection in this world , could ever yield unto the heart of man : for if the first fruits of spiritual joy now at this pesent , in the midst of tribulation , be an hundred fold more than all the pleasure of houses and lands , fathers and mothers , wife and children , the most desirable things of this world ; mark. . , . then how can it be but more then an hundred thousand fold pleasure to enjoy the beauty and face of god in heaven ; to inherit the fulness of joy in his presence , and pleasures for evermore at his right hand . viii . if the infinite blessedness of the glorious persons in the holy trinity doth appear in their mutual union , so that they were an all sufficient and eternal delight unto themselves , in enjoying one another continually before the world was , and before men or angels were made : pro. . . then may we well think , how our vessels shall be filled and overflow with heavenly comfort : john. . when we come to drink of that divine fountain , and enter into our masters joy , mat. . . . and taste the sweetness of that communion ; this love of god is better then life it self : psal. . . and all our life and love of this world is to be hated in comparison of it : luke . . . ix . and as in soul , so in body shall we be made like unto christ : our vile bodies shall be changed , and fashioned like unto his glorious body , and this according to the working whereby he is able to subdue all things unto himself ; phil. . . that is , as effectually and comfortably as an almighty power is able to bring to pass : and therefore as in the transfiguration of christ , his face did shine as the sun ; mat. . . even so shall the righteous shine forth as the sun in the kingdom of their father : mat. . . as the raiment of christ through the brightness of his body , did shine as the transparen light ; and was exceding white as snow : mark. . . and withal white and glistring : luke . . . so the whole person of the righteous , made whiter then snow in their transfiguration , shall shine , glister , and sparkle , with a radient beauty and heavenly brightness , then the moon shall be confounded , and the sun ashamed , when the lord of hosts shall reign in mount zion , and in jerusalem , and before his ancients gloriously , isa. . . then he shall be glorified in his saints , and made marvellous in all them that believe : thes. . . x. if the face of moses , while he was yet cloathed with corruption , when he had seen but the back-parts of the almighty , and that but for a moment in one vision , did yet shine so gloriously , that men fled away amazed from him and durst not behold the brightness of his countenance : exod. . . chap. . what then shall be the glory of the righteous when being cloathed with immortality , they shall see god face to face , and that in a perpetual vision for evermore . xi . from this transfiguration of the saints made so glorious by the sight of god and fellowship whith him , ariseth the glory of their fellowship one with another , which is also an unspeakable felicity of the second life ; to enjoy all the beauty and all the love , of all the glorified souls and bodies in heaven : as jonathan seeing the grace of god in david , was knit unto him , and loved him as his own soul : sam. . . so here the saints beholding the glory of god revealed in each other , shall be link'd together in the nearest bonds of entire affection : they that first give themselves to god , do then give themselves to one another by the will of god : cor. . . they are all one in christ jesus : gal. . . there is one body , and one spirit : eph. . . all are gathered together in one , under one head , whether things in heaven , or in earth , men and angels whether they be thrones , or principalities , or powers : eph. . . . all things are the saints , whether it be pauls , or apollos , or cephas , or the world , or life , or death , or things present , or things to come , all are theirs . and they are christs , and christ is gods : cor. . , , . xii . hereupon the angels take the souls of men deceased into their bosomes , and convey them to heaven ; and then even the poorest of the faithful come into the bosomes of the chiefest among the saints ; even lazarus the beggar into abraham he patriarks bosome : luke . . , . and not lazarus only , but many from the east and west , shall come and sit down with abraham , isaac and jacob in the kingdom of heaven : mat. . . then especially shall those which one mourn'd for zion , be filled with comfort , and rejoyce for ever with jerusalem : they shall suck and be satisfied with the breasts of her consolation : there is no weeping , nor complaining ; rev. . . no curse , no angry word ; no countenance of dislike , or disdain ▪ no evil , nor no occasion of evil ; no appearance of evil , nor no suspicion of evil : no want of good in themselves , nor no envy of good in others ; but every mans joy doubled for anothers salvation , and glorified in anothers glory . chap. ix . the christians map of the world , wherein the vanity of it is shown in the shortness of mans life , and that this world is not a place of any long continuance : considered practically . the apostle tells ye : heb. . that here we have no continuing city , but we seek one to come : this will seem to look to be a hard verse to the rich , that they must not tarry here to enjoy their riches , though they have honestly and laboriously heaped it up ; but must with sorrow and grief be taken from it ; but because sorrow , i know , is a passion loves no prefacing , i will forthwith spread my mantle and divide these waters ; and then there will appear on one side , earths inhospitality , we have here no continuing city : at the other heavens all-sufficiency ; but we seek one to come : ii. the world appears here , as with a clinched fist , readier to give a blow then a benifit , a very withered jeroboham , whose hand is shortned that it cannot help , not help us to a continuing city , for here we have none ; but the other is the open hand of heaven , fuller of assistances and blessings than all rhetorick can delineat ; but in this verse is the christians map of the world , consisting likewise of that pair of globes caelestial , and teristrial : globes , not cosmographical , but theological ; one of them not so much discovering the rarities of the earth , and florishing cities of the world , as demonstrating the vanity and emptiness thereof , and that there is no continuing city in it : the other not so much teaching us the motion of the stars , and walking unto heaven with a staff , as how we may one day shine among those lights , and really inhabit that same glorious city , which is some happiness here , but to hope , for what we expect hereafter . iii. the first of these , methinks , the lower , or terrestrial globe , deals with us here , some what like satan with our saviour , mat. . setting us , as on a pinacle of the temple , and shews us all a fair prospect of the earth , yet with a lrue , not his false glass , not as a lure , but as a caution , not in the language of the tempter , telling us of kingdoms and the glory thereof , but in the apostles doctrine , john. . . the world passeth away and the glory thereof ; passeth it must , and that one day in the total , pass to nothing , as now in the parts , to no continuing city ; by which defect and indigence of the world , we are the plaintiffs here condoling ; we the general race of adam , we mortals , because we sinners : the next is our wants , what we are scanted of , and that 's a place of residence , a continuing city , we have none , lastly , the scene of all these miseries , where we are thus streightned , and that 's here , in this same dirty prison earth . iv. but what ? have we no continuing city ? by your favour , holy apostle , did not the creator , so soon as he had built this great house the world , and furnisht it , bring in man his tennant there , and sole possessor ? can we complain of wants ? did not all creatures then wear mans livery , a name of servitude , and the very wheeles of time it self appointed to attend him unto immortality ? can they then whose is the whole earth want cities ? whose chariot is immortality ; whose lackquies time was ; can they want continuance ? and yet it is here , that we have no continuance . v. indeed this world was thus man's royal mannour once , and all creatures were tennants to him , and paradise was to have been his continuing city , and all this too , leased out to him , paying but the rent , obedience , for as many lives as he should have posterity : but the edge of his ambition cut off his entayl'd happiness , he would be paramount , chief landlord ; he , so breaking the conditions , forfeited his everlasting tenure that now he is but a tennant at will to an offended landlord , and scarce an equal sharer in the vivacity of his brother animals ; but this misery and mortality of man , is a condition not imprinted by the almighty , who , as he is himself immortal , had put a coal , a beam of immortality into us , which we might have blown into a flame , but blew it out by our first sin ; we beggered our selves by hearkning after false riches , and therefore now are driven to our wants , to these complaints , that here we have no continuance , vi. we infatuated our selves by listning after false knowledge : for that tree of knowledge bereft us of the tree of life , it taught us to know evil only : and left us doubly like the beasts that perish : psal. . . both for infatuation and corruption : like the beasts indeed for praecipitation unto death , but not for the protraction of their life ; most of 'em running man out of breath , if we may believe the naturalists , as especially in this particular , the crow nine times numbring out his age , the stagg fourtimes exceding hers , the raven again trebling his : the phaenix as long l●v'd as all of them . vii . these and others sport and chant away whole centuries of years , while man sits sighing over his poor handfull , psal. . . thou hast made my days but as a span long , nay rather a short span ; mine age is nothing unto thee , says david , there to god , that might say here unto the beasts , mine age is nothing unto these : and yet it would savour : but of learned heathenism , to chide at nature , and call her step-mother to man , and natural to others ; but the philosopher himself takes off that cavil , affirming one day of a life of reason , above an age of non-intelligence , beyond-all their longaevity of sense : but divinity turns this seeming discontent into a comfort , informing us that this life properly belongs to things of sense , all its chief blandishments , treasure , or pleasure , being but sensual , and no otherwise than imaginarily good ; much good may it do them , than with the length of this life , that are to enjoy no other , while nobler souls of reason and religion , trampling on this , hasten to a better life among their brother-angels , in their own country , heaven ; there to measure real felicities no more by time , but by eternity . viii . no longer then let this be a complaint , but condolation , that we have here no continuing city : thus having brought you acquainted with the plantiffs , as well as with your selves , consider now their wants , we have not a continuing city : now cities have their period and dissolution , both occasional and natural : some of them , like goodly troy , and better : jerusalem , those phoenix cities of the world , in successive ages , buried in fiery tombes , rak'd in their own ashes : others , too many of 'em , like old rome and carthage , sack'd and demolished by the bloody hand of war ; so that you see , the imperial cities of the four great monarchies , nay , those monarchies themselves , all as well as babylon , now sit in the dust : isa. . and 't was but flattery in livius the historian , who called rome , the eternal city , after so many downfalls , and scarce a feather now of that proud eagle left . ix . it was not also her a fiction in the poets describing of old saturn , their god of time , how he devoured his children , though of stone , i am sure the moral is real , and termes him a devourer ; for whatsoever time brings forth , time destroyes ; this i need say no more of , every languishing body , every nodding structure is a demonstration ; witness our own metropolitan city which was in laid in ashes , and had not pious care , and dilligent industry have raised this our phoenix and mother-city , we had wanted earthly habitations for our bodies , and ecclesiastical tabernacles for the good of our souls : and happy are they who build such tabernacles here , that they are not chid by that fame prophet haggai . . . is this a time for you to dwell in ceiled houses , and let my houses lie wast ? &c. x. yet alas ! how wanton now adays , is the worlds invention for superfluous building , temples are too old fashion'd , the zealous father st. bernard may still sigh : men build as though they should continue for ever , and glut as though to dye to morrow , which indeed they may rather fear , such a woe being denounced against them , as the prophet mentions : isa. . , , . wo unto them that joyn house to house , that lay field to field , till there be no place , that they may be placed alone in the midst of the earth , &c. but to avert it , imitate that ecclesiastical centurion : luke . . whom the jews respected , for loving their nation , and building them a synagogue . and , if thou needs wilt build , let st. chrysostom be a little thy surveyour wouldst thou erect beauteous and splendid edifices ? i forbid thee not , saith he , yet found them not on earth , 't is but an heap of sand , but situate in those calm regions that are above the breath of danger , build in heaven : for here is no continuing city . xi . but cities are here put for the inhabitants , and our want of peaceful residence , shadowed under their discontinuance ; for if we reflect on the pilgrimage of abraham : gen. . . where he is called from his own countrey and his fathers house , to divide a life between variety of strange lands and dangers ; so that indeed we read of no other settled possession that he had but machpelah : gen. . . his only purchase a place of burial , thus it was with the father of the faithful , he had no continuing city . xii . nor was it any thing better with the children ; few and evil have been the daies of my pilgrimage , says old israel : gen. . . long and evil the daies of our pilgrimage , murmured the children of israel in the wilderness : exod. . that journey , was a true type of the saints way to heaven , who wandred up and down , says the apostle : heb. . . destitute and afflicted . militant is the churches name , she is an host upon continual marches and removes ; our habitations here , so often varied by occasions , either of some loss , disfavour , sickness , or of death , ( i need give no examples ) that , like the travelling common-wealth of israel , we have rather so many several stations , than appropriate mansions . chap. x. that man himself is frail , and is no continuing city , or has any duration here , practically considered , and emblematically discussed . to shew that man is no continuing city , is easily demonstrated , by these following qualifications , which a city ought to be furnish'd with : and first , 't is an emblem of strength , so says the wise man : prov. . , the rich mans wealth is his strong city : and the psalmist says , who will lead me into the strong city ? psal. . . this is the frequent epithite , through the holy book , strong and well fenced cities : indeed there 's the combination of most men and arms , the store-house of munition , 't is the heart of the body-publick , the seat of most spirit and vigour , deservedly may these be called strong holds , and good fortifications . ii. now what a city man hath in this sense , soon be your own judges : walk but about it , view well the towers thereof , ( if you can find any ) how weakly is he fenced about with these thin walls of clay ! walls , that every ague shakes , every dropsie drowns , every fever fires , every danger batters ; one fort indeed there is in it , the heart ; but that so feeble as 't is in a continual trembling ; a palpitation not more for breath than trouble , psal. . . watch-men too it hath , eyes placed in a tower , the head , but neither fore-seeing or preventing mischief ; at best exercises , either dimm or drowsie . iii. the soldiers of it , the hands oft treacherous , advantaging the enemy and by sins wounding his own bosome , while in all this extremity his carriages the feet are unable to convey him from surprisal , or keep him from being captive to the grave : so weak a city man is , that even worms can conquer it : pliny tells us , for a wonder , of a city undermin'd by conies ; but worms triumph o're this , and scarce e'er glory of the victory : what is it i wonder , philosophers call man a little world for ? is it because he hath such earthquakes in him , so many chollicks and palsies ? is it because he hath such thunderings , sudden noises in his head ? because such lightnings , inflammations in his veins ? he is a little world indeed , himself the earth , and his misery the sea : nay a great world of weaknesses , born the most helpless of all creatures , and lives the sport of every least distemper : how seasonable here for man is st. paul's acknowledgment : cor. . . who is weak , and i am not weak . yet put , the case with david he be so strong and come to eighty years , yet it is no continuing city , but a doubled misery labour and sorrow : psal. . . and a city of no strength . iv. secondly , a city is a figure of vnity : psal. . . jerusalem is as a city , that is at unity with it selfe : in unity , a city like each building of it is an aggregation of many into one , the proper place of laws and government , which are the causes and maintainers of peace , vnity and concord : but alas ! we have no such city , no continuing vnity , but rather here , continual discord , witness too many vnquiet families , our clamorous streets , and the revenging hall : indeed , so deep root hath that envious mans seed taken in the ground of humane hearts , that the whole world almost , is become little better then a field of tares . v. in the church , what flouds , what seas can lend us tears enough to bewail this want of vnity in matters of religion ? how is the seamless coat of our blessed lord many times , rent and torn by atheists , libertines and factious novelists , which the bloody soldiers themselves spared , that it might prefigure his vnited church ? how was the spouse like her head and saviour crucified between two malefactors , schism and faction ! while i speak of love , i will not strait wish those cut off , which did trouble us , but as our charitable mother church , hath taught us , pray , lord forgive our enemies , persecutors , and slanderers and turn their hearts : for religion hath no such scandal as this want of union . vi. and for the common-wealth , how full has it been of jarrs and contentions ? the elements , fire and water , not at such strife as men , sure that prophet spake of those times , ephraim against manasseh , and manasseh against ephraim , and both against judah : isa. . . all , so captious of indignities , so apprehensive of all trespasses such going to law for trivials ; that which was antiently said of the friars of this realm , with a little variation may now be said of the lawyers , those liv'd of the ignorance , but these wax fat on the strife of the people : ah! what is become of that sin covering amity ? the badge of primitive christianity ! as eusebius told a bishop of his age , that askt him , how he should know the christians from the infidels , in those miscellaneous times , observe , says he , but how they love each other , how fast those brethren hold the bands of amity : and the same distinction gives the bishop of our souls : hereby shall men know ye are my disciples , if ye have love one to another : john. . . vii . but how are we degenerated into nabalism ? love is fled , and not so much as friendship left : very ethnicks and jews had both their golden pair of friends ; as david and jonathan whose souls were knit together ; theseus , and peruhous , who durst exchange their bosomes , and be the mutual currents of their flowing hearts : but hard it is amongst christians now to find unity , as the apostle says , i speak this to our shame ; now love sits on the lips , and can soon take her flight ; frothy courtship , judas's kisses , ehud's embracements are the friendships of this age ; or if any be more real , yet are they oft leavened with inconstancy , and like the leagues of war , hold but for their own hopes and ends ; very marygolds , that follow but the sun , and close against the clouded evening : now , for that heaven-born spirit that dares be faithful , in spite of all the shuffles the rude world puts on him ; that knows not upon any urgencies to violate devoted friendship , ( yet to keep word , is a qualification of a saint : psal. . . ) but such a one , were as great a rarity as salomon's female vertue : pro. . . viii . thirdly , a city is an emblem of safety ; of safety by consequence as before of strength , indeed our safety is by defence , that by strength , and both by such well-fenced cities , ( as instrumental means : ) in the . of numb . . you read of cities of refuge , cities where very delinquents might find safety : but we have none such here to secure us , even from undeserved dangers , no , of all the fortifications in the world , i would fain see that place , that could wall out a famine , or a pestilence , i 'm sure samaria was a well-fenced city , and yet both these entred it , and well nigh un-peopled it : kings . . ix . nor need we go so far for sad examples : they have entred our own cities , and no fence here are judgment-proof , not argob's cities , let them be wall'd as high as heaven : deut. . . a shower of vengeance , hell out of heaven shall rain down on sodom , be it never so well immur'd : and indeed , who dares put confidence in city-walls , that hath ever heard or read of jericho : josh. . . an arm of flesh is but a bruised reed , no safety in either horses or chariots ; pharaoh found one of them , as david says , but a vain thing to save him : exod. . . where his chariots hurried the faster to destruction , for their wheels being off , and what safety in the multitude of an host , senacherib will tell you , whose confidence was as great as his army : kings . . . x. but those who rely only upon their own strength , god is not in all their thoughts ; like that proud emperor , nero , that cut off the heads of all the gods in rome , and caused the image of his own to be fixed upon them , we sacrifice to our own sword and spear , when 't is the right hand of the lord , that bringeth mighty things to pass ; strength of arms , i confess are means and instruments of war , but unless from god , whence they are all ? and , without his assistance may soon again become a prey to tyrants , the sport and rattle of the wind and waves ; some may remember we have been driven to that of david : psal. . , . thou , o god , wentest not forth with our armies , till we came to his acknowledgments there , of vain is the help of man. god will have the glory of our welfare , and it is requisite he should , since he is the author of it , who else live here in a shop of angry meteors , violent elements each of which would soon destroy us , were not he our lord protector : how often therefore does david call him rock , and refuge , strength , and tower , castle and fortress : conclude we then with him , psal. . thou o lord , only makest us to dwell in safety . xi . lastly , a city is a hieroglyphick of rest , and therefore in the st . of josh. 't is said , god gave his people cities which they builded not , and rest round about them : nay , eternal rest it self borrows an expression from the name of city : 't is call'd the new jerusalem , the city of the living god : heb. . . but man is no citizen of this , as 't is a representative of rest , his life a giddy-wheel ; the orbs , the clouds , the winds , the rivers not so full of motion ; i speak now of the travells of his mind , that busie spirit hurried through thousands of the worlds distractions , which yet if best employed , is subject to be tired : even reading is a weariness , says the royal preacher : eccles. . . and there is no end of many books ; unless an end of their author . xii . but if this mill grind empty , have not the mind good things to work on , and how does it set it self on fire ! on fire of hell , by sinful and cupidinous revolutions ! what mischief leaves it un-imagin'd on the bed , unpractis'd up ! how full of all contemplative uncleanness ! even to the making up that sinful climax : gen. . . the heart of man : the thoughts of the heart , and imaginations of the thoughts , are all evil continually : no rest from sinning : and thence how restless , think you , is the guilty conscience , only in this particular , like god , that it never slumbers , nor sleeps ; the clamour of this inward voice , deadens the voice of ravens or of thunder ; not only audible to us waking , but interrupting of our best repose , job . . . when i say my bed shall comfort me , and my couch shall give me rest , then thou frightest me with dreams , and terrifiest me with visions . xiii . to be thus uneasie , is enough to make one with david , ones own metamorphosis , psal. . . o that i had the wings of a dove ! for then would i fly away , and be at rest : at rest from the distracting cares that follows this vain worlds affairs ! at rest from the impetuous solicits of the flesh ! at rest from the importunate temptations of the devil ! at rest from the refractory impieties of wicked company . all which , make every honest david sigh out here , wo is me , that i am constrained to dwell in mesech , and have my habitation among the tents of kedar , psal. . . thus is our life a tossed ark , tumultuous without , sick within ; and the poor soul , like noah's restless dove , can find no ground to fix on , till she return from whence she flew at first ; and then indeed she rests , rests from her labours , so says the spirit , rev. . . xiv . but here , we have no continuing city ; no city of rest : now , job summs up all the particulars , and produces the total , in his chap. v. . . man that is born of a woman is of few days , and full of trouble ; he cometh forth like a flower , and is cut down : he fleeth also as a shadow , and continueth not , that is , hath no continuing city . and having thus demolish'd this earthly city , how can we now choose but with metellus sacking syracuse , lament the transient vanity thereof , and bewail our strong desires of so weak an object , as no continuing city . chap. xi . that there is nothing in this world , worthy of taking off our affections from heavenly things ; practically considered . there is a place , where the woman is cloathed with the sun , and the moon under her feet , rev. . where the church , and every member of it , is robed with glory , and far above the reach of any mutability : but as st. bernard says , this is in the city that 's above , it is not here : this place is the moon 's chief region , her very exchange as it were , to vent all her varieties , and nothing , save alteration , continues here : earth you see is the least of elements , and to the heavens , no more than is a single atome to the sun ; an infinite substance then , such as the soul is , must needs be straightned here : this little circle can never fill the hearts vast triangle ; no , nothing but the trinity . vain it is therefore to think of placing our affections here . ii. this again is the lowest and most dreggish element , the sink of all , and so the shop of dangers and diseases , and they both so destructive , that they obstruct our abiding here : 't is the valley of the world , earth , the valley of tears , tears indeed , where we enter life with cries , continuing with sighs , and going out with groans . this is our musick here ! here , where mirth is but apparant , grief is real : where we eat the bread of carefulness , and mingle our drink with weeping , and all our actions with sinning , this is our diet here ! here we only tast of joy , but glut in sorrow ; we walk in happiness , but journey in calamity , this is our travel here ! here where riches are but thorns , honours but pinnacles and pleasures , bees that leave more sting than honey : these are our treasures here ! so that the world you see , with all its pomp , makes but up a nebuchadnezzar's image , dan. . though the head be gold , the breast of silver , belly brass , and legs of iron , yet are the feet of clay : let one be honourable , another rich , a third beautiful , and a fourth never so vigorous , yet are the foundations of them all but clay , and a small stone from out the sling of death , does break and liken them to dust : and this is the end of all things . iii. now , methinks , by this time , we should be all of holy monica's mind , st. augustine's pious mother , who , as he tells us , having thus discours'd over the frailty of the world together , melted into this expression ; for my own part , says she , i am now delighted with nothing in this world , and what do i longer here , but practise jobs attendance ? so after all this colloquy of ours , anatomizing the vain world , what can we find here worthy our affections ? and not worthy our disdain ? then what do we here , here in our unsatisfied desires ? our eager prosecutions ? treasuring for the moth , and thief , like spiders , spending our bowels to catch flies , and as menot says of sharp hunters , who lose a horse of a price , in pursuit of an hare worth nothing ; here being neither a city of strength , unity , rest , nor safety : what do we then here , but ixion-like , grasping of a cloud for juno . iv. it was a question once debated in the court of alexander , what was the greatest thing in the world ? and having many about him of all sciences , a geographer answers him , the mount olympus , that hill indeed being so vast and high , as frequently is took for heaven it self : an astronomer , he answer'd 't was the sun , that world of light so many times bigger than the earth ; a parasite tells him his own victory ; but an honest moralist standing by , affirmed the greatest thing in the world was , to be an heart that could contemn the greatest : this philosopher answered as though he had heard christ himself preach on that . of luke . . whosoever he be of you , that forsaketh not all he hath , cannot be my disciple : a pair of imitable examples , and one of them a heathen , and shall christians come behind such , in contemning of the world , and the greatest things in it , then , let us even change names with them , but let our souls aspire with monica's , that glory of one sex and copy of the other , what do we here ? like david ; thirst for better waters , psal. . and yet as 't was with monica , one thing necessary : one thing there was , which made that female saint desire a little longer continuance here ; which was her sons conversion , and to see him baptiz'd a christian. v. so one thing must our soul desire of god , that we may live to see that christened , baptized in the tears of penitence ; and then away to our continuing city ; what do such eagles here , when as their carcass is in heaven ? indeed what do we so long , looking on this terrene globe , whose zones are all intemperate , ( freezing charity , or scorching envy , avaritious drought , or riotous profuseness , ) whose paralells are equal cares and fears : whose circumference is vanity , and centre is corruption : hark how the philosopher calls us off , behold now the beauteous frame of heaven , and desist at length to admire base earthly things , let the bodies figure be the soul's tutour , and an elevated eye , teach an vpright heart : the heart to seek that contiuing city , the eye to look for one to come . vi. and here the christian , and the heathen part , who have all this while gone along together in the we have no continuing city ; they likewise undauntedly apprehending their mortality , and such as dare to hasten it : desperate unthrifts of their blood : only to period their miseries ; yet some of them in general notions dreamt of the souls immortality : thus far shined the dimm light of nature , here were their herculean pillars ; but without any endeavour of good works tô seek , or with the eye of faith to look for one to come ; this is a regenerate man and a christians hope , the child of propagative faith. vii . that was a strange close of dying adrian , thou little wandring , merry spirit , who wert wont to cheer the body , what place shalt thou now inherit ! &c. alas ! heathens find but diminutive comfort at their death , treading those unknown paths with unprepared feet , going from one darkness to another ; oh ! how may we ever bless god , for our vocation , our double light of grace and knowledge , when the most learned of 'em go hence , with i know not whither i go : whereas the meanest christian with a job's faith exulteth , i know that my redeemer liveth ; and therefore go forth my cheerful soul , and fear not now to go to christ , whom thou so long hast serv'd : yet it is not my task here rigorously to determine all those lost , whose exact virtues , so out moral'd christians . viii . we cannot limit mercy , god loves it above sacrifice : mat. . and our just lord requires but according unto what he gives : luke . . . though indeed the heathen people that know not god , in respect at least of outward calling are not within the pale of the messias dear ; and the law so written in their hearts ; i fear that suppressing those inherent evidences of nature ( which st. paul calls with-holding of the truth in unrighteousness , rom. . . ) does render them inexcusable , as the apostle st. paul argues strongly in that forecited chapter : acts . . for there is no other name under heaven given among men whereby they may be saved ; but not to make our selves inexcusable by judging another , this we leave to the great judge of all , revealed things to us ; albeit we say not what becomes of them , yet to our grateful comfort we know , saith he , that when this earthly tabernacle of ours shall be dissolv'd , we have a building not made with hands , eternal in the heavens : cor. . . and yet our confidence is to weak to go alone , it must be accompanied with diligence , we must not think to enjoy heaven , with only looking for it : they would not then be so few that are chosen : math. . . ix . all are baalamites , and desire to dye the death of the righteous , but vainly , unless they live the life of them ; 't is foolish to expect an end , without the means : to look for this heavenly city , and not seek it : or that any lazie confidence should think to gain it , as god knows that's all the evidence many have to shew for it , i hope for it ; but for all this hope , if no endeavour be used , the heart may break : no , nor is it faith can look for 't unless operative , for our faith cries out like rachel , give me children or i die : james . . . but such a faith as works by love , maketh our hope infallible , of finding what we seek , we seek one to come . x. seek , then , is a word of labour : bidding us with the apostle , work out our own salvation : phil. . . work , 't is not a feast or a feather-bed , will bring a man to heaven , our jehovah will not as the poet jove did in diana's lap , rain down this golden purchase into our bosomes : no , no drones shall ever tast the hony of that hive , but those industrious bees alone that seek it ; a sharp reproof for idleness , that gate of all impieties , is a whip of scorpions for the sluggards back : prov. . . some like the spouse , seeks no farther then the pillow ; but she found not her beloved there ; cant. . . and as little do they who stretching on their beds of ivory , e'er find his benefits , whose bed was but a manger ; but ruin suddenly , for their not seeking finds out them : prov. . . idleness we know , it was denominated those virgins foolish , and excluded them both the chamber , and the knowledge of the bridegroom , matth. . . thus slothful persons , like arrows from a feeble bow , fall short of what they aim at , and with esau come too late to gain the blessing : gen. . . xi . dilligence invites a blessing ; you see , moses keeping watch over his flock by night , is grac'd with visions ; exod. . . a sight of him whose vision is beatifical , and saul seeking his fathers asses , finds a kingdom : sam. . . and david is taken from following the ewes great with young , and made the great shepherd of israel , psal. . . diligence invites a blessing , whereas on the contrary , idleness allures temptation , and tempts the tempter ; while david exercised himself in god's law day and night , all went well with him , he fear'd not what either man or satan could do to him ; but when once he ascends his wanton prospect , and loosens the reins unto his idler senses ; the devil soon changes his title , and makes him a man after his own heart , wraps him in a double snare of murder and adultery ; and after these , how justly he complains , mine eyes are dimm , psal. . . when there 's such a pearl in one , and the other blood-shod ! xii . indeed , it is the sitting bird that is the fowler 's aim , the envious man sowes his tares while the husbandman sleeps ; and hell it self is beholding to idleness , not only for company , but for a description ; being called a lake of standing water : rev. . . there 's an old fable , how once the elements contended for priority ; the fire most active got supremacy , the agil-air wonn the next regions , the ambitious waters flow to overtake 'em , while drowsie earth sat still the while , and therefore is ever since disgrac'd with the lowest room ; no sin so unnatural , as idleness : in a word , the idle man 's the devil's cushion , whereon he sits and takes his ease , while the well-busied heart , is in the shop , or work-house of the almighty : then let ever some good act or other , be as an anchor to the floating mind ; sedulity becometh even our civil callings , but for spiritual , saith the apostle : pet. . . give all diligence to make your calling and election sure . chap. xii . several instrumental means to be used in the seeking and attaining of a heavenly kingdom ; practtically considered . in the pursuit of a heavenly kingdom , we must run so that we may obtain ; but , because 't is necessary a seeker should have eyes as well as feet , knowledge as well as industry : least as the perverse jews , you ask , and receive not , because you ask amiss : james . . . now consider the manner how to seek : and that is by doing good , and suffering evil : doing good and being active is the work of nature , but to do well , is an effect of grace , and cause of prosperous reward , as holy moses intimates to israel : deut. . . do ye that which is good in the sight of the lord that you may prosper : do you that which is good , and that you may do chiefly with these two instruments , a praying tongue , and a relieving hand ; for charity and prayer are the swiftest wings , on which the soul can mount to heaven . ii. prayer , is the jewel of god's ear , the dialogue 'twixt heaven and earth ; the tongue of angels ; the souls embassador with god , which never with a faithful hand , knock'd at heaven gates and was sent empty away ; what though not presently heard , 't is but to double our importunity ? what though not straightway granted , 't is but to glorify our patience ? yet sometimes , i confess , our prayers like exhalations drawn up here , may fall else where in fruitful showers , and may light on our posterity : but fervent prayer never goes uncrown'd , but is still heard in a proportion to our welfare , though not always answered according to our vain desires . ii. prayer is the sole phoenix of the graces , from out the ashes of whose spicy nest , revives a bird of paradise ; this can make a precious arabian bird as happy as her other sister , and for stony hearts can give us hearts of flesh : ezek. . . there is a kind of an omnipotence in prayer , it locks and opens heaven , kings . . ▪ it renews societies 'twixt parted souls and bodies , kings . . it blows down the walls of jericho , stays the sun , and makes fire descend ; it holdeth that hand which holdeth all the world from striking a very sodom ; god himself can do nothing till praying lot is gone ; gen. . . and 't is very remarkable in that dialogue 'twixt god and abraham , gen. . how god disisted not from granting , till abraham first left off petitioning : and therefore , as the apostle wishes , pray continually , thes. . . that is , at constant times , of publick and retir'd devotions ; or else continually by good words or works : for indeed no circumstances can exclude prayer , and besides , every good action is a kind of supplication . seek therefore by doing good , and that first by prayer . iii. but because prayer alone makes a man but like a bird with one wing , or as a boat with one oar , somewhat lame and imperfect to perform this duty ; for let any zeal make what noise it will , if spoke with the tongue of men and angels , yet without charity , 't is but a tinkling , not a well-tuned cymbal : cor. . . let therefore the praying tongue say to the relieving hand , as ruth to naomi , ruth . . . whether thou goest , i will go ; and where thou dwellest , i will dwell . let charity , i say , and prayer , like links of a golden chain , depend on one another , though like two gloves , one lost , the other but of little use ; yet both together make themselves compleat : for god , like isaac , gen. . will feel the hands , as well as hear the voice of whom he blesseth . iv. pliny in his history tells us of the eagle , that she knows her young ones by their eyes , their perspicacy , and unless they can out-face the sun , she rejects them as a bastard brood . but god knows his children by their hands , their liberality ; and whom he finds , like jeroboam , withered-handed , close-fisted , he counts them but degenerate sons , and will dis-inherit them of his heavenly kingdom , yet will give them a portion , i tremble to say where : cast then thy bread upon the waters ; eccles. . . relieve the needy , whose multitude and weakness terms them so , and after many days , ( for heaven will never forget it ) thou shalt find it : and that flowing to thee , like rich merchandize , with blest encrease : each one that shall crave an alms , is an arm stretcht out from god , who hath another hand as ready to reward , as that was to receive ; for who so hath mercy upon the poor , lendeth to the lord ; prov. . . and indeed , but lendeth to the best advantage , for the lord will recompence him . god puts us not to the expence of costly sacrifices , should he , how cold would his altars lye ! the calves of our lips , and offerings of our hands , are now all he challengeth ; and therefore , to do good , and to distribute , forget not : for these are the pleasing sacrifices . v. part with some of that , which long you cannot keep , to gain that which you can never lose : make you friends of that unrighteous mammon , luk. . . ethimius , tells us , god hath given men riches , not as unto treasurers , but stewards : imitate then that wise one in the gospel , for to every one it shall be one day said , give an account ; and believe it , none shall make a better reckoning at the last great audit , than the charitable person : for love covereth a multitude of sins , pet. . . and this indeed the judge himself attestates , mat. . . christ there describing his last general sessions , seems to take notice only of works of mercy ; there 's no mention of your frugality , temperance , diligence , or other virtues ; but feeding , cloathing , visiting , and ministring ; these christ names , and takes upon his own account , you have done it unto me , and therefore re-pays them with eternal happiness , come you blessed , &c. and charity is the way unto that kingdom , and heavenly city of the new jerusalem that we seek , though not the worth of it . seek therefore by doing good , and that by prayer and charity . vi. it follows next , that by patience in suffering evil we ought to seek : by suffering , for thereunto are we called , saith the apostle , pet. . . christ also suffered for us , leaving us an example , that we should follow his steps : and two ways likewise must we suffer ; by bearing , and forbearing : in which two things , says epictetus the sum of all philosophy , and i may add , of almost all christianity consists : first , in forbearing intemperance , all luxurious riot , and excess ; 't is both the mother and the nurse of vertues . hippocrates his aphorisms is true on both sides , that diseases , both of body and mind , for the most part , owe their original to fulness and redundant humours ; and indeed , where satan tempts one fasting , he tempts a thousand full , and therefore abstinence is the best cure of both . and oh how well had it been for their posterity , had but our first parents been acquainted with this virtue in paradise ! then , for ought i know , they had still been there , and then i 'm sure , that same one man's meat , had not prov'd so all others poison : but ever since we took from that first mother of ours , all our vicious longings , we likewise hunger after superfluities , and forbidden fruits , not contented with enough , but are too indulgent to our wanton genius . vii . intemperance brings not only grey hairs , but green years , with sorrow to the grave ! for how soon does immoderate potions , like much water on a little fire , extinguish natural heat ? and as soon do intemperately devoured meats , like much fire a little water , drink up the radical moisture ? and here that judaism is seasonable , what need this wast ? wast of food , wast of feeders ? a little contents nature , but nothing satisfies opinion : how fast doth luxury consume the vital lamp , oft-times so captivating the body to diseases , that nothing can free it , but that general remedy of all maladies , an early death : so that the intemperate are of the number of david's wicked ones , that scarce live out half their days , psal. . . and however not by the laws politick , yet by the divine statutes , each of these is by double guilt his own self-murtherer . viii . be not therefore like that image of intemperance , sardanapa●●● , whose effeminate luxury bereft him of his kingdom , least it bereave you of a better , of the kingdom of glory : but rather imitate that pattern of abstinence , the good emperor valentinus , who of all the conquests , he had ever won , though many , yet on his death-bed , said , he gloried but of one ; and being ask'd of which ; the greatest victory , saith he , that e'er i got , was in subduing that greatest enemy my own flesh : i close this with st. peter's dehortation , and in his wooing language : i beeech you brethren abstain from fleshly lusts which war against the soul ▪ pet. . . seek patience by suffering , and that not only by forbearing , but likewise by bearing evil. ix . bearing evil , first , affliction is the coat of a christian , and the cross his badge , and it is said to every one , as well as constantine , under this banner thou shalt overcome : are we not all members of that head which was crown'd with thorns ! the parts then must look to simpathize together with it ; for the head enters not by one passage , and the members by another ; but all go into heaven at the same strait gate : the red sea is the way to canaan , and through many tribulations must we enter into that kingdom , acts. . . affliction , like the toad , hath a precious pearl in the head , how ever it appears ugly ; no affliction is for the present joyous , but our light afflictions which is but for a moment , worketh for us a far more exceeding and eternal weight of glory : cor. . . x. adversity is god's knife , wherewith he spareth not to launce whom it pleaseth him to heal , and those , like precious jems , are most beautiful after cutting : and though our earthly mother , this world , may perhaps for our affliction with rachel , call us ben-onies sons of her sorrow ; yet god our heavenly father , will one day for our patient suffering , with jacob , call us benjamins , sons of his right-hand ; you may perhaps have heard of that saying of st. austin , god had never but one son , and that his only son , without sin , but not without affliction ; no ●ot his beloved son in whom he was so well pleased : mat. . . indeed , the rather was he afflicted for that he was beloved , seeing he chastneth whom he loveth , and scourgeth every son whom he receiveth : heb. . . xi . the rod is the badge of filiation : and therefore st. augustine notes in god , a cruel mercy , and a merciful cruelty : the first , when he permits the wicked to prosper in this life , as t is job . . the wicked live , wax fat , and grow in wealth , saith he , but what ensueth , a sad catastrophe , in a moment they go down to hell ; a while they flourish , says the psalmist , like a green bay tree , but anon , when their sins are ripe , they are cut down like the grass , and wither like the green herb : psal. . and this indeed is a cruel mercy , no marvel if the prophet desired rather god's merciful cruelty : jer. . . correct me , o lord , yet with thy iudgment , not in thine anger . xii . the very heathen could say , 't is better to have been afflicted , for adverse fortune more profits man than smiling stars ; and job as well as david had experienc'd it : blessed is the man , saith he , the man , what man think you , the man that 's clad in purple , and fares deliciously every day ? no , that 's not he : is 't the man whom the king will honour , with the ring , and steed , and royal robe ? 't is not he neither : what then , is 't the man that hath caught this world in a purse-net , and by the omnipotence of his gold , commands all the felicities that grow in solomon's walk under the sun ? no , none of all these , but blessed is the man whom god correcteth : job . . . xiii . to this purpose , st. augustine feigns a conference 'twixt god and himself , god personating a merchant , and himself a chapman : says god , i have merchandize to sell : what is it ? says the holy father : why says god , the kingdom of heaven : says st. augustine , what 's the price on 't ? for poverty , says god , the richest kingdom ; for momentany affliction , eternal rest ; and for reproach a crown of glory : since then our light afflictions which is but for a moment , bringeth us a more excellent and eternal weight of glory : rom. . . let us not refuse the chastning of the lord , but when he sends it , patiently suffer evil : therefore seek by doing good , do good by charity and prayer ; and seek by suffering evil , and suffer by abstaining all intemperance , and sustaining all afflictions : so run and you shall obtain , thus seek and you shall find , the continuing city that we look for : a prospect of which i shall give you in the following chapter . chap. xiii . a prospect of the heavenly jerusalem , which we are to seek ; practically considered . this is an object worthy all our pains ; and our best deservings undeserving it : take but a glimpse of it , for we can do no more at present ; here we see , as in a glass but darkly : cor. . . consider it abstractly as a city , then as a concrete , one to come ; first , you see , 't is a city , not a wilderness , as is this world , where we are all in pilgrimage to the sepulchre : and behold here a most exact distinction 'twixt this same and the former city : the worldly one 's built but of clay and stuble , the work of mens hands , and those that make 'em are like unto 'em , of a frail dissolution : but this coelestial city is made by him who made the hands , whose architecture is the almighty , these buildings therefore are , john . . the abiding mansions , whereas those earthly ones : cor. . . are but gourds , but fleeting tabernacles ; you remember the other was a city of negatives , neither of strength , unity , rest , nor safety ; this of all affirmatives , where in are all those fix'd as in their proper sphere . ii. and first , 't is a city of strength , ask st. john else : rev. . . the foundation all of gold , the walls of adamant , and its twelve gates of pearl , materials of the strongest : yet guarded with innumerable angels that excell in strength , psal. . . garrison'd with an army of martyrs , and govern'd by the lord of hosts , indeed there can want no strength where dwells omnipotence ; here then were that an oppertune desire , who will lead me into this strong city ? and that will do it , by diligent seeking , if thou pursuest it . iii. this too is a city of unity , the king of salem's dwelling-house ; those stars are the embroideries of peaces coat , and the gay-beams of the sun and moon , but the bright smiles of love triumphant ; heaven is the place where charity was bred , faith and hope are low born vertues to her , cor. . . here they begin , and here they end : but this greater grace of love and unity , ( astray indeed on earth ) take up their eternal rest in heaven , nay , there were no heaven without it : concord here , ever flows , and knows no ebb , springing from the undivided trinity , unto the goodly fellowship of the prophets , and communion of all saints , who shining all with the same light of glory , breath all the same incessant hallelujahs : none envying each others happiness , vessels all full though of several sizes ; none know either want or emulation this jerusalem is the city , at vnity with it self : psal. . . iv. next , 't is a city of safety , you see , strengthned beyond all opposition , and seated above short-armed danger : no angry storm can shake the cedars of this lebanus , or blast the ascenders of this holy mountain , here only may we cry , peace , peace , all safety dwelling here ▪ no enemies being left to interrupt it , sin and sorrow , the grave and hell are all conquer'd , by him who hath subdued all things : cor. . . yet were the world let loose against them , christ's little flock need fear no ill ; for they are in such a hand , as who shall take them from him ? john. . . let the world totter into its first chaos , ruin should threaten them in vain , whom god makes dwell in safety : psal. . . this canaan is full of secure vines and figg-trees ; the prophet zachariah means this city sure ; when he says , men shall dwell in it , and there shall be no more destruction , but jerusalem shall be safely inhabited : zach. . . v. lastly , all these speak heaven a city of rest , where there is such strength , love , and safety , needs must there be true security : first , heaven is the center of souls , as the earth is of bodies , and only there they rest : there indeed being contentation adequate to the soul's capacity , no further search , no more desire , where as here , one corner of the heart or other , still is empty : heaven satisfieth the hungry soul with goodness : psal. . . and yet this heavenly rest is not to be taken , ( as some impious spirits ) only privately , as a total cessation from all sacred business , for in that sense , saints have no rest in heaven , never ceasing to fall down before the throne , saith st. john , never silencing their sacred anthems to the king of glory but as philosophy-says of the spheres , this holy motion is their endless rest , in respect of all molestations and wonted troubles , which this world showrs on them ; here they are said to rest , and so says the spirit : rev. . . they rest from their labours . vi. and now could but divine contemplation transport you with st. paul , cor. . . but snatcht your souls a while from out their earthly tenements , and elevate 'em to the heaven we speak of ! what glorious objects not to be reveal'd , should you there behold ? there should you see felicity walk hand in hand with eternity ; and what this world can never shew you , glory attended on by safety : there 's light never clouded , health never weakned , pleasure unmix'd with grief , or beauty with deformity , a moon without her spots , wisdom acquainted with no error , and life beyond the reach of death . vii . there shall you see the eternal eternally , one whom all shall love without satiety , and with unweariedness praise him continually : there likewise should your ears with equall happiness banquet themselves on the true coelestial melody , sweeter than that feign'd of the spheres , even of halilujah-singing saints and angels : there shall you find , as 't were an happy marriage , a conflux of all goodness united ; so that there 's nothing absent that you could wish present , nor any thing present that you could wish absent ; here then with david we may lye down in wonder , what glorious things are spoken of thee thou city of god! psal. . . and yet , like as to sheba's queen , not the one half can be told you . viii . but yet this happiness is too much for the present ; in this life pleasure is the shorter twin ; and therefore as an exercise of our hope and patience , we look for one to come : you see the industrious husbandman reaps not presently , but with a costly confidence , many days , weeks and months , waits at expectation's gate ; so must we , says st. james , chap. . . look for this precious seed , and have long patience for it ; delay whets our desire , and multiplieth our estimation : yet may not violate the rule of patience , or anticipate the call of nature ; like him that reading plato's book of the souls immortality , made himself away to hasten it ; but such make more hast than good speed. ix . christians must wrap up david's wish , and st. paul's desire , in job's patience : job . . all the days of my appointed time will i wait till my change cometh ; and take the apostle's word for it , in due time we shall reap if we faint not : gal. . . the mariner too , that man of hopes , the watry plough-man , you see , endures his voyage er'e he gains his fraight , yet for the most part , somewhat he receives beforehand , but his compleated payment , not till he makes his utter port : so likewise in our passage to the true elizium , we patiently must cut through winds and waves , and not expect our entire wages , till our course be finished . x. yet in the mean time , we are not without that seal of the spirit , cor. . . the earnestness of our hopes , the co-assurance of god's spirit with ours ; for we have here heaven in the blossom , the fruit not till hereafter ; here the harmonious feast of a good conscience , which is heaven inchoate , but for the consumation , we look for that to come : this one to come , intimates here , both the certainty and duration of this supernatural city : the certainty , because it bears the force of a promise , and so it is , heb. . . for god hath prepared them a city , the saints then sure enough shall have it , since he hath prepared it , all whose promises , are yea , and amen , cor. . . and if his word be not enough we have his oath , psal. . . i have sworn by my holiness , saith he , that i will not fail david for ever : woe then , be to our infidelity , if we believe not the oath which he sware in the house of his servant david , that he would give us ; and indeed with faithless man , what is to come may still be so , but promise-keeping is god's attribute ; for so the prophet david describes him by it , psal. . . that he keepeth his promise for ever . xi . his performance and his promise differ not in essence , if in time , and therefore as st. paul exhorts , cor. . . brethren , be ye stedfast , and unmoveable , your hope being not in vain in the lord : we look for a city to come , and that shall come which we look for : i , and not only come , but ever shall continue ; the futurity , speaks the permanence , that while 't is present , it shall be still to come ; this future knows not any preter-perfect-tense , years eating up days , ages swallowing up ▪ years , time loosing his ne'er so much past , yet ne'er the less to come : not like our slender joys here , no sooner flow'd to us ( almost ) but ebbing from us : but a continuing city , stor'd with fulness of joy , and pleasures for evermore , psal. . . evermore ! more perennious than the gliding stream , or constant sun : here the sun may be one day darkned , and the moon pay home her borrowed light , the fixed stars may become planets and wander headlong from their spheres , whole nature may so forget her office , that heaven and earth may pass away , but these pleasures like the right-hand they wait on , remain for evermore : and this is our expected city , whose inhabitants , you 'l say , ( by better title than they of tarsus ) may be called citizens of no mean city , act . xii . and in this royal city , the days brightness there it knows no light , no nor ever fears the least eclipse : whose chearful and smiling brow no moving cloud o'recasts ; nor tempestuous storm molests the passage of its rays : but still shines on serene and clear ; and fills with splendors that spacious city : it needs not the declining lustre of our golden sun ; nor the borrow'd silver of the pale faced moon : the radient sun that appears there is the lamb , and the light that shines is the glory of god : the walls of this city are raised with precious stones , and every gate is of one rich pearl ; the mansions are built with choicest jewels , and the streets are paved with transparent gold : in the midst of this city runs a pure crystal river , perpetually flowing from the heavenly throne ; there all along those pleasant banks deliciously grows , the tree of life : healing all wounds with its balmy leaves , and making immortal all that but taste its fruit. xiii . thus is the holy city , which we are too seek , built ; thus is the city of the new jerusalem adorn'd : o thrice fortunate , and most glorious city ! how free and happy are thy blest inhabitants ! every head there wears a royal crown , and every hand a palm of victory : every sparkling eye o'reflows with joy , and every silver tongue with psalms of praise : there we shall dwell perpetually in the view of god , and be filled for ever with the sweetness of his presence ; this is that coelestial sphere , whose zodiack is felicity , whose constellations are degrees of glory , and whose poles , are joy and eternity . the second branch , how to fortifie our selves against the fears of death . chap. i. that if we dedicate our lives to christ , the advantage of death will be to our selves . the apostle tells us , phil. . . to me to live is christ , and to dye is gain . first st. paul lived , so do all men , so do all animals , what our apostle saith of bodies , i may of life : there is a natural body , and there is a spiritual body , cor. . . so there is a natural ; and there is a spiritual life ; this is an hidden ; but that a manifest life ; this an inclosure , but that a common ; it is common to heathens with christians , to beasts with men ; the little ant , the crawling worms have a share in life as well as we ; so that these may say as well as st. paul , to me to live ; why should we be so much in love with , or dote upon this life , which we have no more interest in , than the meanest living creature ? indeed , it is a mercy for which we ought to be thankful ; it is a talent which we are to improve ; but it is no priviledge wherein we should glory , whereof we should boast , or wherewith we should be too much affected . ii. secondly , as st. paul lived , so he made account of dying : others live as well as he , and he must dye as well as others ; and as certainly as we live , we must die : and man is no less subject to perishing than the beast ; yea , the good man hath no more exemption than the bad ; for so the prophet asserts , isa. . . the righteous perisheth : indeed the apostle elsewhere calls righteousness a brest-plate , eph. . . but it is not death proof ; and though it delivereth in , yet not from death : it is true , death is the wages of sin , but still , it is here the lot of a saint : perfect innocency should not have known mortality , but grace in the best is mixed with that sin , which bringeth death : christ , ( i grant , ) hath taken away death , but so as he hath taken away sin for the present , only in part , not fully : sin is taken away by death , that is the power and guilt of it . iii. and indeed , it is not without manifold reason that divine providence hath so ordered it : first that the members may be conformable to their head , and that we may follow christ , the same way of death , in which he hath gone before us to glory : secondly , that by pulling down of the wall , the moss may be fully plucked out , and by the dissolution of the body , its infirmity and frailty wholly purged away : thirdly , that the power of god may appear the more glorious in raising us up , after death hath laid us in the grave and the grave turn'd us into dust : fourthly , finally , that the strength of our faith might appear the more in believing we shall live though we die : for these reasons the wise god hath appointed his own children to walk through the valley of the shadow of death . iv. to carry it yet one step further , and that in a few words , it is no other than st. paul ( who was not only a christian , but an apostle ) who taketh it for granted , that he must die ; neither the word nor the work of righteousness can secure from death ; for prophets , apostles , ministers as well as others , are mortal , and must dye : indeed , they are , ( according to our saviour's metaphor ) the lights of the world , but such as after a while may be blown out by a violent , however must go out by a natural death : clouds they are from whom the rain of instruction falls upon the people , but at length they themselves vanish away : finally , angels they are in respect of their office , but still they are men in regard of their nature , and must die like men : st. paul himself hence supposeth it is a thing which sooner or later would befall him . v. now this blest pattern of the apostle , might serve to shame us out of our inordinate living to our selves , and quicken us in our endeavour to live to christ ; as peter said in another case to christ , john. . . lord , whither should we go ? thou hast the words of eternall life : let us say in this , lord to whom should we live ? thou hast command of our natural life ; yea , thou art the life of our life , and soul of our soul : oh that all our oyl might empty it self into this golden candlestick ! that all our water might run in this channel , all our actions be levell'd at this mark christ , and his honour : for indeed , all he did was in reference to us ; he was born for us , liv'd for us , died for us , rose again for us , is ascended , and sitteth at god's right-hand , and shall at last come again for us : why should not our souls then wish to be with him ? it is a known saying , the soul is not where it liveth , but where it loveth : and it is no less true , whom the soul loveth , to him it will live : and it is by faith that christ liveth in us , and it is by love that we live to christ : let him be the sole object of thine affections , and then he will be the chief end of thy actions . vi. that expression of the spouse in the canticles , my beloved is mine , and i am his ; cant. . . is very considerable to this purpose : my beloved is mine , in that she expresseth her sense of christ's affection towards her : and i am his , in that she insinuateth her love towards christ : and ( which was the fruit of it ) the resignation of her self to christ : excellently doth st. bernard illustrate these words : he is mine , and i am his : he mine , because he is merciful : i his , because i am not unthankful : he conferreth on me , grace for grace : i return him praise for his grace : he is for my deliverance , i for his honour : he for my salvation , i in subjection to his will. thus it was with the spouse , and thus it will be with every christian , who duly pondereth upon the mercy of christ towards him , and hath his soul affected with love and gratitude to christ. now if there were not in us any spark of love to christ , yet even self-love cannot but strongly oblige us to live to christ , in as much as this is the only honourable , profitable , and pleasurable life . vii . no life so honourable as this : all actions are dignified , especially by the end to which they tend ; whence the more noble the intention , the more noble the operation : and what intention can be higher , or end nobler than the glory of christ ? this is that which by a strange activity turneth our earthly into an heavenly , our natural , into a spiritual life , which is the most excellent of all lives : to live to a man's lusts , debaseth his life , and maketh it no better than beastial ; but to live to christ , exalteth it , and rendreth it no less than angelical . viii . nor is no life truly profitable but this ; the way to live to our selves , is to live to christ : whilst he hath the glory , we have the benefit : and as his name is advanc'd , so our good is advantag'd : there is a strange riddle , and a seeming contradiction in those words of god by the prophet hos. . ephraim is an empty vine , and bringeth forth fruit : a vine is then said to be empty when it is fruitless , and can that which bringeth forth fruit be said to be fruitless ? but the next words [ to himself ] unfolds the riddle , and reconciles the contradiction , since the fruit which is brought forth to our selves is no fruit : what one said of the day wherein he had done no good , i have lost a day : that may we say in this case , that day and time of our life is lost , wherein we live not to christ. ix . finally , this is the most pleasurable life , free from those cares and fears , distractions and vexations , with which living to the world , and our lusts , is encumbred , full of those joys and sweet pleasures , and delights whereof all others are ignorant : he that can say , to me to live is christ , may say , to me to live is peace of consience , contentment of mind , and joy in the holy ghost , in one word , this is the only way to make both our life comfortable ; and our death gainful . x. i shall now conduct you into the walk of the pleasant field of death's gain , where it will appear that death is gain to a godly man , and a good christian ; many are the miseries under which we groan in this life ; but , as st. ambrose says , death is a cure for 'em all : in this respect it is , that seneca saith aptly , it is the cause of none , but the end of many evils : upon this account it was , that death hath been , even by the heathens , looked upon as an advantage : when those two famous carpenters , agamedes , and trophonius , had built a temple for apollo at delphos , they begg'd of him a reward , to whom this answer was given by the oracle , that it should be conferred on them within nine days ; within which time they died : and when cydippe begg'd of juno a boon for her two sons , cleobis and bito , she found them in the morning dead in their beds , as if the gods could not bestow a greater benefit than death , by which men are freed from the calamities of life . xi . in this respect seneca's comparison is very fit , who resembleth death to an haven , into which when the ship enters , she is past all the danger of rocks , sands , waves or winds , to which she was continually liable upon the tumultuous seas : indeed death is that which delivereth our bodies from pains and aches , our tears , and our hearts from sorrows : and in this respect st. john calls them who die in the lord , blessed , because they rest from their labours , revel . . . to wit , all labour both of mind and body with which here they are oppressed . xii . the truth is , many are the afflictions of all men , so especially of the righteous in this life : they are sure to meet with persecution from wicked men , for their righteousness sake ; as the tree is beaten with sticks for its fruits sake ; yea , such is the rage of persecutors , that they care not to what sorrows , of hunger , cold , nakedness , imprisonment , banishment , and want , they expose them : besides , almighty god is pleas'd to chastise em ; for whilst he lets others alone in sin , he exercises their graces by adversity , whilst others enjoy prosperity : but when death comes , it sets them free from all , as being the last chastisement which god doth inflict upon , and the last mischief which wicked men can do to the godly . xiii . finally , so long as we continue in this world , the bur of corruption will cleave to us ; but death rids us of it : according to that of st. paul , . . he that is dead is free from sin : in this respect , death is fitly called by st. ambrose , the grave of our sins ; and by gregory nyssen , the expurgation of wickedness , for till the vessel be broken , the muddy water of corruption cannot be wholly poured out : consult the experience of the saints , and you shall find them still complaining of spiritual conflicts with their corruptions : we are besieged on every side , ( as saint cyprian observes ) and , oh how often is a breach made upon us ! if covetousness be knocked down , lust riseth up ; if lust be quelled , pride starteth forth ; if pride be subdu'd , anger exasperateth ; thus are we forced to a continual strugling with our sins : but when we die , the combat ceaseth ; and as for the present we are not under sin ; so then , we shall be without sin , or so much as the motions of sin. chap. ii. of the fears of death , and how to fortifie our selves against them : practically considered . death in all mens opinion is the king of terrors , and the most formidablest enemy in the world to humane nature , now all grief ariseth from love and self-interest , and naturally men fear death , because it puts a period to that life , which indulgent love , and weak nature would preserve : christians were wont to assume that courage , that no fear possess'd 'em , but that of sin : they could expostulate with the law , and say , thou hast no power over me , for god the father hath sent his beloved son to redeem me from the captivity of thy bondage , and therefore thy terrors and accusations , are all in vain : for this expedient i have , i will creep into the hole in my saviours side : there will i hide my self from all my foes , and plunge my conscience in his bleeding wounds , and by vertue of his bitter death , victorious resurrection , and glorious ascension shall i gain the conquest . ii. why should we then thus be surrrounded with fears , and permit death's terrors thus to affright us ? seems it so hard a task to walk the path , which all our ancestors have trod before us ? adam the first of all mankind , and righteous noah that feared the almighty : abraham the father of the faithful , and friend of god , and moses the servant of the lord : david the man after god's own heart , and solomon the wisest king that e'er sway'd the scepter : all these have justly paid their debt to nature , and subcribed to the law of universal mortality : nay , jesus himself , the blessed saviour of the world , has expired on the accursed cross of eternal shame ; and went to his transcendant glory through the gates of death . iii. and now shall our childish and fond self-love so blindly flatter us ; as to wish an exception from this regular and general rule ? shall we be still murmuring and repining , when our life is but a bubble , a vapour , nay , but , a span , and still expos'd to innumerable sorrows and afflictions ? does not the very shortness mitigate and abate its miseries ? and does not those many miseries highly applaud its shortness ? should we not rather be glad and rejoye at the approach of death , that when e'er it comes it proves so advantagious to us ? if in our aged years , t is a haven of repose ; and ought to be kindly entertain'd after so long , and tedious a voyage : if death appears in our infancy and youth , it prevents a thousand calamities , and numberless dangers of ruining our souls : if by an ordinary fit of sickness , 't is according to the course of nature ; if by any disaster or outward violence , 't is always the will of heaven : what occasion have we then to dread or fear , how many darts death has in his quiver , when we are sure he can throw but one at us . iv. therefore to depart this world is an act to be done but once ; and that once well done , we are happy for ever : we must needs confess the decrees of the almighty are always just ; and that 't is only our selves are the cause of all our miseries ; for no sooner are we born but we begin to sin , we sacrifice our minority and youth to vain sports and follies ; and our riper years to gluttony , drunkenness , lust , and pride : we spend our old age in politick craft and greedy avarice ; and begin not to live till we are ready for the grave : then indeed we lament the shortness of our time ; when we have our selves like spend thrifts thrown it all so prodigally away : for when we have lived , and led a loose and negligent life , we then complain death seizes on us unawares : we find fault that perhaps our days are too few to grow rich ; or to satisfie the ambition of a haughty spirit : but did we strive to be taught the love of god , and to immitate the meek and humble life of the blessed jesus : it would require not so much the number of years ; as the faithful endeavours and utmost diligence of a pious mind : could we but bestow , on the improvement of our immortal souls , the time we so vainly trifle away on our frail bodies ; our day would be short enough and not seem tedious ; and long enough to finish our appointed task . v. then what shall we but say to our souls ! that our only business here , is but like unto the wise virgins ; to trim our lamps , and to wait the coming of the bridegroom ? but to sow the immortal seed of a never failing hope ; and expect hereafter to reap a due increase : it is insignificant , how late in the year the fruit be gathered ; if still it improve in growing better : no matter how soon it falls from the laden tree ; if a stormy wind blow it not down before it proves ripe : let us then contemplate , on god's most just and secret providence ; who governs all things by the counsel of his divine will whose powerful hand can wound and heal ; lead down to the grave of silence , and bring back again : let us be ever ready , to him to bow our heads , and freely submit to him our dearest concerns : let us say unto him , lord , strike as thou pleasest our health , or lives , we cannot be safer than at thy disposal : only these few , but earnest requests we humbly make ; which , o may thy clemency vouchsafe to hear ! cut us not off in the midst of our sins and folly ; nor suffer us to expire with our sins unpardoned : but make us , lord , first fit , and ready for heaven ; and then take us to thy self in thy own due time : for 't is not for us , o lord , to choose our own conditions ; but to manage well what thou hast appointed . vi. it is true , death bereaveth us of a mortal and transitory life , but it is an inlet to an immortal and everlasting life ; it despoileth us of our worldly possessions ; i , but it putteth us in possession of our heavenly inheritance , it taketh us from the society of our bosome friends and neighbours : i , but it sends us to abraham's bosome , and makes way for our society with christ : finally , it severs the soul from the body ; i , but it unites the soul to god : what is it for the candle to be put out , whilst we enjoy the light of the sun ? for the standing pools to be dry , so long as we may drink at the fountain ? for our earthly comforts to be taken from us , when heavenly joys are conferred on us ? the truth is , death is not a privation , but a permutation : so holy job calleth it a change : job . . and that a blessed exchange , of a cottage for a palace , a wilderness for a paradise , a house of bondage for a place of liberty , of brass for gold , pebles for pearls , earth for heaven . vii . but let the advantages of death mitigate the fears which is apt to arise in us from the apprehensions of it ; when abigall told nabal the threatning words of david ; the text says , sam. . . his heart died within him , and became as a stone . thus is it with the most of us , when any summons of death is given : nay , not only with the most , but even sometimes with the best : christ cometh to the disciples on the sea , to preserve them from the storm , and they are troubled ; death cometh to deliver us from all evil , and we exceedingly tremble : indeed the reason is , because we consider not that death is a deliverance , and an advantage to us : what chrysologus saith of martyrs , is true of all good men , their death is a birth and end a beginning , they live by being killed , and whilst they are thought to be extinguished on earth , they shine in heaven ; and surely were this well pondered by us , we would not seek consolation against death , but death it self would be our consolation : those words of job , chap. . . i have said to corruption thou art my father ; to the worm thou art my mother and sister , are not unfitly allegorized by origen to this purpose ; as if he therefore called corruption and worms his father and mother , because as parents are comforters to their children , so were they to him . viii . it is true the separation of soul and body is terrible , and a natural fear of it cannot but be in all ; i but it is as true in respect of the godly , that when this separation is made , the soul is set at liberty , and rejoyceth , yea , the body is at rest , and knoweth no trouble ; and is such a separation to be feared ? this life , what is it but a going to death ? and death what is it but a going to life ? little cause there is then sure , why we should either too much love the one , or fear the other : shall that be the object of our fear , says tertullian , which freeth us from what ever is to be feared ? and this we have from the mouth of a roman , i would not be young again though god would grant it me , and he giveth this reason , because when i die i shall go from my inn to my home . i. it is not death it self , but our mis-apprehension of death is terrible to us ; says st. ambrose : did we look through , beyond death , at the happiness which followeth , it would not be dreadful but amiable in our eyes , and with the apostle we would not fear , but desire to depart : that of the wise man , prov. . . the righteous hath hope in his death , the caldee reads , the righteous hopeth he shall dye ; so far is a good man , from fearing of that he hopeth for , his dissolution ; and though he dare not rashly hasten , yet he willingly entertaineth it , whensoever sent by the almighty to him . x. now if a good life preceed , an happy death cannot but follow ; nor is it probable , a happy death should be the consequent , if a religious life hath not been the antecedent : some there are , who would invert these words of the apostle , phil. . . to me to live is christ , but to die is gain : and make gain the predicate of the former ; and christ of the latter ; thus doth every covetous man say , to me to live is gain , and to dye is christ ; vain men who will have gold to be their god , and yet christ to be their redeemer , they will serve mammon whilst they live , and yet be saved by a saviour when they dye ; but it will be just with christ to say to all such mammonists , in these words of god to the israelites , in the day of their distress , go to the gods which you have served , the gain which you have lived to , and let that deliver you in this hour of your death . xi . others there are who would severe these clauses , whilst they would gladly say , to dye is gain , but not to live is christ : one was asked , whether he had rather be croesus or socrates , his answer was , he would be rich croesus in his life , and good socrates at his death ; you know whose prayer it was , numb . . . let me dye the death of the righteous , and let my last end be like his ; and it is that no doubt which many wish and desire ; nay hope , who yet regardeth not to live , the life of the righteous , and that their course to that end may be like his : but what a folly , nay madness is it , for men to expect to reap that they do not sow ? to sow to the flesh , and to the world , and yet reap by christ the gain of everlasting life after death ? as therefore we expect the one , let us endeavour the other ; and if gain by death be our hope , let living to christ be our practice , xii . so that this scripture thus considered , doth plainly put a difference between the precious and the vile , the godly and the wicked ; whilst to these who live to themselves death is a loss ; but to those that live to christ , it is a gain : adrian was wont to say , that death is the rich man's fear , and the poor man's desire : and this i may well apply here , death either is , or may be the bad man's fear , but the good man's wish , or to use st. ambrose his expression ; it is an haven to the just , but a shipwrack to the guilty ; to the good , a bed of repose , but to the wicked a rack of torture ; the man who liveth to the world , saith to death , as ahab to elijah . kings . . hast thou found me oh mine enemy ! but he who liveth to christ , may say to it as david of ahimaz . sam. . . it cometh with good tydings . xiii . and now would you on the one hand see the reason why you are so fearful of death ? it is because your consciences accuse you , that you have not lived as becometh christ's disciples ; and so you may thank your own guilty consciences for those fears of death : it was not without reason , that st. paul saith , cor. . . the sting of death is sin ; since death is only venemous and deadly to them who live in sin : on the other hand , would you see the way to a joyful end ? would you have comfort in , and gain after death ? oh let it be your study to live to christ : it is our saviour's counsel to his disciples , mat. . . take no thought for your life , let me alter it a little , take no thought for your death , but for your life , let your care be to advance christ in your lives , and it will be his care to confer the gain of glory and immortality upon you at your death . xiv . lastly , i shall earnestly beseech you in those words of our saviour to his disciples , i say unto you all watch ; indeed , when we see many falling in their full strength , and snatch'd away in the prime of their days , have we not reason to watch ? and watching to prepare for the hour of our death : let it then be the care of us all whilst we live , to live to the glory of our creator , every one of us in our station , consecrating our selves to , and employing our talents in his service , and for his glory ; and whensoever that time shall approach , whether sooner or later , to any of us ; we may like good stewards give up our accompts with joy and not with grief ; and receive that happy commendation of well done goood and faithful servants , enter into the joy of thy lord. xv. it was reasonable advice , and a proper instrument of vertue , which pythagoras taught his scholars : let not sleep seize upon the regions of your senses , before you have three times recalled the conversation , and accidents of the day : examine what you have committed against the divine law , what you have omitted of your duty , and what use you have made of the divine grace to the purposes of vertue and religion ; joyning the iudge reason , to the legislative mind or conscience , that god may reign there as a law-giver and a judge : then christ's kingdom is set up in our hearts : then we always live in the eye of our judge , and live by the measures of reason , religion , and sober counsels . the third branch . chap. i. containing spiritual remedies against immoderate grief for the loss of relations and friends : practically considered . saint cyprian affords us these two golden sayings : that we should not too much bewail the departure of our dearest relations , and when the day of our dissolution doth approach , that we readily and chearfully obey god's call. let the comfort then , which death brings , moderate our sorrow for our friends who sleep in jesus : why should we be troubled for them who are at rest ? and sit down in sorrow for them who are entred into joy ? why are we clad in black for them who walk in white ? and so many tears flow from our eyes for them , who have all tears wiped away from theirs ? it is storied of the thracians , that they mourn at the birth , and rejoice at the death of their friends : nor was it without reason , that they should account those fit to be bewail'd , who are launching forth into the tempestuous sea of this world , and attend them with joy who are got into the harbour of rest. ii. we read concerning lazarus , that christ rejoyced when he was dead , but wept being to raise him to life : and chrysologus his note is very apt to our present purpose ; christ bewaileth not the losing , but restoring of his life : according to which the greek fathers make the reason of our saviour's tears to be , that he should now call him back to a miserable life : indeed as st. hierom saith concerning nepotian , we may say of every one who departeth in christ , we are not so much to condole his loss of this life , as to congratulate his deliverance from the miseries of this life . iii. thou wilt say perhaps , it is my friend , my dearly beloved friend who is dead , and can i choose but mourn ? but , is he thy friend , and dost thou envy him his happiness ? dost thou dearly love him and yet grieve at his welfare ? he is thy friend , and death is his benefit : and shall the benefit of another , especially of thy friend be thy sorrow ? i , but he is snatch'd from my arms , and i have a great loss in his departure , and that is my trouble : true , this nature prompteth to , that we should be sensible of our own loss ; yea , grace requireth that we should be sensible of such a loss , as it is a cross inflicted upon us by divine providence . iv. thus patient job , chap. . . when the news came to him of his childrens death , shaved his head , and rent his mantle : signs of that sorrow , which natural affection put him upon ; yea , he fell down upon the ground and worshipped : signs , that in his sorrow he looked higher , at the hand of god which had done it : but , as with one eye we look on our loss , and weep ; so with another eye we must look on their profit , and rejoyce ; as it is a chastisement , we must be affected with sorrow ; and as a mercy to them we must express our joy : and thus , whilst we mingle these affections together , our sorrow will not be exorbitant . v. indeed , when any die , to whom we have reason to fear , death is the beginning of sorrow ; and there is sad cause of bitter mourning : but not for them who die in the lord : david justly bewailed dead absolom , because he died in his rebellion , and therefore despaired of his bliss ; but when the other child died , he drieth his eyes , as not doubting its happiness : they indeed cannot sufficiently be lamented at their death , who dying in their sins , drop into hell ; not they who are carried into those heavenly mansions ; saith isidore excellently . vi. let not , i beseech you , immoderate grief too much overwhelm you ; but when you have shed your solemn tears , and paid your due sighs to the memory of your friends then wipe ●our eyes with the comfort of hope ; and change your grief into a charitable joy : remember the friends you mourn for , are delivered from the miseries of this sinful world , and all the miseries you so justly deplore : their frail bodies tremble no more with a shaking palsie , nor burn with the violent flames of a scorching feaver , they cry out , and lament no more for want of sleep ; nor tumble and roul up and down their uneasie beds : but quietly rest in the silent grave ; till they rise again to immortal glory : which while their bodies there expect in peace ; their souls are enlarg'd to a spacious liberty : no longer are they confin'd to this prison of the body ; but gone to dwell in the region of spirits ; they are no longer exposed to these stormy seas ; but are gladly arrived at their safe harbour . vii . comfort your selves , with this firm belief , that they are not lost , but gone before us : that the living body which thou now sowest with tears shall rise again with joy a glorified creature : that we shall meet in heaven and never part again , and that with greater advantage of love and perfection : the most perfect secular amity hath some bitterness , because the best hath some imperfection : but there shall be no animosity in friends to disturb each other , because no sin , nor imperfection : now indeed if we are confident of such a resurrection , why should we bewail the dead ? why too much , if we believe they are not lost ? why should we impatiently take it , that they are withdrawn for a time , whom we believe returning to eternity ? why should we immoderately grieve that our friends go before us , seeing we must quickly follow after ? viii . moderate weeping is most highly commended , for it expresseth a natural affection we had to the departed , but with a christian-like moderation of our grief , whereby our faith to god-ward is demonstrated : and the reason is manifest ; for they rest from their labours , and their works follows them : why should we then weep , since they are received into the throne of bliss , and are made partakers of eternity ? and st. cyprian saith , those that depart in the faith of christ , they are sent before us , not lost from us : they shall receive immortality , and be heirs of christs kingdom : again , they who attain to the glory of god's kingdom , are to be thought happy , and in joy , not in sorrow , vexation , or woe ; and therefore not to be grieved for , in that they are departed from us ; for of necessity it is , we must either depart from them , or they from us . ix . thrice happy were we , if we were received into that joy , that glory , that eternity , whereof the saints in christ's kingdom are partakers : a glory distinguished , but a joy communicate ; o admirable mystery ! o ineffable mercy ! a mystery only to those revealed , whom he in his mercy hath reserv'd to be inheritors in the covenant of peace , established by his promise , confirm'd by his power , and confer'd on his elect israelites , glorified by a saviour in the highest heaven , even where cherubims , and seraphims make melody and solace , to the blessed trinity . x. touching the inconvenience of immoderate sorrow , st. paul , thes. . . giveth us an exhortation , i would not brethren have you ignorant , concerning them which are a sleep , that ye sorrow not even as them which have no hope : whence it appears , that excessive and immoderate sorrow , implieth a diffidence or distrust we have of our soul's immortality , resurrection , and glorification , whereby we seem to derogate from that written verity , who said ; verily , verily , i say unto you , the hour shall come , and now is , when the dead shall hear the voice of the son of god , and they that hear it shall live : john. . . xi . but many carnal men there be , whose spiritual eyes are dazled , or rather blemished , with terrestial objects , and can extend their intellectual sight , no farther than the exteriour object of sense guides 'em : and these like nicodemus , will not scruple to enquire , how can a man be born again which is old ? can he enter into his mother's womb again and be born ? little do these consider how , nor know they how there happens children by procreation , and regeneration : of which sort might rachel seem to be , who wept for her children , and would not be comforted , because they were not : so strangely doth the violence of passion transport these , as they become stupid and senseless in the deprival of a friend . xii . to conclude i wish every immoderate and dispassionate mourner to reflect on these two considerations : first , to conceive the matter or composition whereof he was made , for whom he mourneth : secondly , the necessity of his dissolution ; being enjoyn'd by that universal doom , which cannot be repealed , to return to that mould from whence he had his beginning : as to the first , for his composition ; thou shalt find the matter whereof he was made , vile , sordid , and contemptible , where that beauty wherein consisted the eminent part of his luster , is but earth , which we make our inferiour center ; yea , though he were by birth in the highest rank of descent , yet the matter whereof he was compos'd is but equal with the obscurest vassal . xiii . as to the latter , namely , his dissolution ; as the time is dubious to all men , so is the necessity of the doom not to be avoided : it was the pagans maxime , earth must to earth , and it is pittacus saying ; that the immortal gods themselves could not struggle against necessity : seeing then the frailty of his composition , the necessity of dissolution , have recourse to him in the depth of thy affliction , who will infuse into thy tear-distilling wounds the balm of his consolation : acknowledge thou thy infirmities with the publican , and he will act the faithful samaritan ; restrain thy too tender affection , as one that is believing ; so shall not the death of thy happy departed friend grieve thee , but by the wings of faith transport thee from earth to heaven ; translate thee as a faithful bezalie , from idolatrous babel ; to zealous bethel , from edom to eden ; from the tents of kedar to the habitations of moloc , to those princely cedars of lebanon , from marah the water of bitterness , to bethesda the pool of solace : finally from this exile of tears and misery , to the siloam of joy and eteral glory , there to receive that crown of life which the lord hath promised to them that love him the close . to sum up this duty of being ready prepared for death ; we must reflect with sorrow and hatred upon sin the true cause of man's vanity : man in his first estate was altogether excellency ; god saw every thing that he made , and behold it was good , gen. - . surely this was much more true of man the master-piece of the creation , not vanity , but divinity was his nature ; he was not envelop'd with rags of frailty , but enobled with robes of innocency ; nor did he walk in a vain shew , but a sacred representation of god himself . ii. and now if you would know how this flower was blasted , it was by the breath of the basilisk ; how this image was defaced , it was by the poison of the serpent ; how man became vanity , it was by reason of iniquity : this verifies that saying of the wise-man , prov. . he that soweth iniquity shall reap vanity . iii. let us provide then for our selves another , a better estate , than the best which this world affords , an estate of glory in the heavens ; man's best estate on earth is mutable , but that is durable ; empty , but that is satisfying ; uncertain , but that is sure ; only for term of years , but that is for eternity . iv. that we may be ready prepared to meet this certain herald of the grave ; let us carefully provide for that hour , and set our house in order , take leave of our best relations and friends , and support our selves with the comfortable hopes of immortal life and a glorious resurrection ; and that death come not upon us unawares , let us always observe what christ did instruct his disciples , watch therefore , for ye know neither the day , nor the hour , wherein the son of man cometh . v. that person hath not well conned over his lesson of happiness , that is loath to go to it , though it be through a dead sea ; nor can he be justly thought desirous of heaven ; who is unwilling to shake hands with earth : it was justly said to that lame beggar , who refused the offer of his prince to take him into his coach , thou well deservest to stick in the mire : and surely it is but fit that they should live and lye in sorrow , who are unwilling that christ should take them up to himself . vi. let peace and tranquillity of mind be our continual study ; and therefore in whatsoever state we are here , let us learn to be content , be it never so mean , so as not to repine ; and let us not be content , be it never so high , so as to rest satisfied ; and whether our estate in this world be high or low , let the first and best of our desires and endeavours be after that estate which is not a shadow , but a substance ; not a lease but an inheritance ; not vanity , but felicity , and shall be far more in the fruition , than it is in the expectation . vii . are our friends for the present in a flourishing estate ? take we heed how we launch out either our hopes , or love too much towards them , considering that they are but vanity , and therefore our hope which is placed on them will end in shame , and our love in vexation . viii . why so big with expectation of advantage or advancement from thy rich ally , honourable lord , potent friend ? alas , thou dost but set thy foot upon the water , which cannot bear thee : why so inflam'd with affection to thy beautiful wife , child , or near relation ? alas thou dost but embrace a shadow in thine arms , which cannot , nor must not stay long with thee : but set thy affections on heaven ; to the possession whereof he will bring us , who hath purchased it for us . ix . now because death daily attends us , let us wait for it , and consider well these four things : first , whence thou camest : now , this thou art told , that sinners begat thee in sin ; and miserable wretches brought thee into this vale of misery : so that thy conception was sin , thy birth misery , thy life a punishment , and thy death a torment ; and the longer thy life is , the more sin thou wilt have to answer for . but perhaps thou wilt say , to what end is this humane life lent thee ? why , only to gain a heavenly life ; and this is all divine love aims at : that thy life may seem shorter , and thy labour less . x. secondly , consider whether thou goest ; thy life , which like a flower is subject to fade and decay , tells thee , that thou art in a passing state : but let it rejoice thee to think , that thou goest to thy fathers ; and be comforted in this hope , thou shalt be buried in a good old age : therefore , let it not trouble thee to live , nor affright thee to dye ; but live in patience , and dye in desire : though thou dost here for a while bewail thy sorrow , thou wilt at length forget thy banishment , and return to thy own country . xi . thirdly , to express what thou art , what language can that unfold ? dust , and air , this thou knowest ; and to dust thou shalt return , that is certain : man is a sickly , diseased , empty thing , and every man shall be turned into nothing . this none can plead ignorance in ; for our metal is a moist humour , and the mould no better , in an unclean womb ; condemned sooner than born , that 's our condition : our best stock is the seed of abraham ; and with job , we say to corruption , thou art our mother ; and to the worms , thou art our brethren and sisters : these are our great kindred ; our dwelling is amongst insects , our quantity vile , our weight lighther then vanity , our worth , nothing . what then is our being ? a dream and sorrow . xii . fourthly , consider what thou shalt be ; thou knowest what thou art , and therefore dost know thy self not to be ; but yet thou dost desire both to be , and to know what thou art ; for to see god , and to live with him , is to enjoy him : and this is eternal safety , and secure eternity : this may be admired , though hardly understood ; yet better understood , then can be expressed : therefore to thy soul say , o soul , that art ennobled with the image of god , adorned with his likeness , espouto him by faith , redeemed by his blood , endowed with his spirit , ranked with his angels , what hast thou to do with flesh ? but to contemplate on that brightness , that sweetness , and pleasure , which remaineth for thee in that vision , where thou shalt behold christ face to face for evermore . the table . the introduction . page . chap. i. several notions of death , what it is , its author , name and nature . chap. ii. that death , hath no respect of persons ; but we are continual dying whilst we live . chap. iii. the certainty of death practically considered . chap. iv. several motives to remember death practically considered . chap. v. of sin , the means of death , of sickness , youth , and old age. chap. vi. several forerunners of death , which may warn men to prepare for it , practically considered . chap. vii . of the separation of soul and body , with other memorials of mortality , practically considered . chap. viii . eternal life described and practically considered . . chap. ix . the christian's map of the world wherein the vanity of it is shown in the shortness of man's life , and that this world is not a place of long continuance : considered practically . chap. x. that man himself is frail , and is no continuing city , or has any duration here ; practically considered , and emblematically discussed . chap. xi that there is nothing in this world , worthy of taking off our affections from heavenly things ▪ practically considered chap. xii . several instrumental means to be used in the seeking and attaining of a heavenly kingdom ; practically considered . chap. xiii . a prospect of the heavenly jerusalem , which we are to seek ; practically considered the second branch . how to fortifie our selves against the fears of death . chap. i. that if we dedicate our lives to christ , the advantage of death will be to our selves chap. ii. of the fears of death , and how to fortifie our selves against them practically considered . the third branch . chap. i. containing spiritual remedies against immoderate grief for the loss of relations and friends : practically considered . the close . finis . the government of the tongue by the author of the whole duty of man, &c. allestree, richard, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing a estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : , : a) the government of the tongue by the author of the whole duty of man, &c. allestree, richard, - . fell, john, - . sterne, richard, ?- . pakington, dorothy coventry, lady, d. . henchman, humphrey, - . the fifth impression. [ ], p. at the theater, oxford : [i.e. ] attributed to richard allestree. cf. bm, dnb. variously ascribed also to john fell, richard sterne, lady dortohy pakington, humphrey henchman, and others. cf. dnb. table of contents: p. [ ] both wing and madan distinguish between two "editions" of [ ]: wing a (madan *), which is ", lacks a frontispiece, and has an upper case "f" in "fifth impression" on the t.p., and wing a (madan ), which is ", has a lower case "f" and includes the frontispiece. although the film identifies : as a , it is in fact identical to : with frontispiece, octavo binding, and an "f" on the t.p. reproduction of original in huntington library. item at : a with: the art of contentment / by the author of the whole duty of man, &c. [oxford] : at the theater in oxford, . created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng libel and slander -- early works to . conduct of life -- early works to . - tcp assigned for keying and markup - spi global keyed and coded from proquest page images - emma (leeson) huber sampled and proofread - emma (leeson) huber text and markup reviewed and edited - pfs batch review (qc) and xml conversion imprimatur , rad. bathvrst . vice-cancel . oxon. januarii . . the government of the tongve the government of the tongue . by the author of the whole duty of man , &c. death and life are in the power of the tongue , prov. . . the fifth impression . at the theater in oxford . m. dc . lxvii . the preface the government of the tongue has ever bin justly reputed one of the most important parts of human regiment . the philosopher and the divine equally attest this ; and solomon ( who was both ) gives his suffrage also ; the perswasions to , and encomiums of it taking up a considerable part of his book of proverbs . i shall not therefore need to say any thing , to justifie my choice of this subject , which has so much better authorities to commend it : i rather wish that it had not the super addition of an accidental fitness grounded upon the universal neglect of it , it now seeming to be an art wholly out-dated . for tho some lineaments of it may be met with in books , yet there is scarce any footsteps of it in practice , where alone it can be significant . the attemt therefore of reviving it i am sure is seasonable , i wish it were half as easy . . indeed that skill was never very easy , it requiring the greatest vigilance and caution , and therefore not to be attain'd by loose trifling spirits . the tongue is so slippery , that it easy deceives a drousy or heedless guard . nature seems to have given it some unhappy advantage towards that . 't is in its frame the most ready for motion of any member , needs not so much as the flexure of a joint , and by access of humors acquires a glibness too , the more to facilitate its moving . and alas , we too much find the effect of this its easie frame : it often goes without giving us warning ; and as children , when they happen upon a rolling engine , can set it in such a carriere , as wiser people cannot on a sudden stop ; so the childish parts of us , our passions , our fancies , all our mere animal faculties , can thrust our tongues into such disorders , as our reason cannot easily rectify . the due managery therefore of this unruly member , may rightly be esteemed one of the greatest mysteries of wisdom and vertue . this is intimated by st. james , if any man offend not in word , the same is a perfect man , and able also to bridle the whole body , ja. . . 't is storied of bembo a primitive christian , that coming to a friend to teach him a psalm , he began to him the thirty ninth , i said i will look to my waies , that i offend not with my tongue ; upon hearing of which first verse , he stopt his tutor , saying , this is enough for me if i learn it as i ought ; and being after six months rebuk'd for not coming again , he replied , that he had not yet learn'd his first lesson : nay , after nineteen years he profest , that in that time he had scarce learn'd to fulfill that one line . i give not this instance to discourage , but rather to quicken men to the study , for a lesson that requires so much time to learn , had need be early begun with . . but especially in this age , wherein the contrary liberty has got such a prepossession , that men look on it as a part of their birth-right , nay do not only let their tongues loose , but studiously suggest inordinaces to them , and use the spur where they should the bridle . by this means conversation is so generally corrupted , that many have had cause to wish they had not been made sociable creatures . a man secluded from company can have but the devil and himself to temt him ; but he that converses , has almost as many snares as he has companions . men barter vices , and as if each had not enough of his own growth , transplant out of his neighbors soil , and that which was intended to cultivate and civilize the world , has turned it into a wild desert and wilderness . . this face of things , i confess , looks not very promising to one who is to solicite a reformation . but what ever the hopes are , i am sure the needs are great enough to justify the attemt . for as the disease is epidemic , so it is mortal also , utterly inconsistent with that pure religion , which leads to life . we may take james's word for it , if any man seem to be religious , and bridleth not his tongue , that mans religion is vain , james . . god knows we have not much religion among us : 't is great pity we should frustrate the little we have , render that utterly insignificant , which at the best amounts to so little . let therefore the difficulty and necessity of the task , prevail with us to take time before us , not to defer this so necessary a work till the night come ; or imagine that the tongue will be able to expiate its whole age of guilt by a feeble lord have mercy on me at the last . tho indeed if that were supposable , 't were but a broken reed to trust to , none knowing whether he shall have time or grace for that . he may be surpriz'd with an oath , a blasphemy , a detraction in his mouth : many have bin so . 't is sure there must be a dying moment ; and how can any man secure himself , it shall not be the same with that in which he utters those , and his expiring breath be so emploied ? sure they cannot think that those incantations ( tho hellish enough ) can make them shot-free , render them invulnerable to deaths darts ; and if they have not that , or some other as ridiculous reserves , 't is strange what should make them run such a mad adventure . . but i expect it should be objected , that this little despicable tract is not proportionable to the encounter to which it is brought , that besides that unskilful managing of those points it do's touch , it wholly omits many proper to the subject , there being faults of the tongue which it passes in silence . i confess there is color enough for this objection , but i believe if it were put to votes , more would resolve i had said too much , rather then too little . should i have enlarged to the utmost compass of this theme , i should have made the volume of so affrighting a bulk , that few would have attemted it ; and by saying much , i should have said nothing at all to those who most need it . mens stomacs are generally so queasie in these cases , that 't is not safe to over-load them . let them try how they can digest this ; if they can so as to turn it into kindly nurishment , they will be able to supply themselves with the remainder . for i think i may with some confidence affirm , that he that can confine his tongue within the limits here prescrib'd , may without much difficulty restrain its other excursions . all i shall beg of the reader , is but to come with sincere intentions , and then perhaps these few stones and sling used in the name , and with invocation of the lord of hosts , may countervail the massive armor of the uncircumcised philistin . and may that god , who loves to magnifie his power in weakness , give it the like success . the contents . sect. . of the use of speech . p. . sect. . of the manifold abuse of speech . sect. . of atheistical discourse . sect. . of detraction , sect. . of lying defamation . sect. . of vncharitable truth . sect. . of scoffing and derision . sect. . of flattery . sect. . of boasting . sect. . of querulousness . sect. . of positiveness . sect. . of obscene talk. the close . of the government of the tongue . sect . i. of the use of speech . . man , at his first creation , was substituted by god as his vicegerent , to receive the homage , and enjoy the services of all inferior beings : nay farther , was endowed with excellencies fit to maintain the port of so vast an empire . yet those very excellencies , as they qualified him for dominion , so they unfitted him for a satisfaction or acquiescence in those his vassals : the dignity of his nature set him above the society or converse of mere animals : so that in all the pomp of his roialty , amidst all the throng and variety of creatures , he still remain'd solitary . but god , who knew what an appetite of society he had implanted in him , judged this no agrecable state for him ; it is not meet that man should be alone , gen. . . and as in the universal frame of nature , he ingraffed such an abhorrence of vacuity , that all creatures do rather submit to a preternatural motion then admit it ; so , in this emty , this destitute condition of man , he relieved him by a miraculous expedient , divided him that he might unite him , and made one part of him an associate for the other . . neither did god take this care to provide him a companion , merely for the entercourses of sense : had that bin the sole aim , there needed no new productions , there were sensitive creatures enough : the design was to entertain his nobler principle , his reason , with a more equal converse , assign him an intimate , whose intellect as much corresponded with his , as did the outward form , whose heart , according to solomons resemblance , answered his , as in water face answers face , prov. . . with whom he might communicate minds , traffic and enterchange all the notions and sentiments of a reasonable soul. . but tho there were this sympathy in their sublimer part , which disposed them to the most intimate union ; yet there was a cloud of flesh in the way , which intercepted their mutual view , nay permitted no intelligence between them , other then by the mediation of some organ equally commensurate to soul and body . and to this purpose the infinite wisdom of god ordained speech ; which , as it is a sound resulting from the modulation of the air , has most affinity to the spirit , but as it is uttered by the tongue , has immediate cognation with the body , and so is the fittest instrument to manage a commerce between the rational yet invisible powers of human souls cloathed in flesh . . and as we have reason to admire the excellency of this contrivance , so have we to applaud the extensiveness of the benefit . from this it is we derive all the advantages of society : without this men of the nearest neighborhood would have signified no more to each other , then our antipodes now do to us . all our arts and sciences for the accommodation of this life , had remain'd only a rude chaos in their first matter , had not speech by a mutual comparing of notions ranged them into order . by this it is we can give one another notice of our wants , and sollicit relief ; by this we interchangably communicate advises , reproofs , consolations , all the necessary aids of human imbecillity . this is that which possesses us of the most valuable blessing of human life , i mean friendship , which could no more have bin contracted amongst dumb men , then it can between pictures and statues . nay farther , to this we owe in a great degree the interests even of our spiritual being , all the oral , yea and written revelations too of gods will : for had there bin no language there had bin no writing . and tho we must not pronounce how far god might have evidenced himself to mankind by immediate inspiration of every individual , yet we may safely rest in the apostles inference , rom. . . how shall they believe in him whom they have not heard , and how shall they hear without a preacher ? . from all these excellent uses of it in respect of man , we may collect another in relation to god , that is , the praising and manifying his goodness , as for all other effects of his bounty , so particularly that he hath given us language , and all the consequent advantages of it . this is the just inference of the son of syrach , ecclus. . . the lord hath given me a tongue , and i will praise them therewith . this is the sacrifice which god calls for so often by the prophets , the calves of our lips , which answers to all the oblations out of the herd , and which the apostle makes equivalent to those of the floor and wine-press also , heb. . . the fruit of our lips , giving thanks to his name . to this we frequently find the psalmist exciting both himself and others , awake up my glory , i will give thanks unto thee , o lord , among the people , and i will sing unto thee among the nations , psal. . , . and o p raise the lord with me , and let us magnify his name together , psal. . . and indeed whoever observes that excellent magazine of devotion , the book of psalms , shall find that the lands make up a very great part of it . . by what hath bin said , we may define what are the grand uses of speech , viz. the glorifying of god , and the benefiting of men . and this helps us to an infallible test by which to try our words . for since every thing is so far approvable as it answers the end of its being , what part soever of our discourses agrees not with the primitive ends of speech , will not hold weight in the balance of the sanctuary . it will therefore nearly concern us to enter upon this scrutiny , to bring our words to this touch-stone : for tho in our depraved estimate the eloquence of language is more regarded then the innocence , tho we think our words vanish with the breath that utters them , yet they become records in gods court , are laid up in his archives as witnesses either for , or against us : for he who is truth it self hath told us , that by thy words thou shalt be justified , and by thy words thou shalt be condemn'd , matth. . . sect . ii. of the manifold abuse of speech . . and now since the original designs of speaking are so noble , so advantageous , one would be apt to conclude no rational creature would be temted to pervert them , since 't is sure he can substitute none for them , that can equally conduce either to his honor or interest . . yet experience ( that great baffler of speculation ) assures us the thing is too possible , and brings in all ages matter of fact to confute our suppositions . so liable alas is speech to be depraved , that the scripture describes it as the source of all our other depravation . original sin came first out of the mouth by speaking , before it entred in by eating . the first use we find eve to have made of her language , was to enter parly with the temter , and from that to become a temter to her husband . and immediatly upon the fall , guilty adam frames his tongue to a frivolous excuse which was much less able to cover his sin , then the fig-leaves were his nakedness . and as in the infancy of the first world , the tongue had licked up the venem of the old serpent , so neither could the deluge wash it off in the second . no sooner was that small colony ( wherewith the depopulated earth was to be replanted ) come forth of the ark , but we meet with cham a delator to his own father , inviting his brethren to that execrable spectacle of their parents nakedness . . nor did this only run in the blood of that accursed person ; the holy seed was not totally free from its infection , even the patriarchs themselves were not exemt . abraham use a repeted collusion in the case of his wife , and exposed his own integrity to preserve her chastity . isaac the heir of his blessing , was son of his infirmity also , and acted over the same scene upon rebecca's account . jacob obtain'd his fathers blessing by a flat lie . simeon and levi spake not only falsly , but insidiously , nay hypocritically , abusing at once their proselytes , and their religion , for the effecting their cruel designs upon the sichemites . moses , tho a man of an unparellel'd meekness , yet spake unadvisedly with his lips , psal. . . david uttered a bloody vow against nabal , spake words smoother then oil to vriah , when he had don him one injury , and design'd him another . 't were endless to reckon up those several instances the old testament gives us of these lapses of the tongue : neither want there divers in the new ; tho there is one of so much horror , as supersedes the naming more , i mean that of st. peter in his reiterated abjuring his lord , a crime which ( abstracted from the intention ) seems worse then that of judas : that traitor owned his relation , cried master , master , even when he betraied him , so that had he bin mesured only by his tongue , he might have past for the better disciple . . these are sad instances , not recorded to patronize the sin , but to excite our caution . it was a politic inference of the elders of israel in the case of jehu , behold two kings stood not before him , how then shall we stand ? kings . and we may well apply it to this ; if persons of so circumspect a piety , have bin thus overtaken , what security can there be for our wretchless oscitancy ? if those who kept their mouths as it were with a bridle , psal. . . could not alwaies preserve them innocent , to what guilts may not our unrestrained licentious tongues hurry us ? those which , as the psalmist speaketh , psalm . . go thro the world , are in that unbounded range very likely to meet with him who walks the same round , job . . and by him be tuned and set to his key , be scrued and wrested from their proper use , and made subservient to his vilest designs . . and would god this were only a probable supposition ! but alas , experience supplants the use of conjecture in the point : we do not only presume it may be so , but actually find it is so . for amidst the universal depravation of our faculties , there is none more notorious then that of speech . whither shall we turn us to find it in its pristine integrity ? amidst that infinity of words in which we exhaust our breath , how few are there which do at all correspond with the original designation of speech ; nay , which do not flatly contradict it ? to what unholy , uncharitable purposes is that useful faculty perverted ? that which was meant to serve as the perfume of the tabernacle , to send up the incenses of praises and praiers , now exhales in impious vapors , to eclipse if it were possible the father of light , that which should be the store-house of relief and refreshment to our brethren , is become a magazine of all offensive weapons against them , spears , and arrows , and sharp swords , as the psalmist often phrases it . we do not only fall by the slipperiness of our tongues , but we deliberately dicipline and train them to mischief . we bend our tongues as our bows for lies , as the prophet speaks , jer. . . and in a word , what god affirmed in the old world in relation to thoughts , is too appliable to our words , they are evil , and that continually , gen. . . and that which was intended for the instrument , the aid of human society , is become the disturber , the pest of it . . i shall not attemt a particular discussion of all the vices of the tongue : it doth indeed pass all geography to draw an exact map of that world of iniquity , as st. james calls it . i shall only draw the greater lines , & distribute it into its principal and more eminent parts , which are distinguishable as they relate to god , our neighbor , and our selves ; in each of which l shall rather make an essay by way of instance , then attemt an exact enumeration or survey . sect . iii. of atheistical discourse . . i begin with those which relate to god ; this poor despicable member the tongue , being of such a gigantic insolence , tho not size , as even to make war with heaven . 't is true , every disordered speech doth remotely so , as it is a violation of gods law ; but i now speak only of those which as it were attaque his person , and immediatly fly in the face of omnipotency . in the higest rank of these we may well place all atheistical discourse , which is that bold sort of rebellion , which strikes not only at his authority , but himself . other blasphemies level some at one attribute , some another ; but this by a more compendious impiety , shoots at his very being , and as if it scorn'd those piece meal guilts , sets up a single monster big enough to devour them all : for all inferior profaneness is as much out-dared by atheism , as is religion it self . . time was , when the inveighing against this , would have bin thought a very impertinent subject in a christian nation , and men would have replied upon me as the spartan lady did , when she was ask'd what was the punishment for adulteresses , there are no such things here . nay even amongst the most barbarous people , it could have concerned but some few single persons ; no numbers , much less societies of men , having ever excluded the belief of a diety . and perhaps it may at this day concern them as little as ever ; for amidst the various deities and worships of those remoter nations , we have yet no account of any that renounce all . 't is only our light hath so blinded us : so that god may upbraid us as he did israel , hath a nation changed their gods which yet are no gods ? but my people have changed their glory for that which doth not profit , jer. . . this madness is now the inclosure , the peculiarity of those who by their names & institutions should be christians : as if that natural aphorism , that when things are at a height they must fall again , had place here also , and our being of the most excellent , most elevated religion , were but the preparative to our being of none . . 't is indeed deplorable to see , how the professors of no god begin to vie numbers with all the differing perswasions in religion , so that atheism seems to be the gulph that finally swallows up all our sects . it has struck on a sudden into such a reputation , that it scorns any longer to sculk , but owns it self more publicly then most men dare do the contrary . 't is set down in the seat of the scorner , & since it cannot argue , resolves to laugh all piety out of countenance ; and having seized the mint , nothing shall pass for wit that hath not its stamp , and with it there is no metal of so base an alloy , but shall go current . every the dullest creature that can but stoutly disclaim his maker , has by it sufficiently secured its title to ingenuity ; and such mesures being once established , no wonder at its sholes of proselytes , when it gives on the one hand licence to all sensual inordinaces , permits them to be as much beasts as they will , or can ; and yet tells them on the other , that they are the more men for it . sure 't is not strange that a hook thus doubly baited should catch many . either of those allurements single , we see has force enough . the charms of sensuality are so fascinating , that even those who believe another world , and the severe revenges that will there attend their luxuries , yet chuse to take them in present with all the dismal reversions . and then sure it cannot but be very good news to such a one to be told , that that after-reckoning is but a false alarm ; and his great willingness to have it true , will easily incline him to believe it is so . and doubtless were atheism traced up to its first causes , this would be found the most operative ; 't is so convenient for a man that will have no god to controul or restrain him , to have none to punish him neither ; that that utility passes into argument , and he will rather put a cheat upon his understanding , by concluding there is no future account , then leave such a sting in his plesures , as the remembrance of it must needs prove . this seems to be the original and first rise of this impiety , it being impossible for any man that sees the whole , nay but the smallest part of the universe , to doubt of a first and supreme being , until from the consciousness of his provocations , it becomes his interest there should be none . . this is indeed , considering the depravation of the world , a pretty fast tenure for atheism to hold by ; yet it has of late twisted its cord , and got that other string to its bow we before mentioned . it s bold monopolizing of wit and reason compels , as the other invited men . this we may indeed call the devils press , by which he hath filled up his troops : men are afraid for being reproached for silly and irrational , in giving themselves up to a blind belief of what they do not see . and this bugbear frights them from their religion ; resolving they will be no fools for christs sake , cor. . . i dare appeal to the breasts of many in this age , whether this have not bin one of the most prevalent temtations with them to espouse the tenet : and tho perhaps they at first took it up , only in their own defence , for fear of being thought fools , yet that fear soon converts into ambition of being thought wits . they do not satisfie themselves with deserting their religion , unless they revile it also ; remembring how themselves were laught out of it , they essay to do the like by others . yea so zealous propugners are they of their negative creed , that they are importunately diligent to instruct men in it , and in all the little sophistries and colours for defending it : so that he that would mesure the opinions by their industry , and the remissness of believers , would certainly think that the great interest of eternity lay wholly on their side . yet i take not this for any argument of the confidence of this perswasion , but the contrary : for we know they are not the secure , but the desperate undertakings , wherein men are most desirous of partners , and there is somwhat of horror in an uncouth way , which makes men unwilling to travel it alone . . the truth is , tho these men speak big , and prescribe as positively to their pupils , as if they had some counter revelation to confute those of moses and christ ; yet were their secret thoughts laid open , there would scarce be found the like assurance there . i will not say to what reprobate sense some particular persons may have provoked god to deliver them , but in the generality , i believe one may affirm , that there is seldom an infidelity so sanguine as to exclude all fears . their most bold thesis , that there is no god , no judgment , no hell , is often met with an inward tremulous hypothesis , what if there be ? i dare in this remit me to themselves , and challenge ( not their consciences , who profess to have none , but ) their natural ingenuity to say , whether they have not somtimes such damps and shiverings within them . if they shall say , that these are but the reliques of prepossession and education , which their reason soon dissipates , let me then ask them farther , whether they would not give a considerable sum to be infallibly ascertained there were no such thing : now no sensible man would give a farthing to be secured from a thing which his reason tells him is impossible ; therefore if they would give any thing ( as i dare say they themselves cannot deny that they would ) 't is a tacite demonstration , that they are not so sure as they pretend to be . . i might here join issue upon the whole , and press them with the unreasonableness , the disingenuousness of embracing a profession to which their own hearts have an inward reluctance , nay the imprudence of governing their lives by that position , which for ought they know may be ( nay they actually fear is ) false , and if it be , must inevitably immerse them in endless ruin . but i must remember my design limits me only to the faults of the tongue , and therefore i must not follow this chase beyond those bounds . i shall only extend it to my proper subject , that of atheistical talk , wherein they make as mad an adventure as in any other of their enormous practices , nay perhaps in some respects a worse . . in the first place 't is to be considered , that if there be a god , he , as well as men , may be provoked by our words as well as deeds . secondly , 't is possible he may be more . our ill deeds may be don upon a vehement impulse of temtation ; some profit or pleasures may transport and hurry us ; and they may at least have this alleviation , that we did them to please or advantage our selves , not to spight god. but atheistical words cannot be so palliated : they are arrows directly shot against heaven , and can come out of no quiver but malice : for 't is certain there never was man that said , there was no god , but he wished it first . we know what an enhancement our injuries to each other receive from their being malicious : and sure they will do so much more to god , whose principal demand from us is , that we give him our heart . but thirdly , this implieth a malice of the highest sort . human spight is usually confined within some bounds , aims somtimes at the goods , somtimes at the fame , at most but at the life of our neighbor : but here is an accumulation of all those , back'd with the most prodigious insolence . 't is god only that has power of annihilation , and we ( vile worms ) seek here to steal that incommunicable right , and retort it upon himself , and by an anticreative power , would unmake him who has made us . nay lastly , by this we have not only the utmost guilt of single rebels , but we become ring-leaders also , draw in others to that accursed association : for 't is only this liberty of discourse that hath propagated atheism . the devil might perhaps by inward suggestions have drawn in here and there a single proselyte ; but he could never have had such numbers , had he not used some as decoies to ensnare others . . and now let the brisk atheist a little consider , what these aggravations will amount to . 't was good counsel was given to the athenians , to be very sure philip was dead , before they expressed their joy at his death , lest they might find him alive to revenge that hasty triumph . and the like i may give to these men , let them be very sure there is no god , before they presume thus to defy him , lest they find him at last assert his being in their destruction . certainly nothing less then a demonstration can justify the reasonableness of such a daring . and when they can produce that , they have so far outgon all the comprehensions of mankind , they may well challenge the liberty of their tongue , and say , they are their own , who is lord over them , psalm . . . but 'till this be don , 't were well they would soberly ballance the hazards of this liberty with the gains of it . the hazards are of the most dreadful kind , the gains of the slightest : the most is but a vain applause of wit , for an impious jest , or of reason for a deep considerer : and yet even for that they must incroach on the devils right too , who is commonly the promter , and therefore if there be any credit in it may justly challenge it . indeed 't is to be feared he will at last prove the master wit , when as for those little loans he makes them , he gets their souls in morgage . would god they would consider betimes , what a woful raillery that will be , which for ought they know may end in gnashing of teeth . . the next impiety of the tongue , is swearing , that foolish sin , which plaies the platonic to damnation , and courts it purely for it self ; without any of the appendant allurements which other sins have : a vice , which for its guilt , may justify the sharpest ; and for its customariness , the frequentest invectives which can be made against it . but it has bin assaulted so often by better pens , and has shewed it self so much proof against all homily , that it is as needless as di●couraging a task for me to attemt it . 't is indeed a thing taken up so perfectly without all sense , that 't is the less wonder to find it maintain its self upon the same principle 't is founded , and continue in the same defiance to reason wherein it began . . all therefore that i shall say concerning it , is to express my wonder , how it has made a shift to twist it self with the former sin of atheism , by which , according to all rules of reasoning it seems to be superseded : and yet we see none own god more in their oaths , then those that disavow him in their other discourse . nay , such men swear not only to swell their language , and make it sound more full and blustering , but even when they most desire to be believed . what an absurdity of wickedness is this ? is there a god to swear by , and is there none to believe in , none to pray to ? we call it frenzy to see a man fight with a shadow : but sure 't is more so , to invoke it . why then do these men of reason make such solemn appeals ( for such every oath is ) to a mere chimera and phantasm ? it would make one think they had some inward belief of a deity , which they upon surprizal thus blurt out : if it argue not this , it does somthing worse , and becomes an evidence how much the appearance of a sin recommends it to them , that they thus catch at it , without examining how it will consist with another they like better . these are indeed wholesale chapmen to satan , that do not truck and barter one crime for another , but take the whole herd : and tho by reason of their disagreeing kinds they are apt to gore and worry each other , yet he still keeps up his old policy , and will not let one devil cast out another . a league shall be made between the most discordant sins , and there shall be god , or there shall be none , according as opportunity serves to provoke him : so assuming to himself a power which even omnipotence disclaims , the reconciling contradictions . and he succeeds it in as far as his concerns reaches : for tho he cannot solve the repugnancies in reason , yet as long as he can unite the sins in mens practice , he has his design ; nay , has at once the gain and the sport of fooling these great pretenders to ratiocination . . a third sort of impious discourse there is , which yet is bottom'd on the most sacred , i mean those profane paraphrases that are usually made upon the holy text , many making it the subject of their cavils , and others of their mirth . some do it out of the former atheistical principle , and i cannot but confess they act consonantly to themselves in it , for 't is but a needful artifice for men to disparage those testimonies , which they fear may be brought against them . but there are others who not only profess a god , but also own the sacred scripture for his word , and yet use it as coursly as the others . and these i confess , are riddles of profaneness , that hang , as some have pictured solomon between heaven and hell , borrow the christian faith , and the atheists drollery upon it : and 't is hard to say in which they are more in earnest . it is indeed scandalous to see , to what despicable uses those holy oracles are put : such as should a heathen observe , he would little suspect them to be own'd by us as the rule of our religion , and could never think they were ever meant for any thing beyond a whet-stone for wit. one tries his logic upon them , and objects to the sense ; another his rhetoric , and quarrels at the phrase ; a third his contrivance , and thinks he could have woven the parts with a better contexture : never considering , that unless they could confute the divinity of their original , all these accusations are nothing else but direct blasphemy , the making god such a one as themselves , psal. . . and charging him with those defects which are indeed their own . they want learning or industry to sound the depth of those sacred tresures , and therefore they decry the scripture as mean and poor ; and to justify their own wisdom , dispute gods. this is as if the mole should complain the sun is dark , because he dwells under ground , and sees not his splendor . men are indeed in all instances apt to speak ill of all things they understand not , but in none more then this . their ignorance of local customs , idioms of language , and several other circumstances , renders them incompetent judges ( as has bin excellently evinced by a late author . ) t will therefore befit them , either to qualifie themselves better , or to spare their criticisms . but upon the whole , i think i may challenge any ingenious man , to produce any writing of that antiquity , whose phrase and genious is so accomodated to all successions of ages . stiles and waies of address we know grow obsolete , and are almost antiquated as garments : and yet after so long a tract of time , the scripture must ( by considering men ) be confest to speak not only properly , but often politely and elegantly to the present age : a great argument that it is the dictate of him that is , the same yesterday , to day , and for ever , heb. . . . but besides these more solemn traducers , there are a lighter ludicrous sort of profaners , who use the scripture as they do odd ends of plaies , to furnish out their jests ; clothe all their little impertinent conceits in its language , and debase it by the mixture of such miserable trifles , as themselves would be ashamed of , were they not heightned and inspirited by that profaneness . a bible phrase serves them in discourse as the haut-goust do's in diet , to give a relish to the most insipid stuff . and were it not for this magazine , a great many mens raillery would want supplies : for there are divers who make a great noise of wit , that would be very mute if this one topic were barr'd them . and indeed it seems a tacite confession , that they have little of their own , when they are fain thus to commit sacriledg to drive on the trade . but sure 't is a pitiful pretence to ingenuity that can be thus kept up , there being little need of any other faculty but memory to be able to cap texts . i am sure such repetitions out of other books would be thought pedantic and silly . how ridiculous would a man be , that should alwaies enter lard his discourse with fragments of horace , or virgil , or the aphorisms of pythagoras , or seneca ? now 't is too evident , that it is not from any speculative esteem of sacred writ , that it is so often quoted : and why should it then be thought a specimen of wit to do it there , when 't is folly in other instances ? the truth is , 't is so much the reserve of those who can give no better testimony of their parts , that methinks upon that very score it should be given over by those that can . and sure were it possible for any thing that is so bad to grow unfashionable , the world has had enough of this to be cloied with it : but how fond soever men are of this divertisement , 't will finally prove that mirth solomon speaks of , which ends in heaviness , prov. . . for certainly whether we estimate it according to human or divine mesures , it must be a high provocation of god. . let any of us but put the case in our own persons : suppose we had written to friend , to advertise him of things of the greatest importance to himself , had given him ample and exact instructions , back'd them with earnest exhortations and conjurings not to neglect his own concern ; and lastly , enforced all with the most moving expressions of kindness and tenderness to him : suppose , i say , that after all this , the next news we should hear of that letter , were to have it put in doggrel rime , to be made sport for the rabble , or at the best have the most eminent phrases of it pickt out and made a common by-word : i would fain know how any of us would resent such a mixture of ingratitude and contumely . i think i need make no minute application . the whole design of the bible do's sufficiently answer , nay out-go the first part of the parallel , and god knows our vile usage of it do's too much ( i fear too literally ) adapt the latter . and if we think the affront to base for one of us , can we believe god will take it in good part ? that were to make him not only more stupid then any man , but as much so as the heathen idols , that have eies and see not , pselm . . and 't is sure , the highest madness in the world , for any man that believes that there is a god , to imagine he will finally sit down by such usage . . but if we weigh it in the scale of religion ; the crime will yet appear more heinous . mere natural piety has taught men to receive the responses of their gods with all possible veneration . what applications had the delphic oracle from all parts , and from all ranks of men ? what confidence had they in its prediction , and what obedience did they pay to its advice ? if we look next into the mosaical oeconomy , we shall see with what dreadful solemnities that law was promulged , what an awful reverence was paid to the mount whence it issued , how it was fenced from any rude intrusions either of men or beasts : and after it was written in tables , all the whole equipage of the tabernacle , was designed only for its more decent repository , the ark it self receiving its value only from what it had in custody . yea such a hallowing influence had it , as transfused a relative sanctity even to the meanest utensils , none of which were after to be put to common uses : the very perfume was so peculiar and sacred , that it was a capital crime to imitate the composition . afterwards , when more of the divine revelations were commieted to writing , the jews were such scrupulous reverers of it , that 't was the business of the masorites , to number not only the sections and lines , but even the words and letters of the old testament , that by that exact calculation they might the better secure it from any surreptitious practices . . and sure the new testament is not of less concern then the old : nay the apostle asserts it to be of far greater , and which we shall be more accountable for , for if the word spoken by angels were stedfast , and every transgression and disobedience received a just recompence , how shall we escape if we neglect so great salvation , which at the first began to be spoken to us by the lord , and was confirmed unto us by them that heard him ? heb. . . and it is in another place the inference of the same apostle , from the excellency of the gospel above the law , that we should serve god acceptably with reverence and godly fear , heb. . . and certainly 't is but an ill essay of that reverence and godly fear , to use that very gospel so irreverently and ungodly as men now do . if we pass from the apostolic to the next succeeding ages of the church , we find the primitive christians look'd on their bibles as their most important tresure . such was the outward respects they paid to them , ( of which the standing up at the reading of the gospel , still in use among us , is a faint memorial ) that the heathen persecutors made it one part of their examination of the christians brought to their tribunals , what those books were which they adored while they read them ? such was their intimate esteem , that they exposed all things else to the rapine of their enemies , so they might secure those volumes . nor was this only a heroic piece of zeal in some , but indispensably required of all : insomuch , that when in the heat of persecution , they were commanded to deliver up their bibles to be burnt , the church gave no indulgence for that necessity of the times , but exhorted men rather to deliver up their lives : and those whose courage failed them in the encounter , were not only branded by the infamous name of traditors , but separated from the communion of the faithful , and not readmitted till after many years of the severest penance . . i have given this brief narration , with a desire , that the reader will compare the practice of former times with those of the present , and see what he can find either among heathens , jews , or christians , that can at all patronize our profaneness . there was no respect thought too much for the false oracles of a falser god : and yet we think no contemts too great for those of the true . the moral law was so sacred to the jews , that no parts of its remotest retinue , those ceremonial attendants , were to be look'd on as common : and we who are equally obliged by that law , laugh at that by which we must one day be judged . the ritual , the preceptive , the prophetic , and all other parts of sacred writ , were most sedulously , most religiously guarded by them : and we look upon them as a winter nights tale , from which to fetch matter of sport and merriment . lastly , the first christians paid a veneration to , nay sacrificed their lives to rescue their bibles from the unworthy usage of the heathens , and we our selves expose them to worse : they would but have burnt them ; we scorn and vilify them , and outvy even the persecutors malice with our contemt . these are miserable antithesis's ; yet this god knows is the case with too many . i wonder what new state of felicity hereafter these men have fancied to themselves : for sure they cannot think these retrograde steps can ever bring them so much as to the heathens elyzium , much less the christians heaven . . it will therefore concern those who do not quite renounce their claim to that heaven , to consider soberly , how inconsistent their practice is with those hopes . a man may have a great estate conveid to him ; but if he will madly burn , or childishly make paper kites of his deeds , he forfeits his title with his evidence : and those certainly that deal so with the conveiances of their eternal inheritance . will not speed better . if they will thus dally and play with them , god will be as little in earnest in the performance , as they are in the reception of the promises ; nay he will take his turn of mocking too , and when their scene of mirth is over , his will begin . a dreadful menace of this we have , prov. . . which deserves to be set down at large , because i have called , and ye refused , i have stretched out my hand ▪ and no man regarded : but ye have set at noughe all my counsel , and would none of my reproof , i also will laugh at your calamity , i will mock when your fear cometh . when your fear cometh as desolation , and your destruction cometh as a whirlwind : when distress and anguish cometh upon you , then shall they call upon me , but i will not answer , they shall seek me early , but they shall not find me . would god i could as well transcribe this text into mens hearts , and there would need no more to secure the whole canon of scripture from their profanation . could men but look a little before them , and apprehend how in the daies of their distress and agony , they will gasp for those comforts which they now turn into ridicule ; they would not thus madly defeat themselves , cut off their best and only reserve , and with a pitiful contemt cast away those cordials , which will then be the only support of their fainting spirits . as for those who deride scripture upon atheistical grounds , all i shall say , is , to refer to what i have said in the beginning of this section ; they had need be very well assured that foundation be not sandy : for if it be , this reproching gods word will be a considerable addition to the guilt of all their other hostility , and how jolly soever they seem at present , it may be when that question they are so willing to take for granted , is by death drawing near a decision , some of their confidence will retire , and leave them in an amazed expectation of somwhat , which they are sure cannot be good for them , who have so ill provided for it . then perhaps their merry vein will fail them , and not their infidelity , but their despair may keep them from invocating that power they have so long derided . 't is certain it has so happened with some : for as practical , so speculative wickedness , has usually another aspect , when it stands in the shadow of death , then in the dazling beams of health and vigor . it would therefore be wisdom before-hand to draw it out of this deceitful light , and by sober serious thoughts place it as near as may be in those circumstances in which 't will then appear : and then sure to hearts that are not wholly petrified , 't will seem safer to own a god early and upon choice , then late upon compulsion . . however , if they will not yield themselves homagers , yet the mere possibility of their being in the wrong , should methinks perswade them at least to be civil adversaries . a generous man will not pursue even a falling enemy with revilings and reproach , much less will a wise man do it to one who is in any the lest probability of revenging it : it being a received maxim , that there is no greater folly , then for a man to let his to●gue betray him to mischief . let it therefore in this case at least stand neuter , that if by their words they be not justified , yet by their words they may not be condemned . they can be no loosers by it : for at the utmost , 't is but keeping in a little unsavory breath , which ( supposing no god to be offended with it ) is yet nauseous to all those men who believe there is one . to those indeed who have a zeal for their faith , there can be no discourse so intolerable , so disobliging : it turns conversation into skirmishing , and perpetual disputes . the egyptians were so zealous for their brutish deities , that moses presumed the israelites sacrificing of those beasts they adored , must needs set them in an uproar , exod. . . and sure , those who do acknowledge a divine power , cannot contentedly sit by to hear him blasphemed . 't is true , there are some so cool , that , they are of the same mind for god , that gideons father was for baal , judg. . . let him plead for himself , they will not appear in his defence : yet even these have a secret consciousness that they ought to do so , and therefore have some uneasiness in being put to the test : so that it cannot be a pleasant entertainment even for them . and therefore those who have no fear of god to restrain them , should methinks , unless they be perfectly of the temper of the unjust judg , luke . . in respect of men , abstain from all sorts of impious discourse ; and at least be civil , tho they will not be pious . sect . iv. of detraction . we have seen in the last section , the insolence of the tongue towards god ; and sure we cannot expect it should pay more reverence to men . if there be those that dare stretch their mouths against heaven , psalm . . we are not to wonder if there be more that will shoot their arrows , even bitter words , against the best on earth , psalm . . i shall not attempt to ransack the whole quiver , by shewing every particular sort of verbal injuries which relate to our neighbors , but rather chuse out some few which either for the extraordinariness of their guilt , or the frequency of their practice are the most eminent . i begin with detraction , in which both those qualities concur : for as in some instances 't is one of the highest sins , so in the general 't is certainly one of the most common , and by being so becomes insensible . this vice ( above all others ) seems to have maintained not only its empire , but its reputation too . men are not yet convinced heartily that it is a sin : or if any , not of so deep a die , or so wide an extent as indeed it is . they have , if not false , yet imperfect notions of it , and by not knowing how far its circle reaches , do often like young conjurers , step beyond the limits of their safety . this i am the apter to believe , because i see some degree of this fault cleave to those , who have eminently corrected all other exorbitancies of the tongue . many who would startle at an oath , whose stomachs as well as consciences recoil at an obscenity , do yet slide glibly into a detraction : which yet methinks , persons otherwise of strict conversations should not do frequently and habitually , had not their easie thoughts of the guilt smoothed the way to it . it may therefore be no unkind attemt , to try to dis-entangle from this snare by displaying it ; shewing the whole contexture of the sin , how 't is woven with threds of different sizes , yet the least of them strong enough to nooz and intrap us . and alas , if satan fetter us , 't is indifferent to him whether it be by a cable or a hair . nay , perhaps the smallest sins are his greatest stratagems . the finer his line is spun , the less shadow it casts , and is less apt to fright us from the hook : and tho there be much odds between a talent of lead and a grain of sand , yet those grains may be accumulated till they out-weigh the talent . it was a good reply of plato's , to one who murmured at his reproving him for a small matter , custom , saies he , is no small matter . and indeed , supposing any sin were so small as we are willing to fancy most , yet an indulgent habit , even of that , would be certainly ruinous : that indulgence being perfectly opposite to the love of god , which better can consist with the indeliberate commissions of many sins , then with an allowed persistance in any one . but in this matter of detraction , i cannot yield that any is small , save only comparatively with some other of the same kind which is greater : for absolutely considered , there is even in the very lowest degrees of it , a flat contradiction to the grand rule of charity , the loving our neighbor as our selves . and surely , that which at once violates the sum of the whole second table of the law , for so our saviour renders it , luke . . must be look'd on as no trifling inconsiderable guilt . to evidence this , i shall in the anatomizing this sin , apply this rule to every part of it : first consider it in gross , in its entire body , and after descend to its several limbs . . detraction in the native importance of the word , signifies the withdrawing or taking off from a thing : and as it is applied to the reputation , it denotes the impairing or lessening a man in point of fame , rendring him less valued and esteemed by others , which is the final aim of detraction , tho pursued by various means . . this is justly look'd on as one of the most unkind designs one man can have upon another , there being implanted in every mans nature a great tenderness of reputation : and to be careless of it , is lookt on as a mark of a degenerous mind . on which account solon in his ●aws presumes , that he that will sell his own fame , will also sell the public interest . 't is true , many have improved this too far , blown up this native spark into such flames of ambition , as has set the world in a combustion ; such as alexander , caesar , and others , who sacrificed hecatombs to their fame , fed it up to a prodigy upon a canibal diet , the flesh of men : yet even these excesses serve to evince the universal consent of mankind , that reputation is a valuable and desirable thing . . nor have we only the suffrage of man , but the attestation of god himself , who frequently in scripture gives testimony to it : a good name is better then great riches , prov. . . and again , a good name is better then precious ointment , eccles. . . and the more to recommend it , he proposes it as a reward to piety and vertue , as he menaces the contrary to wickedness . the memory of the just shall be blessed , but the name of the wicked shall rot , prov. . . and that we may not think this an invitation fitted only to the jewish oeconomy , the apostle goes farther , and proposes the endeavor after it as a duty , whatsoever things are of good report , if there be any vertue , and if there be any praise , think on these things , phil. . . . and accordingly good men have in their estimate ranked their names the next degree to their souls , preferr'd them before goods or life . indeed 't is that which gives us an inferior sort of immortality , and makes us even in this world survive our selves . this part of us alone continues verdant in the grave , and yields a perfume , when we are stench and rottenness : the consideration whereof has so prevailed with the more generous heathens , that they have cheerfully quitted life in contemplation of it . thus epaminondas alacriously expired , in confidence that he left behind him a perpetual memory of the victories he had atchieved for his country . brutus so courted the fame of a patriot , that he brake through all the obstacles of gratitude and humanity to attemt it : he cheerfully bare the defeat of his attemt , in contemplation of the glory of it . 't were endless to recount the stories of the codri , decii , and curtii , with the train of those noble heroes , who in behalf of their countries devoted them selves to certain death . . but we need no foreign mediums to discover the value of a good name : let every man weigh it but in his own scales , retire to his breast , and there reflect on that impatience he has when his own repute is invaded . to what dangers , to what guilts does sometimes the mere fancy of a reproach hurry men ? it makes them really forfeit that vertue from whence all true reputation springs ; and , like esops dog , lose the substance by too greedy catching at the shadow ; an irrefragable proof how great a price they set upon their fame . . and then , since reason sets it at so high a rate , and passion at a higher , we we may conclude the violating this interest , one of the greatest injuries in human commerce ; such as is resented not only by the rash , but the sober ; so that we must pick out only blocks and stones , the stupid and insensible part of mankind , if we think we can inflict this wound without an afflictive smart . and tho the power of christianity does in some so moderate this resentment , that none of these blows shall recoil , no degree of revenge be attemted ; yet that does not at all justify or excuse the inflicter . it may indeed be a useful trial of the patience and meekness of the defamed , yet the defamer has not the less either of crime or danger : not of crime , for that is rather enhanced then abated by the goodness of the person injured ; nor of danger , since god is the more immediate avenger of those who attemt not to be their own . but if the injury meet not with this meekness ( as in this vindictive age 't is manifold odds it will not ) it then acquires another accumulative guilt , stands answerable not only for its own positive ill , but for all the accidental which it causes in the sufferer , who by this means is robb'd not only of his repute , but his innocence also , provoked to those unchristian returns , which draw god also into the enmity , and set him at once at war with heaven and earth . and tho as to this immediate judgment , he must bear his iniquity , answer for his impatience : yet as in all civil insurrections , the ring-leader is lookt on with a peculiar severity , so doubtless in this case , the first provoker has by his seniority and primogeniture a double portion of the guilt , and may consequently expect of the punishment , according to the doom of our saviour , wo be to that man by whom the offence cometh , matth. . . . indeed there is such a train of mischiefs usually follow this sin , that 't is scarce possible to make a full estimate of its malignity . 't is one of the grand incendiaries which disturbs the peace of the world , and has a great share in most of its quarrels . for could we examine all the feuds which harrass persons , families , nay somtimes nations too , we should find the greater part take their rise from injurious reprochful words , and that for one which is commenced upon the intuition of any real considerable interest , there are many which owe their being to this licentiousness of the tongue . . in regard therefore of its proper guilt , and all those remoter sins and miseries which ensue it , 't is every mans great concern to watch over himself . neither is it less in respect both of that universal aptness we have to this sin , and its being so perpetually at hand ; that for others we must attend occasions and convenient seasons , but the opportunities of this are alwaies ready : i can do my neighbor this injury , when i can do him no other . besides the multitude of objects do proportionably multiply both the possibilities and incitations ; and the objects here are as numerous , as there are persons in the world i either know , or have heard of . for tho some sorts of detractions seem confined to those to whom we bear particular malice , yet there are other kinds of it more raging , which fly indifferently at all . lastly , this sin has the aid almost of universal example , which is an advantage beyond all the others , there being scarce any so irresistable insinuation as the practice of those with whom we converse , and no subject of converse so common as the defaming our neighbors . . since then the path is so slippery , it had not need be dark too . let us then take in the best light we can , and attentively view this sin in its several branches , that by a distinct discovery of the divers acts and degrees of it , we may the better be armed against them all . sect . v. of lying defamation . . detraction being ( as we have already said ) the lessning and impairing a man in his repute , we may resolve , that what ever conduces to that end , is properly a detraction . i shall begin with that which is most eminent , the spreading of defamatory reports . these may be of two kinds , either false , or true ; which tho they seem to be of very different complexions , yet may spring from the same stock , and drive at the same design . let us first consider of the false . . and this admits of various circumstances . somtimes a man invents a perfect falsity of another : somtimes he that does not invent it , yet reports it , tho he know it to be false : and a third sort there are , who having not certain knowledg whether it be false or no , do yet divulge it as an absolute certainty , or at least with such artificial insinuations , as may biass the hearer on that hand . the former of these is a crime of so high , so dis-ingenious a nature , that tho many are vile enough to commit it , none are so impudent as to avow it . even in this age of insulting vice , when almost all other wickedness appears bare-fac'd , this is fain to keep on the vizard . no man will own himself a false accuser : for if modesty do not restrain him , yet his very malice will ; since to confess would be but to defeat his design . indeed it is of all other sins the most diabolical , it being a conjunction of two of satans most essential properties , malice and lying . we know 't is his peculiar title to be the accuser of the brethren : and when we transcribe his copy , we also assume his nature , intitle our selves to a descent from him , ye are of your father the devil , joh. . . we are by it render'd a sort of iacubus brats , the inf●mous progenies of the lying spirit . it is indeed a sin of so gross , so formidable a bulk , that there needs no help of optics to render it discernible , and therefore i need not farther expatiate on it . . the next degree is not much short of it ; what it wants is rather of invention then malice : for he that will so adopt anothers lie , shews he would willingly have bin its proper father . it does indeed differ no more then the maker of adulterate wares , does from the vender of them : and certainly there cannot be a more ignominious trade , then the being hucksters to such vile merchandize . neither is the sin less then the baseness : we find the lover of a lie ranked in an equal form of guilt with the maker , rev. . and surely he must be presumed to love it , that can descend to be the broker of it , help it to pass current in the world. . the third sort of detractors look a little more demurely , and with the woman in the proverbs . chap. . wipe their mouths , and say they have don no wickedness . they do not certainly know the falsity of what they report , and their ignorance must serve them as an amulet against the guilt both of deceit and malice : but i fear it will do neither . for first , perhaps they are affectedly ignorant : they are so willing it should be true , that they have not attemted to examine it . but secondly , it does not suffice that i do not know the falsity ; for to make me a true speaker , 't is necessary i know the truth of what i affirm . nay , if the thing were never so true , yet if i knew it not to be so , its truth will not secure me from being a liar : and therefore whoever endeavors to have that receiv'd for a certainty , which himself knows not to be so , offends against truth . the utmost that can consist with sincerity , is to represent it to others as doubtful as it appears to him . yet even that how consonant soever to truth , is not to charity . even doubtful accusations leave a stain behind them , & often prove indelible injuries to the party accused : how much more then do the more positive and confident aspersions we have hitherto spoken of ? let me add only this concerning this latter sort , that they are greater advancers of defamatory designs , then the very first contrivers . for those upon a consciousness of their falsness , are obliged to proceed cautiously , to pick out the credulous and least discerning persons , on whom to impose their fictions , and dare not produce them in all companies for fear of detection : but these in confidence that the untruth ( if it be one ) lies not at their door , speak it without any restraint in all places , at all times ; and what the others are fain to whisper , they proclaim ; like our new engine , which pretends to convey a whisper many miles off . so that as in the case of stealing 't is proverbially said , that if there were no receivers there would be no thieves ; so in this of slander , if there were fewer spreaders , there would be fewer forgers of libels : the manufacture would be discouraged , if it had not these retailers to put off the wares . . now to apply these practices to our rule of duty , there will need no very close inspection to discern the obliquity . the most superficial glance will evidence these several degrees of slanderers to do what they would not be willing to suffer . who among them can be content to be falsely aspersed ? nay , so far are they from that , that let but the shadow of their own calumny reflect on themselves , let any but truly tell them that they have falsely accused others , they grow raving and impatient , like a dog at a looking-glass , fiercely combating that image which himself creates : and how smoothly soever the original lie slides from them , the echo of it grates their ears . and indeed 't is observable , that those who make the greatest havock of other mens reputation , are the most nicely tender of their own ; which sets this sin of calumny in a most diametrical opposition to the evangelical precept of loving our neighbors as our selves . . thus much is discernable even in the surface of the crime : but if we look deeper , and examine the motives , we shall find the foundation well agrees to the superstructure , they being usually one of these two , malice or interest . and indeed the thing is so dis-ingenuous , so contrary to the dictates of humanity as well as divinity , that i must in reverence to our common nature , presume it must be some very forcible impellent , that can drive a man so far from himself . the devil here plaies the artist : and as the fatallest poisons to man are ( they say ) drawn from human bodies , so here he extracts the venem of our irascible and concupiscible part , and in it dips those arrows , which we thus shoot at one another . . 't is needless to harangue severally upon each . the world too experimentally knows the force of both . malice is that whirl-wind , which has shook states and families , no less then private persons ; a passion so impetuous and precipitate , that it often equally involves the agent and the patient : a malicious man being of like violence with those who flung in the three children , dan. . consumed by those flames into which he cast others . as for interest , 't is that universal monarch to which all other empires are tributaries , to which men sacrifice not only their consciences and innocence , but ( what is usually much dearer ) their sensualities and vices . those whom all the divine ( either ) threats or promises , cannot perswade to mortify , nay but restrain one lust ; at mammons beck will disclame many , and force their inclinations to comply with their interest . . and whilst this sin of calumny has two such potent abettors , we are not to wonder at its growth : as long as men are malicious and designing , they will be traducing ; those cyclops's will be perpetually forming thunder-bolts against which no innocence or vertue can be proof . and alas , we daily find too great effects of their industry . but tho these are the forgers of the more solemn deliberate calumnies , yet this sportive age hath produced another sort ; there being men that defame others by way of divertisement , invent little stories that they may find themselves exercise , and the town talk . this , if it must pass for sport , is such as solomon describes , prov. . , . as a mad man that casteth fire-brands , arrows and death , so is he that deceiveth his neighbor , and saith , am not i in sport ? he that shoots an arrow in jest , may kill a man in earnest ; and he that gives himself liberty to play with his neighbors fame , may soon play it away . most men have such an aptness to entertain sinister opinions of others , that they greedily draw in any suggestion of that kind ; and one may as easily perswade the thirsty earth to refund the water she has soakt into her veins , as them to deposite a prejudice they have once taken up . therefore such experiments upon fame , are as dangerous as that which alexander is said to have made of the force of naptha upon his page , from which he scarce escaped with life . these jocular slanders are often as mischievous as those of deeper design , and have from the slightness of the temtation an enhancement of guilt . for sure , he that can put such an interest of his neighbors in balance with a little fit of laughter , sets it at lower price then he that hopes to enrich or advance himself by it : and tho it pass among some for a specimen of wit , yet it really lists them among solomons fools , who make a mock at sin , prov. . . in the mean time , since slander is a plant that can grow in all soils ; since the frolic humor as well as the morose betraies to the guilt , who can hope to escape this scourge of the tongue , as the wiseman calls it , ec. . . which communicates with all ? persons of all ranks do mutually asperse , and are aspersed : so that he who would not have his credulity abused , has scarce a securer way , then ( like that astrologer , who made his almanack give a tolerable account of the weather by a direct inversion of the common prognosticators ) to let his belief run quite counter to reports . yea so epidemic is this disease grown , that even religion ( at least those parties and factions which assume that name ) has got a taint of it ; each sect and opinion seeking to represent his antagonist as odious as it can . and whilst they contend for speculative truth , they by mutual calumnies forfeit the practic : a thing that justly excites the grief of good men , to see that those who all pretend to the same christianity , should only be unanimous in the violating that truth and charity it prescribes . . and if these be the weapons of our spiritual warfare , what may we think of the carnal ? how are our secular animosities pursued , when our speculations are thus managed ? how easily do we run down the reputation of any who stand in the way either of our spleen or avarice ? when josephs resolute purity had changed the scene of his mistress's passion , she does readily shift that of guilt too , and fixes her crime upon him , gen. . . so when ziba had a mind to undermine mephibosheth in his estate , he first practices upon his fame in a false accusation , sam. . . and alas , how familiarly do we now see both these scenes reacted ? those who will not take vice in their bosoms , shall yet have it bespatter their faces : they who will not run to the same excess of riot , must expect to be evil spoken of , pet. . . nay not only pious men , but piety it self partakes of the same fate , falls under the two-edg'd slander both of deceit and folly . and if men cannot be permitted quietly to enjoy their piety , much less will they those things whereof the world hath more gust , i mean secular advantages . there are still crimes to be discovered in the possessors of honors or estates , and they wonderfully excite the zeal of those who would supplant them . what artifices are there to make them appear unworthy of what they have , that others more unworthy may succeed them ? nor are those storms only in the upper region , in the higher ranks of men ; but if we pass thro all degrees , we shall find the difference is rather in the value of the things , then in the means of pursuing them . he that pretends to the meanest office , does studiously disparage his competitor , as he that is rival'd for a kingdom . nay , even he that has but a merry humor to gratify , makes no scruple to do it with the loss of another mans reputation . . thus do we accomodate every petty temporal interest at the cost of our eternal : and as an unskilful fencer , whilst he is pursuing his thrust , exposes his body ; so whilst we thus actuate our own malice , we abandon our selves to satans , receive mortal wounds from him , only that we may give a few light scratches to one another . for as i have before said , there is nothing does more secure his title to us , then this vice of calumny , it bearing his proper impress and figure . and we may fear , christ will one day make the same judgment of persons as he did of coin , and award them to him whose image and superscription they bear , matth. : . . and now how great a madness is it to make costly oblations to so vile an idol ? this is indeed the worshipping our own imaginations , preferring a malicious fiction before a real felicity : and is but faintly resembled by him , who is said to have chosen to part with his bishopric , rather then burn his romance . alas , are there not gross corporal sins enough to ruine us , but must we have aëreal ones too , damn our selves with chimera's , and by these forgeries of our brains dream out selves to destruction ? . let all those then who thus unhappily employ their inventive faculty , timely consider , how unthriving a trade 't is finally like to prove ; that all their false accusations of others will rebound in true ones upon themselves . it does often so in this world , where many times the most clandestine contrivances of this kind meet with detection . or if they should happen to keep on the disguise here , yet 't will infallibly be torn off at the great day of manifestation , when before god , angels , and men , they will be render'd infinitly more vile , then 't was possible for them here to make others . sect . vi. of vncharitable truth . . in the next place we are to consider of the other branch of defamatory reports , viz. such as are true : which tho they must be confest to be of a lower form of guilt then the former , yet as to the kind , they equally agree in the definition of detraction , since 't is possible to impair a mans credit by true reports as well as by false . . to clear this i shall first observe , that altho every fault hath some penal effects which are coetanous to the act , yet this of infamy is not so : this is a more remote consequent ; that which it immediatly depends upon , is the publishing . a man may do things , which to god and his own conscience render him abominable , and yet keep his reputation with men : but when this stifled crime breaks out , when his secret guilts are detected , then , and not till then , he becomes infamous : so that altho his sin be the material , yet it is the discovery that is the formal cause of his infamy . . this being granted , it follows , that he that divulges an unknown conceled fault , stands accountable for all the consequences that flow from that divulging ; but whether accountable as for guilt , must be determin'd by the particular circumstances of the cause . so that here we must admit of an exception : for tho every discovery of anothers fault be in the strict natural sense of the word a detraction , yet it will not alwaies be the sin of detraction , because in some instances there may some higher obligation intervene , and supersede that we ow to the fame of our neighbor ; and in those cases it may not only be lawful , but necessary to expose him . . now all such cases i conceive may summarily be reduced to two heads , justice and charity . first as to justice : that we know is a fundamental vertue , and he that shall violate that , to abound in another , is as absurd , as he that undermines the foundation to raise the walls . we are not to steal to give alms , and god himself has declared , that he hates robbery for a burnt-offering ; so that no pretence either of charity or piety can absolve us from the duty we ow to justice . now it may often fall out , that by conceling one mans fault , i may be injurious to another , nay to a whole community : and then i assume the guilt i concele , and by the laws both of god and man am judged an accessory . . and as justice to others enforces , so somtimes justice to a mans self allows the publishing of a fault , when a considerable interest either of fame or fortune cannot otherwise be rescued . but to make loud outcries of injury , when they tend nothing to the repress of it , is a liberty rather assumed by rage and impatience , then authorized by justice . nay , often in that case the complainer is the most injurious person ; for he inflicts more then he suffers , and in lieu of some trivial right of his which is invaded , he assaults the other in a nearer interest , by wounding him in his good name : but if the cause be considerable , and the manner regular , there lies sure no obligation upon any man to wrong himself , to indulge to another . . neither does charity retrench this liberty : for tho it be one act of charity to concele another mans faults , yet somtimes it may be inconsistent with some more important charity , which i owe to a third person , or perhaps to a multitude ; as in those cases wherein public benefit is concern'd . if this were not allowable , no history could lawfully be written , since if true , it cannot but recount the faults of many : no evidence could be brought in against a malefactor : and indeed , all discipline would be subverted ; which would be so great a mischief , that charity obliges to prevent it , what defamation soever fall upon the guilty by it . for in such instances 't is a true rule , that mercy to the evil proves cruelty to the innocent . and as in a competition of mischiefs we are to chuse the least , so of two goods the greatest , and the more extensive , is the most eligible . . nay , even that charity which reflects upon my self , may also somtimes supersede that to my neighbor , the rule obliging me to love him as , not better then my self . i need not sure silently assent to my own unjust defamation , for fear of proving another a false accuser , nor suffer my self to be made a begger , to concele another mans being a thief . t is true , in a great inequality of interests , charity ●hose character it is , not to seek her own , cor. . . ) will promt me to prefer a greater concern of my neighbors , before a slight one of my own : but in equal circumstances , i am sure at liberty to be kind first to my self . if i will recede even from that , i may ; but that is then to be accounted among the heroic flights of charity , nor her binding and indispensible laws . . having now set the boundaries , the excepted cases ; as all instances within them will be legitimated , so all without them will ( by the known rule of exceptions ) be precluded , and fall under that general duty we owe to our neighbor , of tendring his credit : an obligation so universally infringed , that 't is not imaginable the breach should alwaies happen within the excepted cases . when 't is remembred how unactive the principles of justice and charity are now grown in the world , we must certainly impute such incessant effects , to some more vigorous causes : of which it may not be amiss to point out some of the most obvious , and leave every man to examine which of them he finds most operative in himself . . in the first place , i may reckon pride , a humor which as it is alwaies mounting , so it will make use of any foot-stool towards its rise . a man who affects an extraordinary splendor of reputation , is glad to find any foils to set him off ; and therefore will let no fault nor folly of anothers enjoy the shade , but brings it into the open light , that by that comparison his own excellences may appear the brighter . i dare appeal to the breast of any proud man , whether he do not upon such occasions , delight to make some pharisaical reflections on himself , whether he be not apt to say , i am not like other men , or as this publican , luke . tho probably he leave out the god i thank thee . now he that cherishes such resentments as these in himself , will doubtless be willing to propagate them to other men ; and to that end render the blemishes of others as visible as he can . but this betraies a degenerous spirit , which from a consciousness that he wants solid worth , on which to bottom a reputation , is fain to found it on the ruines of other mens . the true diamond sparkles even in the sun-shine : 't is but a glow-worm virtue , that ows its lustre to the darkness about it . . another promter to detraction is envy , which sometimes is particular , sometimes general . he that has a pique to another , would have him as hateful to all man-kind as he is to him ; and therefore as he grieves and repines at any thing that may advance his estimation , so he exults and triumphs when any thing occurs which may depress it , and is usually very industrious to improve the opportunity , nay has a strange sagacity it hunting it out . no vultur does more quickly scent a carcass , then an envious person does those dead flies which corrupt his neighbors ointment , ecclesiast . . . the vapor whereof his h●●e , like a strong wind , scatters and disperses far and near . nor needs he any great crime to practice on : every little infirmity or passion , look'd on thro his optics , appears a mountainous guilt . he can improve the least speck or freckle into a leprosy , which shall overspread the whole man : and a cloud no bigger then a mans hand , like that of elisha , kings . . may in an instant , with the help of prejudice , grow to the utter darkning of the brightest reputation , and fill the whole horizon with tempest and horror . somtimes this envy is general , not confin'd to any man persons , but diffused to the whole nature . some tempers there are so malign , that they wish ill to all , and believe ill of all ; like timon the athenian , who profest himself a universal man-hater . he whose guilty conscience reflects dismal images of himself , is willing to put the same ugly shape upon the whole nature , and to conclude that all men are the same , were they but closely inspected . and therefore when he can see but the least glimmering of a fault in any , he takes it as a proof of his hypothesis , and with an envious joy calls in as many spectators as he can . 't is certain there are some in whose ears nothing sounds so harsh as the commendation of another ; as on the contrary , nothing is so melodious as a defamation . plutarch gives an apt instance of this upon aristides's banishment , whom when a mean person had propos'd to ostracism , being askt what displesure aristides had don him , he replied , none , neither do i know him , but it grieves me to hear every body call him a just man. i fear some of our keenest accusers now a daies may give the same answer . no man that is eminent for piety ( or indeed but moral vertue ) but he shall have many insidious eies upon him , watching for his halting : and if any the least obliquity can be espied , he is used worse then the vilest malefactor : for such are tried but at one bar , and know the utmost of their doom ; but these are arraigned at every table , in every tavern . and at such variety of judicatures , there will be as great variety of sentences ; only they commonly concur in this one , that he is an hypocrite : and then what complacency , what triumph have they in such a discovery ? there is not half so much epicurism in any of their most studied luxuries , no spectacle affords them so much plesure , as a bleeding fame thus lying at their mercy . . another sort of detractors there are , whose designs are not so black , but are equally mean and sordid , much too light to be put in ballance with a neighbors credit . of those some will pick up all the little stories they gan get , to humor a patron : an artifice well known by those trencher-guests , who , like rats , still haunt the best provisions . these men do almost come up to a literal sense of what the psalmist spoke in a figurative , psalm . and eat up people for bread , tear and worry men in their good names , that themselves may eat . it was a curse denounced against eli's off-spring , that they should come and crouch for a morsel of bread , sam. . . but such men court this as a preferment , and to bring themselves within the reach of it , stick not to assume that vilest office of common delators . there are others , who when they have got the knowledg of another mans fault , think it an endearing thing to whisper in the ear of some friend or confident . but sure , if they must needs sacrifice some secret to their friendship , they should take davids rule , and not offer that which cost them nothing . if they will express their confidence , let them acquaint them with their own private crimes . that indeed would shew somthing of trust : but those experiments upon another mans cost , will hardly convince any considering person of their kindness . . there still remains a yet more trifling sort of defamers , who have no deliberate design which they pursue in it , yet are as assiduous at the trade as the deeper contrivers . such are those who publish their neighbors failings as they read gazets , only that they may be telling news ; an itch wherewith some peoples tongues are strangely over-run , who can as well hold a glowing coal in their mouths , as keep any thing they think new ; nay will somtimes run themselves out of breath , for fear least any should serve them as ahimaaz did cushi , sam. . . and tell the tale before them . this is one of the most childish vanities imaginable : and sure men must have souls of a very low level , that can think it a commensurate entertainment . others there are who use defamatory discourse , neither for the love of news , nor defamation , but purely for love of talk : whose speech , like a flowing current , bears away indiscriminately whatever lies in its way . and indeed such incessant talkers , are usually people , nor of depth enough to supply themselves out of their own store , and therefore can let no foreign accession pass by them , no more then the mill which is alwaies going , can afford any waters to run wast . i know we use to call this talkativeness a feminine vice ; but to speak impartially , i think , tho we have given them the inclosure of the scandal , they have not of the fault , and he that shall appropriate loquacity to women , may perhaps somtimes need to light diogenes's candle to seek a man : for 't is possible to come into masculine company , where 't will be as hard to edg in a word , as at a female gossiping . however , as to this particular of defaming : both the sexes seem to be at a vie : and i think he were a very critical judg , that could determin between them . . now lest these later sort of defamers should be apt to absolve themselves , as men of harmless intentions , i shall desire them to consider , that they are only more impertinent , not less injurious . for tho it be granted , that the proud and envious are to make a distinct account for their pride and envy ; yet as far as relates to the neighbor , they are equally mischievous . anacreon that was choaked with a grape-stone , died as surely as julius cesar with his three and twenty wounds ; and a mans reputation may be as well fool'd and pratled away , as maliciously betraied . nay perhaps more easily ; for where the speaker can least be suspected of design , the hearer is apter to give him credit : this way of insinuating by familiar discourse , being like those poisons that are taken in at the pores , which are the most insensibly sucked in , and the most impossible to expel . . but we need not dispute which is worst , since 't is certain all are bad , none of them ( or any that hold proportion with them ) being at all able to pretend their warrant either from justice or charity . and then what our savior saies in another case , will be appliable to this , he that is not for us , is against us , matth. . . he that is publishing his neighbors faults , acts not upon the dictates of justice or charity , acts directly in contradiction to them : for where they do not upon some particular respects command , they do implicity , and generally forbid all such discoveries . . for first , if a fault divulged be of a light nature , the offendor cannot thereby merit so much as to be made a public discourse . fame is a tender thing , and seldom is tost and bandied without receiving some bruise , if not a crack : for reports we know , like snow-balls gather still , the farther they roul : and when i have once handed it to another , how know i how he may improve it ? and if he deliver it so advanced to a third , he may give his contribution also to it , and so in a successive transmitting , it may grow to such a monstrous bulk , as bears no proportion to its original . he must be a great stranger to the world , that has not experimentally found the truth of this . how many persons have laid under great and heavy scandals , which have taken their first rise only from some inadvertence or indiscretion ? of so quick a growth is slander , that the least grain , like that of mustard-seed , mentioned matth. . : immediatly shoots up into a tree . and when it is so , it can no more be reduced back into its first cause , then a tree can shrink into that little seed from whence it first sprang . no ruins are so irreparable as those of reputation : and therefore he that pulls out but one stone towards the breach , may do a greater mischief then perhaps he intends ; and a greater injustice too : for by how much the more strictly justice obliges to reparation in case of injuries done , so much the more severely does it prohibit the doing those injuries which are uncapable of being repared . in the levitical law , he that knew his ox was apt so gore , and yet kept him not up , stood responsible for any mischief he happened to do , exod. . . i think there is no considering man can be ignorant how apt little trivial accusations are , to tear and mangle ones fame : and yet if the lavish talker restrain them not , he certainly stands accountable to god , his neighbor , and his own conscience , for all the danger they procure . . but if the report concern some higher and enormous crime , 't is true , the delinquent may deserve the less pity , yet perhaps the reporter may not deserve the less blame : for often such a discovery serves , not to reclame , but to enrage the offender , and precipitate him into farther degrees of ill . modestly and fear of shame , is one of those natural restraints , which the wisdom of god has put upon mankind , and he that once stumbles , may yet by a check of that bridle recover again : but when by a public detection he is fallen under that infamy he fear'd , he will then be apt to discard all caution , and to think he owes himself the utmost plesures of his vice , as the price of his reputation . nay , perhaps he advances farther , and sets up for a reverst sort of fame , by being eminently wicked : and he who before was but a clandestine disciple , becomes a doctor of impiety . and sure it were better to let a conceled crime remain in its wish'd obscurity , then by thus rouzing it from its covert , bring it to stand at bay , and set it self in this open defiance ; especially in this degenerous age , when vice has so many well-willers , that , like a hoping party , they eagerly run into any that will head them . . and this brings in a third consideration relating to the public , to which the divulging of private ( especially if they be novel unusual ) crimes , does but an ill piece of service . vice is contagious , and casts pestilential vapors : and as he that should bring out a plague-sick person , to inform the world of his disease , would be thought not to have much befriended his neighborhood ; so he that displaies these vicious ulcers , whilst he seeks to defame one , may perhaps infect many . we too experimentally find the force of ill examples . men often take up sins , to which they have no natural propension , merely by way of conforty and imitation . but if the instance happen in a crime , which more suits the practice of the hearers , tho it cannot be said to seduce , yet it may encourage and confirm them ; embolden them not only the more frequently to act , but even to avow those sins wherein they find they stand not single , and by discovering a new accessary to their party , to invite them the more heartily and openly to espouse it . . these are such effects as surely do not very well correspond with that justice and charity we owe either to particular persons , or to mankind in general . and indeed no better can be expected , from a practice which to perfectly contradicts the grand rule both of justice and charity , the doing as we would be don to . that this does so , every man has a ready conviction within him , if he please but to consult his own heart . alas , with what solicitude do we seek to hide our own guilts with false dresses , what varnishes have we for them ? there are not more arts of disguising our corporal blemishes , then our moral : and yet whilst we thus paint and parget our own deformities , we cannot allow any the least imperfection of anothers to remain undetected , but tear off the veil from their blushing frailties , and not only expose but proclaim them . and can there be a grosser , a more detestable partiality then this ? god may sure in this instance ( as in many others ) expostulate with us as he did with israel , ezek. . are not your waies unequal ? what barbarism , what inhumanity is it thus to treat those of the same common nature with our selves , whom we cannot but know have the same concern to preserve a reputation , and the same regret to lose it , which we have ? and what shame is it , that that evangelical precept , of doing as we would be don to , which met with so much reverence even from heathens , that severus the emperor preferr'd it to all the maxims of philosophers ; should be thus contemned and violated by christians , and that too , upon such slight inconsiderable motives , as usually prevail in this case of defamation ? . but we are not to consider this fault only in its root , as it is a defect of ju●tice and charity , but in its product too , as it is a seminary of more injustice and uncharitableness . those disadvantageous reports we make of our neighbors , are almost seen to come round : for let no man perswade himself , that the hearers will keep his counsel any better then he does that of the defamed person . the softest whisper of this kind , will find others to echo it , till it reach the ears of the concerned party , and perhaps with some enhancing circumstances too . and when 't is considered how unwilling men are to hear of their faults , tho even in the mildest and most charitable way of admonition , t is not to be doubted a public defamation , will seem disobliging enough to provoke a return ; which again begets a rejoinder , and so the quarrel is carried on with mutual recriminations ; all malicious inquiries are made into each others manners , and those things which perhaps they did in closets , come to be proclamed upon the house top : so the wild-fire runs round , till sometimes nothing but blood will quench it ; or if it arrive not to that , yet it usually fixes in an irreconcilable feud . to this is often owing those distances we see among friends and relations ; this breeds such strangeness , such animosities amongst neighbors , that you cannot go to one , but you shall be entertain'd with invectives against the other ; nay perhaps you shall lose both , because you are willing to side with neither . . these are the usual consequences of the liberty of the tongue : and what account can any man give to himself , either in christianity or prudence , that has let in such a train of mischiefs , merely to gratify an impotent childish humor of telling a tale ? peace was the great legacy christ left to his followers , and ought to be guarded , tho we expose for it our greatest temporal concerns , but cannot without despight to him , as well as our brethren , be thus prostituted . . yet if we consider it abstractedly from those more solemn mischiefs which attend it , the mere levity and unworthiness of it sets it below an ingenuous person . we generally think a tatler and busy-body a title of no small reproch : yet truly i know not to whom it more justly belongs , then to those , who busy themselves first in learning , and then in publishing the faults of others : an emploiment which the apostle thought a blot , even upon the weaker sex , and thinks the prevention of such importance , that he prescribes them to change their whole condition of life ; to convert widow-hood ( tho a state which in other respects he much prefers , cor. . . ) into marriage , rather then expose themselves to the temtation , tim. . . . and if their impotence cannot afford excuse for it , what a debasement is it of mens nobler faculties to be thus entertained ? the historian gives it as an ill indication of domitians temper , that he emploi'd himself in catching and tormenting flies : and sure they fall not under a much better character , either for wisdom , or good nature , who thus snatch up all the little fluttering reports , they can meet with to the prejudice of their neighbors . . but besides the divulging the faults of others , there is another branch of detraction naturally springing from this root , and this is censuring and severe judging of them . we think not we have well plaid the historians , when we have told the thing , unless we add also our remarks , and animadversions on it . and altho 't is , god knows , bad enough to make a naked relation , and trust it to the severity of the hearers ; yet few can content themselves with that , but must give them a sample of rigor , and by the bitterness of their own censure invite them to pass the like : a process contrary to all rules of law or equity , for the plaintiff to assume the part of a judg. and we may easily divine the fate of that mans fame , that is so unduly tried . . 't is indeed sad to see how many private tribunals are every where set up , where we scan and judg our neighbors action , but scarce ever acquit any . we take up with the most incompetent witnesses , nay often suborn our own surmises and jealousies , that we may be sure to cast the unhappy criminal . how nicely and scrupulously do we examine every circumstance ; ( would god we were but half as exact in our own penitential inquisitions ) and torture it to make it confess somthing which appears not in the more general view of the fact , and which perhaps never was in the actors intention ? in a word , we do like witches with their magical chymistry , extract all the venem , and take none of the allay . by this means we confound the degrees of sins , and sentence deliberate and indeliberate , an habit or an act all at one rate , that is commonly , at the utmost it can amount to , even in its worse acception : and sure this were a most culpable corruption in judgment , could we shew our commission to judg our brethren . . but here we may every one of us interrogate our selves in our saviours words , who made me a judg ? luke . . and if he disclaim'd it , who in respect of his divinity had the supreme right , and that too in a case wherein one ( at least ) or the litigants had desired his interposition , what a boldness is it in us to assume it , where no such appeal is made to us , but on the contrary , the party disowns our autority ? nay ( which is infinitly more ) t is superseded by our great law-giver , in that express prohibition , matth. . . judg not , and that back'd with a severe penalty , that ye be not judged ? as god hath appropriated vengeance to himself , so has he judicature also ; and t is an invasion of his peculiar , for any ( but his delegates the lawful magistrates ) to pretend to either . and indeed , in all private judgment , so much depends upon the intention of the offender , that unless we could possess our selves of gods omniscience , 't will be as irrational as impious to assume his autority . until we know mens hearts , we are at the best but imperfect judges of their actions . at our rate of judging , st. paul had surely pass'd for a most malicious persecutor , whereas god saw he did ignorantly in unbelief , and upon that intuition had mercy on him , tim. . . 't is therefore good counsel which the apostle gives , cor. . . judg nothing before the time until the lord come . for tho 't is said , the saints shall judg the world , cor. . . yet it must be at the great assize , and he that will needs intrude himself into the office before the time , will be in danger to be rather passive then active in the judicatory . i do not here advise to such a stupid charity as shall make no distinction of actions . i know there is a woe pronounced as well to those who call evil good , as good evil . surely when we see an open notorious sin committed , we may express a detestation of the crime , tho not of the actor ; nay it may somtimes be a necessary charity , both to the offender , and to the innocent spectators , as an amulet to keep them from the contagion of the example . but still even in these cases , our sentence must not exceed the evidence , we must judg only according to the visible undoubted circumstances , and not aggravate the crime upon presumtions and conjectures ; if we do , how right soever our guesses may be , our judgment is not , but we are as saint james speaks , judges of evil thoughts , chap. . . . indeed this rash judging is not only very unjust both to god and man , but it is an act of the greatest pride . when we set our selves in the tribunal , we alwaies look down with contemt on those at the bar. and certainly there is nothing does so gratify , so regale a haughty humor , as this piece of usurpt soverainty over our brethren : but the more it does so , the greater necessity there is to abstain from it . pride is a hardy kind of vice , that will live upon the barest pasture : you cannot starve it with the most industrious mortifications : how little need is there then of pampering and heightning it , which we cannot more effectually do , then by this censorious humor ? for by that we are so perpetually emploi'd abroad , that we have no leisure to look homeward , and see our own defects . we are like the inhabitants of ai , jos. . so eager upon the pursuit of others , that we leave our selves expos'd to the ambushes of satan , who will be sure still to encourage us in our chase , draw us still farther & farther from our selves , and cares not how zealous we are in fighting against the crimes of others , so he can but keep that zeal from recoiling upon our own . . lastly , this judging others , is one of the highest violations of charity . the apostle gives it as one of the properties of that grace , that it thinks no evil ( i. e. ) is not apt to make severe constructions , but sets every thing in the fairest light , puts the most candid interpretations that the matter will bear . and truly , this is of great importance to the reputation of our neighbors . the world we know is in many instances extremely governed by opinion , but in this 't is all in all ; it has not only an influence upon it , but is that very thing : reputation being nothing but a fair opinion and estimation among others . now this opinion is not alwaies swaied by due motives : somtimes little accidents , and often fancy , and oftest prepossession governs in it . so that many times he that puts the first ill character , fixes the stamp which afterwards goes current in the world. the generality of people take up prejudices ( as they do religions ) upon trust : and of those that are more curious in inquiring into the grounds , there are not many who vary on the more charitable hand , or bring the common sentence to review , with intent to moderate but inhance it . men are apt to think it some disparagement to their acuteness and invention , if they cannot say somthing as sharp upon the subject , as has bin said before ; and so 't is the business of many to lay on more load , but of few to take off : and therefore he that passes the first condemnatory sentence , is like the incendiary in a popular tumult , who is chargeable with all those disorders to which he gave the first rise , tho that free not his abettors from their share of the guilt . . and as this is very uncharitable in respect of the injury offer'd , so also is it in reflection on the grand rule of charity . can we pretend to love our neighbors as our selves , and yet shall our love to him have the quite contrary effects to that we bear our selves ? on self-love lessen our beam into a mote , and yet can our love to him magnify his mote into a beam ? no certainly , true charity is more sincere , does not turn to us the reverse end of the perspective , to represent our own faults at a distance , and in the most diminitive size , and yet shuffle the other to us when we are to view his . no , these are tricks of legerdemain we read in another schole , even in his , whose stile is the accuser of the brethren . we know how frequently god protests against false weights and false mesures . and sure 't is not only in the shop or market that he abhors them , they are no less abominable inconversation then in traffic . to buy by one mesure and sell by another , is not more unequal , then it is to have these differing standards for our own and our neighbors faults , that our own shall weigh , in the prophet jeremiahs phrase , lighter then vanity , yea nothing , and yet his ( tho really the lighter ) shall prove zacharies talent of lead . this is such a partiallity , as consists not with common honesty , and can therefore never be reconciled with christian charity : and how demurely soever such men may pretend to sanctity , that interrogation of god presses hard upon them , shall i count them pure with the wicked balances , and with the bag of deceitful weights ? mich. . . such bitter invectives against other mens faults , and indulgence or palliation of their own , shews their zeal lies in their spleen , and that they consider not so much what is don , as who does it : and to such the sentence of the apostle is very applicable , romans . . therefore thou art inexcusable , o man , whosoever thou art that judgest , for wherein thou judgest another , thou condemnest thy self , for thou that judgest dost the same thing . but admit a man have not the very same guilts he censures in another , yet 't is sure every man has some ; and of what sort soever they be , he desires not they should be rigorously scan'd , and therefore by the rule of charity , yea and justice too , he ought not to do that which he would not suffer . if he can find extenuations for his own crimes , he is in all reason to presume others may have so for theirs : the common frailty of our nature , as it is apt alike to betray us to faults , so it gives as equal share in the excuse ; and therefore what i would have pass for the effect of impotency or inadvertence in my self , i can with no tolerable ingenuity give a worse name to in him . . we have now viewed both these branches of detraction , seen both the sin and mischiefs of them ; we may now join them together in a concluding observation , which is , that they are as imprudent as they are unchristian . it has bin received among the maxims of civil life , not unnecessarily to exasperate any body ; to which agrees the advice of an ancient philosopher , speak not evil of thy neighbor , if thou dost thou shalt hear that which will not fail to trouble thee . there is no person so inconsiderable , but may at some time or other do a displesure : but in this of defaming men need no harnessing , no preparation ; every man has his weapons ready for a return : so that none can shoot these arrows , but they must expect they will revert with a rebounded force : not only to the violation of christian unity ( as i have before observ'd ) but to the aggressors great secular demerit , both in fame , and oftentimes interest also . revenge is sharp-sighted , and over-looks no opportunity of a retaliation ; and that commonly not bounded as the levitical ones were , an eye for an eye , a tooth for a tooth , exod. . . no nor by the larger proportions of their restitutions four-fold , exod. . . but extended to the utmost power of the inflicter . the examples are innumerable of men who have thus laid themselves open in their greatest concerns , and have let loose the hands as well as tongues of others against them , merely because they would put no restraint upon their own ; which is so great indiscretion , that to them we may well apply that of solomon , a fools mouth is his destruction , and his lips are the snare of his soul , prov. . . . and now who can sufficiently wonder , that a practice that so thwarts our interest of both worlds , should come universally to prevail among us ? yet that it does so , i may appeal to the consciences of most , and to the observation of all . what so common topic of discourse is there , as this of back-biting our neighbors ? come into company of all ages , all ranks , all professions , this is the constant entertainment : and i doubt , he that at night shall duly recollect the occurences of the day , shall very rarely be able to say , he has spent it without hearing or speaking ( perhaps both ) somwhat of this kind . nay even those who restrain themselves other liberties , are often apt to indulge to this : many who are so just to their neighbors property , that as abraham once said , gen. . . they would not take from him , even from a thred to a shoe latchet , are yet so inconsiderate of his fame , as to find themselves discourse at the expence of that , tho infinitly a greater injury then the robbing of his coffer : which shews what false mesures we are apt to take of things and evinces that many of those , who have not only in general abjur'd the world in their baptism , but do in many instances seem to themselves ( as well as others ) to have gain'd a superiority over it , do yet in this undiscernibly yield it the greatest ensign of soveraignty , by permitting it to set the standards and estimates of things , and taking its customary prescriptions for laws . for what besides this unhappy servility to custom , can possibly reconcile men that own christianity , to a practice so widely distant from it ? 't is true , those that profess themselves men of this world , who design only their portion in this life , may take it up as somtimes conducing ( at least seemingly ) to their end : but for those who propose higher hopes to themselves , and know that charity is one of the main props to those hopes , how foolishly do they undermine themselves , when they thus act against their principles , and that upon no other autority , but that of popular usage ? i know men are apt to excuse themselves upon their indignation against vice , and think that their zeal must as well acquit them for this violation of the second table , as it once did moses for the breaking both , exod. . . but to such i may answer in christs words , luke . . ye know not what manner of spirit ye are of . meekness and charity are the evangelical graces , which will most recommend and assimilate us to him , who was meek and lowly in heart . but after all this pretext of zeal , i fear it is but a cheat we put on our selves , the elder brothers raiment only to disguise the supplanter , gen. . let men truly ransack their own breasts , and i doubt the best will find there is somthing of vanity that lies at the bottom , if it be not the positive sort mention'd before , of designing to illustrate my self by others blemishes , yet at least the negative , that i am unwilling to incur the contemt incident to those , who scruple at small sins . besides i observe perhaps , that 't is the common entertainment of the world , to defame their neighbors , and if i strike not in upon the theme , i shall have nothing to render me acceptable company ; perhaps i shall be reproched as morose or dull , and my silence shall be construed to proceed not from the abundance of my charity , but the defect of my wit. . but sure they that can thus argue , do hereby give a more demonstrative proof of that defect . he whose wit is so precarious , that it must depend only upon the folly or vice of another , had best give over all pretence to it . he that has nothing of his own growth to set before his guests , had better make no invitations , then break down his neighbors inclosure , and feast them upon his plunder . besides , how pitiful an attestation of wit is it , to be able to make a disgraceful relation of another ? no scolding woman but may set up such trophies : and they that can value a man upon such an account , may prefer the scarabes , who feed upon dung , and are remark'd by no other property , before the bee that sucks flowers and returns hony. . but in the next place , admit this restraint should certainly expose one to that reproch ; methinks this should be no news to those who know the condition of christianity is to take up the cross : and sure it cannot weigh lighter then in this instance . what am i the worse , if a vain talkative person think me too reserv'd ? or if he , whose frolic levity is his disease , call me dull , because i vapor not out all my spirits into froth ? socrates when inform'd of some gating speeches one had used of him behind his back , made only this facetious reply , let him beat me too when i am absent . and he that gets not such an indifference to all the idle censures of men , will be disturb'd in all his civil transactions , as well as his christian : it being scarce possible to do any thing , but there will be descants made on it . and if a man will regard those winds , he must , as solomon saies , never sow , eccl. . . he must suspend even the necessary actions of common life , if he will not venture them to the being mis-judged by others . . but there is yet a farther consideration in this matter : for he that upon such a despicable motive will violate his duty in one particular , lets satan get a main point of him , and can with no good logic deny to do it in others . detraction is not the only sin in fashion : profaneness , and obscenity , and all sorts of luxury are so too , and threaten no less reproch to those who scruple at them . upon the same grounds therefore that he discards his charity to his neighbor , he may also his piety , his modesty , his temperance , and almost all other virtues . and to speak the truth , there is not a more fertile womb of sin , then this dread of all mens reproch . other corruptions must be gratified with cost and industry , but in this the devil hath no farther trouble then to laugh men out of their souls . so prolific a vice therefore had need be weeded out of mens hearts : for if it be allowed the least corner , if it be indulged too in this one instance , 't will quickly spread it self farther . . yet after all , this fear of reproch is a mere fallacy , started to disguise a more real cause of fear : for the greatest danger of reproch does indeed lie on that other side . common estimation puts an ill character upon pragmatic medling people . for tho the inquisitiveness and curiosity of the hearer , may somtimes render such discourses grateful enough to him , yet it leaves in him no good impressions of the speaker . this is well observ'd by the son of sirach , ecclus. . , . whether it be to friend or foe , talk not of other mens lives , and if thou canst without offence , revele them not , for he heard and observ'd thee , and when time cometh he will hate thee . in a word , all considering persons will be ever upon their guard in such company , as fore-seeing that they will talk no less freely of them , then they do of others before them . nor can the commonness of the guilt obviate the censure , there being nothing more frequent then for men to accuse their own faults in other persons . vice is like a dark lantern , which turns its bright side only to him that bears it , but looks black and dismal in anothers hand : and in this particular none has so much reason to fear a defamer , as those who are themselves such : for ( besides the common prudential motive ) their own consciousness gives them an inward alarm , and makes them look for a retribution in the same kind . thus upon the whole matter we see , there is no real temtation , even to our vanity , to comply with this uncharitable custom , we being sure to lose more repute by it then we can propose to our selves to gain . the being esteem'd an ill man , will not be balanced by being thought pleasant , ingenuous company , were one sure to be so . but 't is odds , that will not be acquired by it neither , for the most assiduous tale-bearers , and biterest revilers , are often half-witted people : there being nothing more frequently observed , then such mens aptness to speak evil of things they understand not , jude v. . . o let not then those that have repudiated the more inviting sins , shew themselves philter'd and bewitch'd by this , but instead of submitting to the ill example of others , set a good one to them , and endeavor to bring this unchristian custom out of fashion . i am sure if they do not , they will be more deeply chargeable then others : for the more command they have over their other corruptions , the more do they witness against themselves . their remissness and willing subjection to this , besides their example when ill , is more ensnaring then other mens , and is apt to insinuate easie thoughts of the sin . men are apt to think themselves safe while they follow one of noted piety , and the autority of his person often leads them blindfold into his failings . thus when peter dissembled , st. paul tells us , that the other jews , and even barnabas also , was carried away with his dissimulation , galat. . . and i doubt not in this particular many are incouraged by the liberty they see even good men take . so that such have a more accumulative guilt , for they do not only commit , but patronize the fault : the consideration whereof has kept me , i confess , longer upon this head , then is proportionable to the brevity of the rest ; but i think not longer then agrees to the importance of the subject . . and now since we have consider'd the malignity of this sin of detraction , and yet withal find that 't is a sin , which as the apostle speaks , doth so easily beset us , 't is but a natural corollary that we inforce our vigilance against it . and where the importance and difficulty are both so great , 't will be a little necessary to consider what are the likliest means , the most appropriate antidote against this so dangerous , and yet so epidemic a disease . . and here the common rule of physic is to be adverted to , viz. to examine the causes , that the remedies may be adapted to them . i shall therefore in the first place desire every man seriously to study his own constitution of mind , and observe what are his particular temtations to this sin of detraction , whether any of those i have before mention'd , as pride , envy , levity , &c. or any other which lies deeper , and is only discernible to his own inspection . let him , i say , make the scrutiny , and then accordingly apply himself to correct the sin in its first principle . for as when there is an eruption of humor in any part , 't is not cured merely by outward applications , but by such alterative medicines as purify the blood ; so this leprosy of the tongue will still spread farther , if it be not check'd in its spring and source , by the mortifying of those corrupt inclinations , which feed and heighten it . . this is an inquisition i must leave to every mans own conscience , which alone can testify by what impulses he acts . yet as the rabbins were wont to say , that in every signal judgment which befel the jews , there was some grain of the golden-calf ; so i think i may venture to say , that in all detraction , there is some mixture of pride : and therefore i suppose , a caution against that , will be so generally seasonable , that it may well lead the van of all other advices in this matter . and here 't is very observable , that god who has made of one blood all nations of the earth , acts . has so equally distributed all the most valuable privileges of human-nature , as if he design'd to preclude all insulting of one man over another . neither has he only thus insinuated it by his providence , but has inforc'd it by his commands in the levitical law we find what a particular care he takes to moderate the rigor of judicial correction , upon this very account , lest thy brother be despised in thine eyes , deut. . . so unreasonable did he think it , that the crime or misery of one , should be the exultation of another . and s. paul brands it as a great guilt of the corinthians , that they upon the occasion of the incestuous person were puffed up , when they should have mourned , corin. . . when we see a dead corps , we are not apt to insult over it , or brag of our own health and vigor ; but it rather damps us , and makes us reflect , that it may ( we know not how soon ) be our own condition . and certainly the spectacles of spiritual mortality should have the same operation . we have the same principles of corruption with our lapsed brethren , and have nothing but gods grace , to secure us from the same effects , and by these insulting reflections we forfeit that too ; for he gives grace only to the humble , james . . saint pauls advice therefore is very apposite to this case , gallat . . . brethren , if a man be overtaken in a fault , restore such a one in the spirit of meekness , considering thy self , least thou also be temted . in a word , the faults of others ought to excite our pity towards them , our caution as to our selves , and our thankfulness to god , if he hath hitherto preserv'd us from the like , for who made thee to differ from another ? cor. . . but if we spread our sails and triumph over these wrecks , we expose our selves to worse . other sins like rocks may split us , yet the lading may be preserv'd : but pride like a gulf swallows us up ; our very vertues when so levened , becoming weights and plummets to sink us to the deeper ruine . the counsel therefore of the apostle , is very pertinent to this matter , rom. . . be not high minded , but fear . . but god knows we can insult over others when we are not only under a possibility , but are actually involv'd in the same guilt : and then what are all our accusations and bitter censures of others , but indictments and condemnatory sentences against our selves ? and we may justly expect god should take us at our word , and reply upon us as the prophet did upon david , thou art the man , sam. . . for tho our officious vehemence against anothers crime , may blind the eies of men , yet god is not so mocked . as therefore when a thief or murderer is detected , it gives an alarm to the whole confederacy ; so when we find our own guilts pursued in ot●er mens persons , t is not a time for us to join in the prosecution , but rather by humble and penitent reflections on our selves to provide for our own safety . when therefore we find our selves ( upon any misdemeanor of our brother ) ready to mount the tribunal , and pronounce our sentence , let us first consider how competent we are for the office , calling to mind the decision christ once made in the like case , he that is without sin let him first cast a stone , job . . . and if we did this , many perhaps of our fiercest impeachers , would think fit to retire , and leave the delinquent ( as they themselves finally desire to be ) to the merciful indulgence of a savior . in short , would we but look into our own hearts , we should find so much work for our inquisitions and censure , that we should not be at leisure to ramble abroad for it . and therefore as lycurgus once said to one , who importun'd him to establish a popular parity in the state , do thou , saies he , begin it first in thine own family : so i shall advise those that will be judging , to practice first at home . and if they will confine themselves to that , till there be nothing left to correct , i doubt not their neighbor will be well enough secur'd against their detractions . . another preservation against that sin is the frequent contemplation of the last and great judgment . this is indeed a catholicon against all : but we find it particularly appli'd by st. paul to this of judging and despising our brethren . why dost thou judg thy brother ? or why dost thou set at nought thy brother ? we shall all stand before the judgment seat of christ , rom. . . that is the great day of revelation and retribution , and we are not to anticipate it by our private inquests or sentences : we have business enough to provide our own accounts against that day . and as it were a spightful folly for malefactors , that were going together to that bar , to spend their time in exaggerating each others crimes : so surely is it for us , who are all going toward the dreadful tribunal , to be drawing up charges against one another . and who knows but we may then meet with the fate of daniels accusers , see him we censur'd acquit , and our selves doomed . the penitence of the criminal may have numbred him among the saints , when our unretracted uncharitableness may send us to unquenchable flames . i conclude this consideration with the words of st. james , there is one lawgiver who is able to save and to destroy , who art thou that judgest another ? jam. . . . a third expedient may be , to try to make a revulsion of the humor , to draw it into another chanel . if we must needs be talking of other peoples faults , let it not be to defame , but to amend them , by converting our detraction and backbiting into admonition and fraternal correption . this is a way to extract medicine out of the viper , to consecrate even this so unhollow'd a part of our temper , and to turn the ungrateful medling of a busy-body , into the most obliging office of a friend . and indeed had we that zeal for vertue , which we pretend when we inveigh against vice , we should surely lay it out this way ; for this only gives a possibility of reforming the offender . but alas we order the matter so , as if we fear'd to lose the occasion of clamor , and will tell all the world but him that it most concerns . indeed t is a deplorable thing to see how universally this necessary christian duty is neglected ; and to that neglect we may in a great degree impute that strange over-flowing of detraction among us . we know the receiving any thing into our charge , insensibly begets a love and tenderness to it ( a nurse upon this account comes often to vie kindness with the mother : ) and would we but take one another thus into our care , and by friendly vigilance thus watch over each others souls , t is scarce imaginable what an endearment it would create : such certainly as would infallibly supplant all our unkind reportings and severe descants upon our brethren ; since those can never take place , but when there is at least an indifference , if not an enmity . . the next cure i shall propose for detraction , is to substract its nurishment , by suppressing all curiosity and inquisitiveness concerning others . were all supplies thus cut off , it would at last be subdued . the king of ethiopia in a vie of wit with the king of egypt , propos'd it as a problem to him , to drink up the sea , to which he repli'd , by requiring him first to stop the access of rivers to it : and he that would drain this other ocean , must take the same course , dam up the avenues of those springs which feed it . he that is alwaies upon the scent , hunting out some discovery of others , will be very apt to invite his neighbors to the quarry ; and therefore t will be necessary for him , to restrain himself from that range : not like jealous states , to keep spies and pensioners abroad to bring him intelligence , but rather discourage all such officious pick-thanks : for the fuller he is of such informations , the more is his pain if he keep them in , and his guilt if he publish them . could men be perswaded to affect a wholesome ignorance in these matters , it would conduce both to their ease and innocence : for 't is this itch of the ear which breaks out at the tongue : and were not curiosity the purveior , detraction woud soon be starved into a tameness . . but the most infallible receit of all , is the frequent recollecting , and serious applying of the grand rule , of doing as we would be don to : for as detraction is the violation of that , so the observation of that must certainly supplant detraction . let us therefore when we find the humor fermenting within us , and ready to break out in declamations against our brethren , let us , i say , check it with this short question , would i my self be thus us'd ? this voice from within , will be like that from heaven to st. paul , which stopt him in the heigth of his carrier . act. . . and this voice every man may hear , that will not stop his ears , nor gag his conscience , it being but the echo of that native justice and equity which is planted in our hearts : and when we have our remedy so near us , and will not use it , god may well expostulate with us , as he did with the jews , why will ye die , o house of israel ? ezek. . . . these are some of those many receits which may he prescrib'd against this spreading disease . but indeed there is not so much need to multiply remedies , as to perswade men to apply them . we are in love with our malady , and as loth to be cured of the luxury of the tongue , as st. augustine was of his other sensuality , against which he praied with a caveat , that he might not be too soon heard . but 't is ill dallying , where our souls are concern'd : for alas t is they that are wounded by those darts , which we throw at others . we take our aim perhaps at our neighbors , but indeed hit our selves : herein verifying in the highest sense that axiom of the wise-man , he that diggeth a pit , shall fall into it , and he that roleth a stone , it shall return upon him , prov. . . if therefore we have no tenderness , no relenting to our brethren , yet let us have some to our selves ; so much compassion , nay so much respect to our precious immortal souls , as not to set them at so despicable a price , to put them in balance with the satisfying of a petulant peevish vanity . surely the shewing our selves ill-natur'd ( which is all the gain detraction amounts to ) is not so enamouring a design , that we should sacrifice to it our highest interest . t is too much to spend our breath in such a pursuit ; o let not our souls also exhale in the vapor ; but let us rather pour them out in praiers for our brethren , then in accusations of them : for tho both the one and the other will return into our own bosoms , yet god knows to far differing purposes , even as differing as those wherewith we utter them . the charity of the one like kindly exhalations will descend in showers of blessings , but the rigor and asperity of the other , in a severe doom upon our selves : for the apostle will tell us , he shall have judgment without mercy , that hath shewed no mercy , james . . sect . vii . of scoffing and derision . there is also another fault of the tongue injurious to our neighbor , and that is derision and mockery , and striving to render others as ridiculous and contemtible as we can . this in respect of the subject matter differs from the other of detraction , as much as folly or deformity do's from vice : yet since injuries as well as benefits , are to be mesured by common estimation , this may come in balance with the other . there is such a general aversation in human nature to contemt , that there is scarce any thing more exasperating . i will not deny but the excess of that aversation may be level'd against pride : yet sure scorn and disdain never sprung from humility , and therefore are very incompetent correctors of the other ; so that it may be said of that , as once it was of diogènes , that he trampled on plato's pride with greater of his own . . nor is this injury enhanced only by the resentment of the sufferer , but also by the way of inflicting it . we generally think those are the severest marks of infamy , which are the most indelible . to be burnt in the hand or pilloried , is a more lasting reproch then to be scourged or confined ; and it is the same in this case , for here commonly wit is the lictor , which is arm'd with an edg'd tool , and leaves scars behind it . the reproch of rage and fury seem to be writ in chalk or lead , which a dispassionate hearer easily wipes out , but those of wit are like the gravers burine upon copper , or the corrodings of aqua-fortis , engrave and indent the characters that they can never be defaced . the truth of this daily experience attests . a dull contumely quickly vanishes , no body thinking it worth remembring , but when t is steel'd with wit , it pierces deep , leaves such impressions in the fancy of the hearers , that thereby it gets rooting in the memory , and will scarce be eradicated : nay sometimes it happens to survive both speaker and hearer , and conveys it self to posterity ; it being not unusual for the sarcasms of wit to be transmitted in story . and as it thus gives an edg , so also do's it add wings to a reproch , makes it fly abroad in an instant . many a poor mans infirmities had bin confined to the notice of a few relations or neigbors , had not some remarkable strain of drollery scatter'd and dispersed them . the jest recommends the defamation , and is commonly so incorporate with it , that they cannot be related apart . and even those who like it not in one respect , yet are many times so transported with it in the other , that they chuse rather to propagate the contumely , then stifle the conceit . indeed wit is so much the diana of this age , that he who goes about to set any bounds to it , must expect an uproar , acts . . or at least to be judged to have imposed an envious inhibition on it , because himself has not stock enough to maintain the trade . but how ever sharp or unexpected the censure may seem to be , yet t is necessary that plain downright truth should somtimes be spoken ; and i think that will bear me out , if i say t is possible men may be as oppressive by their parts , as their power ; and that god did no more design the meaner intellectuals of some for triumphs to the pride and vanity of the more acute , then he did the possessions of the less powerful , as a prey to the rapine and avarice of the mighty . . and this suggests a yet farther aggravation of this sin , as it is a perverting of gods design , and abuse of the talent he has committed to men in trust . ingenuity and quickness of parts , is sure to be reckoned in the highest ranks of blessings , and an instrument proper for the most excellent purposes : and therefore we cannot suppose the divine wisdom so much short of human , as not in his intention to assign it to uses worthy of it . those must relate either to god , our selves , or our neighbors . in respect of god , it renders us more capable of contemplating his perfections , discerning the equity and excellence of his laws , and our obligations to obedience . in regard of our selves it makes us apprehend our own interest in that obedience ; makes us tractable and perswasible , contrary to that brutish stub bornness of the horse and mule , which the psalmist reproches , psal. . . besides it accommodates us in all the concerns of human life , forms it self into all those useful contrivances , which may make our being here more comfortable : especially it renders a man company to himself , and in the greatest dearth of society , entertains him with his own thoughts . lastly , as to our neighbors , it renders us useful and assistant . all those discoveries and experiments , those arts and sciences , which are now the common tresure of the world , took their first rise from the ingenuity of particular persons : and in all personal exigencies wherein any of us are at any time involved , we need not be told the usefulness of a wise adviser . now all these are emploiments commensurable to the faculty from whence they flow , and that answer its excellence and value ; and he that so bestows his talent , gives a good account of his trust . but i would fain know under which of these heads derision of our neighbor comes in : certainly not under that of being assistant to him . it would be a sorry relief to a poor indigent wretch , to lavish out wit upon him , in upbraiding of his misery . and is not this a parallel case ? is it not the same barbarism , to mock and reproch a man that wants the gifts of nature , as him that wants those of fortune ? nay perhaps it may be more , for a beggar may have impoverisht himself by his own fault , but in natural defects there is nothing to be charged , unless we will fly higher , and arraign that providence that hath so dispensed . in a word , as the superfluities of the rich are by god assign'd as the store-house of the poor , so the abilities of the wise are of the ignorant : for t is a great mistake , to think our selves stewards in some of gods gifs , and proprietaries in others . they are all equally to be emploied , according to the designation of the donor , and there is nothing more universally design'd by him , then that mankind should be equally helpful to one another . those therefore whom god hath blest with higher degrees of sagacity and quickness , ought not to look down on others as the objects of their contemt or scorn , but rather of their care and pity , endeavoring to rescue them from those mischiefs , to which their weakness may expose them , remembring still , that god might have changed the scene , and made themselves what they see others . it is part of jobs justification of his integrity , that he was eies to the blind , and feet to the lame , job . . . ( i. e. ) he accommodated his assistances to all the wants and exigencies of others : and sure t is no less the part of a good man to do it in the mental then in the corporeal defects . . but alas many of us would rather put a stumbling block in the way of the blind , pull away the crutch from the lame , that we may sport our selves to see them tumble : such a sensuality we have in observing and improving the imperfections of others , that it is become the grand excellence of the age to be dextrous at it , and wit serves some men for little else . we are got indeed into a merry world , laughing is our main business ; as if because it has bin made part of the definition of man , that he is risible , his man-hood consisted in nothing else . but alas , if that be all the use men have of their understandings , they were given them to little purpose , since mere idiots can laugh with as much plesure and more innocence then they ; and it is a great instance how extremes may be brought to meet , that the excess of wit in the one , and of folly in the other , serve to produce the same effect . . yet so voracious is this humor now grown , that it draws in every thing to feed it . there is not game enough from the real folly of the world , and therefore that which is the most distant from it must be stampt with its mark . t is a known story of the frier who on a fasting day bid his capon be carp , and then very canonically ate it ; and by such a transubstantiating power our wits bid all seriousness and consideration be formality and foppery , and then under that name endeavor to hunt it out of the world . i fear moral honesty fares not better with some of them then moral prudence . the old philosophical vertues of justice , temperance , and chastity are now hist off the stage , as fit only for the antiquated set of actors , and he that appears in that equipage , is by many thought more ridiculous , then he that walks the street in his ancestors trunk-hose . nay indeed vice its self is scarce secure if it have not the grand accomplishment of impudence : a puny blushing sinner is to be laught out of his modesty , tho not out of his sin ; and to be proof against their scorns he must first be so against all the regrets of his own mind . . and if mere ethnic virtue , or shame-fac'd vice have this treatment , christian piety must expect worse : and so indeed it finds , its possessors being beyond all others exposed to their scorn and contemt . nor is it strange it should be so , such men being made , as it is wisd. . . to reprove their waies , they think in their own defence they are to deride theirs . this is it indeed which gives a secret sting and venem to their reproches : other men they abuse as an exercise of their wit , but these in defence of the party . so julian after his apostacy , thought it a more effectual way to persecute the christians by taunts and ironies , then by racks and tortures , as thinking it more possible to shame , then fright them out of their religion . and the stratagem seems to have bin reassumed by many in this age , and i fear with too great success : for i doubt not there are divers who have herded themselves amongst these profane scoffers , not that they are convinced by their reasons , but terrified by their contumelies ; and as some indians are said to worship the devil , that he may not hurt them ; so these chuse to be active , that they may not be passive in the contemts flung upon religion : such men forget the dreadful denunciation of christ against those that shall be ashamed of him and his words , mat. . . . as for those who , upon a juster estimate , find the advantages of piety worthy to be chosen , and take it with all its necessary ignominies , they have the encouragement of very good company in their sufferings . the psalmist long ago had his share , when not only those that sa●e in the gate spake against him , but the drunkards made songs upon him , psalm . . . t was also the prophet jeremies complaint , i am in derision daily , every one mocketh me , jer. . . nay our blessed lord himself was derided in his life by the pharisees , luke . . mocked and reviled at his death by the priests , the elders , the soldiers ; nay by casual passengers , mat. . . and shall the servant think himself greater then his lord ? shall a christian expect an immunity from what his savior has born before him ? ( he that do's so , is too delicate a member for a crucified head . ) no sure , let us rather animate our selves , as the apostle exhorts , by considering him who as well despised the shame , as endured the cross for us , heb. . . and who has not only given an example , but proposed a reward , a beatitude to those who are reviled for righteousness sake , mat. . . and when this is soberly ponder'd , 't will sure make it easy for us to resolve with holy david in a like case , i will be yet more vile , sam. . . . but to return from this digression , to those who thus unhappily employ their parts , let me propose to them , that they would borrow every day some few minutes from their mirth , and seriously consider , whether this be ( i need not say a christian , but ) a manly exercise of their faculties . alas when they have rallied out the day from one company to another , they may sum up their account at night in the wise mans simile , their laughter has bin but like the crackling of thorns under a pot , ecclus. . . made a little brisk noise for the present , and with the sparkles perhaps annoied their neighbors , but what real good has it brought to themselves ? all that they can fancy is but the repute of wit. but sure that might be attainable some other way . we find the world affected to new things , and this of derision and abuse to others is so beaten a road , that perhaps the very variety of a new way would render it acceptable . they are the lighter substances that still swim away with the stream , the greater and more solid bodies do somtimes stop the current : and sure 't were a noble essay of mans parts to stem this tide , and by a more useful application of their own faculties , convince others that theirs might be better emploied . t is said of anacharsis , that at a feast he could not be got to smile at the affected railleries of common jesters , but when an ape was brought in he freely laught , saying , an ape was ridiculous by nature , but men by art and study . and truly t is a great contemt of human nature to think their intellects were given them for no better end then to raise that laughter , which a brute can do as well or better . . i would not be thought to recommend such a stoical sourness , as shall admit of nothing of the cheerful pleasant part of conversation . god has not sure bin more rigid to our minds then to our bodies : and as he has not so devoted the one to toil , but that he allows us some time to exercise them in recreation as well as labors , so doubtless he indulges the same relaxation to our minds ; which are not alwaies to be scrued up to the height , but allowed to descend to those easinesses of converse , which entertain the lower faculties of the soul. nor do i think those are ill emploied in those little skirmishes of wit , which pass familiarly between intimates and acquaintances , which besides the present divertisement , serve to whet and quicken the fancy . yet i conceive this liberty is to be bounded with some cautions : as first in these encounters , the charge should be powder , not bullets ; there should nothing be said that should leave any ungrateful impressions , or give any umbrage of a spightful intent . the world wants not experiments of the mischiefs have happened by too severe railleries : in such fencing , jest has proved earnest , and florets have oft turn'd to swords , and not only the friendship , but the men have fallen a sacrifice to a jest. . secondly this is to have the same restriction with all other recreations , that it be made a divertisement , not a trade . t is an insinuating thing , and is apt to encroch too much upon our time , and god knows we have a great deal of business of this world , and much more for the next , which will not be don with laughing , and therefore t is not for us to play away too much of that time , which is exacted by more serious concerns . t is sure we shall die in earnest , and it will not become us to live altogether in jest. but besides this stealth of our time , t is apt to steal away mens hearts too , make them so dote upon this kind of entertainment , that it averts them from any thing more serious . i believe i may appeal to some who have made this their business , whether it go not against the hair with them to set to any thing else : and having espoused this as their one excellence , they are willing to decry all others , that they may the more value themselves upon this . by this means it is , that the gift of raillery has in this age , like the lean kine , devoured all the more solid worthy qualifications ; and is counted the most reputable accomplishment . a strange inverted estimate , thus to prefer the little ebullitions of wit , before solid reason and judgment . if they would accommodate their diet at the same rate , they shall eat the husk rather then the kernel , and drink nothing but froth and bubbles . but after all , wisdom is commonly at long running justified even of her despisers ; these great idolaters of wit often dashing themselves upon such rocks , as make them too late wish , their sails had bin less , and their ballast more . for the preventing therefore of more such wracks , i wish the present caution may be more adverted to , not to bestow an unproportionable part of our time or value on this slight exercise of mans slightest faculty . . a third caution in this matter , is to confine our selves to present company , not to make absent persons the subject of our mirth . those freedoms we use to a mans face as they are commonly more moderate , so they are more equitable , because we expose our selves to the like from him ; but the back blows are disingenuous , and give suspicion we intend not a fair trial of wit , but a cowardly murder of a mans fame . t was the precept of the philosopher , deride not the absent , and i think it may well be so of the politician : there being nothing more imprudent as to our civil concerns then the contrary liberty . for those things never die in the company they are first vented in ( nay perhaps the hearer is not willing his wit should so soon expire ; ) and when they once take air , they quickly come to the notice of the derided person , and then nothing in the world is more disobliging . t was a sober precept given one , not so much as to laugh in compliance with him that derides another , for you will be hated by him he derides . and if an accessary be hated , sure much more the principal : and i think i may say , there are many can sooner forgive a solemn deep contrivance against them , then one of their jocular reproches : for he that designs seems to acknowledg them considerable , but he that mocks them , seems to think them too low for any thing but contemt : and we learn from aristotle , that the mesure of anger is entirely taken thence ; men being so far provoked , as they imagine they were slighted or affronted . in mere secular wisdom it will therefore become men to consider , whether this trade be like to turn to account , or whethere it be worth the while , at once to make a jest and an enemy . . and if it be imprudent to make man our enemy , t is much more to make god so , by levelling our blowes at any thing sacred : but of that i have already had occasion to speak , and shall not repete ; only give me leave to say , that besides the profaner sort of jests , which more immediately reflect on him , he is concern'd in all the unjust reproches of our brethren , our love to them being confirm'd by the same divine sanction with our reverence to him : and sure nothing is more inconsistent with that love , then the exposing them to that contemt we are our selves so impatient of . in a word what repute soever this practice now has of wit , it is very far from wisdom to provoke god that we may also disoblige man : and if we will take the scripture estimate , we shall find a scorne is no such honorable epithet as we seem to account it . solomon do's almost constantly set it in opposition to a wise man : thus it is , prov. . . and again , chap. . . and many other places ; and on the other side , closely links it with the fool : and that not only in title , but in punishment too , judgments are prepared for scorners , and stripes for the back of fools , prov. . . so that if our wits think not solomon too dull for their cabal , we see what a turn he will give to their present verdict . . and if these reproches which aim only at ostentation of wit , be so unjustifiable , what shall we say to those , that are drawn with blacker lines , that are founded in malice or envy , or some undermining design ? every man that is to be supplanted , cannot alwaies be attaqued with a down-right battery : perhaps his integrity may be such , that , as 't was said of daniel , chap. . . they can find no occasion against him : and when they cannot shake the main fort , they must try if they can possess themselves of the out-works , raise some prejudice against his discretion , his humor , his carriage , and his most extrinsic adherents , and if by representing him ridiculous in any of these , they can but abate mens reverence to him , their confidence of him will not long hold out ; bare honesty without some other adornment , being lookt on as a leaf-less tree , no body will trust himself to its shelter . thus the enemies of socrates , when they could no other way suppress his reputation , hired aristophanes a comic poet to personate him on the stage , and by the insinuations of those interludes , insensibly conveied first a contemt , and then a hatred of him into the hearts of the people . but i need not bring instances of former times in this matter , these being sufficiently verst in that mystery . . it is not strange that men of such designs , should summon all their wit to the service , make their railleries as picquant as they can , that they may wound the deeper : but methinks 't is but a mean office they assign their wit , to be ( i will not say the pander , that being in this age scarce a title of reproch , but ) the executioner or hangman to their malice . christ bids us be wise as serpents , yet adds withall harmless as doves ; mat. . . but here the serpent has quite eat up the dove , and puts a vultur in the place , a creature of such sagacity and diligence in pursuit of the prey , that 't is hard for any art or innocence to escape its talons . . there is yet another sort of contumelious persons , who indeed are not chargeable with that circumstance , of ill employing their wit , for they use none in it . these are people whose sole talent is pride and scorn ; who perhaps have attained the sciences of dressing themselves finely , and eating well , and upon the strength of those excellences , look fastidiously , and speak disdainfully on any that want them ; concluding if a man fall short of their garniture at the knees and elbowes , he is much inferior to them in the furniture of his head. such people think crying , o ridiculous ! is an ample confutation of any thing can be said ; and so they can but despise enough , are contented not to be able to say why they do so . these are , i confess , the most innocent kind of deriders in respect of others , what they say having not edg enough to cause any smart . the greatest hurt they do is to themselves , who tho they much need , yet are generally little capable of a rescue , and therefore i shall not clog the present discourse with any advise to them : i shall chuse rather to conclude with enforcing my suit to the former , that they would soberly and sadly weigh the account they must one day give of the emploiment of their parts , and the more they have hitherto embeazled them , the more to endeavor to expiate that unthriftiness , by a more careful managery for the future ; that so instead of that vain , emty , vanishing mirth they have courted here , they may find a real , full , and eternal satisfaction in the joy of their lord. sect . viii . of flattery . . the last of verbal injuries to our neighbor which i shall mention , is flattery . this is indeed the fatallest wound of the tongue , carries least smart , but infinitly more of danger , and is as much superior to the former , as a gangrene is to a gall or scratch ; this may be sore and vexing , but that stupifying and deadly . flattery is such a mystery , such a riddle of iniquity , that its very softnesses are its cruellest rigors , its balm corrodes , and ( to comprize all in the psalmists excellent description ) its words are smoother then oil , and yet be they very swords , psalm . . . . but besides the mischiefs of it to the patient , 't is the most dishonoring , the most vilifying thing to the agent . i shall not need to empannel a jury either of moralists or divines , every mans own breast sufficiently instructing him in the unworthiness of it . t is indeed a collective accumulative baseness , it being in its element a compound and complex of the most sordid , hateful qualities incident to mankind . i shall instance in three , viz. lying , servility , and trechery , which being detestably deform'd single , must in conjunction make up a loathsom monstrous guilt . now tho flattery has two branches , yet these lie so at the root as equally to influence both : for whether you take it as it is the giving of praise where it is not due , or the professing of kindness which is not real , these properties are still its constitutive parts . . and first we may take lying to be the very corner stone of the fabric ; for take it away , and the whole falls to the ground . a parasite would make but a lean trade of it , that should confine himself to truth . for tho t is possible so to order the manner and circumstances , as to flatter even in the representing a mans real vertues to him , yet commonly if they do not falsify as to the kind , they are forc'd to do it as to the degree . besides as there are but few such subjects of flattery , so neither are men of that worth so receptive of it . such sort of addresses are less dangerous to those who have the perspicacity to see thro them : so that these merchants are under a a necessity of dealing with the more ignorant chapmen , and with them their counterfeit wares will go off best . it is indeed strange to consider , with what gross impudent falshoods men of this trade will court their patrons . how many in former ages have not only amass'd together all sublunary excellences , but have even ransacked heaven to supply their flattery , deified their princes , and perswaded them they were gods , who at last found they were to die like men ? and tho this strein be now out-dated , yet perhaps t is not that the vice is grown more modest , but that atheism has rob'd it of that topic . those that believe no god , would rather seem to annihilate then magnify the person to whom they should apply the title . but i do not find that the practice has any other bounds . a great mans vices shall still be called vertues ; his deformities , beauties ; and his most absurd follies , the height of ingenuity . such a subtil alchymist is this parasite , that he turns all he touches into gold , imaginary indeed as to the deluded person , but oft-times real to himself . nor is lying less natural to the other part of flattery , the profession of service and kindness . this needs no evidencing , and to attemt it would be a self-confutation : for if those professions be true , they are not flattery , therefore if they be flattery , they must needs be lies . it will be almost as needless to expatiate on the baseness and meaness of that sin ; for tho there is no subject that affords more matter for declamation , yet lying is a thing that is ashamed of it self , and therefore may well be remitted to its own convictions . t is aristotles observation , that all elements but the earth , had some philosopher or other , that gave it his vote to be the first productive principle of all things : and i think we may now say , that all crimes have had their abettors and fautors , some body that would stand up in their defence ; only lying is so much the dregs and refuse of wickedness , that none has yet had chymistry enough to sublimate it , to bring it into such a reputation , that any man will think fit to own it : the greater wonder that what is under so universal a reproch , should be so commonly admitted in practice . but by this we may make an estimate , what the whole body of flattery is , when in one limb of it we find so much corruption . . a second is servility and abjectness of humor : and of this there needs no other proof then has bin already given ; this charge being implicitly involv'd in the former of lying , the condescending to that , being a mark of a disingenuous spirit . and accordingly the nobler heathens lookt on it as the vice of slaves and vassals , below the liberty of a free man , as well as an honest . but tho i need no other evidence to make good the accusation , yet every sycophant furnishes me with many supernumerary proofs . look upon such a one , and you shall see his eies immoveably fixt on his patrons face , watching each look , each glance , and in every change of his countenance ( like a star-gazer ) reading his own destiny , his ears chain'd ( like gally-slaves at the oar ) to his dictate , sucking in the most insipid discourses with as much greediness , as if they were the apothegms of the seven sages , his tongue tuned only to panegyrics and acclamations , his feet in winged motion upon every nod or other signification of his plesure : in a word , his whole body ( as if it had no other animal spirits then what it derived from him ) varies its postures , its exercises , as he finds agreeable to the humor he is to serve . and can humanity contrive to debase it self more ? yes it can , and do's to often , by enslaving its diviner part to , taking up not only opinions , but even crimes also in compliance , playing the incarnate devil , and helping to act those villanies which satan can only suggest : and if this be not a state of abject slavery , sure there is none in the world . plutarch tells us , that philoxenus for despising some dull poetry of dionysius , was by him condemed to dig in the quarries : from whence being by the mediation of friends remanded , at his return dionysius produced some other of his verses , which as soon as philoxenus had heard , he made no reply , but calling to the waiters , said , let them carry me again to the quarries . and if a heathen poet could prefer a corporeal slavery before a mental , what name of reproch is low enough for those , who can submit to both , in pursuit of those poor sordid advantages they project by their flatteries ? nor is this baseness more observable in these mean fawnings and observances , then it is in the protestations of kindness and friendship . love is the greatest gift any man has to bestow , and friendship the sacredest of all moral bonds , and to prostitute these to little pitiful designs , is sure one of the basest cheats we can put upon our common nature , in thus debasing her purest and most current coin , which by these frequent adulterations is become so suspected , that scarce any man knows what he receives . but christian charity is yet worse used in the case : for that obliging to all sincerity , is hereby induced to give gold for dross , exhibite that love indeed , and in truth , which is returned only in word and in tongue , joh. . . and so it do's in those who observe its rules : but in those who own , yet observe them not , 't is yet a greater sufferer , by laboring under the scandal of all their dissimulations . it was once the character given christians , even by their enemies , behold how they love one another : but god knows we may now be pointed out by a very differing mark , behold how they deceive and delude one another . and sure this violation we herein offer to our religion , do's not allay but aggravate the baseness of this practice : for if in the other we sell our selves , in this we sell our god too , sacrifice our interest in him to get a surreptitious title to the favor of a man. and this i conceive do's in the second place not much commend the art of flattery , which is built up of so vile materials . . and to compleat this infamous composition , in the third place trechery comes in ; a crime of so odious a kind , that to name it is to implead it : yet how intrinsic a part this is of flattery , will need no great skill to evidence , daily experience sufficiently doing it . t is a common observation of flatterers , that they are like the heliotrope , open only towards the sun , but shut and contract themselves at night , and in cloudy weather . let the object of their adoration be but eclipsed , they can see none of those excellences which before dazled their eies : and however inconstant they may seem in it to others , they are indeed very constant to themselves , true to their fixt principle , of courting the greatness , not the man ; in pursuit whereof their old idol is often made a sacrifice to their new : all malicious discovery is made of their falling friend , to buy an interest in the rising one . of this there are such crouds of examples in story , that it would be impertinent to single out any , especially in an age that is fitter to furnish presidents for the future , then to borrow of the past-times . but supposing the parasite not actually guilty of this base revolt ( which yet he seldom fails to be upon occasion ) yet is he no less trecherous even in the height of his blandishments ; and while he most courts a man , he do's the most ruinously undermine him . for first he abuses him in his understanding , precludes him from that which wise men have judged the most essential part of learning , the knowledg of himself , from which 't is the main business of the flatterer to divert him . and to this abuse there is another inevitably consequent : for this ignorance of his faults or follies , necessarily condemns him to the continuing in them , it being impossible for him to think of correcting either the one or the other , who is made believe he has neither . this is like the trechery of a bribed officer in a garrison , who will not let the weak parts be fortified , and laies the man as open to assaults as that doth the town . yet this is not all , he do's not only provide for the continuance , but the improving of his crimes and errors , which alas are too prolific of themselves , but being cultivated and manured with perpetual soothings and encouragements , grow immesurably luxuriant . and accordingly we see that men used only to applauses , are so swell'd with them , that their insolences are intolerable . and this they are somtimes taught to their cost , when they happen among free-men , who will not submit to all they say , nor commend all they do . and finding these uneasy contradictions when they come abroad , they are willing to retire to their most complaisant company : and so this sycophant devil having once got them within his circle , may enchant them as he pleases , lead them from one wickedness to another , and as caligula and other voluptuous emperors , by being adored as gods , sunk in their sensuality below the nature of man , so these celebrated persons are by that false veneration animated to all those reprochful practices , which may expose them to a real contemt ; their follies , as well as their vices still get head , till they answer the description the wise man gives of the old giants , who fell away in the strength of their foolishness . ecclus. . . . and sure he that betraies a man to all these mischiefs , may well be thought perfidious . but that which infinitly amplifies and enhances the trechery is , that all this is acted under the notion and disguise of a friend ; a relation so venerable , that methinks t is the nearest secular transcript of the treason , which is storied of those who have administred poison in the eucharist . the name of a friend is such an endearment , as nothing human can equal . all other natural or civil ties take their greatest force from this . what signifies an unfriendly parent , or brother , or wife ? t is friendship only that is the cement which really and effectively combines mankind : and therefore we may observe , that god reckoning up other relations , illustrates them by several notes of endearment , but when he comes to that of friendship , t is the friend who is as thine own soul , deut. . . nothing below the highest instance was thought expressive enough of that union . what a legion of fiends then possesseth men that can break these chains mat. . . nay that can hammer and forge those very chains into daggers and stillettoes , and make their friendship an engine of ruine ? this is certainly the blackest color wherein we can view a parasite , his false light makes the shadow the more dismal . as the ape has a peculiar deformity above other brutes by that aukward and ungraceful resemblance he has to a man , so sure a flatterer is infinitely the more hateful for being the ugly counterfeit of a friend . and as this trechery lies at the bottom of the panegyrics , so also do's it of all the caresses and exuberant kindness of a flatterer , which if they aimed not at any particular end of circumvention , must yet in the general be trecherous by being false . a man looks on the love of his friend as one of the richest possessions ( upon which account the philosopher thought friends were to be inventoried as well as goods . ) what a defeat and discomfiture is it to a man when he comes to use this wealth , to find it all false metal , such as will not answer any of those purposes for which he depended on it . there cannot sure be a greater trechery , then first to raise a confidence and then deceive it . but besides this fundamental falseness , there are also many incidental trecheries , which fall in upon occasion of particular designs . a pretence of kindness is the universal stale to all base projects : by this men are rob'd of their fortunes , and women of their honor : in a word all the wolfish designs walk under this sheeps clothing ; and as the world goes , men have more need to beware of those who call themselves friends , then those who own themselves enemies . . these are the lineaments of this vice of flattery , which sure do together make up a face of most extreme deformity . i might upon a true account add another , and charge it with folly too . i am sure according to the divine estimate it is alwaies so : and truly it do's not seldom prove so in the secular also . men of this art do somtimes drop their vizard before they have got the prize , and then there is nothing in the world that appears to contemtible , so silly ; a barefaced flatterer being every bodies scorn . the short is , wherever this game is plaied there is alwaies a fool in the case : if the parasite be detected , it falls to his share : if he be not , to his whom he deludes . but at the best t is but subtilty and cunning he can boast of ; and if he can in his own fancy raise that to the opinion of true wisdom , t is a sign he is come round to practice his deceits upon him self , and is as much his own flatterer as he has bin others . . and now i know not whether it be more shame or wonder , to see that men can so put off ingenuity , and the native greatness of their kind , as to descend to so base , so ignoble a vice : yet alas we daily see it don , and that not only by the scum and refuse of the people , such as job speaks of , who are viler then the earth , cap. . . but by persons of all conditions . flattery like a spring forc'd upwards ascends , as cares are by the wise man said to descend , ecclus. . . from him that weareth a linen frock to him that weareth a crown : all intermedial degrees are but like pipes , which as they suck from below , so transmit it still upwards . there are few so low but find some body to cajole and flatter them . some interest or other may somtimes be to be served even upon the meanest ; and those that find themselves thus solicited for benefits , are easily taught by it how to address to their immediate superiors , from whom they expect greater : and as 't is thus handed from one rank to another , the art still is more subtilized and refined ( god help poor princes the while , who commonly meet with the elixir , and quintessence of this venem : ) and thus it passes thro all states and conditions : as they are passive on the one side , and are flattered by some , so they are active on the other , and flatter others . . i say all conditions , i do not say all persons in those conditions , for no truly generous soul can stoop so low : but t is too evident to what a low ebb generosity as well as christianity is grown , by the numbers of those who thus degrade themselves , every little petty interest being thought worth these base submissions . and truly it is hard to find , by what topic of perswasion to assault such men . the meanness , or the sin will scarce be disswasives to those who have reconciled themselves to both : if any thing can be pertinently said to them , it must be upon the score of interest , for that being their grand principle , they can with no pretence disclame the inferences drawn thence . . let them therefore duly ballance the advantages they project from this practice with the mischiefs and dangers of it . what they expect is commonly either honor or wealth , these they hope may be acquired by their prostrations to those , who can dispense or procure them . t is true , as honor signifies greatness and power , it is somtimes attain'd by it , but then as it signifies reputation and esteem , 't is as sure to be lost . he that thus ascends , may be lookt on with fear , but never with reverence . now i think t is no good bargain to exchange this second notion of honor for the first : for besides the difference in the intrinsic value , t is to be consider'd how tottering a pinacle unmerited greatness is . he that rais'd him to satisfy his humor at one time , can ( with more ease and equal justice ) throw him down at another : and when such a man do's fall , he falls as without pity , so without remedy , has no foundation on which to rebuild his fortune . his sycophanting arts being detected , that game is not to be plaid the second time : whereas a man of a clear reputation , tho his barque be split , yet he saves his cargo , has something left towards setting up again , and so is in capacity of receiving benefit not only from his own industry , but the friendship of others . a sound piece of timber , if it be not thought fit for one use , yet will be laid by for another : and an honest man will probably at one time or other be thought good for something . . as for the other aim , that of wealth , 't is very possible that may somtimes be compassed ; and well it may , the flatterer having several springs to feed it by . for he that has a great patron , has the advantage of his countenance and autority , he has that of his bounty and liberality , and he has another ( somtimes greater then both ) that of his negligence and deceivableness . but yet all these acquisitions are many times like fairy mony , what is brought one night is taken away the next . men of this mold seldom know how to bear prosperity temperately , and it is no new thing to see a privado carry it so high , as to awaken the jealousy of his promoter , which being assisted by the busy industry of those who envy his fortune , t will be easy enough to find some flaw in the gettings , by which to unravel the whole web : an event that has bin oft experimented not only in the private managery of families , but in the most public administrations . and these are such hazards , that laid all together would much recommend to any the moral of horaces fable , and make one chuse the country mouses plain fare and safety , rather then the delicacies of the city with so much danger . this then is the state of the prosperous parasite . but alas how many are there who never arrive to this , but are kickt down ere they have climb'd the two or three first rounds of the ladder , whose designs are so humble , as not to aspire above a major-domo , or some such domestic preferment ( for , in this trade there are adventures of all sizes . ) but upon all these considerations , methinks it appears no very inviting one to any . at the long run an honest freedom of speech will more recommend a man , then all these sneaking flatteries : we have a very wise mans word for it , he that rebuketh a man , afterwards shall find more favor , then he that flattereth with his lips , prov. . . . but after all that hath or can be said , the suppression of flattery will most depend upon those persons to whom it is addrest : if it be not repuls'd there , nothing else will discourage it ; and if it be , 't is crusht in the egg , and can produce no viper . these vulturs prey only on carcasses , on such stupid minds , as have not life and vigor enough to fray them away . let but persons of quality entertain such customers with a severe brow , with some smart expression of dislike , those leeches will immediatly fall off . in sparta when all laws against theft prov'd ineffectual , at last they fixt the penalty on them that were robb'd , and by that did the business : and in the present case , if 't were made as infamous to be flatter'd as 't is to flatter , i believe it might have the like effect . indeed there is pretence enough to make it so : for first as to wit , the advantage is clear on the flatterers side : he must be allowed to have more of that ( which in this age is more then a counterpoise to honesty ; and as for vertue , the balance ( as to the principal motive ) seems to hang pretty even : t is the vice of avarice that temts the one to flatter , and the vice of pride that makes it acceptable to the other . the truth is , there is the bottom of the matter : t is that secret confederate within , that exposes men to those assaults from without . we have generally such an appetite to praise , that we greedily suck in without staying to examine whether it belong to us or no , or whether it be design'd as a kindness or an abuse . other injuries rush upon us with violence , and give us notice of their approch : they may be said to come like water into our bowels ; but this like oil into our bones , ps. . . penetrates easily , undiscernibly , by help of that native propension we have to receive it . t is therefore the near concern of all , especially of those whose quality most exposes them , to keep a guard upon that trecherous immate , not to let that step into the scale to make a base sycophant out-weigh a true friend . and when ever they are attacqued with extravagant encomiums , let them fortify themselves with this dilemma , either they have those excellences they are praised for , or they have not : if they have not , t is an apparent cheat and gull , and he is of a pitiful forlorn understanding that delights to be fool'd ; but if they have , they are too good to be exposed to such worms who will instantly wither the fairest gourd , john. . . for as it is said of the grand signior , that no grass growes where his horse once treads : so we may say of the flatterer , no vertue ever prospers where he is admitted : if he find any he hugs it till he stifles it , if he find none , he so indisposes the soil , that no future seeds can ever take root . in fine , he is a mischief beyond the description of any character . o let not men then act this part to themselves by being their own parasites ! and then t will be an easy thing to escape all others . sect . ix . of boasting . . we have now seen some effects of an ungovern'd tongue , as they relate to god and our neighbor . there is yet a third sort which reflect upon a mans self . so unboundedly mischievous is that petulant member , that heaven and earth are not wide enough for its range , but it will find work at home too ; and like the viper , that after it had devoured its companions , prei'd upon its self , so it corrodes inward , and becomes as fatal to its owner , as to all the world besides . . of this there are as many instances , as there are imprudent things said , for all such have the worst reflection upon the speaker : and therefore all that have given rules for civil life , have in order to it put very severe restraints upon the tongue , that it run not before the judgment . t was the advice of zeno to dip the tongue in the mind before one should permit it to speak . theophrastus used to say , it was safer trusting to an unbridled , horse , then to intemperate speech . and daily experience confirms the aphorism ; for those that set no guard upon their tongues , are hurried by them into a thousand indecences , and very often into real considerable mischiefs . by this means men have proved their own delators , discovered their own most important secrets : and whereas their heart should have kept a lock upon their tongues , they have given their tongue the key of their heart , and the event has bin oft as unhappy as the proceeding was preposterous . there are indeed so many waies for men to lose themselves in their talk , that i should do the like if i should pretend to trace them . besides my subject leads me not to discourse ethically , but christianly of the faults of the tongue , and therefore i have all along considered the one no farther then it happens to be twisted with the other . . in the present case i shall insist only upon one fault of the tongue , which partakes of both kinds , and it is at once a vice and a folly , i mean that of boasting and vaunting a mans self : a strain to which some mens tongues have a wonderful glibness . no discourse can be administred , but they will try to turn the tide , and draw it all into their own chanel , by entertaining you with long stories of themselves : or if there be no room for that , they will at least screw in here and there some intimations of what they did or said . yea so stupid a vanity is this , that it works alike upon all materials : not only their greater and more illustrious acts or sentences , but even their most slight and trivial occurrences , by being theirs , they think acquire a considerableness , and are forcibly imposed upon the company ; the very dreams of such people strait commence prophesy , and are as seriously related , as if they were undoubted revelations . and sure if we reflect upon our saviors rule , that out of the abundance of the heart the mouth speaketh , we cannot but think these men are very full of themselves ; and to be so , is but another phrase for being very proud . so t is pride in the heart , which is the spring that feeds this perpetual current at the mouth , and under that notion we are to consider it . . and truly there is nothing can render it more infamous , pride being a vice that of all others is the most branded in scripture as most detestable to god , and is signalized by the punishment to be so . this turned lucifer out of heaven , nebuchadnezzar out of his throne , nay out of human society . and indeed it seems still to have somthing of the same effect , nothing rendring a man so inconsiderable ; for it sets him above the meaner sort of company , and makes him intolerable to the better , and to complete the parallel , he seldom comes to know himself till he be turn'd a grazing , be reduced to some extremities . . but this boasting arrogant humor , tho alwaies bad , yet is more or less so according to the subject on which it works . if it be only on natural excellences , as beauty , wit ; or accidental acquisitions , as honor , wealth , or the like , yet even here t is not only a theft , but a sacriledg ; the glory of those being due only to the donor , not to the receiver , there being not so much as any predisposition in the subject to determine gods bounty . he could have made the most deformed beggar as handsom and as rich , as those who most pride themselves in their wealth and beauty . no man fancies himself to be his own creator , and tho some have assumed to be the architects of their own fortunes , yet the frequent defeats of mens industry and contrivance , do sufficiently confute that bold pretence , and evince , that there is somthing above them , which can either blast or prosper their attemts . what an invasion then is it of gods right , to ingross the honor of those things being don , which were not at all in their power to do ? and sure the folly is as great in respect of men , as the sin is towards god. this boasting like a heavy nurse , over-laies the child : the vanity of that quite drowns the notice of the things in which t is founded ; and men are not so apt to say , such a man is handsom , wise , or great , as that he is proud upon the fancy of being so . in a word , he that celebrates his own excellences , must be content with his own applauses , for he will get none of others , unless it be from those fawning sycophants , whose praises are worse then bitterest detraction . . and yet so sottish a vice is pride , that it can make even those insidious flatteries matter of boast , which is a much more irrational object of it then the former . how eagerly do some men propagate every little encomium their parasites make of them ? with what gust and sensuality will they tell how such a jest of theirs took , or such a magnificence was admired ? t is plesant to see what little arts and dexterities they have to wind in such things into discourse : when alas it amounts to no more then this , that some have thought them fools enough to be flatter'd , and t is odds but the hearers will think them enough so to be laught at . . but there is yet another subject of boasting more foolish , and more criminal too then either of the former , and that is when men vaunt of their piety , which if it were true , were yet less owing to themselves then any natural endowment . for tho we do not at all assist towards them , yet do we neither obstruct ; but in the operations of grace t is otherwise ; we have there a principle of opposition , and god never makes us his own till he subdue that : and tho he do it not by an irresistible force , but by such sweet and gentle insinuations , that we are somtimes captivated ere we are aware : yet that do's not impeach his right of conquest , but only shews him the more gracious conqueror . t is true in respect of the event we have great cause of exultance and joy , gods service being the most perfect freedom ; yet in regard of the efficiency , we have as little matter of boast , as the surprized city has in the triumphs of its victor . . but secondly either this vaunted piety is not real , and then t is good for nothing , or else by being vaunted becomes so . if it be not real , t is then the superadding hypocrisy to the former sacriledg , an attemt at once to rob god and cheat men , and in the event usually renders them hateful to both ; to god ( who cannot be mocked ) it do's so at the instant , and seldom misses to do so at last to men . an hypocrite has a long part to act , and if his memory fail him but in any one scene , his play is spoiled : so that his hazards are so great , that t is as little prudent as t is honest to set up the trade , especially in an age when piety it self is at so low a price , that its counterfeit cannot pass for much . but if the piety be indeed true , the boasting it blasts it , makes it utterly insignificant . this we are told by christ himself , who assures us that even the most christian actions of praier , almes , and fasting , must expect no other reward ( when boasted ) then the sought-for applause of men . mat. . when a man shall make his own tongue the trumpet of his alms , or the echo of his praiers , he carves , or rather snatches his own reward , and must not look god should heap more upon him : the recompence of his pride he may indeed look for from him , but that of his vertue he has forestall'd . in short , piety is like those lamps of old , which maintain'd their light some ages under ground , but as soon as they took air expired . and surely there cannot be a more deplorable folly , then thus to lose a rich jewel , only for the pitiful plesure of shewing it : it s the humor of children and idiots , who must be handling their birds till they fly away , and it ranks us with them in point of discretion , tho not of innocence . . from the view of these particulars we may in the gross conclude that this ostentation is a most foolish sin , such as never brought in advantage to any man. there is no vice so undermines it self as this do's : t is glory it seeks , and instead of gaining that , it loses common ordinary estimation . every body that sees a bladder puft up , knows t is but wind that so swells it : and there is no surer argument of a light frothy brain then this bubbling at the mouth . indeed there is nothing renders any man so contemtible , so utterly useless to the world : it excludes him almost from all commerce , makes him uncapable of receiving or doing a benefit . no man will do him a good turn , because he fore-sees he will arrogate it to himself , as the effect of his merit : and none ( that are not in some great exigence ) will receive one from him , as knowing it shall be not only proclamed , but magnified much above the true worth . there seems to be but one purpose for which he serves , and that is to be sport for his company : and that he seldom fails to be , for in these gamesome daies men will not lose such an opportunity of divertisement , and therefore will purposely give him hints , which may put him upon his rhodomontades . i do not speak this by way of encouragement to them , but only to shew these vaporers , to what scorn they expose themselves , and what advantage they give to any that have a mind to abuse them : for they need not be at any pains for it , they do but swim with their stream ; an approving nod or smile serves to drive on the design , and make them display themselves more disadvantagiously , more ridiculously , then the most satyrical character could possibly do . . but besides these sportive projects , such a man laies himself open to more dangerous circumventions . he that shews himself so enamour'd of praise , that ( narcissus like ) dotes on his own reflections , is a fit prey for flatterers , and such a carcase will never want those eagles : when his weak part is once discern'd ( as it must soon be when himself publishes it ) he shall quickly be surrounded with assailants . the last section has shewed the misery of a man so besieged , therefore i shall not enlarge on it here , this mention being only intended to evince how apt this vain glorious humor is to betray men to it . . these are competent specimens of the folly of this vice : but it has yet a farther aggravation , that it precludes all means of growing wiser . t is solomons assertion , seest thou a man wise in his own conceit ? there is more hope of a fool then of him , prov. . . and the reason is evident , for he discards the two grand instruments of instruction , admonition and observation . the former he thinks superseded by his own perfections , and therefore when any such friendly office is attemted towards him , he imputes it either to envy , and a desire to eclipse his lustre by finding some spot , or else to ignorance and incapacity of estimating his worth : the one he entertains with indignation , the other with disdainful pity . as for observation , he so circumscribes it within himself , that it can never fetch in any thing from without . reading of men has bin by some thought the most facile and expedite method for acquiring knowledg ; and sure for some kinds of knowledg it is : but then a man must not only read one author , much less the one worst he can pick out for himself . t is an old true saying , he that is his own pupil shall have a fool for his tutor : and truly he that studies only himself , will be like to make but a sorry progress . yet this is the case of arrogant men : they lose all the benefit of conversation , and when they should be enriching their minds with foreign tresure , they are only counting over their own store . instead of adverting to those sober discourses which they hear from others , they are perhaps watching to interrupt them by some pompous story of themselves , or at least in the abundance of their self-sufficiency , think they can say much better things , magisterially obtrude their own notions , and fall a teaching when t is fitter they should learn : and sure to be thus forward to lay out , and take no care to bring in , must needs end in a bunkrupt state . t is true i confess the study of a mans-self is ( rightly taken ) the most useful part of learning , but then it must be such a study as brings him to know himself , which none do so little as these men , who in this are like those silly women the apostle describes , tim. . . who are ever learning yet never attain . and 't is no wonder , for they begin at the wrong end , make no inquiry into their faults or defects , but fix their contemplation only on their more splendid qualities , with which they are so dazled , that when you bring them to the darker parts of themselves , it fares with them as with those that come newly from gazing on the sun , they can see nothing . . and now having dissected this swelling vice , and seen what it is that feeds the tumor , the cure suggests it self . if the disease be founded in pride , the abating that is the most natural and proper remedy : and truly one would think that mere weighing of the foregoing considerations , might prove sufficient allaies to it . yet because where humors are turgent , t is necessary not only to purge them , but also to strengthen the infested parts , i shall adventure to give some few advices by way of fortification and antidote . . in the first place , that of the apostle offers it self to my hand , look not every man on his own things , but every man also on the things of others . phil. . . a counsel which in a distorted sense seems to be too much practiced . we are apt to apply it to worldly advantages , and in that notion not to look on our own things with thankfulness , but on other mens with envy . we apply it also to errors and sins , and look not on our own to correct and reform , but on others to despise and censure . let us at last take it in the genuine sense , and not look on our own excellencies , but those of others . we see in all things how desuetude do's contract and narrow our faculties , so that we can apprehend only those things wherein we are conversant . the droiling pesant scarce thinks there is any world beyond his own village , or the neighboring markets , nor any gaity beyond that of a wake or morrice ; and men who are accustom'd only to the admiration of themselves , think there is nothing beside them worthy of regard . the unbred minds must be a little sent abroad , made acquainted with those excellencies which god has bestowed on other men , and then they will not think themselves like gideons fleece to have suckt up all the dew of heaven : nay perhaps , they may find they rather answer the other part of the miracle ; and are drier then their neighbors . let them therefore put themselves in this course , observe diligently all the good that is visible in other men : and when they find themselves mounting into their altitudes , let them clog their wings with the remembrance of those who have out-soar'd them , not in vain opinion , but in true worth . t is nothing but the fancy of singularity that puffs us up to breath , to walk , to hear , to see , are excellent powers , yet no body is proud of them , because they are common to the whole kind : and therefore if we would observe the great number of those that equal , or exceed us , even in the more appropriate endowments , we should not put so excessive a price upon our selves . . secondly if we will needs be reflecting upon our selves , let us do it more ingenuously , more equally : let us take a true survey , and observe as well the barren as the fertil part of the soil : and if this were don , many mens value would be much short of what they are willing to suppose it . did we but compare our crop of weeds and nettles , with that of our corn , we must either think our ground is poor , or our selves very ill husbands . when therefore the recollection of either real or fancied worth begins to make us aëry , let us condense again by the remembrance of our sins and folly : t is the only possible service they can do us , and considering how dear they are to cost us , we had not need lose this one accidental advantage . in this sense satan may cast out satan , our vilest guilts help to eject our pride ; and did we well manage this one stratagem against him , 't would give us more cause of triumph , then most of those things for which we so spread our plumes : i do not say we should contract new guilts to make us humble , god knows we need not , we have all of us enough of the old stock if we would but thus employ them . . in the last place i should advise those who are apt to talk big things of themselves , to turn into some other road of discourse : for if they are their own theme , their tongues will as naturally turn into eulogies , as a horse do's into that inn to which he is customed . all habits do require some little excess of the contrary to their cure : for we have not so just a scantling of our selves , as to know to a grain what will level the scales , and place us in the right mediocrity . let men therefore that have this infirmity , shun ( as far as prudence and interest permits ) all discourse of themselves , till they can sever it from that unhappy appendage . they will not be at all the less acceptable company , it being generally thought none of the best parts of breeding , to talk much of ones self : for tho it be don so as not to argue pride , yet it do's ignorance of more worthy subjects . . i should here conclude this section , but that there is another sort of vaunting talk , which was not well reducible to any of the former heads , the subject matter being vastly distant : for in those the boasting was founded in some either real or supposed worth , but in this in baseness and villany . there are a generation of men , who have removed all the land-marks which their fathers ( nay even the father of spirits ) have set , reverst the common notions of humanity , and call evil good , and good evil , and those things which a moderate impudence would blush to be surprized in , they not only proclame but boast of , blow the trumpet as much before their crimes , as others before their good deeds . nay so much do they affect this inverted sort of hypocrisy , that they own more wickedness then they act , assume to have made practical the highest speculations of villany , and like the devils knights errant , pretend to those romantic atchievements , which the veriest fiend incarnate could never compass . these are such prodigies , such monsters of villany , that tho they are the objects of grief and wonder , they are not of counsel . men who thus rave , we may conclude their brains are turned , and one may as well read lectures at bedlam as treat with such . yet we know that there sharp corrections recover crazed men to sobriety ; and then their cure lies only in the hand of civil justice : if that would take them at their words , receive their brags as confessions , and punish them accordingly , it may be a little real smart would correct this mad itch , and and teach them not to glory in their shame , phil. . . in the mean time let others who are not ●et arrived to this height , consider betimes , that all indulgent practice of sin is the direct road to it , and according to the degrees of that indulgence , they make more or less hast . he that constantly and habitually indulges , rides upon the spur , and will quickly overtake his leaders . nay if it be but this once vice of vanity , it may finally bring him to their state . he that loves to brag , will scarce find exercise enough for that faculty in his vertues , and therefore may at last be temted to take in his vices also . but that which is more seriously considerable is , that pride is so provoking to almighty god , that it often causes him to withdraw his grace , which is a donative he has promised only to the humble , jam. . . and indeed when we turn that grace into wantonness , as the proud man do's who is pamper'd by it into high conceits of himself , t is not probable god will any longer prostitute his favors to such abuse . the apostle observes it of the gentiles , who had in contradiction of their natural light abandon'd themselves to vile idolatries , that god after gave them up to a reprobate mind and vile aff●ctions ▪ rom. . . but the proud now stifle a much clearer light , and give up themselves to as base an idolatry , the adoration of themselves . and therefore t is but equal to expect god should desert them , and ( as some nations have de●fied their diseases ) permit them to celebrate even their fowlest enormities . the application of all i shall sum up in the words of the apostle , rom. . . take heed also that he spare not thee . sect . x. of querulousness . . to this of boasting may not unfitly be subjoin'd another inordinancy of the tongue , viz. murmuring and complaining . for tho these faults seem to differ as much in their complexions , as sanguine do's from melancholy , yet there is nothing more frequent then to see them united in the same person . nor is this a conjunction of a later date , but is as old as st. j●de's daies , who observe ●hat the murmurers and complainers are the very same with those who speak great swelling words , jude . . nor are we to wonder to find them thus conjoined , if we consider what an original cognation and kindred they have , they being ( however they seem divided ) streams issuing from the same fountain . for the very same pride which promts a man to vaunt and over-value what he is , do's as forcibly incline him to contemn and disvalue what he has ; whilst mesuring his enjoiments by that vast idea he has form'd of himself , 't is impossible but he must think them below him . . this indeed is the true original of those perpetual complainings we hear from all sorts and conditions of men . for let us pass thro all degrees , all ages , we shall rarely find a single person , much less any number of men , exemt from this querulous , this sullen humor : as if that breath of life wherewith god originally inspired us , had bin given us not to magnify his bounty , but to accuse his illiberality , and like the dismaller sort of instruments , could be tuned to no other streins but those of mourning and lamentation . every man contributes his note to this doleful harmony , and after all that god has don to oblige and delight mankind , scarce any man is satisfied enough , i will not say to be thankful , but to be patient . for alas what tragical complaints do men make of their infelicity , when perhaps their prosperity is as much the envious out-cry of others ? every little defeat of a design , of an appetite , every little dis-regard from those above them , or less solemn observance from those below them , makes their heart hot within them , psal. . . and the tongue ( that combustible part ) quickly takes fire and breaks out into extravagant exclamations . it is indeed strange to see how weighty every the trivialliest thing is when a passion is cast into the scale with it , how every the slightest inconvenience or petty want preponderates hundreds of great substantial blessings : when indeed were it in an instance never so considerable , it could be no just counterpoise . yet so closely is this corruption interwoven with our constitution , that it has somtimes prevail'd even upon good men . jacob tho he had twelve sons , yet upon the supposed death of one de●pis'd the comforts of all the rest , and with an obstinate sorrow resolves to go mourning to his grave , gen. . . david after that signal victory which had preserv'd his life , reinstated him in his throne , and restor'd him to the ark and sanctuary , yet suffer'd the loss of his rebellious son , who was the author of his danger , to overwhelm the sense of his deliverance , and instead of hymns and praises , breaks out into ejulations and effeminate wailings , sam. . . . but god knows the most of our complaints cannot pretend to such considerable motives : they are not the bowels of a father , the impresses of nature that excite our repinings , but the impulses of our lusts and inordinate appetites . our discontents are usually such as ahab's for his neighbors vineyard , haman's for mordecai's obeisance , achitophel's for having his counsel rejected . every disappointment of our avarice , ambition , and pride , fill's our heart with bitterness and our mouths with clamors . for if we should examine the numerous complaints which sound in every corner , it would doubtless be found that the greatest part of them have some such original : and that , whether the pretended grievances be public or private . for the first : many a man is a state male-content , merely because he sees another advanced to that honor or wealth which he thinks he has better deserv'd . he is alwaies inveighing against such unequal distributions , where the best services ( such you may be sure his own are ) are the worst rewarded : nor do's he ever cease to predict public ruines , till his private are repared . but as soon as that is don , his augury grows more mild : and as if the estate and he were like hippocrates's twins , his recruites give new vigor to that , and till his next suit is denied , every thing is well administred . so full alas men are of themselves , that t is hard to find any the most splendid pretence which has not somthing of that at the bottom : and would every man ransack his own heart , and resolve not to cast a stone till he had first cleer'd it of all sinister respects , perhaps the number of our complainers would be much abated . . nor is it otherwise in private discontents . men are apt to think themselves ill used by any man who will not serve their interest or their humor , nay somtimes their vices ; and are prone in all companies to arraign such an unpliant person , as if he were an enemy to mankind , because he is not a slave to their will. nay many have quarrel'd even with their dearest friends , because they would not assist them to their own ruine , or have striven to divert them from it : so forcible are our propensions to mutiny , that we equally take occasions from benefits or injuries . . but the highest and most unhappy instance of all is our behavior towards god , whose allotments we dispute with the same or rather greater boldness then we do those of men . what else mean those impatient murmurs at those things which are the immediat issues of his providence ? such are our native blemishes , diseases , death of friends , and the like . nay what indeed are our displesures even at those things which we pretend to fasten upon a second cause ? for those being all under this subordination of the first , cannot move but by its permission . this holy job well discern'd , and therefore do's not indite the chaldeans or sabeans for his plunder , but knowing they were but instruments , he submissly acknowledges , that there was a higher agent in his loss , the lord hath taken away , job . . . when therfore we ravingly execrate the rapine of one man , the deceit of another for our impoverishment , when we angrily charge our defamation on the malice of our maligners , our disappointments on the treachery or negligence of our friends , we do interpretatively conclude either that there is no over-ruling providence which could have restrained those events , or else ( which is equally horrid ) we accuse it as not having don well in permitting them . so that against whomsoever we direct our clamors , their last rebound is against heaven : this querulous humor carrying alwaies an implicite repugnance to gods disposals : but where it is indulged to , it usually is its own expositor , and explicitely avows it , charges god foolishly , and by impious murmurs blasphemes that power which it cannot resist . indeed the progress is very natural for our impatiences at man to swell into mutinies against god : for when the mind is once imbiter'd , it distinguishes not of objects , but indifferently le ts fly its venem . he that frets himself , the prophet tells us , will curse his king , nay his god , isa. . . and he that quarrels at gods distributions , is in the direct road to defie his being . . by this we may estimate the danger of our discontents , which tho at first they are introduced by the inordinate love of our selves , yet are very apt to terminate in hatred and blasphemies against god. he therefore that would secure himself from the highest degree , must watch against the lowest ; as he that would prevent a total inundation , must avert the smallest breach in his banks . not but that even the first beginnings are in themselves well worth our guarding : for abstracting from all the danger of this enormous increase , these murmurings ( like a mortiferous herb ) are poisonous even in their first spring , before they arrive to their full maturity . to be alwaies moralizing the fable of prometheus upon one's self , playing the vultur upon one's own entrails , is no desirable thing , tho we were accountable to none but our selves for it : to dip our tongues in gall , to have nothing in our mouth but the extract , and exhalation of our inward bitterness , is sure no great sensuality . so that did we consult only our own ease , we might from that single topic draw arguments enough against our mutinies . . but besides our duty and ease , our credit and reputation make their plea also . fortitude is one of the noblest of moral vertues , and has the luck to appear considerable even to those who despise all the rest . now one of the most proper and eminent acts of that is , the bearing adverse events with an evenness of temper . this passive valour is as much the mark of a great mind as the active , nay perhaps more , the later being often owing to the animal , this to the rational part of man. and sure we must strangely have corrupted the principles of morality as well as religion , if every turbulent unruly spirit , that fills the world with blood and rapine , shall have his ferity called gallantry ; yet that sober courage , that maintains it self against all the shocks of fortune , that keeps its post in spight of the rudest encounters , shall not be allowed at least as good a name . and then on the contrary we may conclude , that to sink under every cross accident , to be still whining and complaining , crying out upon every touch , is a note of a mean degenerous soul , below the dionity of our reasonable nature . for certainly god never gave us reason for so unkind a purpose , as only to quicken and inhance the resentment of our sufferings , but rather to controle those disorders , which the more tumultuous part of us , our senses , are apt to raise in us : and we are so far men and no farther , as we use it to that end . therefore if the dictates of religion cannot restrain our murmurs , if we are not christians enough to submit to the divine precepts of meekness and acquiescence : yet let us at least keep within these bounds which ingenuous nature has set us , and not by our manly impatiencies enter common with brutes and animals . . nay i may farther add , if neither for gods nor our own sakes , yet for others , for humane society sake , this querulous inclination should be supprest ; there being nothing that renders a man more unplesant , more uneasy company . for ( besides that 't is very apt to vent it self upon those with whom he converses , rendring him capricious and exceptious ; and t is a harsh , a grating sound to hear a man alwaies in the complaining key ) no man would willingly dwell within the noise of shreeks and groans ; and the exclamations of the discontented differ from those only by being more articulate . it is a very unwelcome importunity , to entertain a mans company with remonstrances of his own infelicites and misadventures ; and he that will relate all his grievances to others , will quickly make himself one to them . for tho he that is full of the inward sense of them , thinks it rather an ease then oppression to speak them out , yet the case is far otherwise with his auditors : they are perhaps as much taken up with themselves ; as he is , and as little at leisure to consider his concerns , as he theirs . alas we are not now in those primitive daies , when there was as it were one common sense among christians , when if one member suffer'd , all the members suffer'd with it , cor. . . that charity which gave that sympathetic motion to the whole , is now it self benum'd , flows rarely beyond the narrow compass of our personal interest ; and therefore we cannot expect that men should be very patient of our complaints who are not concern'd in the causes of them . the priests answer to judas do's speak the sense of most men in the case , what is that to us ? see thou to that , mat. . . i do not deny but that the discharging ones griefs into the bosome of a true friend , is both innocent and prudent : nay indeed he that has such a tresure , is unkind to himself if he use it not . but that which i would disswade , is the promiscuous use of this liberty in common conversation , the satisfying our spleen , when we cannot ease our hearts by it , the loud declamings at our misery , which is seldom sever'd from as severe reflections on those whom we suppose the causes of it ; by which nothing can be acquired but the opinion of our impatience , or perhaps some new grievance from some , who think themselves concern'd to vindicate those whom we asperse . in a word 't is as indecent as it is unacceptable , and we may observe all men are willing to slink out of such company , the sober for the hazards , and the jovial for the unplesantness . so that the murmurer seems to be turn'd off to the company of those doleful creatures which the prophet mentions , which were to inhabit the ruines of babylon , . . for he is ill conversation to all men , tho the worst of all to himself . . and now upon the force of all these considerations , i may reasonably impress the wise mans counsel , therefore beware of murmuring , wisd. . . and indeed it is not the precept of the wise man alone , but of all who have made any just pretence to that title . for when we consider those excellent lectures of contentation and acquiescence , wherewith the writings of philosophers abound , 't is hard to say whether they speak more of instruction or reproch to us . when their confused notions of a deity had given them such impressions of his wisdom and goodness , that they would not pretend to make any elections for themselves : how do's it shame our more explicite knowledg , who dare not depend on him in the smallest instance ? who will not take his disposals for good , unless our senses become his sureties ? which amounts but to that degree of credit , which the most faithless man may expect from us , the trusting him as far as we see him . this is such a contumely to him , as the ethnic world durst not offer him , and is the peculiar insolence of us degenerated christians , who sure cannot be thought in earnest when we talk of singing hallelujahs in the next world to him , whilst we entertain him here only with the sullen noise of murmurs and repinings . for we are not to think that heaven will metamorphose us on a sudden , and turn our exclamations and wild clamors into lauds and magnificats . it do's indeed perfect and crown those graces which were here inchoate and begun , but no mans conversion ever succeeded his being there : for christ has expresly told us , that except we be converted , we shall not enter into the kingdom of heaven , if we go hence in our froward discontents , they will associate us with those , with whom is weeping and wailing and gnashing of teeth . sect . xi . of positiveness . . another very unhandsom circumstance in discourse is the being over confident and peremtory , a thing which do's very much unfit men for conversation , it being lookt on as the common birth-right of mankind , that every man is to opine according to the dictates of his own understanding , not anothers . now this peremtoriness is of two sorts , the one a magisterialness in matters of opinion and speculation , the other a positiveness in relating matters of fact : in the one we impose upon mens understandings , in the other on their faith . . for the first , he must be much a stranger in the world who has not met with it : there being a generation of men , who as the prophet speaks , are wise in their own eies , and prudent in their own sight , isa. . . nay not only so , but who make themselves the standards of wisdom , to which all are bound to conform , and whoever weighs not in their balance , be his reasons never do weighty , they write tekel upon them . this is one of the most oppressive monopolies imaginable : all others can concern only somthing without us , but this fastens upon our nature , yea and the better part of it too , our reason ; and if it meet with those who have any considerable share of that within them , they will often be temted to rally it , and not too tamely resign this native liberty . reason submits only to reason , and he that assaults it with bare autority ( that which is divine alwaies excepted ) may as well cut flame with his sword , or harden wax in the sun . . t is true indeed these great dictators do somtimes run down the company , and carry their hypothesis without contest : but of this there may be divers reasons besides the weight of their arguments . some unspeculative men may not have the skill to examine their assertions , and therefore an assent is their safest course ; others may be lazy and not think it worth their pains ; a third sort may be modest and awed by a severe brow and an imperious nod : and perhaps the wiser may providently fore-see the impossibility of convincing one who thinks himself not subject to error . upon these or other like grounds t is very possible all may be silenced when never a one is convinced : so that these great masters may often make very false estimates of their conquests , and sacrifice to their own nets , heb. . . when they have taken nothing . . nay indeed this insolent way of proposing is so far from propagating their notions , that it gives prejudice against them . they are the gentle insinuations which pierce , ( as oil is the most penetrating of all liquors ; ) but in these magisterial documents men think themselves attackt , and stand upon their guard , and reckon they must part with honor together with their opinion , if they suffer themselves to be hector'd out of it . besides , this imposing humor is so unaimable , that it gives an aversion to the person ; and we know how forcible personal prejudices are ( tho t is true they should not be ) towards the biassing of opinions . nay indeed men of this temper do cut themselves off from the opportunities of proselyting others , by averting them from their company . freedom is the endearing thing in society , and where that is control'd , men are not very fond of associating themselves . t is natural to us to be uneasy in the presence of those who assume an authority over us . children care not for the company of their parents or tutors , and men will care less for theirs , who would make them children by usurping a tutorage . . all these inconveniencies are evidently consequent to this dogmatizing , supposing men be never so much in the right : but if they happen to be in the wrong , what a ridiculous pageantry is it , to see such a philosophical gravity set to man out solecism ? a concluding face put upon no concluding argument , is the most contemtible sort of folly in the world . they do by this sound a trumpet to their own defeat : and whereas a modest mistake might slip by undiscern'd , these rodomontade errors force themselves upon mens observation , and make it as impossible for men not to see , as it is not to despise them when they do . for indeed pride is as ill linkt with error , as we usually say it is with beggery , and in this as well as that , converts pity into contemt . . and then it would be considered , what security any man that will be imposing has , that this will not be his case . human nature is very fallible , and as it is possible a man may err in a great many things , so t is certain every man do's in somthing or other . now who knows at the instant he is so positive , but this may be his erring turn ? alas how frequently are we mistaken even in common ordinary things ! for as the wise man speaks , hardly do we judg aright even in things that are before us , wisd. . . our very senses do sometimes delude us . how then may we wander in things of abstruse speculations ? the consideration of this hath with some so prevail'd , that it has produc'd a sect of scepticism , and tho i press it not for that purpose , yet sure it may reasonably be urged to introduce some modesty and calmness in our assertions . for when we have no other certainty of our being in the right , but our own perswasions that we are so : this may often be but making one error the gage for another . for god knows confidence is so far from a certain mark of truth , that 't is often the seducer into falshood , none being so apt to lose their way as those who , out of an ungrouded persumtion of knowing it , despise all direction from others . . let all this be weighed , and the result will be , that this peremtoriness is a thing that can befit no form of understanding . it renders wise men disobliging and troublesom , and fools ridiculous and contemtible . it casts a prejudice upon the most solid reasoning , and it renders the lighter more notoriously despicable . t is pity good parts should be leven'd by it , made a snare to the owners , and useless to others . and 't is pity too that weak parts should by it be condemn'd to be alwaies so , by despising those aids which should improve them . since therefore 't is so ill calculated for every meridian , would god all climes might be purged from it . . and as there are weighty objections against it in respect of its effects , so there are no inconsiderable prejudices in relation to its causes , of which we may reckon pride to be the most certain and universal : for whatever else casually occurs to it , this is the fundamental constitutive principle ; nothing but a great overweening of a mans own understanding being able to instate him in that imaginary empire over other mens . for here sure we may ask the apostles question , who made thee to differ from another ? when god has made rationality the common portion of mankind , how came it to be thy inclosure ? or what signature has he set upon thine , what mark of excellency , that thine should be paramount ? doubtless if thou fanciest thou hast that part of jacobs blessing , to be lord of thy brethren , and that all thy mothers sons should bow down to thee , gen. . . thou hast got it more surreptiously then he did , and with less effect : for tho isaac could not retract his mistaken benediction , god will never ratify that fantastic , thou hast pronounced to thy self , with his real effective one . . but there happens many times to be another ingredient besides pride , and that is ignorance : for those qualities however they may seem at war , do often very closely combine . he who has narrow notions , that knows but a few things , and has no glimpse of any beyond him , thinks there are no such : and therefore as if he had ( like alexander ) no want but that of worlds to conquer , he thinks himself the absolute monarch of all knowledg . and this is of all others the most unhappy composition : for ignorance being of its self like stiff clay , an infertile soil , when pride comes to scorch and harden it , it grows perfectly impenetrable : and accordingly we see none are so inconvincible as your half-witted people , who know just enough to excite their pride , but not so much as to cure their ignorance . . there remains yet a d kind of peremtoriness which i am to speak to , and that is of those who can make no relation without an attestation of its certainty : a sort of hospitable people , who entertain all the idle vagrant reports , and send them out with passports and testimonials , who when they have once adopted a story , will have it pass for legitimate how spurious soever it originally was . these somwhat resemble those hospitals in italy , where all bastards are sure of reception , and such a provision as may enable them to subsist in the world : and were it not for such men , many a fatherless he would be stifled in its birth . it is indeed strange to see , how suddenly loose rumors knit into formal stories , and from thence grow to certainties ; but ' its stranger to see that men can be of such profligated impudence , as knowingly to give them that advance . and yet t is no rarity to meet with such men who will pawn their honor , their souls , for that unworthy purpose : nay and that too with as much impertinence as baseness , when no interest of their own , or perhaps any mans else is to be served by it . . this is so prodigious a thing , as seems to excite ones curiosity to inquire the cause of so wonderful an effect . and here , as in other unnatural productions , there are several concurrents . if we trace it from its original , its first element seems to be idleness : this diverting a man from serious useful entertainments , forces him upon ( the usual refuge of vacant persons ) the inquiring after news ; which when he has got , the venting of it is his next business . if he be of a credulous nature , and believe it himself , he do's the more innocently impose it on others : yet then to secure himself from the imputation of levity and too easy faith , he is often temted to lend some probable circumstance . nay if he be of a proud humor , and have that miserable vanity of loving to speak big , and to be thought a man of greater correspondence and intelligence then his neighbors , he will not bate an ace of absolute certainty ; but however doubtful or improbable the thing is , coming from him it must go for an indisputable truth . this seems to be the descent of this unhappy folly , which yet is often nurst up by a mean or imprudent education . a man that hath converst only with that lower sort of company , who durst not dispute his veracity , thinks the same false coin will pass over the world , which went currant among his fathers servants or tenants : and therefore we may observe that this is more usual in young men , who have come raw into company with good fortunes and ill breeding . but it is too true also that too many never lose the habit , but are as morosely positive in their age , as they were childishly so in their youths . indeed t is impossible they should be otherwise , unless they have the wit to disentangle themselves first from the love of flattery , and after from the company of flatterers : for ( as i have before observ'd ) no vice will ever wither under their shade . i think i shall do the reader no ill office to let in a litle light upon them , and shew him some of those many mischiefs that attend this unworthy practice . . first , it engages a man to oaths , and for ought he knows to perjuries . when he has lancht out boldy into an incredible relation , he thinks he has put his credit upon the forelorn hope , and must take care to relieve it : and there is no succor so constantly ready at hand as that of oaths and imprecations , and therefore whole vollies of them are discharged upon the doubtful . thus do we make god a witness , and our souls parties in the cause of every trifling rumor , as if we had model'd our divinity by the scheme of that jesuitical casuist , who legitimates the killing of a man for an apple . . a second mischief is , that it betraies man to quarrels . he that is peremtory in his own story , may meet with another that is as peremtory in the contradiction of it , and then the two sr. positives must have a skirmish indeed . he that has attested the truth of a false , or the certainty of a doubtful thing , has brought himself into the same strait with baalams ass , he must either fall down flat , or run upon a sword , num. . . for if his hearers do but express a diffidence , either he must sink to a downright confession that he was a liar : or else he must huff and bluster till perhaps he raise a counter-storm , and as he fool'd himself out of his truth , so be beaten out of his pretence to it . indeed there is scarce any quality that do's so temt and invite affronts as this do's : for he that can descend to such a meanness , may reasonably enough be presumed to have little ( as of true worth , so ) even of that which the world calls gallantry , and so every puny sword-man will think him a good tame quarry to enter and flesh himself upon . . in the third place it exposes him to all the contemt and scorn which either good or ill men can fling upon him : the good abominate the sin , the ill triumph over the folly of it . the truth is there can be nothing more wretchedly mean. to be kinght of the post to every fabu●ous relation , is such a sordid thing , that there can scarce be any name of reproch too vile for it . and certainly he that can pawn his faith upon such miserable terms , will by those frequent mortgages quickly be snapt upon a forfeiture ; or however will have his credit so impar'd by it , that no man will think his word a competent gage for the slightest concern . . and this may pass for a fourth consideraton , that this positiveness is so far from gaining credit to his present affirmation , that it destroies it for the future : for he that sees a man make no difference in the confidence of his asserting realities and fictions , can never take his mesures by any thing he avers , but according to the common proverb , will be in danger of disbelieving him even when he speaks truth . and of this no man can want conviction , who will but consult his own observation . for what an allay do we find it to the credit of the most probable event , that it is reported by one who uses to stretch ? this unhappily do such men defeat their own designs : for while they aver stoutly that they may be believed , that very thing makes them doubted , the world being not now to learn how frequently confidence is made a supplement for truth . nor let any man who uses this , flatter himself that he alone do's ( like jobs messenger ) escape the common fate : for tho perhaps he meet with some who in civility or pity will not dispute the probability of his narrations , or with others who for raillery will not discourage the humor , with which they mean ( in his absence ) to divert themselves , yet he may rest assur'd he is discern'd by all , and derided for it . . it therefore concerns men who either regard their truth , or their reputation , not to indulge to this humor , which is the most silly way of shipwracking both . for he that will lay those to stake upon every flying story , may as well wager his estate which way the wind will sit next morning , there being nothing less to be confided in , then the breath of fame , or the whispers of private tale-bearers . wise men are afraid to report improbable truths : what a fool-hardiness is it then to attest improbable falsities , as it often is the luck of these positive men to do ? . certainly there is nothing which they design by this , which may not be obtain'd more effectually by a modest and unconcern'd relation . he that barely relates what he has heard , and leaves the hearer to judg of the probability , do's as much ( i am sure more civilly ) entertain the company , as he that throws down his gauntlet in attestation . he as much satisfies the itch of telling news ; he as much perswades his hearers : nay very much more ; for these over earnest asseverations serve but to give men suspicion that the speaker is conscious of his own falseness : and all this while he has his retreat secure , and stands not responsible for the truth of his relations . nay indeed tho men speak never so known and certain truths , t is most advisable not to press them too importunately . for boldness , like the bravoes and banditti , is seldom emploied but upon desperate services , and is so known a pander for lying , that truth is but defam'd by its attendance . . to conclude , modesty is so amiable , so insinuating a thing , that all the rules of oratory cannot help men to a more agreeable ornament of discourse . and if they will try it in both the foregoing instances , they will undoubtedly find the effects of it : a modest proposal will soonest captivate mens reasons , and a modest relation their belief . sect . x. of obscene talk. . there is another vice of the tongue which i cannot but mention , tho i knew not in which of the former classes to place it : not that it comes under none , but that 't is so common to all , that 't is not easy to resolve to which peculiarly to assign it , i mean obscene and immodest talk , which is offensive to the purity of god , dammageable and infectious to the innocence of our neighbors , and most pernicious to our selves : and yet is now grown a thing so common , that one would think we were fallen into an age of metamorphosis , and that the brutes did , not only poetically and in fiction , but really speak . for the talk of many is so bestial , that it seems to be but the conceptions of the more libidinous animals clothed in human language . . and yet even this must pass for ingenuity , and this vile descent below humanity , must be counted among the highest streins of wit. a wretched debasement of that sprightful faculty , thus to be made the interpreter to a goat or boar : for doubtless had those creatures but the organs of speech , their fancies lie enough that way to make them as good company , as those who more studiously apply themselves to this sort of entertainment . . the crime is comprehensive enough to afford abundance of matter for the most satyrical zeal : but i consider the dissecting of putrid bodies may cast such pestilential fumes , as all the benefits of the scrutiny will not recompence . i shall therefore in respect to the reader dismiss this noisom subject , and thereby give an example with what abhorrence he should alwaies reject such kind of discourse , remembring the advice of st. paul , that all uncleanness should not be once named among those who would walk as becometh saints , eph. . . the close . . i have now touched upon those enormities of speech which i principally design'd to observe , wherein i have bin far from making a full and exact catalogue : therefore i would have no man take this little tract for a just criterion , by which to try himself in reference to his words . yet god grant that all that read it , may be able to approve themselves even by this imperfect essay , and he that do's so , makes fair approches towards being that perfect man st. james speaks of , chap. . . these being such faults of the tongue as are the harder to avoid , because they are every day exemplified to us in common practice ( nay some of them recommended as reputable and ingenuous . ) and it is a strange insinuative power which example and custom have upon us . we see it in every trivial secular instance , in our very habit : those dresses which we laught at in our fore-fathers wardrobes or pictures , when by the circulation of time and vanity they are brought about , we think very becoming . t is the same in our diet : our very palates conform to the fashion , and every thing grows amiable to our fancies , according as t is more or less received in the world . and upon this account all sobriety and strict vertue lies now under a heavy prejudice , and no part of it more , then this of the tongue , which custom has now enfranchized from all the bonds moralists or divines had laid upon it . . but the greater the difficulties are , the more it ought to awake our diligence : if we lie loose and carelesly , t is odds we shall be carried away with the stream . we had need therefore fix our selves , and by a sober recollection of the ends for which our speech was given us , and the account we must one day give of it , impress upon our selves the baseness and the danger of misemploying it . yet a negative innocence will not serve our turns , t will but put us in the condition of him , who wrapt up the talent he was commanded to employ , mat. . . nay indeed t will be impossible to preserve even that if we aspire no farther . the tongue is a busie active part , t will scarce be kept from motion : and therefore if that activity be not determin'd to good objects , t will be practicing upon bad . and indeed i believe a great part of its licentiousness is owing to this very thing . there are so few good themes of discourse in use , that many are driven to the ill for want of better . learning is thought pedantic , agriculture peasant-like , and religion the most insufferable of all : so by excluding all useful subjects of converse , we come together ( as st. paul in another case saies ) not for the better but for the worse , . cor. . . and if the philosopher thought he had lost that day wherein he had not learnt somthing worthy his notice , how many daies do we worse then lose , by having them not only emty of solid useful acquisitions , but full of noxious and pernicious ones ? and indeed if they be the one , they will not miss to be the other also : for the mind is like the stomac , which if it be not supplied with wholesome nurishment , will at last suck in those humors with which the body most abounds . so that if in our converse we do not interchange sober usefull notions , we shall at the best but traffique toies and baubles , and most commonly infection and poison . he therefore that would keep his tongue from betraying himself or others to sin , must tune it to a quite contrary key , make it an instrument , and incentive to vertue , by which he shall not only secure the negative part of his duty , but comply with the positive also , in employing it to those uses for which it was given him . . it would be too vast an undertaking to prescribe the particular subjects of such discourse , nay indeed impossible , because many of them are occasional , such as cannot aforehand be reduced to any certain account . this only in the general we may rest upon , that all speech tending to the glory of god or the good of man , is aright directed . which is not to be understood so restrictively , as if nothing but divinity or the necessary concerns of human life , may lawfully be brought into discourse : somthing is to be indulged to common civility , more to the intimaces and endearments of friendship , and a competency to those recreative discourses which maintain the cherefulness of society ; all which are , if moderatly used , within the latitude of the rule , as tending ( tho in a lower degree ) to the well-being of men , and by consequent to the honor of god , who indulges us those innocent refreshments . but if the subordinate uses come to encroch upon the higher , if we dwell here and look no farther , they then become very sinful by the excess , which were not so in their nature . that inordinacy sets them in opposition to gods designation , in which they were allowed only a secondary place . we should therefore be careful to improve all opportunities of letting our tongues pay their more immediate homage to god , in the duties of praiers and praises , making them not only the interpreters of our pious affections , but the promoters of the like in others . and indeed he can scarce be thought in earnest , who praies , hallowed be thy name , and do's not as much endeavor it with men , as he solicites it from god. . and if we answer our obligations in this point , we shall in it discharge the highest part of our duty to man also : for in whose heart soever we can implant a true reverentialaw of god , we sow the seed of immortality , of an endless happy being , the greatest the most superlative good whereof he is capable . besides in the interim , we do by it help to manumit and release him from those servile drudgeries to vice , under which those remain who live without god in the world . and these indeed are benefits worthy the dignity of human nature to communicate . and it is both sad and strange to see among the multitude and variety of leagues that are contracted in the world , how few there are of these pious combinations ; how those who shew themselves concern'd in all the petty secular interests of their friends , never take this at all into their care ; a pregnant evidence how little true friendship there is among men : . i know some think they sufficiently excuse themselves when they shift off this office to divines , whose peculiar business they say it is . but this is as if one who sees a poor fainting wretch , should forbear to administer a cordial he has at hand , for fear of intrenching on the physitians faculty . many opportunities a friend or companion may have which a divine may want . he often sees a man in the very fit , and so may more aptly apply : for where there is an intimacy of converse , men lay themselves open , discover those passions those vices , which they carefully veil when a strange , or severer eie approches . besides , as such a one may easier discern the disease , so he has better advantages for administring remedies : so children will not take those medicines from the doctors hand , which they will from a nurse or mother : and we are usually too childish in what relates to our souls ; look on good counsel from an ecclesiastic as a divinity potion , and set our stomacs against it ; but a familiar may insensibly insinuate it into us , and ere we are aware beguile us into health . yet if lay persons will needs give the clergy the inclosure of this office , they should at least withdraw those impediments they have laid in their way , by depositing those prejudices which will certainly frustrate their endeavor . men have in these later daies bin taught to look on preaching as a thing of form to the hearers , and of profit only to the speakers , a craft whereby , as demetrius saies , they get their living , acts . . but admit it were so in this last respect , yet it do's not infer it should be so in the former . if it be a trade , t was sure thought ( as in all ages but this ) a very useful one , else there would never have bin such encouragement given to it . no state ever alloted public certain salaries for a set of men that were thought utterly useless : and if there be use to be made of them , shall we lose our advantages merely because they gain theirs ? we are in nothing else so senseless , no man will refuse counsel from a physician , because he lives by the profession . t is rather an argument on his side , that because such an interest of his own depends on it , he has bin the more industrious to fit himself for it . but not to run farther in this digression , i shall apply it to my purpose , by making this equitable proposal , that lay men will not so moralize the common fable , as neither to admonish one another themselves , nor suffer ministers to do it without them . and truly t is hard if neither of these can be granted when both ought . i am sure all is little enough that can be don , tho we should have , as the prophet speaks , precept upon precept , line upon line , here a little and there a little , is. . . mans nature is so unattentive to good , that there can scarce be too many monitors . we see satan , tho he have a much stronger party in our inclinations , dares not rely upon it , but is still employing his emissaries , to confirm and excite them : and if whilst he has so many agents among us , god shall have none , we are like to give but an ill account of our zeal either to god or our neighbor , or of those tongues which were given us to glorify the one , and benefit the other . indeed without this , our greatest officiousness in the secular concerns of others is no kindness . when we strive to advance the fame , to increase the fortune of a wicked man , what do we in it , but enable him to do the more mischiefs , by his wealth to foment his own luxuries , and by his reputation commend them to the practice of others ? he only makes his friend truly rich and great , who teaches him to employ those advantages aright : and would men turn their tongues to this sort of oratory , they would indeed shew they understood for what ends they were given them . . but as all good receives enhancement from its being more diffusive , so these attemts should not be confined to some one or two intimates or relatives , but be as extensive as the common needs , or at least as our opportunities . t is a generous ambition to benefit many , to oblige communities : which can no way so well be don , as by endeavoring to subvert vicious customs , which are the pests and poisons of all societies . the heathens had many ceremonies of lustrations for their cities and countries , but he that could purify and refine their manners , would indeed attain to the substance of those shadows . and because the apostle tells us , that evil words corrupt good manners , cor. . . t would be a fundamental piece of reformation , to introduce a better sort of converse into the world : which is an instance so agreable to my present subject , that i cannot close more pertinently , then to commend the endeavor to the readers ; who , if he have bin by this tract at all convinced of the sin and mischief of those schemes of discourse deciphered in it , cannot be more just to his convictons , then by attemting to supplant them . . it were indeed a design worthy of a noble soul , to try to new model the age in this particular , to make it possible for men to be at once conversable and innocent . i know t will be objected , t is too vast a project for one or many single persons to undertake : yet difficulties use to animate generous spirits , especially when ( as here ) the very attemt is laudable . but as christ saies of wisdom , so may we of courage , the children of this world are more daring then the children of light . the great corrupters of discourse have not bin so distrustful of themselves : for t is visible to any that will reflect , that t is within mans memory since much of this monstrous exorbitancy of discourse grew in fashion , particularly the atheistical and blasphemous . the first propugners of it were but few , and durst then but whisper their black rudiments : yet the world now sees what a harvest they have from their devilish industry . . and shall we give over our clime as forlorn and desperate , and conclude that nothing which is not venemous will thrive in our soil ? would some of parts and autority but make the experiment , i cannot think that all places are yet so vitiated , but that they may meet with many , who would relish sober and ingenuous discourse , and by their example be animated to propagate it to others : but as long as blasphemy , ribaldry , and detraction set up for wit , and carry it without any competition , we do implicitly yield that title we dispute not : and t is hard to say , whether their triumphs be more owing to the boldness of ill men , or the pusillanimity of the good . what if upon the trial they should meet with the worser part of st. paul's fate at athens , that some will mock , acts . . yet perhaps they may partake of the better also , and find others that would be willing to hear them again , and some few at least may cleave unto them . and sure they are too tender and delicate , that will run no hazard , nor be willing to bear a little share in that profane drollery , with which an apostle was , and their god is daily assaulted : especially when by this exposing themselves , they may hope to give some check to that impious liberty . however besides the satisfaction of their own consciences , they may also gain this advantage by the attemt , that it may be a good test by which to try their company . for those whom they find impatient of innocent and profitable converse , they may assure themselves can only ensnare , not benefit them ; and he is a very weak gamester , that will be drawn to play upon such terms as make it highly probable for him to lose , but impossible for him to win . therefore in that case the advice of solomon is very proper , go from the presence of a foolish man , when thou perceivest not in him the lips of knowledg , prov. . . . but he that will undertake so heroic an enterprize , must qualify himself for it , by being true to his own pretensions . he must leave no uneven thred in his loom , or by indulging to any one sort of reprovable discourse himself , defeat all his endeavors against the rest . those aëry speculators that have writ of the philosophers stone , have required many personal qualifications , strict abstinences and purities in those who make the experiment . the thing may have this sober application , that those who would turn this iron age into gold , that would convert our rusty drossy converse into a purer strein , must be perfectly clean themselves . for alas what effect can that man hope from his most zealous reprehensions , who laies himself open to recrimination ? he that hears a man bitterly inveigh against blasphemy and profaneness , and ( yet in that almost the same breath ) hears his monitor inveigh as bitterly against his neighbor , will scarce think him a good guide of his tongue , that has but half the mastery of his own . let every man therefore be sure to begin at the right end of his work , to wash his own mouth clean , before he prescribe gargarisms to others . and to that purpose let him impartially reflect on all the undue liberties he has given his tongue , whether those which have bin here remarked , or those others which he may find in all practical books , especially in ( the most practical of all books ) his own conscience . and when he has trac'd his talk thro all its wild rambles , let him bring home his stray ; not like the lost sheep with joy , but with tears of penitence and contrition , and keep a strict watch over it that it break not loose again ; nay farther require it to make some restitution for the trespass it has committed in its former excursions : to restore to god what it has rob'd of his honor , by devoting it self an instrument of his service ; to his neighbor what it has detracted from him , by wiping off that sullage it has cast upon his fame , and to himself by defacing those ill characters of vanity and folly it has imprinted on him . thus may the tongue cure its own sting , and by a kind of sympathetic vertue , the wound may be healed by dressing the weapon . but alas when we have don all , the tongue is so slippery that it will often be in danger to deceive our watch : nay it has a secret intelligence with the heart , which like a corrupted goaler is too apt to connive at its escape . let us therefore strengthen our guards , call in him who sees all the secret practices of our trecherous hearts , and commit both them and our tongues to his custody . let us say with the psalmist , try me , o lord , and seek the ground of my heart , psa. . . and with him again , set a watch , o lord , before my mouth , and keep the door of my lips , o let not my heart he inclined to any evil thing , psa. . . and if hand thus join in hand , prov. . . if gods grace be humbly invoked , and our own endeavour honestly emploied , even this unruly evil of the tongue ( as st. james calls it ) chap. . . may be in some degree tamed . if now and then it get a little out by stealth , yet it will not like the demoniac be so raving , as quite to break all its chains . if we cannot alwaies secure our selves from inadvertence and surprize , but that a forbidden word may somtimes escape us , yet we may from deliberate wilful offences of the tongue . and tho we should all aspire higher , yet if we can but reach this , we ought not to excuse our selves ( upon remaining infirmities ) from the christian generous undertaking , i was recommending , the reforming of others . indeed i had made a very impertinent exhortation to that , if this degree of fitness may not be admitted ; for i fear there would be none upon earth could attemt it upon other terms : the world must still remain as it is , and await only the tongues of angels to reduce it . nor need we fear that censure of hypocrisy which we find , mat. . . for the case is very differing . t is indeed as ridiculous as insolent an attemt , for one that has a beam in his own eie , to pretend to cast a mote out of his brothers : but it holds not on the contrary , that he that has a mote in his own , should not endeavor to remove the beam in his brothers . every speck do's not blind a man , nor do's every infirmity make one unable to discern , or incompetent to reprove the grosser faults of others . . yet after all let us as much as is possible clear our eies even of this mote , and make our copy as worth transcribing as we can : for certainly the best instrument of reformation is example : and tho admonition may somtimes be necessary , yet there are many circumstances required to the right ordering of that , so that it cannot alwaies be practicable , but a good example ever is . besides it has a secret magnetic vertue : like the loadstone it attracts by a power of which we can give no account : so that it seems to be one of those occult qualities , those secrets in nature , which have puzled the enquirers , only experience demonstrates it to us . i am sure it do's ( too abundantly ) in ill examples , and i doubt not , might do the like in good , if they were as plentifully experimented . and that they may be so , let every man be ambitious to cast in his mite : for tho two make but a farthing , yet they may be multiplied to the vastest sum . however if a man cannot reform others , yet i am sure t will be worth his while , so to save himself from this untoward generation , act. . . i have now presented the tongue under a double aspect , such as may justify the ancient definition of it , that it is the worst and best part of man , the best in its original and design , and the worst in its corruption and degeneration . in david the man after gods heart it was his glory , ps. . . the best member that he had , psal. . . but in the wicked it cuts like a sharp razor , psal. . . t is as the venem of asps , . . the tongues from heaven were cloven , act. . . to be the more diffusive of good : but those that are fired from hell are forked , jam. . . to be the more impressive of mischief : it must be referred to every mans choice , into which of the forms he will mold his . solomon tells us death and life are in the power of the tongue , and that not only directly in regard of the good or ill we may do to others , but reflexively also , in respect of what may rebound to our selves . let moses then make the inference from solomons premises , therefore chuse life , deut. . . a proposal so reasonable , so agreable to nature , that no florishes can render it more inviting . i shall therefore leave it to the readers contemplation , and shall hope that if he please but to revolve it with that seriousness which the importance exacts , he will new set his tongue , compose it to those pious divine streins , which may be a proper preludium to those allelujahs he hopes eternally to sing . finis . a sermon preached at hampton-court on the th of may, being the anniversary of his sacred majesty's most happy return / by richard allestry ... allestree, richard, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing a estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and 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(eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) a sermon preached at hampton-court on the th of may, being the anniversary of his sacred majesty's most happy return / by richard allestry ... allestree, richard, - . [ ], , [ ] p. printed by j. flesher for john martin, james allestry, and thomas dicas ..., london : . errata: p. [ ] at end. reproduction of original in union theological seminary library, new york. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng great britain -- history -- charles ii, - -- sermons. - tcp assigned for keying and markup - aptara keyed and coded from proquest page images - olivia bottum sampled and proofread - olivia bottum text and markup reviewed and edited - pfs batch review (qc) and xml conversion a sermon preached at hampton-court on the th of may . being the anniversary of his sacred majesty's most happy return . by richard allestry , d. d. and chaplain to his majesty . london , printed by i. flesher for iohn martin , iames allestry , and thomas dicas , at the bell in s. pauls church-yard . mdclxii . to the right honourable edward earl of clarendon , lord high chancellor of england , and chancellor of the university of oxford . my lord , to vouch your lordships commands for the publishing this discourse , i might reasonably think , would be to libel your judgement ; and the prefixing your name to it , and this mean address , would look rather like revenge then homage or obedience : if i did not know that low performances are due to the transcendency of such a subject as i then discours'd upon , and such a patron as i now dedicate to : so i lie prostrate under my great arguments , here insufficiency is art and rhetorick . and the truth is , my lord , it was not this which made me so sollicitous to avoid your injunctions , but apprehensions of the unusefulness of the discourse it self . when god's most signal methods of all sorts do not seem to have wrought much conviction ; when neither our own dismal guilts , nor miseries , nor most express miracles of deliverance have made us sensible , but after the equally stupendous th of ianuary and th of may , and the black time that interven'd , we are still the same perverse untractable people ; when luxury is the retribution made for plenty , licence for liberty , and atheism for religion , whil'st miracles of mercy are acknowledg'd only by prodigies of ingrateful disobedience : and on the other side , when factious humors swell against all laws , as they would either over-flow those mounds , or make them yield and give way to them ; when declarations and decrees , which were infallible when they came only from a party of a part of a parliament , are neither of force nor esteem when they have all solemnity and obligation that just and full authority can give ; alas , what hopes of doing any thing can a weak harangue entertain ? but , my lord , since you are pleas'd to command , i give up both it and my understanding to your lordship , and the weaker the discourse is , so much the more pregnant testimony is it of the obsequiousness of my lord , your lordships most devoted and most humble servant richard allestry . hosea . . afterward shall the children of israel return , and seek the lord their god , and david their king , and shall fear the lord and his goodness . he had said in the words before , that the children of israel shall abide many daies without a king and without a prince , without a sacrifice and without an image or altar , and without an ephod and without teraphim . now when they shall have been for many years in such a state of helpless desolation , shall have no king under whose shadow they , their laws and rights might hope for shelter ; no prince to guard them from the sad calamities of wild confusion or usurping violence ; shall have no exercises of religion to allay and soften those calamities , and give them comfort in the bearing of them ; no altar to lay hold on for security against them , or to stretch out their hands towards , for deprecation of them ; no nor a god to put an end to this sad state ; nor any means of direction what to doe under it , no ephod to ask counsel at ; nor yet the pageantry , the fallacy of these , no teraphim for ephods , nor image for a god ; the same destruction having seized these and their worshippers , the people and their idols going into captivity together , and the onely true god having forsaken them : now when the prophet had denounc'd this state of woe , which was to dwell with them so long as that their very expectations of deliverance should be dying , having continued threescore years and ten , a longer and more wearisome age of patience then life , he then proceeds to sweeten all by telling them of a return , and what things they shall doe in it ; and they are three . first , seek the lord their god , apply themselves to his worship and obedience , and cleave to him ; for so the word is rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lev. . . and ieremy repeating this c. . . words it , shall serve the lord their god , and david their king : which is the second thing they were to doe . as the ecclesiastical state was to be setled , so the secular too upon its just foundations : religion and loaylty both running in their ancient current . thirdly , they shall fear the lord and his goodness : not onely tremble before him , who is the lord , that did exert his power in their destruction ; but shall much more revere his goodness , that did flow out in such plentiful miraculous expresses of deliverance , now these being not onely prophecy what in that juncture they would doe , nor onely duties what they were to doe , but also counsels and directions immediately from god what they were best to doe , the onely prudent and safe course according to the policies of heaven ; the direct view of these particulars in reference to that state of theirs is not an unconcerning prospect at this season , which is the anniversary of an equal return ; and therefore i shall lay them so before you , and the reflexion on them in our practice shall make the application . . they shall seek the lord their god is my first part , and the lord 's prime direction for the repairing of a broken nation . neither indeed can any other course be taken ; for till we have found him , while he does hide his face , nothing but darkness dwells upon the land ; or if any light do break out , 't is but the kindlings of his anger : so he expresses , deut. . . this people will forsake me and break my covenant ; then my anger shall be kindled against them , and i will forsake them , and hide my face from them , and they shall be devoured , and many evils and troubles shall befall them , so that they will say in that day , are not these evils come upon us because our god is not amongst us ? this absence is onely another word for desolation : be thou instructed , ô ierusalem , saith god by ieremy , c. . . lest my sould depart from thee , and i make thee desolate , a land not inhabited : as if without him there were nothing else but solitude in cities and in courts , and all were desert where he does not dwell . yea there is something beyond desolation , hos. . , . as for ephraim , their glory shall flee away like a bird from the birth and from the womb , and from the conception : though they bring up their children , yet will i bereave them that there shall not be a man , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yea wo also to them when i depart from them . and it must needs be so ; for let our state be never so calamitous , if god be not departed , there is comfort in it , and a deliverer at hand : if we are in the place of dragons , his presence will make heaven there ; and although we be covered with the shadow of death , if the light of his countenance break in , we are in glory ; and the brightness of that will soon damp and shine out the fiery trial . but if the lord depart , then there is no redemption possible : god hath forsaken him , persecute him and take him , for there is none to deliver him , psa. . . but if there were deliverance some other way , yet the want of god's presence is an evil , such as nothing in the whole world can make good : the presence of an angel in his stead does not . when the lord said to israel , i will not go up in the midst of thee , but i will send an angel with thee , and drive out the amorite , the hittite , &c. yet when the people heard these evil tidings , they mourned , and no man did put on his ornaments , exod. . . nay more , i shall not speak a contradiction if i shall say , that the most intimate presence of the godhead does not supply god's absence ; and such a small withdrawing of himself as may consist with being united hypostatically , was too much for him to bear who was immanuel , when he complained god was not with him : i mean our saviour on the cross. he , who although he did beseech against his cup with fervencies that did breath out in heats of bloody sweat , with agonies of prayer ; yet when he fell down under it , did chearfully submit to it , saying , not my will , but thy will be done ; yet when god hides himself , he does expostulate with him , crying out , my god , my god , why hast thou forsaken me ? his god could no more forsake him , then himself could be not himself : and yet the apprehension of that which could not be was even insufferable to him , to whom nothing could be insufferable . he seems to feel a very contradiction while he but seems to feel the want of the lord's presence . such is the sad importance of god's not being with us ; and this same instance tells us what drives him away . 't was sin that he withdrew from then : christ did but take on him our guilt , and upon that the lord forsook him : god could no more endure to behold wickedness in him , then the sun could to see god suffer ; iniquity eclips'd them both , and sin did separate betwixt him and himself , and made that person who was god cry out , my god , my god , why hast thou forsaken me ? and it will doe the same betwixt god and a people . isa. . , . behold , the lord's hand is not shortned that it cannot save , nor his ear heavy that it cannot hear ; but your iniquities have separated between you and your god , and your sins have hid his face from you , that he will not hear . his face is clothed with light , we know ; but when wickedness over-spreads a people , those deeds of darkness put out the light of his countenance . his hand although it be not shortned , yet it contracts and shuts it self , not onely to grasp and withhold his mercies from them , but to smite : iniquity builds such a wall of separation as does shut out omnipresence , and makes him who is every where , not be with such a people ; not be in hearing of their needs ; for when their sins do cry , no prayers can be hearkned to ; he will not hear you , saith the prophet . and that gives us the very 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the lord's departure from a people , and the manner of it . he is taking away his peace and mercies from a nation when he will hear no prayers for it ; and he declares that he will hear no prayers when he withdraws once from his house of prayer , and makes his offices to cease . the place appointed for these offices , the sanctuary , he calls , we know , the tabernacle of a meeting , that is , where he would b meet his votaries , and hear and bless them ; calls it his c house , his d dwelling-place , his court , his e presence , and his f throne : and if so , when he is not to be found in these , when he no longer dwels nor meets in them , we may be sure that he hath left the land . the psalmist , when he does complain men had done evil in the sanctuary , the adversaries roared in the midst of the congregations , and set up their banners there for trophies ; they broke down all the carved work thereof with axes and hammers , and had defiled the dwelling places of god's name even to the ground , and burnt up all the houses of god in the land ; he does suppose that god was then departed when they had left him no abiding place : and therefore he cries out , o god , wherefore art thou absent from us so long ? remember sion where thou hast dwelt . but 't is not only upon these analogies i build this method of departure ; we shall finde exactly in ezekiel's vision of that case to which my text referres : it begins chap. . . and the glory of the god of isreal ( i.e. the shining cloud , the token of his presence in the sanctuary , ) went up from the cherub whereupon he was , to the threshold of the house , as going out ; and then ver . . he does refuse to be entreated for the land : after that ch . . . the glory went from off the threshold to the midst of the city ; and chap. . . it went from thence to the mountain without the city , and so away : and then nothing but desolation dwelt upon the land , until the counsel of my text was followed , and they did seek the lord their god : for then the glory did return into the sanctuary just as it went away , as you may find it ch . . and having seen when and how god forsakes a people , and for what , that does direct us how to seek him , and it is thus ; when men forsake those paths in which they did not onely erre and goe astray , but did walk contrary to god , so that they did forsake each other ; and do return , walk in his waies , the waies of his commandments , and return also to his church , and seek him in his house , fall low before his footstool , begge of him to meet in his tabernacle , renew his worship , and all invitations of him to return into his dwelling-place . for sure as it is in vain to seek him but in his own waies , nor can we hope to meet him but in his tabernacle of meeting ; so also scripture calls both these to seek the lord , and promises to both the finding him . to the first , deut. . , . if from thy tribulation thou shalt seek the lord thy god , thou shalt find him , if thou seek him with all thy heart , and with all thy soul , if thou turn to the lord thy god , and shalt be obedient unto his voice . and to the second , ier. . . speaking of this sad state to which my text relates , then shall ye call upon me , and ye shall go and pray unto me ; and i will hearken unto you , and i will be found of you , saith the lord , and i will turn away your captivity . i could produce you instances of asa making all his people swear to seek the lord : but because my text speaks of david , he shall be the great explication , as he was the practice of this duty in both senses . in the former , . psal. i have sought thy commandments above gold or precious stone ; more then that which does make and does adorn my crown , then that which furnishes all the necessities and all the pomps of royalty . and for the other , psal. . , . o god , thou art my god , early will i seek thee : my soul thirsteth for thee , my flesh longeth for thee in a dry and thirsty land where no water is : to see thy power and thy glory , as i have seen thee in the sanctuary . his very words do seem to labour too , and he does seek expressions to tell us how he seeks . the hot fits of a thirsty palate that call so oft and so impetuously are in his soul ; it hath a pious fever , which cannot be allay'd but by pouring out of his soul to god in the temple , by breathing out its heats in his devotion offices . nay more , he longs , hath that i know not whether appetite , or passion , which is not to be understood , but onely suffered ; to which all the unreasonable violences which passion can be heated into , all the defaillances nature can be opprest into , are natural ; it is the bodies extasie . now this he had towards the worship of the sanctuary ; his very flesh found rapture in those exercises , and when he was in a barren and dry land , was driven from the plenties of a court , and from the glories of a throne into a desert solitude , he found no other wants but of god's house ; did mind , pant , and long after nothing else , did neither thirst for his necessities , nor long for his own crown , but for the tabernacle only . and besides the religion of this , he had reason of state too to be thus affected ; this was the best means to engage his subjects to him and secure his throne . he knew , if by establishing god's worship and by going with the multitude , as he did use , to the exercises of it ; if by royal example and encouragements of vertue , and by discountenancing and chastising impiety , by doing as he did profess to doe ps. . ( that directory for a court ) he could people his land with holy living , and his temple with holy-worship ; he knew he should then have good subjects , loyal to him and at peace with themselves . if they will seek their god , then they will seek their king. the lord saw this dependence , and therefore counselled this course should be taken . the master of our politicks discerned it too , and therefore does advise that the first and chiefest publick cares should be about things of religion , that and the same profession of it being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the cement of communities , and the very foundation of all legislative , and indeed all power in the magistrate : and in the people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 't is a most efficacious philtre , a charm , a gordian knot of kindness . and as a iew observed of their own nation , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to have one and the same opinions of god , and not to differ in their rites from one another , breeds the best harmony in mens affections . when on the other side no obligations , though the most signal and divine , will hold them in obedience and peace , if their ambitions or interests look another way : and if at any time present advantage , or an expectation , or some passion do encline them to seek david their king ; yet the appearance of a change of interest , that expectation defeated , or a cross animosity will burst those bonds , unless religion and communion in worship help to twist them . david had had experience of this . abner knew of god's oath to david that after saul he should be king over all israel ; but he was otherwise concerned , and therefore he made ishbosheth king , maintained a long and a sore warre even against what he knew god was engaged to bring about , and made himself strong for the house of saul , sam. , . ch . but when a quarrel happened betwixt ishbosheth and him , then , so doe god to abner and more also , except as the lord hath sworn to david , even so i doe to him , to set up the throne of david over israel and over iudah . and he sent messengers to him saying , whose is the land ? make but thy league with me . c. . , , , . do but look forward , and you find when abner was cut off , and ishbosheth was slain , and israel had no leader , then they came to david , saying , behold , we are thy bone and thy flesh , and the lord said to thee , thou shalt feed my people israel , c. . , . they knew all that before , yet would not let him doe it , till they had no other leader . nay , when they had done that , by absalom's insinuations ( who in a way of treacherous pity did instill dislikes against the government , and did remonstrate in good wishes , as some men do in prayers , c. . , ) they were all drawn into rebellion against this david , and made him flie out of the land , and became subjects to that absalom . when he was dead indeed they speak of bringing back the king , c. . . and when his own iudah had done it , quarrell'd ver . . because that their advice was not first had : and though iudah had nothing but their service , for , have we eaten at all of the kings cost , or hath he given us any gift ? say they , ver . . yet israel is angry , because he came not back upon their score , for they forsooth have ten parts in him , v. . and yet the next day every man of israel went after him that said , we have no part in david , sheba a man of belial , ch . . . thus no allegiance , no tie however sacred and divine will hold them who follow not upon god's score . nay at the last , because that rehoboam would not ease their taxes , all israel cry out , what portion have we in david ? see to thine own house , david . and to make this secession perpetual ( which all the former did not prove ) ieroboam did use no other policy , but to change the worship and the priests : he knew he should divide their hearts and nations for ever , when he had altered once the service and the officers ; and if he could but keep them from seeking god at ierusalem , he was secure they would not seek david their king. and so it proved . now the lord to prevent divisions had provided so farre uniformity in his worship , that he required a single unity ; and that it might be but in one manner , he let it be but in one place . and truly , when men once depart from uniformity , what measures can they set themselves of changing ? what shall confine or put shores to them ? what principle can they proceed upon which shall engage them to stay any where ? and why may not divisions be as infinite as mens phansies ? and though , when those are but in circumstantial things , those who are strong , and know them to be such , are no otherwise concerned to contend for them then on authorities behalf , ( to which every change is a convulsion fitt , ) and on the account of decency , and of compliance with the universal church : yet when others do dogmatize , and put conscience in the not doing them , and stand at such a distance from them as to chuse schisme , disobedience , and sedition rather , and therefore must needs look upon damnation in them ; these differences make as great a gulfe and chasme as that which does divide dives from abraham's bosome . it is one god , one faith , one worship makes hearts one . hands lifted up together in the temple they will joyn and clasp : and so religion does fulfill its name à religando , binds prince and subjects all together ; and they who thus do seek the lord their god , will also seek david their king , god's next direction , and my second part . . and here three things offer themselves , a king , their king , and david their king. i am not here to read a lecture of state policy upon a vie of governments ; why seek a king , not any other sort of government ; and why their king , one that already was so by the right of succession , not whom addresses or election should make so . and though i think 't were easie to demonstrate onely monarchy had ever a divine or natural original , and that elective monarchy is most unsafe and burthensome , full of dangerous and uneasie consequences , and this so much to sight , that choice for the most part bounds it self , proves but a ceremony of succession : yet this i need not doe , for i am dealing with the jews , who had god's judgement in the case , and his appointment too ; and to me that is argument enough . and when god hath declar'd , for the transgressions of a land many are the princes thereof ; many at once , as in a common-wealth , or many several families successively , for so god reckons also one or many ; 't is still , we see , david their king , while 't is in david's line , and so the king does truly never die , while his race lives . if either of these many be god's punishment , for the sins of a land , i will not say that they who love the many princes love the transgressions which god plagues so ; but i will say , they who do chuse that which god calls his plague , that quarrel for his vengeance , and with great strife and hazard take his indignation by force , i can but pity them in their own options and enjoyments : but , o my soul , enter not thou into their counsels . as for seeking their king , i shall content my self with that which calvin saies upon the words ; nam aliterverè & ex animo deum quaerere non potuit , quin se etiam subjiceret legitimo imperio cui subjectus erat : for they could not otherwise truly and with all their heart seek god , except they did subject themselves to his government to whom they did of right belong as subjects . and i shall adde that they who do forsake their king , will soon forsake their god. the a rabbines say it more severely of israel , that they at once rejected three things , the kingdome of the house of david , and the kingdome of heaven , and the sanctuary . and truly , if we do consult that state from the beginning , we shall find that when they were without their king , they alwaies were without their god. moses was the first king in ieshurun , and he was onely gone into the mount for forty daies , and they set up a golden calf ; they make themselves a god if they want him whom the lord makes so , as he does the magistrate : if they have not a prince , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , living image of god , then they must have an idol . when moses his next successor was dead , we read that the man micah had an house of gods , and consecrated one of his sons to be his priest : and truly he might make his priest who made his deities . and the account of this is given , in those daies there was no king in israel , iud. . , . the very same is said ch . . . to preface the idolatry of the tribe of dan. there was no heir of restraint , as it is worded ver . . it seems , to curb impiety is the princes inheritance , which till it be supprest , he hath not what he is heir to . but vice will know no boundaries if there be no king , whose sword is the onely mound and fence against it : for if we reade on there , , , ch . we shall find those dismal tragedies of lust and warre , the one of which did sin to death the levites wife ; the other , besides . slain of them who had a righteous cause , and whom god did bid fight , destroyed also a tribe in israel : these all sprang from the same occasion , for so the story closes it , in those daies there was no king in israel , ch . . . just upon this , when god in their necessities did raise them iudges , that is , kings , read all their story , you will find to almost every several judge there did succeed a several idolatry : god still complaining , the children of israel did evil again after the death of such an one , till he raised them another . those . years being divided all betwixt their princes and their idols . after them ieroboam , he that made the great secession of that people from their prince , hath got no other character from god but this , the a man that did make israel to sin , at once against god and against their king. yea upon this account they are reckon'd by god to sin after both their idolatry and state were ended , when their calves and their kingdome were destroyed . ezek. . , . the lord does bid the prophet lie on his left side . daies , to bear the iniquity of israel according to the number of the years of their iniquity . but this was more then the years of their state , which were onely . years indeed there were betwixt the falling off of the ten tribes , and the destruction of ierusalem by the king of babel ; but those ten tribes were gone , their kingdome perfectly destroy'd above . years before : but their iniquity was not , it seems , that does outlive their state , so long as that god's temple , that king's house did stand from which they did divide . as if seditious and schismaticks sin longer then they are , even while they are whom they do sin against in separating from . 't is true , there was an ahaz and manasseh in the house of david , but hezekiah and iosiah did succeed . mischief did not appear entail'd on monarchy , as 't is upon rebellion and having no king. it does appear their kings were guards also to god and his religion , the great defendors of his faith and worship . god and the prince for the most part stood and fell together : therefore s. paul did afterwards advise to pray for kings , that we might live in godliness and honesty ; and still they were the same who sought the lord their god , and david the king. but why david their king ? for could his kingdome disappear and be to seek , of whom the lord had said , i have sworn once by my holiness , i will not fail david ? psal. . and his throne therefore was as sure as god is holy . but yet the lord had said to the people of israel , if ye doe wickedly , ye shall be destroyed both you and your king. there are other sins besides rebellion and treason that murder kings and governments . those that support their ills by their dependencies , and use great shadows for a shelter to rapacity , oppression , or licences , or any crying wickedness ; these prove traitors to majesty and themselves , strike at the root of that under which they took covert , fell that and crush themselves . national vices have all treason in them , and every combination in such sins is a conspiracy . if universal practice palliate them , we do not see their stain , it may be , think them slight ; but their complexion is purple : common blood is not deep enough to colour them , they die themselves in that that 's sacred . nay these do seem to spread contagion to god , as if they would not let the lord be holy , nor suffer that to be which he swore by his holiness should be : for the psalmist cries out , where are thy old loving kindnesses which thou swarest unto david ? but sure some of god's oaths will stand ; if not those of his kindness , those will by which he swears the ruine of such sinners , and god that is holy will be sanctified in judgement upon them . yea , upon more then the offenders , for the guilty themselves are not a sacrifice equal to such piacular offences . innocent majesty must bleed for them too ; if you doe wickedly , you shall be destroy'd both you and your king. thus when god would remove iudah out of his sight , good iosiah must fall ; and the same makes them be to seek david their king. but how david their king , when 't was zorobabel ? for with theophylact and others i conclude he must be meant in the first literal importance of the words . it was the custome of most nations from some great eminent prince to name all the succession , so at once to suggest his excellencies to his followers , and to make his glory live . now without doubt david was heroe enough for this , and his valour alone sufficient to ground the like practice upon . and though we do not find that done , yet we do find his piety and his uprightness made the standard by which that of his successors is meted . of one 't is said he walked in the waies of david his father ; of another , he did that which was right in the sight of the lord , but not like unto david his father . and because david went aside , and was upright with an exception , once therefore it is said , the lord was with iehoshaphat , because he walkt in the first waies of his father david . but besides this , his very name is given to two , zorobabel , and the messiah ; both which were to be the restorers of their people : the one from sin and hell , to re-establish the kingdome of heaven it self ; the other to deliver his people from babel , and to repair a broken nation and demolish'd temple . and for this work god bids them seek david their king. the waies from babel to ierusalem , from the confusion of a people to a city that is at unity in it self , the city of god where he appears in perfect beauty , and where the throne of the house of david is , must be the first waies of david : in those he walk'd to sion , and did invest his people in god's promises , the whole land of canaan . in those zorobabel brought them back to that land and sion . and in these our messiah leads us to mount sion that is above , to the celestial ierusalem ; does build an universal church and heaven it self . and all that have the like to doe must walk in those first waies , fulfill that part of david , and must copy christ. such the repairers of great breaches must be : these are the waies to settle thrones , the onely waies in which we may find the goodness of the lord ; which to fear is the third direction , and my last part . they shall fear the lord and his goodness . . that israel who came but now out of the furnace should fear the lord whose wrath did kindle it , whose justice they had found such a consuming fire as to make the temple it self a sacrifice , and the whole nation a burnt-offering , is reasonable to expect : but when his goodness had repair'd all this , to require them to fear that , does seem hard . that that goodness , which when it is once apprehended does commit a rape upon our faculties , and being tasted melts the heart , and causes dissolution of soul through swoons of complacency , that this should be received with dread and trembling , is most strange . indeed the psalmist saies , there is mercy with god that he may be feared ; for were there not , we should grow desperate : but how to fear those mercies is not easie . 't is true , when god made his goodness pass before moses , shewed him the glory of it , as he saies , in those most comfortable attributes , the sight of which is beatifick vision , exod. . , &c. the lord , the lord god merciful and gracious , long-suffering , and abundant in goodness and truth , keeping mercy for thousands , forgiving iniquity , transgression and sin ; if that which follows there be part of it , forgiving sin , and that will by no means clear the guilty , visiting the iniquity of the fathers upon the children unto the third and fourth generation ; if this be one ray of the glory of goodness , if it dart out such beams , alas , 't is as devouring as the lake of fire , his very goodness stabs whole successions at once , and the guilty may tremble at it for themselves and their posterity . but if those words doe mean as we translate those very words , ier. . . i will not leave thee altogether unpunish'd , yet will not utterly cut off , not make a full end of the guilty , when i visit iniquities upon the children , but will leave them a remnant still ; then there is nothing dreadful in it , but those very visitations have kindness in them , and his rod comforts , and this issue of his goodness also is not terrible but lovely . to fear god's goodness therefore is to revere it , to entertain it with a pious astonishment , acknowledging themselves unworthy of the crums of it , especially not daring to provoke it by surfeting , or by presuming on it , or by abusing it to serve ill ends , or any other then god sent it for , those of piety and obedience : not to comply with which , is to defeat god's kindness , and the designs of it . if when they sought the lord , he was found of them , and came to his dwelling-place onely to be forc'd thence again by their abominations ; if when his goodness had restor'd all to them , they had david their king but to conspire against , an altar onely to pollute , and a temple to separate from , as manasses the priest , sanballat's son in law , with his accomplices did doe ; this were both to affront and to renounce that goodness , which above all things they must dread the doing : for if this be offended too , ruine is irreversible ; there is no other attribute in god a sinner can fly to with any hope . his holiness cannot behold iniquity , his iustice speaks nothing but condemnation to guilt , his power without kindness is but omnipotent destruction ; but if we have his goodness on our side , we have an advocate in his own bosome that will bear up against the rest , for his mercy is over all his attributes as well as works : but if this also be exasperated , and kindness grow severe , there is no refuge in the lord , no shadow of him to take sanctuary under ; for there is nothing to allay the anger of his compassion and bounty . this sure is the extremest terrour we are to dread , his kindness more then his severity and wrath ; we have an antidote , a buckler against these , but none against the other if it be provok'd ; and if the heats of love take fire and rise into indignation , 't is unquenchable flame and everlasting burning . therefore when god hath done all things that he can doe or they can wish , then most of all they must fear the lord and his goodness . my text and i have spoke all this while to the iews : nor do i know whether i need to address any other way , all this did so directly point at us . the glories of this day need not the foil of those calamities from which this day redeem'd , to set them off : or you may read them in my prophet here , and our own guilts will make too sad a comment on his text , who were more barbarous assyrians to our selves . we also were without a prince and without sacrifice , had neither king , nor church , nor offices , because we our selves had destroy'd them , and that we might not have them had engag'd or covenanted against them ; ty'd to our miseries so , that without perjury we could neither be without them , nor yet have them . as we had broke through all our sacred oaths to invade and usurp calamity and guilt , so neither could we repent without breach of vows . if this were not enough to make us be without a god too , then to drive him away we had defil'd his dwelling places to the ground , and by his ancient gists of remove he was certainly gone . there was indeed exceeding much religion among us , yet , god knows , almost none at all , while christianity was crumbled into so many , so minute professions , that 't was divided into little nothings , and even lost in a crowd of it self ; while each man was a church , every single professor was a whole multitude of sects . and in this tumult , this riot of faiths , if the son of man should have come , could he have found any faith in the land ? vertue was out of countenance and practice , while prosperous and happy villany usurp'd its name , while loyalty , and conscience of oaths , and duty were most unpardonable crimes , to which nothing but ruine was an equal punishment ; and all those guilts that make the last times perillous , blasphemy , disobedience , truce-breakings and treasons , schisms and rebellions , with all their dismal consequences and appendages , ( for these are not single , personal crimes , these have a politick capacity ) all these did not onely walk in the dress of piety , and under holy masks , but were themselves the very form of godliness , by which 't was constituted and distinguished , the signature of a party of saints , the constellation of their graces : and on the other side , the detestation of such hypocrisie made others libertines and atheists ; while seeing men such holy counterfeits , so violent in acting , and equally engag'd for every false religion , made them conclude there was none true , or in earnest . and all this was because we were without our king ; for 't was the onely interest of all those usurpations that were to contrive and preserve it thus . and when we had roll'd thus through every form of government , addrest to each , mov'd every stone , and rais'd each stone to the top of the mount , but every one still tumbled down again , and ours like sisyphus's labour was like to have no end , onely restless and various calamity ; necessity then counsell'd us , and we applied to god's directions in the text , i know not whether in his method , but it is plain we did seek david our king. and my heart is towards the governours of israel , that offer'd themselves willingly among the people : bless ye the lord : yea , thou , ô lord , bless them . may all the blessings which this was the birth-day of , all that my text encloses , all the goodness of the lord , be the sure portion of them and their families ; may they see the king in his beauty , and peace upon israel , and may their names be blest in their posterities for evermore . we sought him with the violent impatiences of necessitous and furious desires , and our eyes , that had even fail'd with looking for him , did even fail with looking on him , as impotent and as unsatisfied in our fruitions as expectations ; and he was entertain'd with as many tears as pray'd for ; as one whom not our interests alone , but our guilts had endear'd to us , and our tears : he was as necessary to us as repentance , as without whom it was impossible for us to repent and return from those impieties to him , of usurping his rights , of exiling , of murthering him by wants , because we could not doe it by the axe or sword ; without him 't was impossible for us to give over the committing these ; and the tears that did welcome him were one of our best lavers to wash off that blood that we had pull'd upon our selves . one endear'd also to us by god's most miraculous preservations of him for us : we cannot look upon his life but as the issue of prodigious bounty , snatch'd by immediate providence out of the gaping jaws of tyrannous , usurping , murtherous malice , merely to keep him for our needs , and for this day : one whom god had train'd up and manag'd for us , just as he did prepare david their king , at thirty years of age to take possession of that crown which god had given him by samuel about twelve years before ; and in those years to prepare him for canaan by a wilderness , to harden him with discipline , that so the luxuries and the effeminacies of a court might not emasculate and melt him ; by constant watches , cares and business , to make him equal for , habituated to , careful of , and affected with the business of a kingdome ; and by constraining him to dwell in mesech , with aliens to his religion , to teach him to be constant to his own , and to love sion . and hath he not prepared our david so for us ? and we hope hath prepared for him too the first daies of david , having no sheba in the field , nor achitophel in the councel , nor an abiathar in the temple , not in that temple which himself hath rais'd , god having made him instrument of that which he would not let david doe , building his house , and furnishing it with all its offices , and making it fit for god to meet us in , when we do seek him also , which was the other perquisite of our condition . there never was so much pretence of seeking god as in those late daies of his absence from us ; and it should seem indeed we knew not where to find him , we took such several waies to seek him . but if god did look down from heaven then as he did psal. . to see if any did understand and seek after god , should he not then have found it here as there ? they are altogether gone out of the way ; their throat is an open sepulchre , with their tongues have they deceived , the poison of asps is under their lips , their mouth is full of cursing and bitterness , their feet are swift to shed blood : destruction and unhappiness is in their waies , and the way of peace have they not known ; there is no fear of god before their eyes : they eat up my people as it were bread ; and , which is worse in these then them , they even then call upon god , as if they craved a blessing from the lord upon that meal that did devour his people ; and when they did seek god , they meant to find a prey . yet where were any others that did seek him ? or that do cleave to him now ? the schismatick does not seek god , who shuns the place where he appears , and meets , and dwells ; nor does he cleave to god who tears himself off from the lord's body . mark such as cause divisions , saith s. paul , and avoid them : and if all christians must avoid them , then i am sure god is not with them . the other schismaticks that divide from the world by cutting off the world from them ; do they seek god that are diverted by so many saints and angels ? that terminate divinest worship in a creature ? or do they cleave to god , when their devotion embraceth stocks and stones ? or did they seek god for the purpose of my text , who did not seek david their king , but did apply themselves to several forein princes , and to others which they hoped would set up their golden calf ? incendiaries , that make fires and raise commotions , these are farre from god ; for the lord was not in the fire , or in the earth-quake , but in the still small voice , in the soft whispers of peace and love . the atheist , he that saies in his heart there is no god , will not seek god , you may be sure : nor does he care to seek david his king , who is equally well under all governments that will allow his licences , and who hath no religion to tie him to any . if he at all dislik'd the former , it was upon reasons of burthen , or of pride , or libertinisme : so much religion though counterfeit was a reproach to him , and the face of such strictness was uneasy to him . these are so farre from seeking god , that god saies these did drive him out of israel , ezek. . . and then when that hath so long been the wit , that 't is now the complexion of the age , and they who thought fit to shew their not being hypocrites by license , and ( to give it an easie word ) by drollery in sacred things , have now made nothing to be sacred to them ; how shall the lord dwell among such ? they are enough to exorcise god out of a nation . the hypocrite also , for all his fasts and prayers , never did seek god , for he is but a whited sepulchre , our saviour saies . now who would seek the living god among the dead ? the lord of life sure is not to be found in graves . golgotha was a place to crucifie him in , not worship him : he takes not in the air of funeral vaults for incense ; 't was a demoniack that us'd to be among the tombs . the subtle , false and faithless men that walk in mazes , never shall meet god ; these are the windings and the tracts of the old serpent , and they lead onely to his habitation . they that do climb as if they meant to find god on his own throne , that follow christ up to a pinnacle of the temple , or to the top of that exceeding high mount , whence they can overlook the glories of the world , and pick and chuse , these do not goe to seek christ there : it is the devil that does carry up thither , upon his own designs . nor is it possible to seek the lord in the waies that lead to the strange womans house , for her house is the way to hell , solomon saies , ( and he did know ; ) nay more , her steps take hold on hell , seise on those everlasting burnings which her foul heats kindle and begin . in a word , they that seek their own , that turn all merely to their advantage , they cannot seek god too , he will not be joynt god with mammon . and then where are the men that sought him ? that did retrive him to us ? or with whom does he dwell ? if he be not among us , we do in vain flatter our selves in our prosperity and peace , gawd it in all our bright appearances . have we not seen the sun rise with the glory of a day about him , and mounting in his strength chase away all the little receptacles and recesses of the night , not leave a cloud to shelter the least relicks of her darkness , or any spot to checquer or to fleck the countenance of day ? when strait a small handful of vapour rais'd by that sun it self did creep upon his face , and by little and little getting strength bedasht his shine , and pour'd out as full streams of storm as he had done of light ; till it even put out the day , and shed a night upon the earth in spight of him . so may prosperity it self , if the lord and his blessing be not in it , raise that which will soon overcast and benight the most glorious condition of a nation . that wine which now makes your hearts glad , may prove like that which did commit the centaures and the lapithae , first kindle lusts , then warres , and at last onely fill a cup of trembling and astonishment ; and that oyle that does make you chearful countenances , may make your paths slippery , and nourish flames that will devour and ruine all . but god , who is found of them that seek him not , nay who himself sought the lost sheep and carried him , when with his straying he was wearied into impossibility of a return , has also sought , and found , and brought together us and our great shepherd : for this is the lord 's doing , and it is marvellous in our eyes ; these waies of his also are so past finding out , that we may well conclude they are the mere footsteps of his incomprehensible goodness , and we have onely now to fear that goodness . but give me leave to say , those that despise his goodness do not fear it ; and they whom it does not lead to repentance , do despise it , s. paul saies , rom. . . despisest thou the riches of his goodness and forbearance and long-sufferance , not knowing that the goodness of the lord leads thee to repentance ? and now , ô lord , what sort of men among us hath thy goodness wrought upon , and made repent ? those whom it was directed to convince , and came on purpose to , to prove by their own onely argument they had of providential miracles , they were not in the right , but that destruction and misery were in their waies ; yet these chuse rather to deny their own conclusions , and resist god's goodness , then to be convinc'd and repent : for we have seen them as bold martyrs to their sin as ever any to religion , signalize their resolv'd impenitence with chearful suffering , as if the fire they were condemn'd to were that triumphal chariot in which the prophet mounted up to heaven . others that did not go so farre in condemnation nor guilt as they , and therefore think they have no reason to repent of that , do they repent of what they did contribute to it ? of those that lifted up their hands to swear and fight , how many are there that have made them fall , and smite their own thigh , saying , what have i done ? do not all rather justifie as farre as they themselves proceeded ? and if all that were well , why do not we repent of our allegiance and loyalty ? if all that were well , what hath thy goodness done , ô lord , that hath reverst it all ? and for the rest , those that do not partake the plenties of thy goodness , murmure and repine at it ; are discontent at having what they pray'd for , what they would have dy'd for : those that have been partakers of it , have turn'd it into wantonness , have made it furnish them for base unworthy practices . such as have not the generosity of vice , have not a noble , manly wickedness , are poltron sins ; have made it raise a cry on the faithfullest party , the best cause , and the purest church in the world. while we have debauch'd god's own best attribute , made his goodness procure for our most wicked or self-ends : and the face of things is so vicious in every order and degree and sexe , that — but the confession is onely fit for litanies , and we have need to make the burthen of ours be , lord , give us some afflictions again , send out thy indignation , for we do fear thy goodness , it hath almost undone us : and truly , where it does not better , 't is the most fearful of god's attributes or plagues , for it does harden there . s. paul saies so in the fore-cited place ; and origen does prove this very thing did pharaoh's heart , indulgence was his induration . now induration is the being put in hell upon the earth : there is the same impenitence in both , and iudgement is pronounc'd already on the hardned , and the life they lead is but the interval betwixt the sentence and the execution , and all their sun-shine of prosperity is but kindled brimstone , onely without the stench . and then to make the treasures of god's bounty be treasures of wrath to us , to make his kindness , his long-suffering , that is , s. peter sayes , salvation , condemne us , his very goodness be hell to us ! but sure so great a goodness as this we have tasted cannot have such deadly issues ; and it was great indeed , so perfectly miraculous in such strange and continued successes , resisting our contrivances and our sins too , overcoming all opposition of our vices and our own policies , that do not comport with it , and in despight of all still doing us good ; it was fatality of goodness . now sure that which is so victorious will not be worsted by us . but oh ! have we not reason so much more to fear the goodness ? the greater and more undeserv'd it is , the more suspicious it is : as if it were the last blaze of the candle of the lord when its light gasps , its flash of shine before it do goe out , the dying struggles and extreme efforts of goodness , to see if at the last any thing can be wrought by it . and if we did consider how some men menage the present goodness , make use of this time of it , and rake , and catch , we would believe they did fear the departure of it : but yet 't is in our power to fixe it here . if we repent , god's gifts then are without repentance , but one of us must change : bring piety and vertue into countenance and fashion , and god will dwell among us . nay s. paul saies , goodness to thee if thou continue in his goodness . if we our selves do not forsake it and renounce it , not fear it so as to fly from it , but with the fears of sinking men , that catch , and grasp , lay fast dead hold upon it ; if , as god promises , he so put his fear in our hearts , that we never depart from it , fear that hath love in it , and is as unitive as that , then it shall ne're depart from us ; but we shall see the goodness of the lord in the land of the living , and shall be taken thence to the eternal fulness of it . this day shall be the birth-day of immortal life , the entring on a kingdome that cannot be moved . a crown thus beautify'd is a crown of glory here , and shall adde weight and splendour to the crown hereafter : a church thus furnish'd is a church triumphant in this world , and such a government is the kingdome of heaven upon earth ; and then we shall all reign with him who is the king of kings , and who wash'd us in his blood to make us kings and priests to god and his father , to whom be glory and dominion for ever . amen . finis . errata . pag. . line . after build place the semicolon ; after departure in the line following blot it out . pag. . line . for farre uniformity reade for uniformity . pag. . line . for david the king , read david their king. notes, typically marginal, from the original text notes for div a -e psal. . . luk. . . ver. . mat. . . mat. . . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b exod. . , . c psal. . . d psal. . . e psal. . . f jer. . . & . . psal. . ver. . ver. . ver. . psal. . . arist. pol. l. . joseph . l. con . appio . kings . . luk. . . prov. . . a r. simeon the son of jochai said , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and r. simeon the son of menasiah said , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deut. . . exo. . , . judg. . . & ver . . ch. . . ch. . . ch. . . ch. . . a kings . . ch. . . & . , &c. tim. . . ver. . sam. . . psal. . . isa. . . chro. . . king. . . chro. . . psal. . , . psal. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 judg. . . sam. . . inter & sauli qui regnavit an . . vid. sim chron. psal. . . psal. . rom. . rom. . . kings . , . mat. . . mat. . prov. . . prov. . . phil. . . isay . . luk. ▪ , . king. . . jer. . . rom. . . pet. . . rom. . . jer. . . apoc. . , . forty sermons whereof twenty one are now first publish'd, the greatest part preach'd before the king and on solemn occasions / by richard allestree ... ; to these is prefixt an account of the author's life. sermons. selections allestree, richard, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing a estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) forty sermons whereof twenty one are now first publish'd, the greatest part preach'd before the king and on solemn occasions / by richard allestree ... ; to these is prefixt an account of the author's life. sermons. selections allestree, richard, - . fell, john, - . v. : port. for r. scott, g. wells, t. sawbridge, r. bentley, printed at the theater in oxford and in london : mdclxxxiv. "a sermon preach'd in st peter's westminster" and "a sermon preached at hampton-court" each has special t.p. with imprint: london : printed by john playford, . volume is without title page or preliminary matter. "the preface" was written by john fell. first ed. of this collection. reproduction of original in the university of chicago library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng allestree, richard, - . sermons, english -- th century. - tcp assigned for keying and markup - aptara keyed and coded from proquest page images - rina kor sampled and proofread - rina kor text and markup reviewed and edited - pfs batch review (qc) and xml conversion forty sermons , whereof twenty one are now first publish'd , the greatest part preach'd before the king and on solemn occasions . by richard allestree d. d. kings professor in the chair of divinity in the vniversity of oxford , provost of eton , and chaplain to his majesty . to these is prefixt an account of the author's life . printed at the theater in oxford and in london , for r. scott , g. wells , t. sawbridge , r. bentley . m.dc.lxxxiv . the preface . in all endeavors of persuasion , the credit of the speaker being of as great moment as the inherent truth and evidence of what is spoke , it will be reasonable that there should go along with this large collection of sermons , some account of the person who was the author of them ; for if it be made out , that they came from one of integrity and knowledge , who neither would deceive others , nor was likely to be deceiv'd himself ; one who practic'd what he taught , and preacht to his own soul what he deliver'd to his auditory , his discourses must carry with them a proportionable weight and value . that this narrative may be the more satisfactory , by being entire and particular , it shall take the author from his infancy , and bring him to his grave , without the vain additions of flattery and ostentation , which he abhorr'd while alive , and therefore needs not being dead . he was the son of robert allestree , a gentleman of an ancient family in darbyshire , who being decai'd in his fortune by the profuseness of his predecessors , retain'd unto sr. richard newport , afterward created lord newport baron of high arcol , in the quality of his steward ; and being married , settled himself at uppington near the wreken in shropshire , where richard allestree , the person of whom we write , was born , in march an. . he being grown up to be capable of institution , was sent to a neighbouring country free schole , and from thence to another somewhat more celebrated , at coventree , where he remain'd till he became fit for the vniversity . in the year he was brought to oxford by his father , and plac'd a commoner in christ-church , having for his tutor mr. richard busby , who since is dr. busby the eminent master of westminster schole , and prebend of that church . six moneths after his settlement in the vniversity , dr. samuel fell the dean observing his parts and industry , made him student of the college , which title he really answer'd by great and happy application to study , wherein he made remarkable emprovements ; as a testimony and encouragement of which , so soon as he had taken the degree of batchelor of arts , he was chose moderator in philosophy , and had the emploiment renew'd year by year , till the disturbances of the kingdom interrupted the studies and repose of the vniversity , putting them into arms. his majesty in the year being by tumults driven from london , and issuing out his commission of aray into the several parts of the nation , did also direct it to the vniversity of oxford , where it found an active and a ready obedience , as by the generality of the members of that place , so particularly by mr. allestree , who engag'd in the service , and continued in it till sr. john biron , afterwards the lord biron , ( who was sent with a party of horse to support and countenance the scholars in arms there , ) withdrew from thence ; he after a short stay was call'd off to join with prince rupert , and by the assistance of the loial gentlemen of worcestershire was receiv'd into that city , where he was prest by the rebels forces ; but the prince came up seasonably to reinforce him , and thereupon follow'd the sharp fight in poyick field near the aforesaid city , the unexpected success of which gave great consternation to the rebels , who being masters of the mony , forts and magazeens of the kingdom , hop'd to have carried all without a stroke . as many of the scholars as could furnish themselves for a suddain march , went along with sr. john biron from oxford ; the others , among whom was mr. allestree , staied behind , and return'd to their gowns and studies . soon after this , the lord say with a party of the rebels forces drew into oxford , and plunder'd the colleges of such plate as had not bin before sent to his majesty , making enquiry after those who had bin forward to promote the king's service ; on which occasion , and also a particular accident that then happen'd , mr. allestree was call'd in question . the occasion was this : at christ-church some of the rebels attemted to break into the treasury , and after a daies labor forced a passage into it ; but met with nothing , except a single groat and a halter in the bottom of a large iron chest : enrag'd with that disappointment , they went to the deanery , where having ransackt what they thought fit , they put it altogether in a chamber , lockt it up , and retir'd to their quarters , intending the next morning to return and dispose of their prize . but when they came , they found themselves defeated , and every thing remov'd to their hand . vpon examination it was discover'd that mr. allestree had a key of the lodgings , the dean and his family being withdrawn , and that mr. allestree's key had bin made use of in this enterprize : hereupon he was seiz'd , and notwithstanding all the defence he could make , had bin severely handled , but that the earl of essex call'd away the forces on the suddain , and so redeem'd him from their fury . in october following , the king having strengthned himself at shrewsbury with the supplies that came from the north , and wales , and the loial gentlemen of other parts of the nation , began his march towards london , and was met by the army of the rebels , commanded by the earl of essex , in keinton field in warwickshire , where both armies engag'd : at this battail mr. allestree was present ; after which , understanding that the king design'd immediatly to march to oxford , and make his court at the accustomed place , the deanery at christ-church , which was in part left to his care in the absence of the dean , hasting thither he was taken prisoner by a party from broughton house , which was garrison'd by the lord say for the parliament . his confinement here was very short , the garrison surrendring it self to the king's forces , who summon'd it in their passage . the war being now form'd , and the king being return'd from the fight at brainford , having made oxford his head quarter , mr. allestree settled himself again to his study , and in the next spring took his degree of master of arts ; after which he was in great hazard of his life , being seiz'd by the pestilential disease which rag'd in the garrison , and which was fatal to very many eminent men of all emploiments and conditions ; and fell more severely upon him by reason of a relapse , which doubled the calamity and danger . having recover'd a little strength , he was engag'd to employ it in military service , the exigence of his majesties affairs calling for the aid of all his loial subjects , and in particular the scholars : and accordingly a regiment of them was rais'd , who serv'd as voluntiers without any pay or reward , and perform'd all duties not only in the garrison , and sallies for the defence of it in case of attacques and sieges ; but were also commanded upon parties abroad , and endur'd the fatigue of marches , and ill treatment of mean quarters , differing in nothing from the poor mercenary soldier , besides their civility and justice to the country people while they staid with them , and paying them at departure : things so unusual , that when at their going off from quarters they offer'd their landlords mony , they imagin'd it don in jest and abuse , and at last by finding it left with them , were convinc'd that it was don in earnest . in this regiment mr. allestree , tho a master of arts and fellow of the college , thought it no disgrace to carry a musket , and perform all duties of a common soldier , forward upon all occasions to put himself into action . and in this service he continued till the unhappy end of the war , gaining still what time was left from military duties , to the prosecution of his studies : nay joining both together , frequently holding his musket in one hand and book in the other , and making the watchings of a soldier the lucubrations of a student . but then when carnal weapons prov'd frustrate , and divine providence call'd his servants to the more christian exercises of praiers and tears for the defence of the king and the church , mr. allestree wholy betook himself to these , and put himself into that warfare , to which his former education had design'd him : entring into holy orders , at a time when there was no prospect of temporal advantage ; and his being in the service of god threatned no less danger , than his having bin in the service of his prince . in that little interval of safety , which the articles of oxford gave , and was for some time continued , while the two factions of the rebels were in contest who should divide the spoil of the nation , and enjoy the price of bloud ; mr. allestree with great sedulity addicted himself unto his studies , and became a tutor of many young gentlemen and other students ; which trust he discharg'd with great sufficiency , as he did also the office of censor in the college : moreover he bore a part in the signal test of the loialty of the vniversity of oxford , possibly the greatest that has bin given by any society of men ; i mean the passing of the solemn decree and judgement of theirs against the covenant and rebellion enflamed and fomented by it , perform'd in convocation , when the city was held by a garrison of the rebels , whose swords were at the throats of those confessors , and yet the decree was carried by a most unanimous suffrage of the whole body , there being but one dissenter in that numerous senate , and he a person who had absented himself from the vniversity during the war , and taken part with the rebels . soon after which great performance , the visitors of the pretended parliament being at last come with a second commission to kill and take possession , having lost their first by outstaying in a long praier and sermon the time assign'd for the opening of it , began their enquiry , and did it not as one would have expected from men of zeal and godliness , with an inspection into vice and immorality , but set their whole affair upon the short issue of submitting to the authority of the pretended parliament ; and they who could prostitute their allegeance to their prince , and oaths to the vniversity , and their local visitors , and comply with the lust of these vsurpers , tho never so flagitious , were immediatly receiv'd to favor : all others , however meriting , were without farther regard proscrib'd , the method whereof was , to write the names of as many as they thought fit to sacrifice at once in paper , and affix it upon the door of st. maries church , wherein 't was signified , that the persons there nam'd were by the authority of the visitors banisht the vniversity , and requir'd to depart the precincts thereof within three daies , upon pain of being taken for spies of war , and accordingly proceeded against . by which practice often repeted , the men of greatest hopes and merit in the vniversity were spoil'd of all things , and not suffer'd to breath the common air ; so that within the compass of few weeks an almost general riddance was made of the loial vniversity of oxford ; in whose room succeeded an illiterate rabble , swept up from the plough tail , from shops and grammar scholes , and the dregs of the neighbor vniversity . tho in that scandalous number , some few there were , who notwithstanding they had parts and learning , were prefer'd upon the account of their relations ; who merited a better title to the places they possest , and have since prov'd useful men in the church and state. those of the ancient stock who were spar'd upon this trial , were afterwards cast off upon the second test of the engagement , till in the end there were left very few legitimate members in any of the colleges . in this diffusive ruin mr. allestree had an early share , being proscrib'd about the middle of july in the year . and tho he had the care of several persons of quality his pupils , and accounts of his own and theirs to make up ; he with difficulty obtain'd from the governor of the town lieut. coll. kelsey a little respit , for his settling his affairs , and doing justice to those for whom he was concern'd ; the visitors utterly refusing his request , for this reason , as dr. rogers , one of their number was pleas'd to word it , because he was an eminent man. mr. allestree being thus driven from oxford , retir'd into shropshire , and was entertain'd as chaplain to the honorable francis newport esquire , now viscount newport , where he continu'd till such time as richard lord newport the father died in france , whither he had some time before retir'd to avoid the insolence of the conquering rebels . on this occasion mr. allestree was sent over to clear accounts , and see if any thing could be preserv'd from the inhospitable pretence of the droit d'aubeine , which pillages those strangers who happen to die in the french dominions . mr. allestree having dispatcht this affair with good success , came back to his emploiment , and continued in it till his majesties march into england with the scotch army , and his miraculous escape at worcester ; at which time the managers of the king's affairs wanting an intelligent and faithful person to send over to his majesty , desir'd mr. allestree to undertake the journey , which accordingly he did , and having attended the king at roan and receiv'd his dispatches , he came back into england . at his return he found his friends mr. dolben and mr. fell , the present archbishop of york and bishop of oxford , who had likewise bin banisht the vniversity , adventuring to sojourn privatly there , and serve the uses of those who adher'd to the church of england in performing religious offices according to the order of the church ; whereupon he join'd himself to their assistance , and continued with them till such time as sr. antony cope a loial young gentleman of considerable quality and fortune in the county of oxford , prevail'd upon him to live in his family ; which he did for several years , having liberty to go or stay as his occasions requir'd , whereby he was enabled to step aside without notice upon messages from the king's friends ; which service he manag'd with great courage and dexterity . after several difficult journies succesfully perform'd , in the winter before his majesties happy restauration he was sent over into flanders , from whence returning with letters , he upon his landing at dover , was seiz'd by a party of soldiers , who waited for him . the rebel's spie , who was emploied by them in his majestie 's court , having given notice of his dispatch ; and describ'd particularly his person and his habit . but notwithstanding this diligence of the rebels , mr. allestree had so much presence of mind , to secure his letters , and shift them into a faithful hand , who took care of them . the soldiers according to their orders guarded him to london , where he was examin'd by a committee of the council of safety , and charg'd with having correspondence with the king , and having brought letters from him , which they backt with several circumstances of his journy , and threats of utmost severity in case he should persist in contumacy , and not confess the truth . but they not being able by questions to entrap , nor menaces to fright mr. allestree to betray either himself or others , he was sent prisoner to lambeth house , which was then made a goal for the king's friends , where by ill usage he contracted a sickness which was like to have cost him his life . after the durance of about six or eight weeks , his friends made means for his enlargement , which was the easier obtain'd , for that some of the leaders of the party , seeing things move towards his majestie 's restoration , were willing by kindnesses to recommend themselves in case of a revolution ; among whom was the late earl of shaftsbury , who was us'd to value himself , that mr. allestree owed his preservation to him . mr. allestree having obtain'd liberty , return'd to oxfordshire , from whence after a short stay he went into shropshire to see his relations ; in his return from thence designing in his way to visit his excellent friend dr. hammond at westwood near worcester , he at the gate met the body of that great man carrying to his burial ; which circumstance is therefore mention'd , because that eminent light of the english church , at his death gave this testimony not only of his kindness to mr. allestree , but also of his esteem of his parts and learning , that he left to him his library of books as a legacy , well knowing that in his hands they would be useful weapons for the defence of that cause he had during life so vigorously asserted . the king being happily return'd , mr. allestree was soon after made canon of christ-church , where he cheerfully concurr'd to the attemt , which was set on foot there for the repairing of those decaies and ruins which had bin made by the late vsurpers ; for however those godly robbers who had invaded that church and college , suffer'd them both almost to drop upon their heads , and without shame sawed down for firing the timber work of the north side of the great quadrangle : the legitimate children were concern'd first to cloth their mother's nakedness , and not till that was provided for , consider their own . mr. allestree at the same time undertook one of the lectures of the city , thinking it might be a service to instil principles of loialty there after the contrary infusions of schismatical rebel teachers , which for so many years had bin the gospel of that place , discountenanc'd by none of the parochial ministers , besides mr. lamplugh the now reverend bishop of exeter , who had the courage and loialty there to own the doctrines of the church of england in the worst of times . this lecture mr. allestree continued for several years , never receiving any part of the salary belonging to it , but ordering that it should be distributed among the poor . while he emploied himself in popular preaching , he was also call'd to the service of the court being the king's chaplain , and also to the severer studies of scholastical learning , in his exercise for the degree of doctor , and moderator-ship in divinity in the college ; and soon after upon the vacancy of the chair of that faculty , to the laborious emploiment of regius professor in the vniversity . in the year the provost-ship of eton falling void , that honorable and beneficial emploiment was by his majestie 's especial grace and favor conferr'd upon him , to the acceptance whereof he was not without difficulty induc'd ; and particularly the consideration that a great interest was made by a lay man , who probably might succeed upon the advantage of his refusal , notwithstanding that the provost there be actually the parson of eton parish , and presented to the cure , and instituted by the bishop of lincoln the diocesan , as all other parish priests are : so that as nothing could be more plainly sacrilegious and irregular in it self , than such an usurpation by a lay person ; so nothing could be a greater disservice to the church , than by an unseasonable modesty to make way for it . vpon these motives it was , that dr. allestree became provost of eton ; and for the same reason it was , that during his life he continued so , never hearkning to any offer of preferment , which might make a vacancy , and repete the former hazar●d . and it may be truly said that this was the greatest secular care that he carried with him into another world , it being his dying request unto his friends , to interpose with his sacred majesty , that he might have a successor lawfully capable , and who would promote the welfare of the college . the succession in the chair he more timely secur'd , for finding his health , and particularly his eie sight exceedingly empair'd by the toil of that emploiment , he resign'd it in the year , and had the satisfaction to be succeeded by his friend dr. jane , of whose abilities he had perfect knowledge . but diseases are not cur'd by the removal of the causes which first occasion'd them , and tho by the use of mineral waters in the summer season , and the taking of journies in the autumn , he for some time supported himself , the decay continued and encreast upon him , till it was form'd into a dropsy ; the prevalence of which was so great and suddain , that his physicians advis'd him by all means to come up to london , where he might be neer their inspection and care ; in compliance with whose desires more than from an expectation of cure , he went thither , and having taken a privat lodging , submitted himself to the methods they propos'd : in the mean time setling his litle temporal concerns ; but was more intent upon his everlasting interests , employing those vacancies which his sickness gave , in attending the offices of the church constantly read to him , and his private devotions ; and when he saw his end approching , in receiving the great viaticum of the holy sacrament : in reference whereto having desir'd those friends of his who happen'd to be in town to communicat with him , the present lord archishop of york , the lord bishop of london , the lord bishop of lincoln , the lord bishop of exeter , the lord bishop of st. asaph , the reverend dr. busby , mr. fell one of the fellows of eton who continued with him the whole time of his sickness : he afterwards took his last leave of them with great equanimity and constancy of mind , and waited for the hour of his release . having hitherto drawn together the series of actions and emploiments which made up our authors life , it will not be amiss to set him in another light , and take a prospect of his mind and personal qualifications . as to his bodily appearance and outward features , as they are of less importance , so are they in recent memory , and by sculpture and other delineations are so generally known , that there will be no need they should be exprest by words . his mind , that nobler part of him , was compos'd by an extraordinary indulgence of nature , those faculties which in others use to be single , and are thought necessarily to be so , as excluding each the other , were united in him . memory , phancy , judgement , elocution , great modesty and no less assurance , a comprehension of things , and fluency of words ; an aptness for the pleasant , and sufficiency for the rugged parts of knowledge ; a courage to encounter , and an industry to master all things , make up the character of his happy genius . which felicity of temper was seconded by the circumstances of the times in which he liv'd , which engag'd him severally to exert and cultivate his faculties . before the national calamity of the civil war , he had secur'd the foundations of the whole circle of learning , by his own indefatigable study , as also the indulgent care of his tutor dr. busby , than whom no person is more happy in the arts of transfusing his knowledge into others ; and the particular encouragement of dr fell the dean , who alwaies lookt upon him as a part of his family , and treated him with the same concern as his own children . when the war broke out , he had the benefit of being , instead of one , in several vniversities ; oxford was then an epitome of the whole nation , and all the business of it : there was here the court , the garrison , the flower of the nobility and gentry , lawyers and divines of all england . and times of action have somewhat peculiar in them to ferment and envigorat the mind , which is enervated by the softness of peace . the calamitous times which succeeded , as they engag'd him to the exercise of popular preaching , a talent which nothing besides necessity and practice can cultivate ; so they led him out into foreign parts , enter'd him into the managery of business of greatest trust and hazard , and made him as well read in men , as in books . after all this , it was no small advantage to be return'd by the king 's happy restauration to the vniversity , and to the opportunities of reading and conversation with learned men , and in that conspicuous theater , to have the obligation of a public emploiment to exert all his faculties , and with utmost endeavor to emprove and communicate his knowledge . and we may say it without envy , that few of his time had either a greater compass , or a deeper insight into all the parts of learning ; the modern and learned languages , rhetoric , philosophy , mathematics , history , antiquity , moral and polemical divinity , all which was not to be pumpt up , or ransackt out of common place books ; but was ready at hand , digested for his own use , and communication in discourse to others . from his first child-hood he had a strong impression of piety , and the duties owed to god and men , which next to divine grace may be ascrib'd to the strict and severe education which he had from his father ; a blessing that cannot be sufficiently valued , and on which he often reflected with a great sense of gratitude . hereby notwithstanding the licence of war , and incitations of youth , he preserv'd his innocence , and love of god and vertue , till he made the more immediat service of them his profession . in his constitution he had a great deal of warmth and vigor , which made him apt to take fire upon provocation ; but he was well aware of it , and kept a peculiar guard upon that weak part : so that his heat was reserv'd for the great concerns of the honor of god , and the service of his prince and country , wherein he was altogether indefatigable , and in the most dismal appearances of affairs would never desert them , nor despair of their restauration . there was not in the world a man of clearer honesty and courage ; no temtation could bribe him to do a base thing , or terror affright him from the doing of a good one . this made his friendships as lasting and inviolable as his life , without the dirty considerations of profit , or slie reserves of craft ; not the pageantry of ceremonious address , or cold civility : much less the servile falseness of obsequious flattery . it was a solid and masculine kindness , a perfect coalition of affections and minds : so that there was nothing he possest , but it was his friend 's as absolutely as it was his own ; and it became a general observation , that he and they had all things in common . this temper of his directed him to live with great kindness with his neighbors and acquaintance , so that eton college , while he liv'd there , was but one family , his lodging being every fellow's chamber , and they as much at home with him as in their own apartment : and in the vniversity , tho his station and parts might object him to envy , he had no competition or difference with any person ; so that no man ever liv'd with a more universal good will of all that knew him , or died with a more general sorrow at his loss . his conversation was alwaies cheerful and entertaining , especially in the reception of his acquaintance at his table , and friendly visits ; and in the evening after he had wearied himself with the studies of the day , which he generally continued till eight of the clock at night , during the many years he held the chair , soon after which he was to be call'd away to the night praiers of the college ; this short interval he made as easy as he could to himself and those that were with him : and he had great reason to relax his mind at this time with a little cheerful discourse , there being no person who more literally verified the saying of the wise man , that much study was a weariness to the flesh . after his daies work he was us'd to be as faint and spent , as if he had bin laboring all the time with the sithe or flaile ; and his intention of thought made such wast upon his spirits , that he was frequently in hazard , while at study , to fall into a swoun , and forc'd to rise from his seat , and walk about his room for some time , before he could recover himself . to render secure from the inordination of intemperance , he frequently abstain'd from lawful satisfactions , by the stated returns of fasting and abstinence ; and continuance in celibacy during his whole life . nor had his singular abilities and endowments the usual effect to make him proud and contemtuous ; all his discourses were with deference and respect , and were spoke with weight becoming a professor , but the softness of a learner . in his conversation he was exceedingly tender of saying any thing that might administer offence , or reflect upon any ones reputation ; and most ready , in case of resentment , to give the person aggriev'd , whoever he happen'd to be , the utmost satisfaction . a remarkable proof hereof is his dealing with one who had taken part with the rebels in the late war , and who was said to have don an act of cruelty therein , which dr. allestree in a private discourse had chanc'd to mention . the party concern'd hearing hereof , wrote to the doctor , professing his innocence , and charging him with uncharitableness in believing , and injustice in reporting such an untruth . hereupon , notwithstanding that the matter of fact had for about thirty years gon on as common fame , and also had bin charg'd in print , and that collateral evidence by a person now alive and a sufferer from the same hand , had bin produc'd to enforce the probability , and that here nothing was asserted but on the credit of what had bin formerly heard ; yet dr. allestree by letter desir'd the said complainant's pardon : who , without regard to the laws of civility , printed it as a vindication of his innocence , when indeed it was rather a proof of the doctor 's candor , and an evidence that the complainant wanted better arguments for his defence . but it were to be wisht that they who were in their youth so unhappy to be engag'd in an ill cause , would spend their old age , which god's and the king's mercy has given them , rather in repenting of what they have don amiss , than in contesting what they have not don ; and would more busy themselves in humble retractations , than passionat apologies . his contemt of the world was very extraordinary , as in his large and constant charities , both by settled pensions to indigent persons and families , and occasional alms ; so also his bounteous hospitality , which will need no attestation , being perform'd in so conspicuous a scene as eton , and in the view of windsor , which for several years his majesty has favor'd with his court and presence . yet a higher instance hereof will be his giving away a fixt and constant revenue that he might have fairly retain'd , to the value of above three hundred pounds by the year ; the particulars whereof are thus . at his majesties return , as we have intimated , he was made canon of christ-church in oxford , and soon after king's professor in the chair of divinity , to which emploiment a canonry in the said church , and the rectory of ewe elme in the said county and diocess are annext , so that the profit of two canonries and the rectory belong'd to him , and being earn'd with the labor of that weighty charge , no one who made a just estimate of things , would have envied it to him ; but he regretted it to himself , and for several years gave the whole profit of one of his canonries to the repairs of the college : and afterwards being mov'd by the right reverend father in god the lord bishop of winchester , in the behalf of an ancient student of the college , who was destitute of a suitable support , he entirely quitted the advantage of the aforesaid canonry to him . and as to the living , he never receiv'd a penny from it , but left it to a friend , whose circumstances requir'd such an accession . the revenue of eton had a suitable disposal , the west side of the outward court of the college being built from the ground and finish'd at his single expence . and whereas at his coming to eton , he found the society dipt in a great debt , by an ill custome brought in by the pretended godly men of the late times , who at the year's end divided what ever mony remain'd after the ordinary paiments were discharg'd , incidental ones and debts contracted being still thrown off to the future year ; which in time grew to a bulk , that endanger'd the college's becoming bankrupt . to remedy this he by an exemplary retrenchment of his own dues , prevail'd on the society to do the like , so that within few years the college has paid above a thousand pound debt , expended above two thousand pound in repairs , and every day goes on to do things honorable and beneficial to the society . it may not here be omitted , tho it be an instance of lesser moment , that the edition of the first volume of these sermons was entirely upon an account of charity . for his ingenious kinsman mr. james allestree the book-seller , from a plentiful fortune being by the fire of london reduc'd to great poverty , dr. allestree , besides other assistances , bestow'd upon him the copies of eighteen of his sermons , to make some reparation to his losses . but the uncontroulable proof of contemt of the world , is the dying poor , and not to have collected any thing against the hazards of fortune , and commonly pretended exigences of old age and sickness ; which was in a remarkable manner dr. allestree's case , he having never during his life purchast an inch of ground , nor any annuity or lease to the value of a penny ; nor did he take care to renew the patrimonial estate which he held by a lease for life , tho it were the place of his birth , which generally gives an endearment , and a desire to continue the possession . thereby , as the author to the hebrews expresses it , sojourning in the earth as in a strange country , and shewing plainly that he lookt for a better one , and a city which has foundations whose builder and maker is god. his greatest tresure was his library , which was indeed a considerable one , both for the number of books and choice of them ; but these he dispos'd of by deed before his death to the vniversity of oxford for the use of his successors in the chair . so that his executors had only his personal estate to share among them , which he took to be so inconsiderable , that he thought it not worth the formality of a will ; but designing , after the distributing some little remembrances among his friends , that small pittance which remain'd to his relations , conceiv'd that the law by an administration would of course divide it among them . but being told by his friend , to whom he communicated this purpose of his , that in this malicious world the dying intestate would be a thing of ill fame , and interpreted the product of an unwillingness to think of death , or part with what he had : and that what he so left would come less obligingly to his relations , and probably would occasion contention among them : he took the advice , and by will dispos'd of such legacies as he thought fit to leave to the poor and to his friends , and gave the remainder among his sisters and their children . tho he hung thus loose from the world , he neither was negligent in secular affairs , nor unskilful in the managery of them ; which was made manifest by his dextrous discharge of the private trusts committed to him in behalf of his dead friends , and the administration of his public emploiments . he was for several years tresurer of christ-church , in a busy time of their repairing of the ruins made by the entruding vsurpers ; and amidst the necessary avocations of study , found leisure for a full discharge of that troublesom emploiment . the college of eton , as i intimated before , he found in a very ill condition as to its revenue and fabric , and what was no less a mischief , unstatutable and unreasonable grants of leases ; to all which , excepting one , whose reduction must be the work of time , he applied effectual remedies . the schole he found in a low condition , but by his prudence in the choice of a learned , discreet and diligent master ; by his interest , in bringing young gentlemen and persons of quality thither , and by his great kindness to them when there ; and taking care for the building fit accommodation for their reception within the precincts of the college , in few years the schole grew into that great reputation and credit which it yet maintains . and here we may not pass by another considerable service don in behalf of the said schole , and also king's college in cambridge , whose seminary it is : that whereas both those societies were formerly under the discouragement , that the fellowships of eton were generally dispos'd of to persons of foreign education ; by the vigorous interposition of dr. allestree added to the petition of the provost and fellows of king's college , his sacred majesty was pleas'd to pass a grant under the broad seal , that in all future times five of the seven fellows should be such as had bin bred in eton schole , and were fellows of king's college , which has ever since took place , and will be a perpetual incitement to diligent study , and vertuous endeavor in both those roial foundations . in the managery of the business of the chair of divinity , as he performed the scholastic part with great sufficiency in exact and dextrous untying the knots of argument , and solid determination of controverted points , so that he was not opprest by the fame of any of his most eminent predecessors : his prudence was very remarkable in the choice of subjects to be treated on ; for he wasted not time and opportunity in the barren insignificant parts of schole divinity , but insisted on the fundamental grounds of controversy , between the church of england , and the most formidable enemies thereof . with an equal steddiness he asserted the gospel truth , against the usurpations of rome , the innovations of geneva , the blasphemies of cracow , and the monsters of our own malmsbury , never intermedling with the un●athomable abyss of god's decrees , the indeterminable five points ; which in all times and in all countries wherever they have happen'd to be debated , past from the scholes to the state , and shock'd the government and public peace . by his judicious care herein , tho he found the vniversity in a ferment , and a great part of its growing hopes sufficiently season'd with ill prepossessions , he so brought it to pass , that during the whole tract of seventeen years that he held the chair , there was no factious bandying of opinions , nor petulant sidings on the account of them ; which thing disturb'd the peace of the last age , and help'd forward to inflame those animosities , which ended in the execrable mischeifs of the civil war. there is nothing at this day which learned men more desire or call for , than the publishing of those lectures , which were heard , when first read , with the greatest satisfaction of the auditory ; it may therefore be fit to give some account of the reason why those expectations are defeated , which in short is this . dr. allestree a little before his death having communicated to the bishop of oxford several particulars concerning his intentions for the disposal of his goods and papers , the bishop observ'd that there was no mention made of his lectures , and knowing how his modesty had during his life resisted all importunities for the publishing of them , suspected that the same motive might be more prevalent at his death ; therefore he wrote to him thereupon , desiring him that his lectures might be preserv'd , which had cost him so much study and labor , and would be useful proportionably to others . his answer by letter bearing date jan. . . was , that having not had opportunity to revise what he had writen , which was not every where consistent with his present imaginations , tho in nothing material , yet in some particulars which he should have better examin'd ; especially diverse of the act lectures , which being upon the same head , the thred of them was not right nor didactical , and nectarius 's penitentiary not expounded the same way in one place as in another , and the first blundring and not true : therefore he adds , that if the bishop had not writ , and for that he himself would not go out of the world without satisfying him in every thing , he had resolv'd to have sent for his papers and burnt them ; but now he gave them up all to the bishop upon this inviolable trust , that nothing of them should be publish'd as a scheme of his , but to be made use of to serve any other design the bishop should think fit . dr. allestree's words are here transcrib'd , for that the plainest account of things is alwaies the most satisfactory . his sermons not lying under the same interdict , so many of them as were thought needful to make up a volume , are here publish'd . the variety of auditors for whom they were first design'd , makes them not to be all of the same finess of spinning and closeness of texture : but in them all there will appear the same spirit of perswasive rhetoric and ardent piety , whereby tho dead he yet speaketh . vpon the th . day of january in the year . this excellent person after a life spent in indefatigable studies , and faithful endeavors for his religion , his king and country , and after the patient sufferance of a long and painful sickness , with christian resignation and full assurance , render'd his soul into the hands of god ; and on the first of february was decently interr'd in the chore of the collegiat church at eton , where his executors erected to his memory a monument of white marble with the following inscription . h. s. i. ricardus allestree cathedrae theologicae in universitate oxoniensi professor regius , ecclesiae christi ibidem praebendarius , & collegii hujus aetonensis praepositus ; muniis istis singulis ita par , ut & omnibus major . in disputationibus irrefragabilis , concionibus flexanimus , negotiis solers , vita integer , pietate sanctus . episcopales infulas eadem industria evitavit , qua alii ambiunt ; cui rectius visum , ecclesiam defendere , instruere , ornare , quam regere . laboribus studiisque perpetuis exhaustus , morte , si quis alius , praematura , obiit vir desideratissimus januarii xxvii . an. m.dc.lxxx . aetatis lx. nobile sibi monumentum , areae adjacentis latus occidentale , quod à fundamentis propriis impensis struxit , vivus sibi statuit . brevem hanc tabellam haeredes defuncto posuere . table of the first volume . pet. . . he that hath suffered in the flesh , hath ceased from sin . pag. . psalm ● . . truly god is loving to israel , even to such as are of a clean heart . . levit. . . ye shall afflict your soul by a statute for ever . . john . . ye are my friends , if ye do whatsoever i command you . . ezek. . . why will ye die ? . psalm . . whom have i in heaven but thee ? and there is none upon earth that i desire besides thee . . mark . . prepare ye the way of the lord. . john . . this is the victory which overcometh the world , even our faith . . gal. . . i am crucified with christ. . luke . . ye know not what manner of spirit ye are of . . luke . , . nay , father abraham , but if one went unto them from the dead , they will repent . and he said unto him , if they hear not moses and the prophets , neither will they be perswaded , tho one rose from the dead . . luke . . behold this child is set for the fall and rising again of many in israel , and for a sign which shall be spoken against . pag. . james . . resist the devil , and he will flee from you . . phil. . . for many walk of whom i have told you often , and now tell you even weeping , that they are the enimies of the cross of christ. . mark . . verily i say unto you , whosoever shall not receive the kingdom of god as a little child , he shall not enter therein . . acts . . the holy ghost said , separate me barnabas and saul , for the work whereunto i have called them . . hos. . . afterwards shall the children of israel return , and seek the lord their god , and david their king , and shall fear the lord and his goodness . . matt. . . but i say unto you , love your enimies , bless them that curse you , do good to them that hate you , pray for them that despightfully use you and persecute you . . table of the second volume . tim. . . and that from a child thou hast known the holy scriptures , which are able to make thee wise unto salvation , thro faith which is in christ jesus . pag. . rom. . . know ye not that so many of us as were baptiz'd into jesus christ , were baptized into his death ? . matt. . . go ye and learn what that meaneth , i will have mercy and not sacrifice . pag. . psalm . , . thou shalt arise and have mercy upon sion , for the time to favor her , yea the set time is come . for thy servants take pleasure in her stones , and favor the dust thereof . . acts . . and herein i exercise my self , to have alwaies a conscience void of offence , towards god and towards man. . matt. . . blessed are they that mourn , for they shall be comforted . . john . . every man that has this hope in him , purifies himself as he is pure . . isaiah . . come my people , enter thou into thy chambers , and shut thy doors about thee , hide thy self as it were for a little moment , until the indignation be overpast . . matt. . . come unto me all ye that labor and are heavy laden , and i will give you rest . . cor. . . thanks be to god , who giveth us the victory thro our lord jesus christ. . psalm . . as for me i will behold thy face in righteousness : i shall be satisfied when , i awake , with thy likeness . . john . . my lord , and my god. . mark . . lord i believe , help thou my unbelief . . matt. . . let your light so shine before men , that they may see your good works , and glorify your father which is in heaven . . cor. . . behold now is the accepted time , behold now is the day of salvation . . tim. . . i know whom i have believed . . luke . . the children of this world are in their generation wiser than the children of light . . matt. . , . the light of the body is the eie , if therefore thy eie be single , thy whole body shall be full of light . but if thy eie be evil , thy whole body shall be full of darkness ; if therefore the light that is in thee be darkness , how great is that darkness ? . serm. . . serm. . . serm. . . serm. . . the divine autority and usefulness of the holy scripture asserted in a sermon on the tim. . . and that from a child thou hast known the holy scriptures , which are able to make thee wise unto salvation , through faith which is in christ i●sus . the words are part of st. pauls reasoning , by which he presseth timothy to hold fast the truth he had receiv'd , and not let evil men , seducers , work him out of what he had bin taught : urging to this end both the autority of the teacher himself , who had secur'd the truth of his doctrine by infallible evidence ; and beyond that , as if that were a more effectual enforcement , pressing him with his own education in the scriptures ; how he had bin nurst up in that faith , suckt the religion with his milk , that it was grown the very habit of his mind , that which would strengthen him into a perfect man in christ , and make him wise unto salvation if he did continue in the faith and practice of it ; which he proves in the remaining verses of the chapter . in the words read there are three things observable . . here is a state suppos'd , salvation ; and put too as of such concernment , that attaining it is lookt upon as wisdom ; wise unto salvation . now since true wisdom must express it self both in the end that it proposeth , and the means it chooseth for that end to be pursued with and attain'd by , and take care both these have all conditions that can justifie the undertaking , and secure the prudence of it , and this wisedom to salvation therefore must suppose both the●e ; in order to them both we have here . that which with all divine advantage does propose this end , and also does prescribe most perfect means for the attaining it ; and that is holy scripture through faith which is in christ jesus . thou hast known the holy scriptures which are able to make thee wise unto salvation , through faith which is in christ jesus . holy scripture probably of the old testament ; for there was hardly any other timothy could know from a child , scarce any other being written then . the faith of that then through the faith which is in christ jesus , that is , together with the faith of all things necessary to be known concerning christ , is meant . now since st. john , after the view of all that the other three evangelists had wrote concerning christ , adding his story also says , that christ * did and spoke more than what is written , yet affirms most positively that those things were written that we might believe that jesus is the christ , the son of god , and believing might have life through his name ; and so enough is written for that faith which is in jesus that is necessary to eternal life : therefore the holy scripture of the old testament , together with the faith of what is written in the new , is that which st. paul affirms is able to make us wise unto salvation . . here is the advantage timothy had above others as to faith in these , and consequently the far greater obligation to continue in it . he had known them from a child . and that from a child thou hast known the holy scripture , &c. the first thing that doth offer it self to our consideration is the state suppos'd , salvation . but because my text supposes it , i shall do so too , nor shall think it needful to prove here , that there is such a state , nor consequently that all those are stupid who propose not to themselves this everlasting safety for their main end , and by strict care in the duties of religion and gods service aime at it : for if that state be granted , nay if it be but possible , it must be granted , that there can be no security but in doing so , nor consequently any wisdom without being wise thus unto salvation . but then if this were granted , that the wisest thing man could propose to himself , were by strict care in all the duties of religion to design gods honor and his own salvation ; still , as to the other part of prudence which consists in the choice of means , we are to seek for that religion we are to pursue this end by and attain it ; since there are so many and so opposite religions in the world , that t is not easier to reconcile them , then to make peace between enemies and contradictions . and it alwaies was so ; for excepting that mankind agreed still in the notion of the necessity of religion , that all had apprehensions of invisible powers above us , and differ'd not much in the rules of justice and morality , in other things there was no nearness . almost from the beginning there was more variety of gods then nations , i had almost said then worshippers . beasts were their sacrifices and their deities , and therefore their votaries were certainly no better . vices also were their worships ; things which their cities and their camps would not endure , found sanctuary in their temples ; and the actions which were whipt in the judgment-hall , were their piety in the holy places . and tho some wise men among them found good reason to decry this , yet they knew not what to take up in the stead . i need not add the present differences of the world , even that call'd christian too , great part of which as heretofore they seal'd their faith with their own blood , now seal it in the blood of all that differ from them ; and by their persecutions hope to merit heaven more , then those did hope to gain it by their martyrdoms . but these i need not add to make up this into a demonstration , that it is impossible for lapsed men , so far as they are left to themselves , and have no other guide to follow but their reason , to find out what they are to believe of god , and how to serve him , and save themselves . the a fathers and b philosophers too , conclude that we can learn from none but god , what we must understand of god ; who must be known only as he himself is pleas'd to revele himself . his worship also , how he will be serv'd , and what observances he does require , or will admit , since it depends on his own good plesure , therefore without his directions t is in vain to hope to please him with our religious service whatever it be , and by consequence impossible without his guidance and assistance to acquire the end of all our service and religion , the salvation of our souls . so that how wise soever he be who does propose this blessed end to himself , if yet withall he be not some way from the lord instructed by what means he must pursue that end , and do not make choice of , and use those means , it is impossible he can be wise unto salvation . now for this st. paul assures us most expresly , here we may be furnished : for he saies , the holy scriptures are able to make us wise unto salvation , through faith which is in christ jesus . and he does assert this on the very ground we mention'd , for they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , inspir'd by god ; they come from him . all which must be made out in the next place . that those holy scriptures which st. paul first mentions , those of the old testament were so , and did contain sufficient revelation both of god , and of the way of worship of the jews , that nation did so perfectly believe , that neither sufferings nor miracles could perswade the contrary ; neither the roman persecutors that destroy'd their worship , nor the son of god that chang'd it , could yet take them off from moses and his scriptures . now that this moses led that nation out of egypt with an high hand , and made himself their prince and law-giver , multitudes of c forreign histories of the first times , and the best account assure us : whose relations we cannot question as deriv'd from themselves , because they hated jews beyond all possibility of such compliance . but the d scriptures also tell us , how in egypt by strange wonders , ( such as their magicians could not imitate nor bear , who tho they had permission to do some , it was that so they might appear to be outdon the more miraculously , themselves confessing gods hand in those prodigies ) moses wrought on the egyptians to give leave the people should depart : and how when yet notwithstanding that leave given they were pursu'd , he made way for them through the e sea by miracles , which was a rampart and defence to them , a ruine to their enemies : how they were f fed for forty years with manna raining down from heaven in the wilderness : and that they might depend on providence for their daily provision , when he forbad them to take care or gather for the morrow , whatsoe're their greediness or want of faith provided , strait g bred worms and stank , except that on the sabbath eve , to keep off such cares from the day of their religion , they gather'd double which h corrupted not : how when they mutined for flesh , would have variety , paradise in the desert , such great plenty of i quailes flew to them as fed the whole nation till their very lust was surfetted ; and they had no more will then hunger to them ; how moses rod did strike a living stream , a river that suffic'd that people and their cattle out of a k rock : how in the midst of lightning and thunder god himself promulgated his law l to the whole nation audibly at once : how his glorious presence shew'd it self in all necessities upon the ark , in which the tables of the law were laid up : how the waters of the river m jordan fled from that ark both waies , flow'd upwards to give passage to the people into canaan : how the walls of n jericho without any other battery , any other force but that the ark was there , fell down before it . but to name no more , if these be true ; that power by which these were wrought , was great enough to give that law , require obedience to it , and reward it , and to punish all transgression according to the tenor of these scriptures : that is , it was god ; and he that wrote those scriptures must have had communication with , and bin inspir'd from , god to write them . but , . whether they were true or no according as they are recorded in those scriptures , that whole people from the greatest almost to the least must know ; because they are recorded as all don , not only in the presence of them all , but as the objects and the entertainments of their senses , every one ; so that if they were forg'd , not one of the whole nation could be ignorant of it . and then , . if they knew them forg'd all ; that o . men , besides their wives and families , should endure this moses , having brought them forth only into a wilderness , there to lay such a heavy law , and so severe a yoke upon them , with such penalties annext to every least transgression , and adjure them to observe it on account of all those prodigies that had bin wrought among them , and upbraid them with stiffneckedness , rebellion , and appeal to their own senses for the truth of all this , and record all to posterity in this scripture , cause all to be read before them ; and that they should bear all this from him they knew so impudent a deceiver , and conveigh that scripture and the faith of it to their posterity , ground their so strict , so chargeable religion on that book , which they were certain had no word of truth in it : this sure transcends belief and possibility . t is certain therefore , since the jews of that age did perform the services requir'd , and in performing them according as that book directs , did teach their children the great works that god had don in their sight , therefore they believ'd those miracles and scriptures . and since it was impossible that they should be deceiv'd ; if they believ'd them , they were true : & their posterity receiv'd from them the faith of this , and so deriv'd it on , that neither gods dread judgments , nor mans cruelty can yet shake it . now had they not bin don , and on that account conveigh'd ; when ever they were broacht , and that book first appeard , the men of that age must needs know their fathers never had perform'd such services , had such a book read to them constantly , nor told them of such miracles that had bin wrought : and therefore it was impossible that they could have believ'd it had bin so from moses , if it had bin true that it had first begun to be taught in their own time , or in theirs with whom they liv'd . and this discourse must be of force concerning every age , if we ascend until we come to that of moses wherein all was effected . yet besides this , they had also that perpetual miracle in the high priests pectoral , the oracle of vrim and thummim , that did keep alive their faith and strengthen it : and they had prophets constantly foretelling , as from god , things that were somtimes suddenly to come to pass , and somtimes not till many ages after , the event of which depended often on the will of those that would not of some hundred years be born ; others on gods own immediat will and hand : and therefore none but god could look into , foretel , and bring to pass all those events . now such were jeremies predictions of the taking of jerusalem , and the captivity of the people , and the express number of p years it would continue ; esays naming q cyrus , who was to release it , near two hundred years e're he was born ; all daniels prophecies , particularly that must eminent one of the r messiah this christ jesus , of whose scriptures we are next to speak . that that jesus , whom cornelius tacitus the heathen historian in the fifteenth book of his annals , calls christiani dogmatis autorem , the s author of the christian doctrine , did work miracles , and prophesy , both t jews and learned u heathens do confess . but these books tell us , when he first began to preach , he publicly cast out a devil in the synagogue on the sabbath day ; and at even , when the whole city was assembled , he heal'd all their sick , and cast out many devils , which confest before all , that he was the son of x god. then he cast out a legion of such mischievous malign spirits , as having got license , drove two thousand swine headlong into the sea and choakt them , which was known to the whole country of the y gadarens . before the pharisees and doctors , that came out of all the cities both of galilee , and jewry , and jerusalem , and so great a crowd as forc'd them to unroof the house to come to him , he freed one from his z palsy and his sins . a multitude was witness of the death of a jairus's daughter , and bewailing her laught him to scorn that undertook to raise her , yet he call'd her into life . and on a feast day in the temple , before all the people , he recover'd one that had lain lame b eight and thirty years : and when a widows son was carried to his funeral , and all the city follow'd him , he only toucht the bier , and bid him c live . with two fishes and five loaves he fed d men besides women and children , and with what they left they fill'd twelve baskets , when one basket carried all before they ate ; so that they were convinc'd , he was that prophet that was to come into the world : and with seven loaves he fill'd e afterwards and seven baskets . he commanded a dumb spirit out of him that had bin f lunatic , vext with a devil from his infancy , before the people and the scribes , whom his disciples could not cast out . and when g lazarus had bin dead four daies , and buried till he stank , yet at his call , altho bound hand and foot with grave cloaths , he came forth , all the multitude beholding . from so many more i chose out these , because they are reported don before the people , and the scribes , and pharisees , and doctors . i might name his h prophecies of the destruction of jerusalem , and of the propagation and continuance of his religion ; even of the womans box of i spikenard , which event hath made notorious to the world . but his death was so even at the present : when if the rending of the k veil of the temple was apparent miracle to all jerusalem , the suns prodigious eclipse , when it was impossible by nature he should be eclips'd ( it being then full moon , ) was so to the whole hemisphere . it serves the use i am to make of this , that 't is here recorded , but withal heathen l historians and chronologes bear witness to it : for when they relate that in the th year of the olympiad , the year that is assign'd to christ's death , there was such a great eclipse as never had bin , day at noon turn'd into night , t●e stars appearing , and earthquakes as far as bythyma , since 't is apparent by the motions of the heavens and the calculations of astronomy , there could be none such then according to the course of nature , it must be this the ●ospel speaks of . but beyond all this , 't is registred here , that according as he had foretold , he rais'd himself from death the m d day ; yea and many bodies of the saints that had bin buried , long it may be some of them , he rais'd with him . that notwithstanding all the art and treachery of the cheif priests to conceal it , yet that very day he appear'd n first to mary magdalen , o dly the women , dly p peter , thly to them that went to q emaus , last of all on that day to the eleven r except thomas , being seen and handled by and eating with them ; thly eight daies after to the same eleven with s thomas ; thly at the sea of t galilee appearing in a miracle of fishes ; thly to all his disciples and u brethren more in galilee , then to james , x then to all his apostles , promising them the y holy ghost ; and lastly all of them beholding he z ascended into heaven , and ten daies after as he promised sent the a holy ghost upon them in the shape of fiery tongues , so as that they spoke all languages immediatly , to the amazement of the jews of every nation under heaven to which they were scatter'd , that the miracle might spread as far . now if all this be true , he that did these must have communication with a power above all that we account the powers of nature ; such an one most certainly as can perform whatsoever he in this book promises , inflict what e're he threatens ; such as is divine . and since he wrought all these , on purpose to evince he came commission'd from that divine power , brought these miracles as seals of that commission , that we might believe him , therfore whatsoever he delivers must be embrac't by us , as we hope for those blessed rewards that he proposeth , and on pain of those eternal torments if we do not ; of both which it is not possible to doubt if these accounts be true . d ly . since the most and greatest of these must be don but once ; he could not be incarnated , and born , and live , and preach , and dye , and rise again , and go to heaven every day , of every age , in every place , to convince every man by his own senses ; to all those that did not see the matter of fact , therefore faith of all these must be made by witnesses . and dly , if we can be sure the witnesses that do assert a fact understand it exactly , if the things be palpable , and they must certainly know whether they were really don or no ; and if we can be sure too , that they are sincere , will not affirm that which they do not know , and do not lye , their testimony of it must be most infallible : because it is impossible such witnesses can be deceiv'd , or will deceive . thly . the witnesses in this case , the apostles and the disciples ( for i 'le name no more ) must needs know most perfectly : for they not only saw the miracles , but were b instruments & parties in some of them ; sent to cure diseases , cast out devils , and knew whether all this were in earnest . and most certainly they saw ( as all the jews did too ) christ crucified , his heart pierc'd with a spear , and his body buried ; and whether they did see him risen , handle him , eat with him they knew . and if they might mistake in his ascention , yet the fiery tongues , if such did light on them , they must needs see ; and whether they themselves , who spoke no languages , could then speak tongues , it cannot be but they must know . in these there is no possibility they could err , unless they did it wilfully : but then 't is as impossible that they could do it wilfully , if they were sincere and honest , such as would not lye . now that they were such , i might urge their simplicity and openness , without disguise , not covering their own errors ; men who seem'd to live as well as preach against all artifice , and to have no design on any thing but the amendment and salvation of mankind . for he that can suppose it possible that they were otherwise , men of art and finess , that they contriv'd the story , must needs know ; first , that such would not seal their falsehood with their blood ; design no recompense to all their travels but contemt , and hatred , persecutions , prisons , whippings , wounds and death , to be the scum and the off-scouring of the world ; lay out their lives against their conscience to preach that jesus , who did only call them out to be a c spectacle to all the world , just such as malefactors when expos'd to fight with , and to be devour'd of wild beasts . their sufferings are too known to stay upon : st pauls own catalogue of his for five whole verses cor. . is such , that to sustain them only for this end , to put a cheat on mankind ; count a so laborious , vext , torn , miserable life and an infamous death gain , so the fable might be beleiv'd : to think they could do this , is sure as great a madness as to do it . but yet i will suppose that possible ; that those who wove the fable pleas'd themselves so infinitly with the expectations of imposing on mankind , as that those hopes could make misery and death it self look lovely to them . but then dly that all and every of them should be of that mind , that amongst so many that bare witness of christs miracles and resurrection not a man should discover the cheat ; that when their persecutors did with arts of torment as it were examin them upon the rack , they should work not one single confession out of them ; that no ones courage should be broke , nor have a qualm so far as to acknowledg how it was , disclose the plot , lay open the confederacy , the whole mystery and the contrivance of it : when of twelve disciples one was so false to betray his masters person at a vile rate , yet that all of them , and many more , in a feign'd story of his miracles should be so true to one another , that no engin of mans cruelty ever could screw out the sacret , not one should betray the forgery and be a judas where he ought to be : no not that judas , whose concern it was , whose treason to his master had bin justified had he bin an impostor : yet that he should stir no least suspicion of it , but should burst , choakt with his greif because he had betray'd innocent blood : this , if he knew it had all bin imposture , must be most stupendous . but yet we will give them this too , that vainglorious hopes of drawing in the world to follow them , might make all of them obstinate in secresy against all attemts of cruelty ; or if some weak brethren did perchance discover , we may not have heard of it . but for them dly to begin their preaching at jerusalem is yet more strange . to hope to draw men into a perswasion , and to bottom that perswasion upon miracles , and a resurrection don amongst them there ; where if discovery were made it must be made , and where it could not but be made if there were fraud . for to relate and write those works with every circumstance of persons , place , and time , where they not only could examin every circumstance , but where they rather then their lives would find them false , if nothing else would , this must needs discover it . they preach them to the face of the whole multitude and of the pharisees , and tell them they were don before their eyes , somtimes and somtimes being by and the cheif preists and pharisees and doctors : so that 't was most impossible they should not know if they were true or false , as sure as there was never a jew in all the land , but knew whether there were a darkness over all the land when christ was crucified . now if these were forg'd to hope to draw jews out of their religion with apparent forgeries , which they knew such , speaks these apostles men so far from art to manage a design of changing the religion of the world , that they were mad beyond recovery and president . but let us give them that too . yet 't is certain thly that the jews , if any such were wrought on by them , must be much more stupid to believe them upon the account of such things don in all the country , in their cities , and the temple , before all the nation , when they could not choose but know they were not don , if they were not don , but were fain'd all . for what ever might be motive to christs followers and his apostles , with the certain danger of their lives to forge the cheat , what possible temtation could there be so great to incline jews , the most stiffnecked people , the most stubborn in religion in the world , to embrace a faith which nothing but the cross and shame and misery attended , and which they must know false too ? had they so great lust to dye , as for that to bid farewel to their moses , their religion and their law ? it is impossible had they not known the truth of those things , that in waters of affliction , in jerusalem , ipsis persecutionum fontibus , in that fountain , that spring-head of persecutions , as the fathers call it , they would ever have bin baptiz'd into christ. yet suddenly in one day at one sermon of st peter we read near were baptiz'd acts . at another strait acts . and such beginnings , such sums are requir'd to make good what the governor of palestine d tiberianus tells the emperor , that he was not sufficient to put to death all those that confest themselves christians . all which must needs have either bin , convinc't those things were true , or else as well against their conscience as against the powers , thus embrac't that faith and death together . neither was this a first surprize of christianity , as it had seiz'd mens minds at unawares ; for it went on conquering till the world came into it , receiving the religion with the loss of all that was dear to them in this world . for in one age from christs death , what with the apostles sermons , miracles , and e writings also to confirm and keep men in the truth , and to conveigh it better to posterity , and their disciples after them , who went forth f delivering those writings , preaching on , and doing wonders also , very many nations are recorded by historians as converted almost wholly . and the truth of it is evident , since nothing but almost whole nations , nor yet they but as buoy'd up by the wonders and the graces of gods spirit , ever could be able to endure , or be sufficient to employ the swords , the flames , the lions , and the other numberless tortures which the jews and nero and domitian , and above all trajan in that first age rag'd with , till they made their cities , villages and provinces so desolate , that the proconsul pliny , being frighted with the multitude of murder'd christians , did advise with him about relaxing his edicts , as he himself g assures us . it was the same the next age , when the power of miracles h yet liv'd , and those which christ himself wrought were scarce all dead , ( some i liv'd till near that time , who rose up with him at his resurrection ; ) when these k books , ( writ by the will of god to be the pillar and foundation of mens faith in after ages , as saith l irenaeus in that age , ) were also read in the assemblies weekly ; when not only those that did assemble were by m hadrian martyr'd , but they put men to their oaths , to find out whether they were christians , that they might massacre them . and in the third it was the like , when miracles they say were not n yet ceast , yet sure the greatest was the constancy of christians in adhering to this book and patience in suffering for it . for they report the o sands on the sea shore almost as easy to be numbred as the martyrs of that age ; what by p valerian , decius , maximinus and severus , but especially by q dioclesian , who put so many men to death for not delivering up their bibles to be burnt , and refusing to sacrifice to his gods , as if he meant to have depopulated the whole earth . and this is as notorious as that men do now profess that they are christians , and that these are holy scriptures . therefore i shall need to go no further . now among so many myriads who on the account of all these miracles ( whate're they were ) suffer'd themselves to be converted to the faith of christ , and then as if they car'd for nothing but religion and their bibles , for them bore the loss of goods , and life it self , and engag'd their posterity to do so also ; that not one of these should know whether indeed any such miracles were wrought , if any were restor'd to life or no : ( for if they knew , then they were true : ) and that among so numberless a crowd of teachers , who by assuming to speak languages , raise the dead , work signs , drew in those myriads to religion and the stake , and went before them , gave them an example both in faith and death ; that not one of all those should believe either the miracles or himself that did them : for if any one that did them did believe them , since he knew who did them , they must needs be certain : but not one of them to know it , sure is such a thing as neither could be don nor be imagin'd . he therefore that requires strict evidence in things of faith which cannot bear it , he that calls for mathematical demonstration , nor will believe on easier terms , yet is so credulous and so unwary , that he can believe so many things which by the nature and the disposition of mankind i have demonstrated not possible , which yet must be true , unless these scriptures be from god : 't is plain he does not seek for certainty , but for a pretence of not believing ; would fain have his infidelity and atheism look more excusable , and is not fit to be disputed with but to be exploded . but if these scriptures be from god , then whatsoever they affirm ( with modesty i may conclude ) is true . and therefore when st luke acts . . declares his former treatise contain'd all that jesus began both to do and teach until the day in which he was taken up : since christ before he did ascend taught every thing that was requir'd to be believ'd and don in order to salvation , and more too ; therefore if his gospel did contain all that he taught , and did , since it did not contain all absolutly , it must needs mean it contained all that was necessary , or it must mean nothing . and since the same st luke in the beginning of that gospel does affirm he wrot it , that theophilus might know the certainty of those things wherein he had bin instructed ; 't is plain he avers that the certain knowledg of all those things wherein the having bin instructed made theophilus a christian , might be had out of the gospel : and when st paul says here , that the holy scriptures are able to make us wise unto salvation through faith which is in christ jesus , and st john in his chap. v. . that tho he had not wrot all the things that jesus did , yet those that he had wrot were written , that we might believe that jesus was the christ the son of god , and that believing we might have life through his name ; 't is evident the scriptures say that what was written was sufficient to work that belief which was sufficient to life and salvation , as far as the credenda do concur to it . and when st paul in that verse that succeeds my text , in most express particular words sets down the usefulness of scripture in each several duty of a man of god , or preacher of the gospel , both for doctrine of faith , for reproof or correction of manners , and instruction unto righteousness , and tells you gods express end in inspiring it , and consequently its ability when so inspir'd was , that the man of god might be made perfect , throughly furnisht unto every good work that belongs to his whole office ; 't is most certain that what is sufficient for that office to instruct , reprove , correct and teach in , must needs be sufficient to believe and practise in for all men : i. e. what my text affirms , they are able to make us wise unto salvation . i might call in tradition universal to bear witness to this truth for holy scriptures , if having once demonstrated that they are gods word , when that does affirm it , and bears witness to it , there were need of any other . and this i dare boldly say , that if the scripture did say as expresly , that the pope had a supremacy or soveraignty over the whole church , or that he or the roman church were infallible ; their definition , or the living voice of their present church , a most sure rule of faith , as it doth say scripture is able to make us wise unto salvation , those articles would suffer no dispute , it would be blasphemy or sacriledg to limit or explain them by distinctions , when those sayings of the perfectness of scriptures are forc'd to bear many . then we should have no complaints of the obscurity of those books ; if those articles were either in the greek or hebrew , they would never say the bible were not fit to be a rule of faith , because the language were unknown to the unlearned , and they could not be infallibly secure of the translation ; were they there they would account them sure enough , who think them plain enough already there , and that we must believe them because , thou art peter , feed my sheep , and tell the church , are there . and for him that shall affirm , all necessaries that must make us wise unto salvation are not in the scripture , 't is impossible to give a rational account how it should come to pass that some are there , the rest are not . it must be either on design , or else by chance . now . that god should design , when very many things that were not necessary were to be written , that the main and fundamental ones should be omitted : and when of the necessaries most he did design for scripture , then he should not suffer the apostles to write the remainder of them : and yet what he would not suffer them to write , design'd that the trent fathers ( who i hope have perfected the catalogue ) should write all : of these since 't is not possible to give a reason , 't is not therefore rational to affirm it was upon design . but . if he shall say it only happen'd so by chance , he does affront both scriptures and gods holy spirit , who , as they affirm , inspir'd them for this very end , to bring men to the faith and to salvation . but there is no place for chance in those things that are don in order to an end , by the design , impulse and motion of the infinit wisdom of gods holy spirit . he certainly does most unworthily reproch his maker , who can think it possible , that what he did design expressly and on that account alone to attain such an end by ( namely that men should believe and be sav'd ) and inspire it for that purpose , should yet fail , not be sufficient for that purpose . and sure if it be sufficient it contains all necessaries , otherwise it were deficient in the main ; yea so clearly also , as that they , for whose salvation they are intended , may with use of such methods , as are obvious and agreed upon by all men , understand them : for otherwise they could not be sufficient : if men could not be instructed by them in things necessary both to faith and life , they could not make them wise unto salvation . i must confess the scripture labors under a great prejudice against this doctrine , from the different sense and interpretations that are made of it , even in the most fundamental points , by them that grant it is the word of god ; when yet all use the same means to find out the meaning , and no doubt they seek sincerely after it . but yet i think it evident this happens not from the obscurity of scripture , since it is not only in the most express texts ; but also if you should suppose the doctrins were as plain set down there as words can express them , yet there are such principles assum'd into the faith of different sects , as must oblige them to interpret diversly the same plain words . i am not so vain as to imagin that no places are obscure in scripture , and i know that learned men have arts by obscure places to confound the plainest , just as the philosopher did motion . neither am i so perverse and singular not to think that universal practise and profession of the church does much assure and confirm explications of scriptures , whether obscure or plain . but this i say , that the diversities of explication come , as i now said , from the diversity of principles or rather prejudices , and that this only is the cause of it i thus demonstrate . first in the socinian , who interprets all those scriptures , which the catholic world hath still apply'd to the divinity and satisfaction of christ , that i name no more points , otherwise then the church did alway ; and i affirm he does it , not because he thinks the words do favor his interpretation , but because his principle requires it ; namely this , to admit nothing into his faith but what agrees with that which he counts reason , which in a socinians faith is judg of all points in the last resort . and i mean reason upon natural principles , and thus i prove it . socinus speaking of christ's satisfaction , says the word is not in scripture , r yet if it were there very often i would not believe it , because it does not consist with right reason , that is , with the arguments that he had brought against it drawn from human principles . and therefore he there adds ; those things which 't is apparent cannot be , ( i. e. that appear such to him who judges by the principles of natural reason , which yet cannot judg of supernatural and infinite beings , ) tho the holy scripture does expresly say they are , yet must not be admitted ; & idcirco sacra verba in alium sensum quam ipsa sonant per inusitatos etiam tropos quandoque explicantur : and for this reason we make use of even unusual tropes , strain'd figures to explain the words of holy writ to other senses then the words themselves import . and so he therefore serves that great variety of words by which the scripture does express christs suffering for our sins , in our stead , as our sacrifice ; against the universal notions of those words , not only which the church of christ , but which the jews and which the heathen world had of them . and when his reason told him that christ could not be god one with his father , that he was so far from having any being from eternity , as that he was not at all , till he had a being from the blessed virgin ; therefore when the scripture saies directly s i and the father are one , he must strain it to this meaning , are of one mind , we agree in one : altho st john avert that , by t distinguishing those two expressly . yea worse , when to prove that christ had a being e're the world was made , we urge from the first chap. to the u hebr. what st paul produces from the x psalms , and does apply to him most particularly . thou lord in the beginning hast laid the foundation of the earth and the heavens are the works of thine hands ; they shall perish , but thou remainest , and they all shall wax old as does a garment ; and as a vesture shalt thou fold them up , and they shall be changed : but thou art the same , and thy years shall not fail . they explain it thus : that god by christ will at last destroy these heavens , and this earth , and change them , according to that saying in the psalms ; which altho the apostle produce at length , as it stood there , both concerning the creation and destruction of the world , yet he intended only to apply this last to christ. and tho he say as well of the same lord , thou lord in the beginning didst lay the foundation of the earth , and the heavens are the works of thine hands , as , thou shalt change them ; yet he meant no more but that this change god would effect by christ. it is not possible that the text can give any the least countenance to this interpretation . the different explication of this scripture does not come from the obscurity of any words in it ; for in the psalm they and we understand the same words in the same sense exactly : therefore that we differ here , is not from any thing in the words quoted , but is wholly from the principle . and we may not wonder , for the plain sense will not sute with their hypothesis . there are no other that are instanc'd in as differing from us in points of faith but the romanist . i know not whether they account those differences to be in things necessary to salvation . y if that be true that they allow ( for what cause they know best , ) some that are reconcil'd to their church to communicate with ours , that is , join in our worship , and by doing so own the profession of our faith in distinction to that of others , or at least espouse the scandal of the owning it ; then one would think they must account that there is nothing in our worship don that is unlawful , nor omitted that is necessary , nor any thing heretical profest , at least that there 's no scandal in the owning that profession . for if there were , they did allow them only to profess and act gross sin , which certainly they would not do . so that poor protestants when they are pleas'd to give leave may be no heretics , and therefore there is nothing of it self in that profession faulty . but yet on the other side since we see they call us heretics , and when they have no power over us , damn us to hell fires , and when they have had power , damn'd us to the fire and fagot also ; sure they think the differences to be in things necessary . but yet the account is easy , how not the obscurity of scripture , but a principle or prejudice does cause this . for we are bound in conscience to grant they believe their own principles . now 't is a principle with them , that their church cannot erre , and therefore that their present faith and consequent depending practice was their faith and practice alwaies . that it may appear so , they must seek for countenance from scripture : and if any thing there seem to thwart their faith or practice , they must smooth and disguise it , that it may look friendly . and 't is most certain if the scripture should be never so express against them , whilst they think it is not possible that they can err , they cannot think it possible scripture can mean what it pretends to speak . 't were easy to make instances . as first for invocation of the saints departed , which with them is a point of faith , z bellar. and cochleus produce that of the psalms , i will lift up mine eyes unto the hills from whence cometh my help . psalm . . and altho the text directs that looking up expressly to the lord that made heaven and earth . v. . and tho it be a principle with them , that on those everlasting hills there were no saints in davids time that could be invocated , they were all in limbo then they say ; yet as i said , they would have countenance from scripture , and for want of better they are therefore forc'd to interpret those words , i will lift up mine eyes unto the hills , thus , i will invocate the saints . now will any say 't is the obscurity of this scripture that does hinder protestants from seeing the bright evidence of this argument , and not rather that it is the weak foundation of this practice that does make the romanists seek to build it on those mountains ? so among those several texts which in the d nicen general council are produc't for adoration of the images of christ and of the saints , and are expounded to evince it , none is plainer then that which i produced now from bellarmin . i shall give one or two examples from the psalms : a thy face , lord , will i seek : and , b lord , list thou up the light of thy countenance upon us : and again , c the rich among the people shall entreat thy face : therefore david thought the picture of christ was to be ador'd . it is their own d conclusion from these texts , and they have no better for it . yet they saw the doctrine in these so apparently , as that with great opposition to great councils , and more bood-shed i think then yet ever any doctrine hath bin setled with , it was impos'd . yea more , the first experiment of the popes power over soveraign princes was on the account of this same doctrine : when for opposing image-worship gregory the d excommunicated the greek emperour . pope e constantine for the same cause indeed had years before don so to philippicus , but he did not go much further , whereas gregory absolv'd the emperor's subjects in the roman dutchy from their allegiance ; commanded them not to pay him any tribute , nor in any wise obey him ; whereupon they f kill'd their governors , and g swore obedience to the pope . and this was the beginning of st peters patrimony , and it was thus gotten by this doctrine , which they saw so cleerly in these scriptures ; when they cannot see the contrary in those plain words , thou shalt not make to thy self any whether graven image or idol it matters not , since it follows , nor the likeness of any thing which is heaven above , &c. nor in those where god takes care expresly that himself be not worship't by an image deut. . . and then judg if 't is obscurity or plainness that makes them see or not see doctrines in the scripture : rather if it be not meerly the necessity of prejudice . so again we differ in the meaning of the th chap. of the . of cor. where we think st paul asserts and argues , yea and chides against all service in an unknown tongue in the public assemblies saying all must be don there so as it may be h understood , and to edification . but that which is perform'd there in an unknown tongue does not i edify says he there : yet to justify this practice they must make it have a different meaning , which no fathers countenance , but which k several expound as we do , yea and diverse of their own do so too , particularly their pope l john th in his th epistle writing expresly on that subject . once more , so their half communion , that it may be reconcil'd with that express command m drink yee all of it : and this do , obliges them to find another meaning : drink yee all must be directed to them only as apostles ; and do this must signify consecrate the elements , altho st paul apply it most directly to the drinking , and the drinking to his lay corinthians . nor dare they say in truth it means the other , for n st paul when he does say do this , did not intend to make his lay corinthians male and female all o priests , and give them power to consecrate . the words are plain , there 's nothing in the text obscure that makes us differ , but the practice had by little and little grown upon them , till it became universal , and so grew into their faith : and then since they believe they cannot erre , they must expound christ's words so as they may not contradict their practise ; because that would overthrow their principle . but the church that builds upon no principle but gods word , can have no temtation to pervert or strain it , since what ever does appear to be the meaning of it , that their principle must needs engage them to believe . and therefore if it say this is my body , we believe it ; if it saies too after consecration it is p bread , we believe that also : and because it therefore says 't is both , we so believe it one that it may be the other : which since both say it is impossible that it can be substantially , neither hath god in express words told us which it is substantially ; therefore seeing when he calls it body , he is instituting his sacrament , there 's all reason in the world he should mean sacramentally ; since 't is the most proper meaning : and by consequence 't is bread substantially , as all waies of judging in the world assure us . here 's no stress on scripture , as there is no principle to serve ; when as the other makes us differ , not in scripture only , even where 't is plainest ; but tradition too . for the most express and evident sayings of the primitive fathers are on every head of difference , as much the matter of contention as the texts of scripture are ; as it were easy to demonstrate if that were my business . so that it is meer deceit to lay our quarrels to defects in gods word , and particularly to its obscurity , which a man would think were evident enough from this that children knew it . the last thing i am to speak to . and that from a child thou hast known the holy scriptures , which are able to make thee wise unto salvation through faith which is in christ jesus . i cannot pass this , that it is st chrysostomes observation , that timothy was nurst up in the scriptures from his childhood . yea and since his father was an heathen , he must have bin taught them by his grandmother lois , and his mother eunice , whose faith st paul speaks of tim. . . children therefore then , and women , and they sure are laics , read the bible . yea and since they knew it , they must read it in a language which they understood : and we know where that is unlawful now . if we consider the first prohibition that appear'd in that church with synodical autority against such mens having any bibles in their own tongue , we shall find it was immediatly upon the preaching of the waldenses , one of whose doctrines it was , q that the scripture was the rule to judg of faith by : so that whatsoever was not consonant to that must be refus'd . this they preach't in france and over europe in the latter end of the r twelf century : and that council which forbad their having of the bible , we find lately put forth by the frier s d. achery as held at tholouse in the beginning of the th century . it seems they apprehended then their doctrines hardly would abide that touchstone : and they therefore had no surer , more compendious way for its security then to prevent such trial , taking care men should not know what was or what was not in scripture . and it is not possible for me to give account why in their catechising they leave out all that part of the commandments , thou shalt not make to thy self any graven image , &c. but this only , that they dare not let the laity compare their doctrine and their practice with that scripture . but tho it is possible they might conceive some danger if the whole scripture should be expos'd , yet in those portions which the church it self chose out for her own offices , the little lessons , and epistles , and gospels , those sure one would think were safe : no , not their psalter , breviary , nor their hours of the blessed virgin must they have translated in their own tongue ; as that t council did determin . and truly when the roman missal was turn'd lately into french , and had bin allow'd to be so by the general assembly of the clergy in the year u . and when it was don it had the usual approbation of the doctors and some bishops , and then was printed at paris with the license of the vicars general of their archbishop . yet another general assembly of the clergy the year , whereat there were x bishops , upon pain of y excommunication forbid any one to read it , and condemn not only that present traduction , but the thing in general as z poysonous , in an encyclical epistle to all the prelates of the kingdom : and in a another they say of him that did translate it , and the vicars general that did defend him in it , that by doing so they did take arms against the church , attaquing their own mother ( namely by that version ) at the altar , in that sanctuary , that closet of her spouses mysteries to prostitute them : and in b another epistle they beseech his holiness pope alexander th to damn it not in france alone but the whole church ; which he then did by his c bull , for ever interdicting that or any other version of that book , d forbidding all to read or keep it on severest pains ; commanding any one that had it to deliver it immediatly to the inquisitor or ordinary that it might be burnt forthwith . now thus ( whatever it be otherwise ) the mass is certainly a sacrifice when 't is made a burnt offering to appease his holiness's indignation : when that ver● memorial of christs passion again suffers , and their sacred offices are martyr'd . to see the difference of times ; 't was heretofore a pagan dioclesian , a strange prodigy of cruelty , who by his edict did command all christians to deliver up their bibles or their bodies to be burnt : 't was here his holiness , christs vicar , who by his bull orders all to give up theirs , that is , all of it that they will allow them , and their prayers also , that they may be forthwith burnt , or themselves to be excommunicated , that is , their souls to be devoted to eternal flames . and whereas then those only that did give theirs up were excommunicate , all christians shun'd them as they would the plague ; and multitudes , whole regions rather gave themselves up to the fire to preserve their bibles : now those only that have none , or that deliver up theirs , are the true obedient sons of that church , and the thorough catholics . i know men plead great danger in that book : it is represented as the source of monstrous doctrines and rebellions . i will not say these men are bold that take upon them to be wiser then almighty god , and to see dangers he foresaw not , and to prevent them by such methods as thwart his appointments ; but i will say that those who talk thus certainly despise their hearers ; as if we knew not heresies were hatcht by those that understood the bible untranslated : and as if we never heard there were rebellions among them that were forbid to read the bible . for if there were a covenant among them that had it in their own tongue , so there was an holy league amongst those men that were deni'd it . while those that had the guidance of the subjects conscience were themselves subject to a forreign power , as all priests of that communion are . how many kings and emperors have there bin that did keep the scriptures from their people , but yet could not keep their people from sedition , nor themselves from ruine by it ? in fine when god himself for his own people caus'd his scripture to be written in their own tongue , to be weekly read in public too , and day and night in private by the people ; and when the apostles by the inspiration of the holy ghost indited scripture for the world , they did it in the language that was then most vulgar to the world : what god and the holy spirit thus appointed as the fittest means for the salvation of the world , to define not expedient , as the holy fathers of trent did , looks like blasphemy against god and the holy spirit . but blasphemies of this kind are not to be wondr'd at from that kind of men , that call the scripture a dumb e judg , f a black gospel , inken divinity , g written not that they should be the rule of our faith and religion , but that they should be regulated by , submitted to our faith ; h that the autority of the church hath given canonical autority to scriptures , and those the chief , which otherwise they had not , neither from themselves nor from their authors ; and , that if the scriptures were not sustain'd by the autority of the church they would be of no more value then aesops i fables . and lastly , k that the people are permitted to read the bible was the invention of the devil . but to leave the controversy and speak to the advantages which may be had from early institution in the scripture ; 't is so evident that i need not observe how 't is for want of principles imprest and wrought into the mind in childhood , that our youth is so licentious . and 't is not possible it can be otherwise , when they have nothing to oppose to constitution , when 't is growing , and to all the temtations both of objects and example ; no strict sense of duty planted in them , no such notions as would make resistance to the risings of their inclination , and seducements of ill company : and they therefore follow and indulge to all of them . and in gods name why do parents give their children up to god in their first infancy , deliver him so early a possession of them ? as if they would have religion to take seizure on them strait , as if by their baptizing them so soon , they meant to consecrate their whole lives to gods service , make them his as soon as they were theirs , as if they had bin given them meerly for gods uses ? and they therefore enter them into a vow of religion almost as soon as they have them : why all this ? if accordingly they do not season and prepare them as they shall grow capable . why when they are but newly born their children , do they take care they shall be regenerate and born again gods children ? if they do not furnish them with necessaries , educate them into all the qualities and hopes that appertain to the condition of gods children , as well as they do to that of their own . that parent which not only , like some delicate ones refuses her own breasts to her own infant , but provides no other to sustain it ; that does only wash her babe from it's first blood and uncleanness to expose it the more handsom prey to wolves and tigers in the desert , is more savage then those tigers : l even the sea monsters draw out the breasts , they give suck to their young ones , saith lamenting jeremy , but he adds the daughter of my people is cruel like the ostrich in the wilderness , m which leaveth her eggs in the earth , and forgetteth that the foot may crush them , or that the wild beast may break them , she is hardned against her young ones : such are they who when their children are so born again to god , yet as they shall wax capable provide not that which st peter calls the n sincere milk of the word that they may grow thereby : but from their being washt so in the laver of regeneration , take no more care , but expose them forthwith to such lusts and conversations , as are much more wild and savage then those beasts in the comparison ; to which they cannot choose but be a prey . they strive indeed , they say , to educate them into men betime , that is , make them conversible and bold : and since for that they must engage them into frequent company , where they see and hear mens follies , that i say no worse ; by that means they come to have their understandings stor'd with nothing but the modes , and sins of conversation ; fill'd with froth and puddle ; men betimes only thus , as they have forwarded their inclinations to , and got an early understanding and experience of , those vices , which one would think men only could be equal for . but by this means the mind , that only part that makes us be men , is not only not improv'd , but dwarft . they do not only still continue children in their understanding as to any thing that 's real and solid ; but the hopes of reason are destroy'd in them , and its growth kill'd , by turning all its nurishment to feed the beast part ; and the christian is quite starv'd . there needs no other cause be given for the most part , why so many men have no religion , own being liberti●es , and profess vice ; for want of education they have nothing in them that does check this , for they had no principles of a religion instil'd into them . and if at any time it comes to pass that they think it is their interest to take upon them the profession of some religion , they therefore , since they have no principles nor rules to judg by , are most apt to choose to profess that religion , which is like to be most gentle to the courses they have steer'd , and are engag'd in . now that men hope to find such an one , ( whether by its constitution i shall not enquire but , ) by its practice is but too apparent . accordingly when they go over to it , they carry with them , and preserve in it the vices of their no religion ; and by consequence they went not over seriously for religion : and are therefore so much worse now then when they own'd no religion , that they do their wickednesses with certainty of easy absolution , and so hopes of salvation ; and by this are likely to be made two-fold more children of hell then before : and let them triumph in such conquests . there 's nothing in the world that contributes so much to this as mens being not acquainted early with , instructed in , those divine rules and obligations to piety and vertue , which this book the bible does afford . if men had bin season'd first with the knowledg and the sense of duty , with the comforts that are in it , with the apprehensions of great blessings that attend it ; and the mischiefs that are consequent , indeed essential to impiety and vice here ▪ and their minds were furnisht with examples of both , which this book abounds with ; and their hearts too rais'd with expectations of far greater blessedness in a life hereafter , and with the belief that both that blessedness and life shall have no end : and were made sensible also of strange dreadful torments that await the breach of duty , which shall also last for ever : if these impressions i say , did prevent all other , and take up the mind , and had in them the stamp and character of god , and so there were a reverence and awe of him wrought in them , and they lookt upon him as concern'd in all this ; how it was his word that said it ; and these sentiments were grown into the very habit of their mind ; as it would not be easy to corrupt or soften such , so 't would be much more difficult to shake them , since their faith is founded on the rock of ages . besides the holy scriptures carry in them such an obligation of adhering to them , and to them alone , since they are sufficient to make us wise unto salvation , and are gods word , that men would not be apt to exchange them for legends , pious forgeries , for things that can make good no certain title from the lord : for let them shew an equal derivation of it , bring it down through all the ages as we have don the scripture's title to him . otherwise it justly may provoke gods exclamation in the prophet o jeremy : be astonisht , o ye heavens , and be horribly afraid , be yee very desolate ; saith the lord , for my people have committed two evils , they have forsaken me the fountain of living waters , and hew'd them out cisterns , broken cisterns that can hold no water : cisterns therefore that may leave them in a state to want a drop of water , when their tongue shall be horribly tormented : whereas he that drinks that living water which christ gives , his p word , shall never thirst , but it shall be a well of water in him springing up to everlasting life . a sermon of the obligation of baptism . rom. . . know yee not , that so many of us as were baptiz'd into jesus christ , were baptiz'd into his death ? the ancient severities of this season , by which men strove ( as if they had design'd a fellowship with him in sufferings ) to celebrate christs death in mortifying rigors and austerities , at least to use the body of sin as cruelly as his was us'd : these , i say , were not only for the discipline of penitents , of christians that had sin'd against their solemn undertaking and profession , so to actuate their repentance and to mortify their lusts and inclinations , and by that prepare them for an absolution on good-friday eve : but they also were much earlier employ'd upon the catechumens , that were candidates of christianity , as by which they did express their sorrow for , and detestation of their former lives , and so prepar'd themselves for baptism on easter eve : for that was their most solemn time , as tertullian do's assure us in the d century , just when that death and passion into which they were baptiz'd was celebrated , a diem baptismo solenniorem pascha praestat , cum & passio domini in qua tinguimur odimpleta est ▪ b and that they did prepare for it with watchings , fastings , weepings , and all rigid mortifying discipline : and before him justin m. and they had in the c greek church their forty daies for these severities : and a while too in the roman in d st hierom's time , and pope e siricius it was so , but quickly sunk into this single weeks performances . but in all those times they had their f scrutinies , their strict examinations to try whether their performances were real and sincere . so nice and so severe a thing they thought it to become a christian. the man was to be mortifi'd and die into the very name . but now , god knows , as for the former discipline for penitents one church hath lost it , and the other hath debaucht it into pageantry , and taught it to countenance and bolster mens continuance in sin , and minister to vice . so for the other discipline too , if that did import that baptism hath such engagements in it , men in every church live now as if they either never had been christian'd , or had never known , or had perfectly forgot the obligations of that sacrament ; the thing which st paul reproves here by his question , know you not &c. and which therefore 't is impossible there can be a more proper time to call to your remembrance then this is , before you are to celebrate that death you were baptiz'd into . now to inform such he disputes here very closely . the sum is this : they that are dead to sin cannot live any longer in it . now as christs death was a death to sin , for in that he died , he died unto sin once v. . i. e. there was an efficacy in that death of his to put an end to all the powers of sin : which being so , it was impossible he could dye more then once ; but must be alive always afterwards to god. so in like manner whoever is baptiz'd , he is baptiz'd into the likeness of that death v. . namely into a death to sin ; inasmuch as by solemn profession and express undertaking he do's die to it , for he renounces it ; and if he answer that his undertaking , do's so really : and really as christ died once , so as to live always afterwards to god ; engaging himself to keep gods holy will and commandments and to walk in the same all the days of his life . so that the words suggest these things to be discours'd of . . christs death was a death to sin. ly they that are baptiz'd are baptiz'd into that death , namely into a death to sin. ly they that are baptiz'd into that death are to die as christ did , i. e. to die to sin once , so as to live always afterwards to god. . christs death was a death to sin , i. e. there was an efficacy in christs death to put an end to all the powers of sin. and here i mean not that extrinsic efficacy of his death , as it confirm'd the covenant of the gospel , whose rewards and punishments engage us against all those powers ; nor as his blood did also purchase grace whereby we are enabled to resist them , but the direct influence of that death tends to destroy all the power that the devil , world , or flesh had either to command us or condemn us . the scripture tells us that by death he destroy'd him that had the power of death , i. e. the devil heb. . . christ tells us he hath overcome the world for us john . . and st paul says by his cross the world is crucify'd to us , and assures us that god sending his own son in the likeness of sinful flesh , and a sacrifice for sin condemned sin in the flesh that the righteousness of the law might be fulfill'd in us rom. . . which place discovers how all was effected , namely as he was a sacrifice for sin : and that not only as that sacrifice did consecrate him to , and install him in a power to pardon sins upon repentance , and so whomsoever by vertue of that motive he took off from serving sin , from them he took away the guilt of it : but as that sacrifice did take away the guilt of sin from us by bearing it in his own body on the tree , the direct consequence of which as to its tendency and efficacy is , that we being dead to sin might live to righteousness . and in both these manners g by his stripes we are healed . i do not mean to entertain you with the controversy that there is on the account of these two schemes , concerning the effects and uses of the death of christ. only i cannot choose but wonder why it should be said to be unjust in god to lay upon him the iniquity of us all : so as that he bore death as the punishment due to sin by making satisfaction for us sinners . for i would gladly know to whom the wrong were don in this , that makes the injustice , and on whose part it was unjust : not on his part that made the satisfaction sure . for whether it be wrong to force an innocent person without his consent to suffer for the guilty i shall not dispute . but here christ gave himself for us tit. . . and had power to do so john . . and having power to lay down his life , and power to take it up again , if he had so much love and pity for lost mankind , as to lay it down for three days to prevent their everlasting death and misery ; no justice certainly , nay no self-love forbids this . much less was there wrong don to them , for whom the satisfaction was made ; unless eternal redemtion and eternal blessedness purchas'd at such dear rates with such infinite kindness be accounted injuries . nor yet was it unjust in him that did receive it : for none charge it upon that account . that death which all confess christ did justly submit to , god most justly might accept ; since he could so dispose it , as not only by it to work the salvation of those whom it was undertaken for , but also the advancement of his humane nature , that did undergo it , to the highest pitch of glory , to all power in heaven and earth phil. . . and withal thereby declare his own righteousness rom. . . and work the honor also of his other glorious attributes . and therefore if there had bin no injustice ( as they say ) altho sin had bin pardon'd without any satisfaction ; much less could the receiving this be a wrong to him . indeed it seems as if there had bin no right don him by it , because he furnisht all that makes the satisfaction , and he could not receive it therefore , since he gave the value to it . and 't is most true in compensation of rights of real possessions , and such as can be satisfy'd no otherwise then by that which we call restitution . as for example in a debt , be i never so willing , 't is impossible i can truly restore or satisfy a debt in any part with what the creditor do's furnish me to do it with : for that is really his extinguishing and forgiving it , and not my paiment . but 't is not so in compensation of the rights of estimation , or of honor , which are satisfy'd by that which we call reparation . the man that had brought up a false report of me , and lessen'd my just reputation and esteem , but yet repents upon his death bed , and would fain repair my honor , sign a recantation , but hath nothing then to make it with , nor strength nor skill it may be to subscribe it : tho i furnish paper pen and ink , write the form and hold and guide his hand to sign it , and explain the marks too of the witnesses , and publish it , which makes the very matter of the satisfaction ; yet he truly satisfy's . the case here also was a case of honor ; there was no restitution to be made to god , from whom it was impossible we could take any thing , or make him sustain any real loss : but we had don that which tended to his dishonor infinitely . for when god had made man in his image , righteous , and lord of all his creatures , built for immortality of happiness ; and as in order to his government of the whole universe he put rules into them to guide their workings , so he gave man laws to direct him how to use the other creatures regularly , and to steer himself in order to attaining his own ends of blessedness : so least he should transgress those laws , and so disorder and deprave himself , and the whole government indeed , if there were neither check nor fear upon him ; he did therefore add a sanction to his laws , decreed death the penalty of each transgression , and god knows that could not be but death eternal ; for it was not possible we could recover and rescue our selves out of it if dead once . now if notwithstanding men did slight this mound , and broke out into all excess of licences , so as to discompose and vitiate the order , the whole frame of things , not only using other creatures to irregular ends , and so abusing them , but themselves also , disturbing the whole kind ; their vices forc'd them to invade other mens proprieties and and liberty and life , and consequently to expose their own ; no one thing could be safe , their coffers , and their beds , and their breasts too were broke into and thrown open , and having broke the government thus far , they also set up other governors , fram'd new gods , and forgot him that made them , and gave all their service to those forg'd usurping deities , and worship't them with villany and vices ; so far as that they lost the very rules of vertue , and the principles of honesty were quite debauch't . things being thus , it is impossible that any thing in the world can be more reproachful to one then this is to god : for what can so much tend to the disgrace of an artificer , as that his workmanship should by no means serve those ends , which it was made for ; but the direct contrary to all : design'd to work the glory of their maker , and their own eternal happiness ; and instead of that they work out nothing but their own destruction and eternal misery , and their makers disservice : and what could more reproach the wisdom of the maker ? or what can so much tend to the dishonor of a supreme governor , as to have his autority slighted , his laws broken , trampled on , and for any trifling , least occasion , as if it were don contemtuosly , his threatnings all despis'd , his person libel'd , and before his face his homage , worship , throne given to the meanest , vilest of his creatures , to his basest rebels ? if god suffer this and cannot help it , where is then his power ? if he can , and will not , where his holiness ? how do's it appear he is displeas'd at sin , or do's indeed not like it ? he is aware the sinner cannot chuse but make such judgments of him , for he told him long since , h these things hast thou don , and i kept silence , and thou thoughtest wickedly , that i was such an one as thy self . at least as st paul asks the wicked jew , thro breaking the law dishonorest thou god ? for so it is : the name of god among the gentiles is blasphemed thro you that pretend to his service , but live wickedly , which makes them think your god is not a god that do's require good life . now if he do not vindicate himself from these aspersions , and his laws from violation , his autority from contemt , how is he just to himself ? or how a righteous governor ? 't is true he knows to vindicate himself , and make appear he is an holy god , a righteous governor ; namely if he but execute his laws . but then alas , mankind must perish for evermore , and so the whole design of the creation , ( which was made for man to serve god with it , and to praise him for it , to be religious , and be happy , ) had bin lost , and still the wisdom of the maker had bin question'd . hereupon the son , who is the wisdom of the father , is to take flesh , and be made man to teach vertue once more , and assure immortal blessed recompenses to it , and then suffer death , the dire expresses of gods detestation and abhorrence of sin , what ever he should think fit for vindication of his laws and his autority , his righteousness and holiness ; and upon condition that he would receive to favor and to blessedness those that sincerely would believe , repent of all their evil deeds , renounce them heartily , and faithfully endeavor to obey him , he would fully satisfy for the dishonor man had don him . and truly when he bore the sharp inflictions of the wrath god had for sin , as certainly he did , for otherwise scarce any malefactor but did meet death with more alacrity and courage . the two thieves , that suffer'd with him , did not entertain the apprehensions of it with such agonies , nor cry out so with the pain of it , nor so soon sink under it . it was the sense of this which made his blood run out in clots as it were flying from that sense : it was the apprehensions of the guilt imputed to him , and the wrath which he knew was due to it , and did apprehend must fall on him in such degrees and by such measures , as might shew how god detested sin ; it was this that did make him apprehend his god , who was himself , was gon from him , since he left him so long lying under it , as if he had not yet exprest that detestation full enough . now if we consider that it was the son of god that did and suffer'd all this , we must see more of gods attributes exalted to a greater height of honor , then by mankind's either suffering or performing what the law requir'd . we see his justice satiate it self in infinitely richer blood then mans , the blood of god : but we see mercy triumph against judgment in that very blood . he could have shew'n his detestation of sin otherwise , even in the sinners punishment , and so demonstrated his holiness and justice ; but it was impossible that he should otherwise shew mercy at these rates , by crucifying his son who was himself , that he might spare sinners . meer pardon had bin no such kindness , as to let us see , that god would do all this and suffer so that he might pardon us . so that mankind forgiven and in glory had not bin so great an evidence of his compassion , nor in torments so great an evidence of his holiness and detestation of iniquity . he had such compassion of us as inclin'd him to deliver up his son to torment , that he might shew mercy to us ; yet all that compassion , tho his bowels yern'd so over us that he would shed his blood for us , could not incline him to forgive sin without such an instance of his detestation of it ; nor yet with it but to such as will forsake their sins . for how should he appear by those inflictions to detest sin , if he should accept the sinner that amends not ? give his pardons and rewards to one that will not part with his iniquities ? to such christs sufferings are the copy of their expectations ; he do's let them see how he detests , and will for ever plague sin unrepented of , who thus torments the imputation of it on the innocent the blessed son of god. so that christs sufferings not only are a perfect vindication of the honor of gods person , and his government as to sins committed , but the most astonishing caution against committing them , that can be imagin'd . with us the law is satisfied by the offenders suffering , somtimes in effigie , if we execute his picture , any thing that by the fright of the example helps to guard the law from being broken . but see here an example , which to make , cost god the life of his own son , which to make dreadful he provided all the agonies imaginable , to assure us , he that spared not his own son , will not spare the guilty : neither can the sinner possibly be able to endure that to eternity , which his son , the son of god sunk under presently . 't is not a satisfaction that will give us leave to enjoy our vices , and atone for us ; a price that will buy off the guilt of all our sins , and let us have them . the satisfaction of this infinite value looks at vindication of gods honor , and his laws , and serves the ends of government , and assures the sinner , which amends not , that he must for ever perish . and thus this sacrifice for sin condemned sin to death by his own death . which death , that we would imitate , we did engage in baptism : which brings me to the second thing , whosoever are baptiz'd into christ jesus , are baptiz'd into his death : ( i. e. ) that which the efficacy of his death did work to , that by baptism we did engage our selves to . now as to this . . christs death was , as we have now seen , undertaken for the death of sin. now baptism imports the undertaking the same thing ; it being as oecumenius upon this place do's say , a baptism unto that death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. because when we are baptized , we do most solemnly profess and undertake to die to sin , renounce the devil &c. and put upon our selves the strictest obligations in the world to do this . that baptism from its institution was administred with express engagements to this in the very form of it , i could prove out of that office in all ages that have any extant of it , in the rest out of express testimony of i fathers thro every one to the apostles . which so universal practice makes st hieroms , primas . and others explication not seem strange , when they expound that good profession timothy profest before many witnesses tim. . . to be that in baptism . however 't is sufficient evidence that st peter , when he says that the k baptism that saves us , is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the whether question in l st cyprian , or the answer in tertullian ; or indeed the stipulation ( which is both ) of a good conscience towards god , do's as much as say there was in baptism an obligation entred in that form of law , that stipulation was , with questions an answers to them . m for they were askt , and they did answer : dost thou renounce ? i do renounce . dost thou forsake ? i do , &c. and he that at sacrament says that he do's this with a good , sincere , and upright conscience , hath the baptism that saves . but the importance of the rite may be best known from them that us'd it first , and whence it was deriv'd , even from the jews : who when they did initiate a proselyte into their covenant , did it with that ceremony in this manner ; when any man desired to be of their religion , and they had by several scrutinies examined what the motives were of his conversion , what his aimes ; if they were hopes of any thing of this world , they refus'd him ; least his conversion should die or change as quickly as his worldly hopes or desires . but if they saw all reason to believe he was sincere , then they expounded to him all the commandments , laid before him the difficulty in keeping them : if this did not affright him , they explain'd to him the mysteries of their faith , and the commandments again , together with the punishments that were allotted to transgression , the rewards to them that did observe them . after all which if the man continued stedfast in his purpose , they circumcis'd him , sprinkling his own blood on him as a ceremony to affright him into the observance . and one would think it were sufficient engagement to have sign'd his resolutions in his blood , and seal'd to them with circumcision , as the targum words it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and carried the impression of his promise in his flesh to his lifes end . but as if baptism had obligation beyond that ( and it hath most certainly with those that are baptiz'd into the death of christ ; for there the blood of sprinkling is christs blood , the blood of god : ) but with them also : after they had don this to the man , he was no sooner cur'd of the wound of his circumcision , but they put him ( having by him three witnesses ) into the water , and as he was there in it , read to him once again all the commandments , and if he did profess his resolutions still to keep them , they baptiz'd him , and he was admitted thus into their covenant , the conditions , and the hopes of it . and by baptism they did admit the children also , if the three magistrates of the place would undertake for them , they should be brought up in the jews religion . and this lets us see 't is the assuming to keep gods commandments , to give over sinning , to die to that , and to live to righteousness , to all holiness and vertue . and with what strength of obligation this was understood to be perform'd by the ancients , we may perceive in that , as if there either really were , or at least analogically , whatsoever gives solemnity or force in law to an engagement , so as that it may become inviolable ; that they word this with . they seem to think it was an oath ; tertullian calls the answers verba sacramenti . so they might call a vow made with hands lift up , as that was . n they were to do it before many witnesses for more assurance , in the face of the whole church . yea that profession too was registred in the church records always : and o st austin says it was in heaven too , deo & angelis ejus conscribentibus dixisti , renuncio . and tho there were not really in fact , what p vicecomes dream't , a signing and sealing this their compact with almighty god meant , when q cyril says 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and in r tertullians ring signaculo lavacri — quo fidei pactionem interrogatus obsignat : yet the meer allusion does assure us , they intended to convince us , that as in covenants amongst men , when there 's no one ceremony wanting of all the formalities and ties of law to make a compact sure and not to be rescinded or avoided , then performance of conditions only will serve turn , and is necessary ; so this sacrament puts all the same necessities upon the baptized . and it is no wonder therefore if the same s tertullian word that men are intinctione alligati , tied from sin by it . nay more st paul says , we are held from it by the bonds of death , for here he says , we are baptiz'd into death to sin , as if he did suppose us no more able to have any motion to it , then a carkass hath ; yea shut up sequestred from the practice of it as it were in the grave , buried with christ , or as christ was in that death . 't is plain this scripture does suppose a baptiz'd person dead to sin , as truly as they are suppos'd dead , who are buried : for the ceremony represents a burial upon that account , and signifies the bonds or obligations , that by baptism are put upon a christian to restrain him from sin , are in moral speaking of like force as those bonds and swaths , in which they wind up dead men , grave-cloaths that do bind them hand and foot in natural speaking , are of , to restrain from motion ; and a christian , that hath burst all these engagements , and walks in the way of sinners , that courts pleasures , and embraces lusts , pursues the world , or runs to the excess of riots , is a great prodigy in manners , as a corps that had broke his coffin , thrust away his grave-stone , and that lapt up in his winding-sheet should yet come and converse , and practise all the offices of life , would be a prodigy in nature . and therefore 't is not strange , if our apostle press hard and suppose that they never do again return to live to sin , to which they were already dead and buried with christ , ( for they that are baptiz'd into the death of christ , are : ) they were so to die as christ , that is , to die to sin once , so as to live always afterwards to god , having engag'd to keep gods holy will and commandments , and to walk in the same all the days of their life : the d thing that i was to speak to , that baptism does bind us so to die to sin , as that we never live to it again , i. e. be given up to it , so that it come to have dominion of us , and that we obey it in fulfilling of its lusts , and go on in a known deliberate habit , in a course of its repeated acts , is the thing my text is brought to prove : for in the verse before he says , we that are dead to sin , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , how shall we yet again live to it ? that cannot be : for they that are baptiz'd , are baptiz'd into the death of christ , a death like his , who in that he died to sin , died but once , v. . but ever afterwards he lives to god , and cannot die again : so also reckon yee your selves to be dead to sin , v. . he therefore that is truly dead to sin , must be so dead as that he cannot live to it , for then there would be a necessity that he should die to it again , which can no more be , it should seem , by the importances of baptism , then that christ can die again . we read indeed of those that crucify to themselves the son of god afresh , heb. . . but he dies not for them again , there remains no more sacrifice for sin ; which words being said of those who being once by baptism inlightned fall away , and do not persevere to their lives end , makes it look fearfully , as if it were meant of every one , that after having undertaken this in earnest do's relapse to sin so far , as that it lives in him , and reigns over him again . in the race that is set before us he that runs with all his might and heart may stumble and fall , but 't is impossible that he can wilfully turn back again , walk contrary in full cariere . our savior seems to state the question perfectly john . v. , , . where he tells st peter and the rest of the apostles , that they that were washt , were clean wholly , save their feet , need only have them afterwards washt ; but they had so much need of that , otherwise they had no part in him . the traveller that had cleans'd himself , and had preserv'd his body carefully from all defilements , let him do his best , his journey yet must needs foul his feet , and therefore 't was the custome always there to wash them . so in your pilgrimage here , those that have by baptism bin cleans'd ( for so the author in st cyprian expounds it , and tertullian from this verse proves the apostles had bin baptiz'd ) and according to the vow there made renounced sincerely , rid themselves of all the gross unclean habitual courses of their life , yet their conversing with this earth will certainly contract such sullages , that if that which is typ'd and meant here by my washing of your feet , be not don to them , however they have bin baptiz'd into me , they can have no part in me , no benefit from me . all of you , my apostles , must be cleans'd from your ambitions , your contentious pride , which puts you upon frequent strifes whi●h of you shall be greatest , math. . &c. some of you from the fury of your passion and revengeful heats , that would needs call for fire from heaven , luke . . peter in one night ( some think in this that he was washt ) did also find there was occasion that his arrogant presumtion of his own strength , how tho all should be offended , he would not ; but would die for his master math. . . should be washt away : his negligence and carelesness in duty also , watching not even in temtation , when he saw his master by him in an agony , v. : his wrath so great as that it made him draw his sword and wound without autority : and beyond all , that evil temper of his mind , that made him thrice deny his master , savior , god , for fear of danger ; all these must be washt away . in fine , whatever passions or affections to ill things , or single acts that do surprise men in their course , all these , tho only he that washt us in his own blood , can wash away and cleanse us from ; yet these evidently may be in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the baptized : but continuance , life , dominion cannot , he supposeth . if these be , the washing of the feet does not cleanse these , and there 's no other after-washing : for he that is washt must not need , save to have his feet washt . so that he that is washt , however carefully he walk , he will contract some dust and some foul spots it may be , but he will not rowl himself , nor wallow in the mire . at least christ seems to think they would not ; he would not imagine men would live in constant opposition to such obligations of eternal consequence , and of their own assuming ; and after they had ty'd themselves with their own vows , yet live most dissolutely , letting loose themselves to all the things they had so solemnly abjur'd : indeed pursuing them as if the vow were on the other side , as if they had renounc'd religion and the god of it , and by their actions did all they could to exorcize and conjure out of them the holy spirit and the whole trinity , into whose possession they were given in their baptism : as if indeed their bodies were sprinkled to those purposes the heathens bodies were in the solemnities of the infernal gods ; to consecrate and devote them to those foul fiends , and their fouler deeds . and where it is not thus , yet those divine engagements are not half so sacred with them as the promises of their debaucht converses , or the assignations of their folly : they break them without any least reluctancy in sport , in the intemperances of their mirth they drown them ; and with the least puff of scoffing or blaspheming breath blow of all those necessities this sacrament does put upon them ; and however st paul call it death and burial , their sin lives and conquers all gods obligations to piety , and triumphs over vows and oaths , and murders resurrection to new life . i must confess i know not what it is , but it is plain now adays few men seem to consider there is such a binding sacredness in baptism , such things they believe were promised in their names when they were infants by their sureties , who , they think , may be concern'd to mind them that they take good courses : but sure this cannot be interpreted their own act so formally as to expose them to such dismal guilts , as breach of vows and perjury , with all aggravations possible , when e're they fail . they cannot think it the same thing as in the christians of the first ages , who had first perfect conviction of the everlasting miserable state of sinners , and that out of that there was no refuge but in christianity , which not only offered to relieve , but make them blessed to eternity , upon which assurance they repented , wept , and beg'd to be admitted into it , and took upon them all the rules of it with all obligations to keep them ; and this out of perfect understanding and deliberate choice , full resolution . such was the case of the first christians , but theirs does not look so sacredly . indeed if any do believe they can come off from all as from engagements put upon them under age , that those vows were but promises made for them in minority , and will not hold against them : then they might do well to be ingenuous and plead this , to renounce the renunciations that were made for them , cancel and disown all . so we read the men of congo ( when their land was first discovered by the portuguez ) were easily perswaded into christianity , and baptiz'd in great abundance ; but when they found it did require some strictnesses , they had no mind to bear , that they must leave their heathen practices , particularly their multitude of women , they came back to the church , renounc'd what they had don , and return'd back to their indulgent heathenism . for why , they knew not how to reconcile the christian vow with living in the open breach of it , they were too honest for such practices . now such an obligation is most certainly essential to baptism in what age soever 't is administred . for that being the rite of entring the new covenant , and a covenant being a mutual contract , something agreed on and contracted for on both the parties that do covenant , of which that sacrament is the seal , it is impossible , but from the nature of the thing it must oblige them that receive it to the performance of all that the covenant does require on their part . and this obligation was still entred even when infants were admitted in the way of vow or solemn promise . 't is not t st austins age alone which calls that custom ancient : but tertullian in the second century assures us , infants promis'd by sureties ; and we saw the children of the jewish proselytes had undertakers . and evidently u by gods own prescription children entred covenant with him ; for they were circumcis'd at eight daies old , and that is call'd so gen. . . and that by that rite they did undertake to keep their whole law , is most certain : for st paul assures us . gal. v. . i testify to every man that is circumcis'd , that he makes himself a debtor to do the whole law. so here the rite hath that importance ; the sureties do but answer what it stands for , and if the infant does not understand the vow at present , so he is not to perform it for the present , it is an obligation in relation to future life , then he will understand it , when he is to keep it . after the leisures of nature , when the age of temtation and knowledg are come , then it will be of force upon him when it is of use to him ; but 't is entred at the present . and that none may think its being made for them by others in their name , and their consent not had , lessens the engagement , give me leave to call to your remembrance ly , how that was made up and supply'd with all solemnity of obligation possible in confirmation . for as from the beginning upon those that were baptiz'd when they were of age , the apostles , and then afterwards their successors , by solemn laying on of hands and praying did invite , call down the h. ghost , who hover'd there over the laver of regeneration to hatch the new creature , as he once mov'd on the face of the waters to warm them into the first creation ; that so his strengths and graces might be added to their vows : so when infants were baptiz'd , this was deferr'd for this end , as our church declares , that when they come to years of discretion , and have learnt what was promised for them in baptism , they may themselves , with their own mouth and with their own consent , openly before the church , ratify and confirm the same , and also promise , that by the grace of god they will evermore endeavor themselves faithfully to observe and keep them ; which they do there upon their knees : whereupon that grace is pray'd for for them , and they blest by those , whom god hath appointed to bless in his name ; that so they who just then are grown able to be taught all the debaucheries of youth , warm'd into the desires and the strengths of vice , might have not only this check of their own vows fresh upon them , but the effusions of the h. spirit , those living rivers in the inwards , as st john expresses , that may quench and wash away those unclean heats . . to express more the inviolable sacredness of those obligations , which in baptism were entred , and to let us see they were baptiz'd into the death of christ , from the first times , they did immediatly make them , that were baptiz'd , partakers of the symbols of that death . for from that sacrament they proceeded directly to the other , the lord's supper : of those that were baptiz'd after they were of age we can derive that practice quite from x justin martyr ; which being don so universally to them , no question gave occasion to the doing it to infants after baptism , and then they found a text for it , and made that universal also . but tho that be justly chang'd , yet after confirmation we proceed to that ; and often we repeat the use of it : now that we renew in the lord's supper what we did engage in baptism , when we entred the new covenant , is evident . christ calls the cup there in st luke the new covenant in his blood , and in st mark , this is my blood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that blood of the new covenant . the words relate to those exod. . . where it is also said this is the blood of the covenant ; for god dd seal his covenants still with blood . whereupon neither was the first covenant dedicated without blood . heb. . . that was its sanction . now the sanction of a covenant is some rite , which being celebrated in the name of those that covenant , does oblige them to stand to , not to rescind the agreement ; which that rite was contriv'd to do ( supposing that the most effectual way ) by imprecating mischief on the person that did break it . the usual way was either killing of a beast , the blood of which they pour'd out , or in some nations drank , or else they did dissect and tear the victime and either swear over , or pass thro between the parts ; by one of these significative ceremonies implying a severe commination , so be it don to him that breaks this vow . and all these the heathen , who are full of the examples , seem to have deriv'd from gods own practice , who appointed abraham to do so , when he went to make a covenant with him gen. . and his meaning in such rites he hath reveled by jer. . , . the men that have transgressed my covenant , even the princes , priests , and all the people that have past between the parts of the calf 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i will make those men that calf , or as that calf , which they did cut in twain , and pass between the parts thereof , i. e. i will divide and separate them among the nations . for the wishes of all this that ceremony did import . but more expresly there in exod. . . and moses took the half of the blood and put it in the basins , for the peoples part , and half of the blood he sprinkled on the altar , as on gods part , and then he took the book of the covenant , v. . and read it in the audience of the people . now that book , especially in the four foregoing chapters said on gods part what he requir'd of them and what he would do for them : and the people said on their part , all that the lord hath said we will do , and be obedient , v. . upon which undertaking on both sides moses took the blood and sprinkled both the book and all the people , heb. . . saying , this is the blood of the covenant , which the lord hath made with you concerning these words i. e. thus both parts of you oblige your selves in figure to make good your articles , in shedding this blood on the book the lords indenture , he , for whom it is impossible to fail his word , yet condescends to use this rite , by which those men that covenant devote their own blood to be shed , if they should fail : and in its sprinkling on you all , you also wish , if you perform not your part , which you promis'd , that your own be so poured out . this is shed as your type , and 't is your giving earnest that your own is forfeit , when you fail in your conditions . for that these wishes were imply'd all in that ceremony , and not only at the first sealing of the covenant , but meer repetition of it , when 't was only read again before and to them and their children , moses tells them ; all you are here this day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to pass , alluding to divided sacrifices , to pass , i say , into the covenant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and into the execratory oath , into the imprecations which are signified in those divided sacrifices and that blood-shedding , the sanctions of that covenant . now what that blood and those divided sacrifices were to that covenant , that christ sacrificed , his body broken and his blood shed was to ours : and is therefore call'd , heb. c. . the blood of the covenant ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with which it was ratified and hallowed ) god no more engaged in faint types , in the blood of goats and calves , but in the blood of god , with that he ratified , hallowed the new covenant . and when our savior calls the sacramental cup the new covenant in his blood , and the blood of the new covenant , it must have the like importance , the broken bread must be as the divided sacrifice ; the wine poured out , the covenant blood : by taking which we much more properly may be said to pass into the covenant , and into the oath and curses of it , then the jews were said by moses to do so at the meer repetition of theirs , or indeed at the first making . for that blood was not sprinkled on us as theirs was , but drunk in ; we thus by our own act and deed devoting our selves to those curses if we fail , yea taking earnest of them into us . the sum is this : our saviors words of this cup being the very same with those in exodus , demonstrate that this sacrament is a renewing of our gospel covenant with sacrifice . the doing that is the assuming to endeavor to observe all the conditions of that covenant with a most solemn vow or oath , and under curses ; the tenor of those curses is , let that light on me if i fail , which was inflicted on the federal sacrifice . now that sacrifice was christ himself , the ceremony of it was his body torn and his blood poured out , in a word , all those bitter agonies which we there commemorate , and which that sacrament does represent . it signifies therefore that we there renew our vow of baptism , assume faithful evangelical obedience to all the gospel do's require : which if we do not faithfully endeavor , and where we transgress repent , but fail wilfully , we wish that all the agonies of christ may be our portion . this is the tenor of those our performances . and now consider , i beseech you in the fear of god , with what strange multiplied arts of managery almighty god pursu'd you thro all the stages of your life to seize on you , & scare you , that you might not be a prey to vice and to the devil . how in your first infancy he took early possession , and in the soft tenderness of that age ( a temper the most capable of impression ) set his seal upon you , markt you for his own , that so the first thing you should come to understand might be , that you already were engag'd to him and to his service , not only sanctitatis designati in tertullian , design'd and set apart for , consecrate to holiness ; but in a solemn vow of it , sworn to religion and the keeping of gods commandments . so that the sense of these great obligations might prevent not only any first essays of vice , but even the first inclinations of the appetite or body . we know whose fault it is , if children be not season'd in this manner . now when by means of careful education pious principles have taken up their yet untainted understandings , when their minds are stor'd with images of good things , and their apprehensions wrought into an awe of god and reverence for religion , and to an abhorrency of vice ; least constitution ripening , curiosity inciting , edging it , example drawing in , encouraging , and conversation pushing forwards , youth that is not setled steddy , hath not firmness nor experience , might yeeld to , at least not break the first assaults , which for the most part are the most impetuous : that age was call'd upon to come , and solemnly upon their knees before the congregation to renew their vows . which could not but refresh the sense of all their obligations , and make new and strong impressions of their great concern of fearing god and being cautious of all sin , and more and more excite and actuate their care in the performances of dutiful obedience . and truly besides those assistances and blessings we might hopefully expect to reap in that rite from the praiers and benedictions of gods officers of blessing ; besides this , at that time when the mind had not bin yet defloured , the meer shame of violating what we had so publicly , so holily resolv'd and sworn , must needs be a strong curb to rein us in from evil . our heart would have fail'd us , if we had attemted any ; for our very blushes must have call'd away the blood from thence to rise against the thing we had so solemnly renounc'd and bid defiance to . yet more to strengthen us we were thenceforwards yearly call'd upon at frequent solemn seasons to renew all in a more engaging ceremony , in the sacrament of the lords supper , where with deliberated preparation in the most tremendous symbols we again made oath , y that we would not deceive , wrong , or oppress any , bear false witness , kill , commit adultery , or steal , or covet : and all this with the most astonishing circumstances possible , doing it in the blood of christ that was shed for sin , as it were shewing to our selves the cursed consequences of it , how it tore his body , spilt his blood , and could have no less expiation : so to make it look more dreadful to us . and having don so , taking in those pledges of that expiation into us , as it were expressing we receiv'd them on those terms we had resolved there ; and no otherwise expected that they should be salutary to us , then as we endeavoured to observe them . and to do thus hath bin our constant practice , and this i must suppose we are designing now , preparing for , and the more to affect our own selves with a real intimate sense of all this , that passion of our savior must be represented to us ; christ crucified before our eyes . we consecrate a day to shew our selves that infinite indignation god almighty hath to sin , which could not express it self in softer easier ways , then in the agonies and bloody sweat , the cross and passion of the son of god : and shew our selves that infinite love of his to sinners , that inclin'd him to do all this for , accept it in the stead of those that faithfully would cleave to him and leave their sins : and to give more pungency to all this , that it may touch livelier and pierce deeper , we intend to entertain the celebration with the humbling and afflicting of our own souls ; and all this to actuate , give life and vigor to the resolutions that we are to take upon it . for while our hearts will be yet wreaking with the apprehensions , we intend in that blood to renew again our vows , and this we do from year to year , and mean to do now . now sure we think we are in earnest when we do thus : we do not tie these sacred bonds upon our selves , as samson did teach dalilah to do on him , only to try our own strengths on them , and to serve us to break thro . and therefore in gods name that we would now begin to try in earnest whether we could keep them , and that whosoever vows thus would first set himself against that sin , which constitution or his custom makes his sorest enemy , that if he chance to come neer an occasion of it , he consider , i have deeply sworn against thee , i have made a covenant with my god and with my eies , and with my ears , and bound them from pursuing their careers over the invitations , that have hitherto crept in at them , and betrai'd me ; and whensoever a temtation do's come towards thee , bethink thy self , that 't is the devils harbinger , and that he himself is not far off , but is there laying trains for thee , and however kind his address be , he hath a dagger at thy heart , and a chain at thy feet , which he is then come from below to get thee into out of all thy vows ; and a dungeon in hell for thee . do not therefore treat with it , but call up all thy resolution and thy oaths ; for otherwise thou dost betray thy self , and it is plain thou hast no mind to keep them , that thou didst not take them with that meaning . and truly any one would think so , that consider'd but mens vows and conversations : how they first vow cleanness in the laver , which the holy ghost did hallow , and then make their whole lives to be but wallowing in uncleanness , and make that filthy , which that vow had cleansed . and then they swear amendment at the altar , dip those oaths in blood to make them solemn ; and strait mind and contrive nothing else but how to vomit up those oaths and that blood. they seem before a sacrament to have some sorrow , or at least some thoughtfulness about their sins ; but yet not resolving perfectly to part with them , they bring them with them to that sacrament , set them at christs table , as it were to feed on that body which they crucified , make them imbrue their hands in that blood which they shed . and this is the return they make to that blood shed for them . they bring them and their vows against them both together to the altar , and they leave their vows there , but they take their sins back with them , and serve them still . now does eternal ruin look so lovely to us , as that we will break thro all oaths to get at it ? is 't worth the while to be at once false to god and our own blessedness ? do vows so straiten us , that we cannot endure the obligations to be happy ? in gods name be at last more true to your own souls : consider what i say , and the lord give you understanding . a sermon of the prerogative of mercy , in being the best sacrifice . matth. . . go yee and learn what that meaneth , i will have mercy and not sacrifice . the words are part of a reply of our saviors to a cavilling question of the scribes and pharisees , who seeing him converse familiarly , accept the friendship of an invitation , sit and eat with open noted sinners , and ( which was as bad a name amongst them ) publicans , ask his disciples why they and their master do what they know was forbidden and unlawful ? to whom having answer'd , that he did converse with them only in order to their cure , ( now a physitian , that goes to visit his sick patients , is not therefore blam'd for going to them because they are sick , ) he further justifies himself by an account of gods own mind and dealing set down in the scripture , of whose meaning , if they had not taken notice hitherto , he bids them now go learn it . for god tells them by his prophet hosea , that he prefers acts of mercy , doing good to others , before any ceremonies of his worship , tho himself ordain'd them , whether sacrifices or whatever others . for i will , says he , have mercy and not sacrifice . therefore christ did but comply with gods own will , when he accepted of an invitation from such sinners , merely to have the better opportunity to invite them to repentance and to heaven ; and in doing so did but preferr the acts of highest mercy in the world , the doing everlasting blessed good to souls , before obedience to such ritual precepts , as forbad converse with the unclean and sinful . i need not here observe , that the negation is but comparative , and means , i will not have sacrifice , but mercy rather , yea i will have mercy and not sacrifice , where i cannot have both ; or that by sacrifice also is meant all ceremonies of gods worship , altho instituted by himself , and those not taken by themselves and merely external acts and void of the inward zeal and devotion that should spirit them , but taken in their best states ; yet god will have works of mercy rather . and that doctrine is , it seems , worth learning and attending to : for so in the text there is besides the proposition it self i will have mercy and not sacrifice , also the insinuation of its usefulness in those words , go and learn what that means . i shall not break these into other parts , but raise some propositions for the subjects of my discourse . and first since god compares two sorts of things here in the text , and says he will have , or is pleas'd with one and not the other , which other yet 't is plain that he was pleas'd with and would have , for he commanded them ; 't is evident he does imply , that as these , call'd here sacrifices , were grateful to him , as they were obedience to his precepts ; so the other therefore , which he does prefer to those , they must be good and acceptable to him in themselves , not only as they are commanded . some actions therefore have an intrinsic honesty , are of themselves , in their own nature morally good and well-pleasing to god , as some also are the contrary . dly of all that are so in that manner good , those of mercy are in an especial manner such , i will have mercy . dly of all acts of mercy those are best and most well-pleasing in gods sight , which are employ'd in reducing sinners from their evil ways : those were such our savior is here pleading for . and thly 't is onely the opportunity and the design and hope of doing good to sinners by reforming them , that can make familiar converse with them excusable and lawful : i mean , where no duty of a relation do's oblige to it . christ himself had no other plea to justify his eating with them , but that he intended it as a mercy to them , as his opportunity to call them to repentance , all these we see flow naturally from the words . first , some actions have an intrinsic honesty , are of themselves , in their own nature morally good and well-pleasing to god , as some are the contrary . when i say they have an intrinsic honesty and are in nature good , i mean the rule of them is intrinsic and essential to the agent , is indeed his nature , and by consequence their goodness is as universal and eternal as that nature . now it is a doctrine that hath had advocates as ancient as the great carneades and the sect of the pyrrhonians , that in nature antecedent to all laws and constitutions there is no rule of unjust or just , good or evil , honest or dishonest ; and that nothing of it self is one or other , but as our concerns or interests do make it to our selves , to prosecute which is the only inclination and the only rule that nature gives us : or else , as the public interests incline superior powers to prescribe them , whom it is our interest also to obey . accordingly we find ●this saying in thucydides , that to them that are in power 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , nothing is unreasonable that is useful . and the athenians being stronger tell the melii , that by rules of human reason things are just in that degree that they are necessary . and then as necessities and interests do chance to vary , good and just must change into their contrary ; and as different countries and persons cannot but have opposite rules and mesures of necessity and usefulness , so they must of just and honest : thus the laws of vertue serve , like almanacks , but for such a latitude , and a different elevation of the pole quite alters them , and makes them good for nothing . a pleasant sort of good and honest this , which any wall or dike , that divides provinces or countries , can give boundaries , lines , and rules to , so as that it shall be vertue and right on one side , vice and error on the other : as if those principles of good and evil , which seem planted in us , and the world calls natural , were nothing else but prejudices taken in from early conversation ; as dogs learn ( they say ) the skill of chase . and it were great pity , if this age , which so much needs the patronage of such a principle to give countenance to their licentious practices , had not also found out some , that reestablish and plead for this . but i shall not give you or my self the trouble to advert to them , but shall onely briefly lay the grounds of the contrary truth , which is so plainly set down here in the text : for if god himself tho he had constituted both the acts of mercy and the acts of worship , so that whatsoever goodness law or constitution ( tho divine ) could give , both had , if yet he shall prefer , and will have one much , rather then the other , 't is because there is some difference in the things themselves . for he that sees and judges as things are , if he shall judge one better , then it is so , and that by some rule antecedent to that judgment , that is , from the nature of the thing it self , which is the reason why he judges of them diversly , and constitutes , and wills them differently . so that god supposeth , that there are some actions of themselves , and in their own nature morally good ; neither is it hard to prove it . and tho , if we but view'd mans nature in it self , whether made by god or chance and atomes it matters not , we should see sufficient grounds to count his actions laudable or blame-worthy , as being morally good or bad , according as they are directed by , or deviate from that rule : yet in my first proposal of the thing , i shall make bold to take in god as the contriver of mans nature , and all other . now when the great creator of the universe had made it up of infinite variety of beings in an excellent order , 't is most certain that he being a most wise agent made each being for some end , which it was to attain , unless it were made in vain : but ends are not attainable but by operations suited and proportion'd to those ends . the operations of a simple element will not reach the ends of life , or sense , or reason ; as in artificial things we cannot use a ball to cut , or coulander to carry water in , and therefore as it is the business of each art to take care , that their tools and all their productions be wrought so , that their very make may fit them to work out these uses they are made for : so in nature , gods art , it was therefore necessary he should frame each several being so , as that the nature of it should be as it were a rule to it , to regulate the manner and the measures of its workings , that so they might tend orderly and constantly towards those ends , which he design'd their operations to work out , and in their courses might comport with one anothers motions ; and by doing so contribute to the ends and uses of the whole . for if the nature of each being were not such a principle , causing some to move in one way , some another , fitting this for one use , that for others : or if in their motions , or their other actings they should deviate from the rule of nature , they could neither be sayd to be those beings , neither would they make a world , but chaos , routing always and confounding one another . but while they do observe that rule , act and are mov'd according to their nature , and by doing so fulfil their uses , and work out the ends of their creation . so we see they are the preservation of the world , and consequently they must needs be truly , what god saw they were , when he had made them all , very good . those of them indeed that are determin'd by their nature to one course , which they can neither err from , nor discern that they observe , not morally good ; because there is no place for vertue , since there is none for choice in such determinations . but then there is a creature that hath faculties to understand and chuse , and which hath principles imprest upon him , that inable him for apprehension , judgment , and discourse of reason , and by consequence who is onely able , as to understand himself , so also to find out the nature and the uses of the rest , and therefore who alone is capable and fit to be the lord of them , and was made so , and hath therefore ends above the ends of all the rest ; whose nature also , as the others were , ( there being the same reason of them all ) was a law to it self , to regulate his actings , even all his apprehensions , judgings , reasonings , and his choices . now if he also do not turn aside from the line of direction , which his being do's incline him unto , in pursuance of the aims of a nature that is rational and was made for society , his actings must be good , that is , fit for the uses , which he was design'd for , and it is not possible that they can fail his makers ends , and consequently must be well pleasing to his great and wise and good artificer , since so they justify the goodness of the workmanship . but yet if he neglect and violate the laws of his own being , and as he corrupts himself , so also being lord of other creatures , if he employ them not to their own uses , but abuse them , make them serve irregular and vitiated purposes , this male-administration cannot but renverse the state of things . thus acting he not only puts himself by those ends he was made for ; but defeats god of his aims in the creation of the rest , by putting them to uses that despite him meerly , stand in perfect opposition to his wisdom , holiness , and goodness , all his attributes , and work out nothing but disorder and destruction , and by consequence are bad and most displeasing to their maker , and since these ( as the other good ones were ) are don discernedly and with deliberation and choice , they are therefore morally so . so that actions of men in themselves , and by the rules of nature , may be morally good and well pleasing in gods sight , or the contrary . yea which will follow from the premises , and which i only toucht before , altho there were no law of a superior being , which requir'd that man should live conformable to his own nature , and to those impressions and notices , which in his making have bin stampt upon him , to direct and regulate his actings , yet his very nature , howsoever made or hapning , being such a rule to all his works , would have the reason of a law to him : for as with them that grant such a superior and creator , that very supreme being , tho he be almighty , can do all things , yet there are such things , that 't is impossible for him to do , they are so bad , and all his actions are most infinitely good , not by reason of a conformity to the precepts or prohibitions of a law ; for none such can be set to god , but merely as they are conformable to the most infinite perfection of his nature . so abstracting from all law of a superior being , and considering man in his own nature as a rational sociable creature , and relating to the place and station he fills in the universe , his actions would be good or bad by disagreeing or conformity to that ; and he that acts in opposition to it , is as mischeivous , yea as unnatural a thing as if one of the elements of the world , or any cheif ingredient of its making , should have chang'd its operations , and by consequence not be it self , but the disorder and the pest of all the other . we seem indeed astonisht seeing heavy bodies to put off their nature and ascend , and we rack principles to find out causes : when the vicious man , that acts daily against his reason , is the same constant prodigy : the man , that pours down streams of intemperance , until they mount into the throne of reason and quench the little spark that 's seated there , is as unnatural a thing as a stream climbing up a wall , and every sinner is as much a monster as a stone falling upwards , do's as much against his nature , reason ; is indeed a greater monster . for when those other things do leave their nature , 't is either from some violence in the efficient ; if water mount , 't is by the force of engine or some other pressure , or , as some say , from violent impulses of a final cause : 't is for the preservation of the whole community of natures ; for if it be to avoid vacuities , it is so , and it do's against its own inclination , onely for the strong concern there is for the benefit of the universe : but the wicked man , that lives against the dictates of right reason , his own nature , is urg'd to it by no violences but those of wilfulness , is pusht on by no engine but a naughty heart , nor hath he any higher ends that make impulse upon him , but he is onely passionate for unworthy ruine , violent for an unreasonable destruction . the heathens were so sensible of natures obligation in man to live virtuously according to reason , that they call'd the doing so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as if there had bin an engagement to it in his very constitution and being : and his principles and frame did promise for him he should live so : and therefore a arrian upon epict , tells a man that did a thing injuriously or with passion and impetuosity , or but without consideration , or to gratify his lower appetites , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , thou hast destroy'd the man in thee in having not kept nature's word , but broke the promise , which thy very being made for thee . as if mans nature undertook as solemnly he would be virtuous , as the fire's nature does assure that it will burn . but we who profess also to believe , that god made man in his own image , consequently must needs grant , that so far as he imprest on him the likeness of that nature , whose perfections , as they are most infinite and immutable , so they are a necessary and unchangeable rule of goodness to those beings that are transcripts of his being , so far therefore he hath planted in us rules of good , which since they are deriv'd from our supreme lord and creator , must have the force of law to us , and are that which the scripture calls the law written in our hearts , whose dictates ( howsoever slightly vain men think of vertue , that it is but an emty name , or at the best but politic contrivance without any real grounds in nature ) have yet their causes as eternal , are themselves as immutable , not onely as mans nature , but as gods , of which mans is the draught and image , and are justly call'd participations of those forme of goodness that are in god , of which they are the prints ; and amongst them none more lively then the rule of mercy , the thing that god do's prefer here , when he sais , i will have mercy and not sacrifice . whence we observ'd , that amongst all those actions , which have an intrinsic honesty , and are of their own nature in themselves morally good , and well-pleasing to god , those of mercy are in an especial manner such ; the second thing i was to speak to , for i will , saith he , have mercy . the word here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies benignity , and by it is meant all love and kindness , the exercise of the habit of mind , that disposeth a man to do all the good he can to every man , in what condition soever . now to prove that human nature hath implanted in it principles of universal kindness , and propensions to have friendship to , have pity on , do good to one another , i shall not urge what * st paul saith , that god made of one blood all the nations of the earth , tho certainly in that one kindred there be an obligation to the dear affections of near relatives . but if all would grant that one blood , it would , i fear , prevail not much , for now adaies nearness of kindred is not apt to make close friendships and concernes for one another , if an interest chance to interpose : however one blood , when it is divided so and scatter'd , hath not force to warm and spirit strong affections or to cement much . but this i will take confidence to urge , that in the latitude of creatures none is born with so much need of mercy , as a man : none wants so many helps to be brought forth , none leaves the parent , that did bear it and should nourish it , in so weak and helpless a condition , ( i speak as to the generality , ) 't is merely others pity and assistance that they live : and then if mercy , others help be the most pressing and the first necessity of humane nature , the return of mercy , pitying and helping others is the first and the most pressing obligation on that nature . to go forward ; as this state of infancy demonstrates nature did intend him for society , since without that 't is not onely most impossible that he can be that rational creature , ever can exert the faculties of speech and the discourse of reason , which yet 't is plain nature hath fitted him for ; but also most impossible that he can be brought up to be so , when he is so , 't is society alone that still preserves him , and 't is onely mutual good offices that preserve society . nam quo alio tuti sumus quam quod mutuis juvamur officiis , saith seneca l. . de benef. c. . and mans life subsists , is furnisht and rose onely by commerce of kindnesses , by helping one another : take him single , and what is he but the prey of any beast almost ? vilissimus & facillimus sanguis , the cheapest blood and easiest to be spilt . those creatures that are born in deserts , and born for them , are all arm'd , but nature gave no strength to man besides the kindness and assistances of other men ; take away them , by which alone it do's subsist , and the whole kind must perish . but so far you labor to take them away , as you believe not to be good , kind , merciful , and assisting is not a thing of it self ill and unnatural , which it must needs be ; and the contrary most natural , when as nature hath provided onely that , as instrument of its security and preservation . so far is the accursed principle of self interest and of mans just right to do what e're he lists to others , howsoever mischeivous it be , if he conceive the doing of it useful to himself , from being any principle of nature , that the first voice of nature teacheth us the direct contrary . and whosoever he be that is , i will not say unjust to others , but not kind , friendly , and apt to do good to them ; he that hath regard for onely self , and mesures all by his own inclinations and interests , is such a thing , if nature onely judg of him , as ought to have bin expos'd when he was born , and to have no pity shew'd him , when in teares and in his blood he cri'd for it ; he should be still abstain'd and seperated from , as one whom nature her self excommunicates , as one who is no part of human society , but the proper native and inhabitant of the desert . but he that is unrighteous , who by worng whether of violence or fraud or but of debt makes his own satisfactions , that to serve his uses and occasions dares take , or but detain from others what is due to them , and supports his pomp and plenty with that , which of right ought to cloth and feed others ; and so eats the bread and drinks the tears , and , may be , blood of creditors ; he that is so unmerciful as to be thus cruel , tho almighty god were silent , even nature would her self prosecute such a person with her out-cries , as we do fire , when 't is broke out and rages , for he is all one ; fire also spreads and seises all it can come near , whether mans or gods house , to make fuel for it self and to encrease its blaze : so that the other should be lookt upon with the same dreads and abhorrency , for he is the same disorder in the frame of nature , and in this the voice of nature is the voice of god , which is our other medium to discover what is natural . now since we have declar'd , that natural vertue is in man the imitation of god , is as it were the workings off of those forms of goodness that are in him , and the lines and rules of it are but the lineaments of his perfection , 〈◊〉 will be easy to evince , that the rule for mercy is a most important law of nature , since the practice of it is so natural to god himself . now to prove this , passing by all other methods of probation , i shall content my self with that one declaration of himself he made , when he proclaim'd himself b the lord , the lord god , merciful and gracious , long suffering and abundant in goodness and truth , keeping mercy for thousands , forgiving iniquity transgression and sin , and that will by no means utterly cut off the guilty , ( so i understand it out of jer. . . ) will not make a full end , a clear riddance of them , when i visit . god seems here to have taken flesh in his expressions e're he was incarnate , that he might have words to phrase his goodness in : and he had bowels of mercy before he was made man , and yet all this , he says , are but the back parts of his goodnes exod. . v. ult . but that of it which we meet with in his dealings with the sons of men , as we see it à posteriori , and in its effects here : but the face and glory of it was so bright and dazeling , that he tells his friend there moses , that 't was not possible for him to see it and live . yet now st paul saith , god hath given us the light of the knowledg of the glory of god in the face of jesus christ , cor. . . indeed there was divinity of mercy , and more too ; humanity was taken in , that god almighty might be able to bestow more then himself , and all that he might shew compassion on us men . it seems , o lord , thou wilt have mercy , yea and sacrifice too . if thou require such an offering , as the sacrifice of thine own blood and of thine own son , that thou mightest have mercy on us ; and then let men dispute , that vindicative justice is essential to god , that sin and its punishment are annext by as unchangable necessity as gods attributes are to his being , and that by the express exigence of his nature he no less necessarily executes it , then the fire burns : we may well be content it should be so , when this strict necessity , if such there were , did but make way for , was subservient to the ends of infinite mercy , and by that demonstrates , that benignity , compassion and forgiveness are much more the inclinations of his nature , and if he intended man in any thing his image , sure he did in mercy ; therefore do's our savior charge us , be yee merciful as your heavenly father is merciful , who as he had no other reason to create the world , so 't is most certain , that he had no other reason to redeem it . that oeconomy was intended as the means of mercy to poor sinners in reducing them , which is the mercy my third observation speaks of , which was this ; that of all acts of mercy those are best and most well-pleasing in gods sight , which are emploi'd in the conversion of sinners : that was such , for which our savior is here pleading , when he saith , i will have mercy . but here i mean not such conversions as they are emploi'd about , who compass sea and land , not so much to convert men from the evil of their waies , to the true real practice of christianity , as to convert them to their church : to which men would not go so fast , but that by the debauch of all good christian discipline , there are such easy absolutions to be had , tho men be not converted from their evil waies ; for it is impossible to find a church or a religion in the world , which men may sin so hopefully and comfortably in , as that of rome , as it now stands . but these busy agitators of conversion , besides that they convert not men to catholic christianity , but to a name , and indeed faction , have made catholic a word of party : if they should multiply , we should soon find , they would have sacrifice , not mercy . i do not mean their host , that sacrificium incruentum , bloody sacrifices , we know , are a main part of their doctrine and their practice , who have us'd to turn whole nations into shambles for their church's sake , and make bonfires with burnt-offerings of their fellow christians . but waving these conversions , those the proposition speaks of , are such , as reduce sinners from their evil doings , to the universal faithful practice of all virtue and all piety . now of all acts of mercy , that those , which endeavor this , are best , nature herself would judg : since they do aim at reinstating man , the crown of all her workmanship , in the integrity and rectitude of nature , which is his own true perfect state , and is therefore the most proper and best for him , as relating to that state . but god , who beyond that design'd to make man , who had faln from his own nature , to partake of the divine nature , as st peter saith . pet. . . and in order to it call'd us to glory and vertue , v. . cannot but account that kindness , which endeavors the recovery of sinners from corruption and misery , to the state of vertue , and so on to glory , and to be partakers of his nature , as a kindness that is in great degree divine . and certainly , if acts of mercy be , as we have seen , so well pleasing to god , 't is certain , that the acts of greatest mercy must be most well-pleasing ; and it is as certain , that those mercies are the greatest , which releive from greatest miseries , and invest with highest blessedness : but the eternal happy preparations for the penitent , and the as infinite and immortal torments , that await the sinner , transcend all comparison with other things . both of them indeed were propos'd in mercy , hell it self was threatned merely in compassion , to affright our passage , and to make our entry inaccessible . 't is true it must be executed on the final impenitent , that god may be true ; he is engag'd in his veracity to inflict it , and yet he scarce knows how to do it , or to punish : how shall i give thee up , o ephraim ? how shall i deliver thee , o israel ? my heart is turn'd within me , my repentings are kindled together , hos. . . since thou wilt not do it , not turn , not repent , sure i must , for how shall i give thee up ? yea he does it till that he be weary with repenting jer. . . till he be in passion , so as that with oaths he does expostulate c as i live , saith the lord , i would not the death of the wicked , — turn ye , turn ye from your evil waies ; for why will ye die : yea more he sent his son out of his bosom to prevent it . would you know the value of that kindness , that endeavors to reform such sinners , it was worth the incarnation of the son of god , the word was made flesh purposely to call such to repentance : so my text saith , i came to call sinners to repentance . but to call them to it , lord ! out of thine own mouth we will challenge more from thee ; for thou didst answer to this very same reproch of being a guest to one that was a sinner , the son of man came to seek and to save that which is lost luke . . not to call onely , but to seek ; and how , he shews you in the parable , chap. . v. , . what man of you having an hundred sheep , if he lose one of them , doth not leave the ninety and nine in the wilderness , and go after that which is lost , until he find it ? and when he hath found it , he laieth it on his shoulders rejoicing . the sinner he hath straid into by paths , gon away from the shepherd of his soul , is a lost sheep ; but yet when he is gon his farthest , is in mazes , knows not which way to betake himself , then this good shepherd do's not onely call , invite to a return , or ( as the father in the parable ) run to meet him in his coming back , but goes himself to seek him , seems to mind the recovery of each single one that 's lost , and contributes as carefully to his return , as if that one were all his charge , and the whole flock not dearer to him then that sheep , he leaves the ninety and nine to seek that one , and he seeks till he finds it , and then laies it on his shoulders : the wandring sheep it seems had strai'd till it was weary , and had tir'd it self with running from its shepherd , so as that it neither could come nor be driven home ; but that too is provided for , for therefore he is carried : that none , how far soever he hath gon away , may yet despair of coming back . this sheep had wandred to so great a distance , and to so much weariness , that he was fain to be born back , when he was found . yea and the burden was most acceptable , for he laid it on his shoulders rejoicing : assure thy self he will refuse no burden for thy sake , who was willing to bear the cross for thee ; be but contented to be found by him , and he will carry thee with gladness , & the joy will spread it self to heaven also , v. . there is joy in heaven over one sinner , that repenteth . the kindness , that effects this , is worth a triumph in gods presence among all , god , angels ; it is worth a passion of the son of god , it is fit to make a joy in heaven , and fit to make the lord of heaven descend to earth , and to the grave for it . nor yet content with having don all this himself , he gave his spirit to ordain and qualify a state of men to agitate this onely work to the worlds end . for saith d st paul , we are ambassadors for christ , as tho god did beseech you by us ; we pray you in christs stead , be ye reconciled to god. i know not whether the ambassadors are likely to prevail , in what the son himself hath fail'd ; and whether gods beseeching us will do that , which his dying for us hath not yet bin able to effect ; or whether they that come with the same ambassy , have not reason to expect the same unkind reception : for it is no wonder , if that message , which did cause christ to be crucifi'd and his heralds martyr'd , which was so unwelcome , that they shed the blood of intire . nations almost to extinguish it , and lay'd wast whole regions to extirpate it , should not now be any whit more grateful : for without all doubt men love their vices now as well as ever , and indeed 't is hard to love the men , that come to tear their bosome inclinations from their heart , whose words are corrosives and caustics , lances , sawes , and whatsoever other instruments , that serve to mortify and to cut off ; men that design to sower all their satisfactions they have in the world , by throwing in the thoughts of present guilt and after torments , whom if they beleive not , they must needs despise , and hate them for assuming so to check and censure , lay such black dooms on their actions ; if they do beleive them , they must needs be tortur'd by them , feel convulsions , wracks within at their discourses , and by consequence cannot much affect them . 't is hard not to be enemies to them , who , tho they say they come to treat a reconciliation , are ambassadors of war , and whose commission 't is e to cry aloud , not spare , but lift up their voice like a trumpet to proclaime defiance , sound a charge against them , and to shew the people their transgressions , and the house of jacob their sins . now to be told of faults , to have ones bosome ript up , and the guilt displai'd , was hardly ever acceptable ; good counsel , admonitions and reproofs never have bin welcome , and then how should they be so , whose office 't is to bring them , and who are , as the wise man saith , ordain'd to reproving . but 't is as unhappy sure , as 't is unreasonable to dislike the greatest kindnesses for being such ; if mercy shall be thought to merit hate , because it is the highest mercy , what then shall oblige ? the poor man does not scorn the garment that is sent to cloth his nakedness , or the food that is bestow'd upon his croaking , clinging bowels , tho the very almes betoken and discover the necessity , he hath yet no malice to his benefactor therefore : but the perishing naked soul thinks , he that labors to releive her wants , upbraids her with them , and the invitations therefore to the supper of the lamb , the offers of the wedding garment , of the robe of immortality provoke her . men allow the physitian yet to tell them of those maladies , that have guilt in them , and receive prescriptions from him of such methods of severity and discipline , as few would go thro to heaven , and all this endears the man : but he that shall attemt an application to the vice , which is the cause of all this , to remove which is the onely possible way to secure from relapses , and the certain way to health and life eternal , he is judg'd a mortal enemy , as if there were nothing in the world so dear to men as their sins are , no kindnesses , but what are shew'd to those , are grateful ; that were true love that would see them , let them perish everlastingly , and not speak to them to direct them ; as if all benefaction to the soul were injury , and the mercies , that have in them heaven and eternity , were meer defiances . but how irksom however such conversations are , as by admonitions , or whatever other methods aim at the recovery of sinners , they are the onely conversations with them that can be justified . for , which is the fourth and last thing that i am to speak to , 't is onely the opportunity and the design and hope of doing good to sinners , by reforming them , that can make familiar converse with them excusable and lawful ; i mean where the duty of a relation does not oblige to it . and first , i will not give my self the trouble to find out a law of god among the jews forbidding to converse at all with heathens , and by consequence with open sinners , which might give occasion to this question of the pharisees , since st peter tells cornelius acts . . ye know , that it is an unlawful thing for a man , that is a jew , to keep company , or come unto one of an other nation : and our savior , when he would prescribe the distance , which his censures were to make men keep , from any refractory sinner , words it , let him be unto thee as an heathen or a publican , as supposing they were not to company with those ; and in the text he also reckons the observance of that distance from all sinners as a duty , calls it sacrifice , and justifies his doing otherwise by this plea onely , that he came to them to call them to repentance . but if a command be call'd for , we have several , cor. . . now i have written to you , not to company , if any man , that is call'd a brother , i. e. professeth himself a christian , be a fornicator , or covetous , or an idolater , or a railer , or a drunkard , or an extortioner , with such a one no not to eat , and the like : thess. c. . v. . if any man obey not our word , note that man , and have no company with him ; adding v. . yet count him not as an enemy , but admonish him as a brother . the converse is therefore lawful onely , as an opportunity of admonition . for secondly , if it be lawful otherwise , i might ask , for whom ? not for the clergy-man most certainly , whose calling it is to admonish , and he is false and trecherous to his office , as well as his company , if he do not , who is set god's watchman , to give notice of approching dangers , & who is responsible for every soul that perisheth for want of warning ; nor the magistrate , who if he see vice , by his office is as much oblig'd to punish it , as the clergy-man to preach against it . he also is the minister of god to execute wrath , as the other is to denounce it , whose easiness is much more baneful then the others silence , and makes all those faults , which by not punishing it does encourage , and by that is more unmerciful to the community then arbitrary tyranny , and is guilty of that blood it does forbear to shed ; and as not for these , so not for any one , since reproofs and admonitions have bin the duty of every person from the beginnings of religion lev. . . thou shalt not hate thy brother in thine heart : thou shalt in any wise rebuke thy neighbor , and not suffer sin upon him . silence then in gods esteem is enmity , not to reprove perfect hatred ; and indeed to labor to preserve a man from perishing eternally does look like kindness : but if this kindness be too sower , and sullen for this present age that will not bear correption , and in opposition to gods judgment calls that hatred , looks upon it as a provocation and affront , and answers it with a defy , and with the retributions of a mortal injury ; yet there are commands thirdly , which god hath made as fences merely to secure our virtue , charging both in general of sinners : my son , walk not thou in the way with them , refrain thy foot from their path prov. . . and also in particular of almost every sin : make no friendship with an angry man , and with a furious man thou shalt not go ; least thou learn his waies , and get a snare to thy soul , prov. . , . and look not upon the wine when it sparkles : and sit not by a woman &c. so that merely to converse with these sollicitations to sin is the breach of commands , which commands if they should be onely methods of security , not rules of express duty , yet not to observe them is to slight the onely antidote gods wisdom could prescribe against contagion , and that man , that do's so , do's assume to guard himself , and so devests himself of the protection of gods grace and holy spirit ; and then , if he fall , he is not onely guilty of the fault that he commits , but of wilful contemtuous refusal of the means of preservation from it , of design indeed to make the sin unavoidably to himself : for such familiarities express , that he desires to be engag'd in the necessity of sinning . for he that does invite the danger , and converse , and play with the temtation , can have no other ends , but to be ensnar'd and taken . now judg of your selves , i pray you , whether he that do's require to pluck out the right eye , if it offend , and cut off the right hand and foot , that with such torment to our selves we should bereave our selves of those so useful organs , whether for the ornament or the necessities of our being , if we find that we shall be betrai'd by them , and who requires it on this penalty , that otherwise we shall be cast with both ours eies , and hands , and feet into hell fire ; whether he be likely to excuse the conversation with those objects , that engage our eies , and poyson our souls thro them ; or else will allow me , by thrusting my self thus into temtations , to lay violent hands upon sin and destruction , who commands me to cut off my hand rather then touch vice . or else will he give me leave to run into the snare , who bids me cut my foot off rather then be taken ; sure he suppos'd we would be willing of our selves to divorce and tear our selves from the allurements and occasions , who thought it unnecessary to prescribe such easy remedies as to avoid them , and requires of us , that when the allurements shall surprize , or force themselves upon our senses , we tear out the organ rather then yeild and be overcome . or he thought at least , that altho the companions of my vices are grown dearer to me then mine own eies , their converse more useful and more necessary to my satisfaction then my hand or foot is to me , yet to pluck out , cut off , and cast all from me . but were i proof against temtation , and perfectly secure from the contagion of such conversation , yet 't is fourthly , less excusable in respect to gods concern then any other . to sit and see vertue not onely violated and deflour'd with loose unclean discourses , but like thamar then thrust out of doors , despis'd , religion scoft , and turn'd in ridicule ; all that is holy laugh'd at and profan'd , and gods lawes vilifi'd , his word burlesqu'd and droll'd upon , his name blasphem'd and himself raill'd , curst , renounc't , yea and deni'd a being ; and hearing this , i do not say to find delight and entertainment in this sort of company ; for none , but those that are of reprobate minds , can do that possibly , take pleasure in that which hath nothing in the world to recommend it , but the boldness of the villany : but to sit patient without any least sense of resentment , as one that had not any least concern for god almighty's honor or his being , is ingratitude to such a bulk and brutishness of guilt , as is beyond the power and art of aggravation , or indeed expression . it was not onely death by gods law to dishonor or blaspheme his name , but at the hearing it , tho but in repetition by a witness , all the jews that were in hearing were oblig'd to rent their garments , as their laws assure us in their talmud . yea we find the courtiers in isaiah . . coming with their cloths rent to king hezekiah , to report the words of rabshakeh an alien , who but in a message from his own king had spoken sleightly of their god ; and the high preist , whom it was forbid to in most cases , in such did it . and one would think that it should rent our hearts , of which the other was but a symbolic ceremony , and implied that duty . to hear one slight tho but by inadvertency a person , whom some one or other of the company hath the least relation , or but any little obligation to , requires that person by the laws of honor indispensably to call for reparation . to touch the reputation of a mistress , or what 's worse , and own'd to be so , ought , they say , to be no otherwise then fatally resented : and these are accounted such just causes of mens indignation , that a man that 's unconcern'd , will take it for a glory to be second in them , and he that never had the honor to be drunk in the man's company , will venture to be kill'd and to be damn'd for him in such a quarrel : therefore every man , unless he do design to quarrel purposely , does think himself bound to forbear offences of such kind in company , where any one 's oblig'd in honor , or by rules that men have set it , to take notice of it . now tho it were prodigious insolence to urge in parallel to this , that it should seem that god almighty is not thought so much a friend to any , none have such relation to him , nor on any account have reason to be so concern'd for him , or for his honor , that men should forbear him in their company : yet it seems dreadful after such plenties of his blessings , miracles of kindness in stupendous rescues and deliverances ; where , to pass by all those mercies that concern eternity , his temporal preservations have contested with our provocations , and overcom them , and so often that they have out numbred all our hours , and all other numbers , but our sins : that these endearments should not yet be able to oblige us so far , as to move us , when we hear his laws or his religion , or his word and name , or himself dishonor'd , to desire them to forbear that god , that hath bin so kind to us ; or if that be judg'd unmannerly by the sword-men , yet at leastwise by uneasiness and by withdrawing to assure them , that we cannot bear the hearing it . god did once say in a severe threatning determination , f those that honor me i will honor , and they that despise me shall be lightly esteem'd . go ye and learn , what that means ; consider , i say , and the lord give you understanding in all things . sermon iv. of gods method in giving deliverance . psalm . , . thou shalt arise , and have mercy upon sion : for the time to favor her , yea the set time is come . for thy servants take pleasure in her stones , and favor the dust thereof . according to the version us'd in the liturgy : thou shalt arise , and have mercy upon sion : for it is time that thou have mercy upon her , yea the time is come . and why ? thy servants think upon her stones , and it pitieth them to see her in the dust . the address of this text is not ordinary ; they use to be directed to men for their instruction and practice : but this do's treat with god , seems to prescribe to and appoint him : and now not to excuse this by a plea , that since men have bin deaf to all addresses from this place , that have bin made unto them , 't is time to change the method ; and seeing we cannot persuade men , try if we can in that sense of st paul's words persuade god : but to say for our selves when human wisdom cannot find expedients for us , and our distresses are beyond the succors of their power or their counsel , 't is fit then to betake our selves to god , to plead with the lord , and never let him rest ; and when the help of man is vain , to to cry out , o be thou our help ; and with holy confidence , thou shalt arise and have mercy upon sion . indeed addresses to god use to be made otherwise , in a petitionary form at least ; and it would seem much more to become us , if we humbly beg'd , arise , o god , have mercy upon sion : yet this here in the text is such a form as does need nothing else , but faith in the petitioner to make it acceptable . there is some difference in the reading of the latter verse , the one version rendring , for why ? thy servants think upon her stones , and it pitieth them to see her in the dust : the other thus , for thy servants take pleasure in her stones , and favor the dust thereof : yet this is easily reconcil'd , they think upon her stones , indeed with sorrow for , acknowledgments of their demerits , which did call down this calamitous condition , and being passionately thus affected with the sense of it , they willingly receive , contentedly and cheerfully accept this punishment of their iniquity , this return of their demerits 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : and since it is on their account , namely thro their demerit that she is so low , since they are sensible themselves did make her fall into the dust , they cannot chuse but be more tender ; love and pity her the more , and be more willing to do what they can to raise her up , a pulverem ejus evehere cupiunt . in the words there is an holy confidence , that god will grant the thing they long for , mercy to sion : thou shalt arise and have mercy upon sion . dly a reason of that confidence ; for the time of shewing favor , the appointed time for it is come . dy a ground for that , because thy servants think upon her stones , and it pitieth them to see her in the dust . in handling which i shall consider . the stones of sion , and those in the dust , or at least in great danger of impendent ruin . . that tho god is not alwais minded to succor his own sion , yet he hath set appointed times for that . . that when the sons of sion are affected towards her as the text expresses , then is usually gods season for deliverance , his time of mercy and of shewing favor , then the appointed time for it is come ; and then we may take holy confidence , and in full assurance of faith say , thou shalt arise . first of the stones of sion , and those in the dust . sion was , we know , either the city of the king , where there was the seat of judgment , the thrones of the house of david , psalm . . or else it was the mountain of the lords house ; and so the stones of sion are either the stones of the seat of judgment , of the throne in the dust , or the stones of the lords house , the sanctuary there . both these therefore might be treated of , and i shall speak to both , but more particularly to the later . and those stones may be either taken naturally , as they are the stones of a material sanctuary ; or else mystically , in that sense they often have in scripture , which sais , we as lively stones are all built up a spiritual house . pet. . . . the stones of sion the material sanctuary in the dust the psalmist thought an object for so much pity , that some psalms are but the liturgies of his pious resentments upon that occasion . psalm . is full herein , think upon mount sion , where thou hast dwelt ; lift up thy feet , that thou maist utterly destroy every enimy , which hath don evil in thy sanctuary , thine adversaries roar in the midst of thy congregations , and set up their banners for tokens : they break down all the carved work thereof with axes and hammers , they have set fire upon thy holy places , and have defil'd the dwelling place of thy name even unto the ground ; yea they said in their hearts , let us make havock of them all together . it is not many years since this was our complaint , concerning both the house of god and of the king , the church and monarchy , as if the life of one were bound up in the others life . we saw gods honor , at least the place where his honor dwelt , laid in the dust ; nor was it suffer'd to stay there , the stones of sion not allow'd to find a place for burial in that dust , which is the common grave : the church it self had not a monument , nor the tombs a sepulcher ; but the very ruins were disquieted , the rubbish troubled , and the stones and dust suffer'd a deportation , us'd as if men thought with them to build a sanctuary for those sins that demolisht them , and make a refuge for their sacrilege . 't is true , to many this seem'd no sad spectacle , nor would it now to such , as think any occasional room , of the lowest name and usage , might do as well for the uses of gods service . strange ! when there was never a religion in the world , that did acknowledg any sort of god , but would allot some place peculiar to his worship : with them whose deities were sicknesses , the feaver had its temple . yea and stranger , in a world that does devote set rooms to every use of nature , of convenience , and of pleasure ; the recreations have a place made for them , and the meanest instruments of sport have so ; meals have one , and feasts have another , luxury hath its offices , state hath many ; chambers , antichambers , and withdrawing places , merely because there may be so many rooms of which there is no use , for that is pomp : if god should not have one too , for all uses that relate to him , to meet us in with all his train of angels , and to bless us , and to entertain us with the food of heaven , with himself . but whether men desire it so again , yet so it lately was ; and when his table was remov'd , his entertainment too was laid aside , and the sacrament become as desolate as the altar , gods houses & his mysteries too in the dust , god did arise . i cannot chuse but see that we have no such object of resentment now , but how much farther off it is from being thus at this time , and how much less apposite to our condition at this present , the discourse is so much greater demonstration of what my text affirms , that when gods honor is affronted thus , and his house vilified and ruin'd , then the time for favor , the appointed time is come ; and when the stones of sion are thrown down into the dust , his servants humbled too into the dust with sorrow and resentments , then god shall arise ; for so he did . it was so also , if we look upon the stones of sion in their mystical and figurative sense . now altho every sincere christian , every one in whom , on the foundation of a true sound faith , an holy life is superstructed , be not onely in b st peters words a lively stone , but in c st pauls a temple , yet more properly the whole community of christians is in scripture represented to us as the body of a building . st peter tells them , ye are built up a spiritual house , pet. . . and st paul saith , built upon the foundation of the prophets and apostles . jesus christ himself being the chief corner stone , in whom all the building fitly fram'd together groweth up a holy temple in the lord , in whom ye also are built up together for an habitation of god thro the spirit . eph. . , , . the ends for which 't is call'd so , seem indeed more lively represented in the parallel resemblance of a natural body rom. . cor. . . and that body the body of christ eph. . . or that of which he is the head col. . . from which all christians do receive their life and motion , their increase and strength , no otherwise then as they are united and tied by joints and nerves to one another and that head eph. . . and have all one spirit also cor. . . of all which expressions as one end is to enforce such unity in the profession of their faith , and communion in gods public worship among christians , as there is unity and communion between the several parts of one same person , that their union in it should be so strict , that all their assemblies for it should make but one body with one spirit ; so another end is to assure that as in one same body there are several parts for several uses , without which it could not be an organiz'd , complete animal body , so in the one body of christ the church too there are d several ministeries , offices , and powers , some more noble , others more inferior ; and the whole body may as well be all eie , as each member in the church a seer , every part be tongue , as every man a teacher : st paul from that analogy deducing a necessity of several parts , and their subordination also in that cor. . v. . and accordingly , saith he , god hath set several orders , first apostles , after prophets , teachers , helps or ministerial offices , and governments ; without which governments and which diversity 't is as impossible it can subsist , as for a body to see without an eie , or speak without a tongue , consult , direct and call it self without a brain or understanding . yet this same is exprest all in the other body of a building , which my text relates to ; for eph. . . christ gave also some apostles , and some prophets , some evangelists , some pastors , and some teachers , for the perfecting the saints , compacting & holding christians together in assemblies for gods public worship ; for the work of the ministry , for the edifying , or building up of the body of christ. now this embleme to the body of a building ( as the other ) is a type of unity , but yet of several and subordinate stations in the churches unity . for stones however excellently squar'd & fitted , are yet no parts of the structure , till they be cemented to the rest that lean on the foundation ; the number possibly may make a heap , but not a frame until they be dispos'd and order'd in their several stations ; for there are such in this body also , every hewn stone cannot be a pinnacle nor corner stone : so in the church all are not capable of the same ministeries , offices , or powers . and yet we may remember when it was so ; all assum'd all , seiz'd the offices , usurpt the powers , executed all the ministeries , all subordination was demolisht , order broken , governments under foot , the stones of the sanctuary pour'd out in the top of every street , as e jeremy laments ; the vrim and the thummim , stones that gave the heavenly oracles , lost in ruins . now then god to make good the promis'd method of his providential mercies , when it was thus , when these stones of sion were in the dust , the ephod and the priests thrown into it , and the priesthood and the fathers of it , the the whole life , with all its offices and powers dying , almost all that could continue it being laid in the dust , and sions enimies expecting the expiring of the order : then the appointed time was come , and god not onely did himself arise , but made a resurrection of the church too , and from the dust these stones were again most miraculously built into a spiritual house . i cannot but acknowledg that the breaches which this desolation made were not wholly made up , nor were well cemented , and as uncemented breaches use to do , decai'd more and more daily ; what arts were us'd to keep them open , yea to widen them , by whom , for what ends too , is so evident i shall not touch it . but 't is sure we had not much face , had no great appearance of the bodies , that the scripture represents the church by : for in those that were before broke off from her , there was no subordination , nor no order , nor no unity ; every broken & divided piece of ruin took upon it self to be the entire building , the whole body ; every faction was christs church , each assembly was his flock , his congregation , when indeed it was onely a spiritual riot . and when things were dispos'd thus , then at once to break down all the poor remainders , he that takes his place to whom christ said , f thou art peter , and on this rock i will build my church , who yet , as not content to thrust christ out from being the alone foundation , then which none can lay another true one cor. . . would be the chief head stone in the corner also , on which whosoever should fall , shall be broken ; but on whosoever it shall fall , it will grind him to powder matth. . . he , i say , in confifidence of that success attemts this on the reformation , and particularly on this , as they thought , tottering church , to lay her stones all in the dust . and truly such the instruments emploi'd are , that humanely speaking it must seem impossible to be avoided . for in gods name , under the autority of religion , with the greatest sacredness that can be , they contrive the bloudiest , most irreligious , most inhumane murders , treasons & assassinations imaginable , make the holy eucharist the bond of their confederacy in those so tremendous villanies , christ's bloud becomes the very obligation both to commit , & not confess them ; for which end they say and swear even at the point of death , and upon their salvation prov'd and confest falshoods . now what security or guard can mankind have against such , whom no ties of religion or humanity have any force on ? whether these be the doctrines of their church , tho that be true in most part , yet it matters not to them who are to be massacred , if they be the constant practices , and if they have such guides of conscience as can satisfy , and thereupon engage the instruments that must effect them to those practices . how they do that , i must confess , seems strange ; for they yet look upon those actions , as for which they would have absolution , therefore sins . for tho there have bin dispensations sent from rome , permitting them to promise , swear , subscribe , and do what else should be requir'd of them , so as in mind they did continue firm , and us'd their diligence to advance the roman faith in secret ; yet such dispensations might be intercepted , as those were in . and brought to king james in scotland , and so might discover plots if they were us'd to give them in all such occasions : besides that they would stare the head of that church in the face , betray his being privy to , and abetting those designs of bloud , which now , if they miscarry , they can cast at first upon some private desperado's , and then after lye & laugh them out of mens belief . such dispensations therefore being not to be expected still , they took other ways . for seven years after , sextus v. offering by the bishop of dunblain to that king a marriage with the infanta of spaine , if he would become a catholic , as he call'd it , and join with them against the g english ; and this being mightily resisted by the then lord chancellor , which made that ineffectual , and who was their constant adversary , father william chrichton , who had somtime bin the rector of the jesuits at lyons and came thither with dunblain , sollicited one bruce , who also had bin brought up by the jesuits , and who was the spanish agent then imploi'd for ships there ( which that duke intended should be join'd with , and assist in their armada ) sollicited him very oft for mony to procure the murder of the chancellor , which he had contriv'd by several ways ; but being still deni'd , at first because his mony was not trusted to him for those purposes , he could not justify such disbursment ; another time because , as to the sin , it was all one to kill a man with his own hands , or to give mony to procure it ; and that he for his part was a private person , and had no autority over the life of any man , and less over that of the chancellor , who was a chief man in the execution of the justice of the land : and afterwards because the question was about advancement of christian religion ; now this , he thought , would ruinate the same , in as much as men went about to promote it by murder to the great scandal of all . but finding himself still importun'd more , he demanded of the father , whether in good conscience he might consent to that enterprize , or whether he could dispense therewithal ; to which the jesuit repli'd , that he could not , but that the murder being committed , and he coming to confess himself unto him , he would absolve him of it . it seems they thought they had no further power then . now bruce's answer , tho not much concerning my part in this subject , yet it was so honest , and the consequence so strange , that i shall not pass it . he repli'd , sith your reverence acknowledgeth that i must confess my self of it , you also thereby acknowledg that i should commit a sin ; and i for my part know not whether , when i have don it , god would give me grace and inable me to confess it : besides i verily believe , that the confession of a sin , which a man hath don of set purpose intending to confess himself thereof , and to have absolution for it , is not greatly available ; and therefore the surest way for me is not to put my self into such hazard : so it ended . but he ran into another hazard ; for the duke of parma dying , and the count fuentes nephew to the duke of alva in his place , chrichton accus'd bruce before him , that he was a traitor , because he would not disburse mony to cause the lord chancellor to be slain , and the process had its course , he not denying the thing , and after fourteen months affliction was at last onely releas'd , without repair of his good name or damages . but passing by this , it seems they had no other snare to draw them in , could give them no assurance then , but in that hopes of after absolution , which prov'd insufficient ; for they found themselves ingag'd in , and must wilfully commit crimes at the point of death , of which they could not live to be absolv'd . i do not instance in the perjuries of father garnet , tho with horrible execrations . he cry'd mercy after ; saying , that he had not thought they could have prov'd the contrary : and he might have absolution . but tresham , just when dying , did deny on his salvation things concerning garnet , which he had confest before , and garnet did himself confess too after , yea and several others of their own persuasion unexceptionable persons also swore . the same words are now current in the mouths of those that suffer , notwithstanding the express oaths of their complices : as if they thought the vertue of their sacrament were such , as that when men confess'd themselves of their intended villanies , it absolv'd them of them e're they did them , and of all the sins they should think needful to commit in the effecting them . yea more , if they should discover or confess ought tho dying , then that vertue of the sacrament retir'd , the absolution became void & unuseful , the sins recoil'd upon them , of which otherwise it made them innocent , which gives them confidence on their salvation at the point of death to deny matters of known fact , which 't is not imaginable that they could do on any other , save on that account . and that it is so , i have one irrefragable instance of one executed lately for a murder of that kind in ireland , which is assur'd by persons of best credit in that nation , who tho upon flagrant evidence condemn'd , deni'd the fact at his death on his salvation with deep execrations as he at the place of execution went to be turn'd off ; but it pleas'd god that the rope brake presently , and he soon reviv'd , but in the greatest horror in the world ; for having with such desperate execrations deni'd his own deliberate fact , and renounc'd his salvation , he openly acknowledg'd the falsity of his former asseverations , and own'd his being really guilty of what was charg'd upon him ; and blessing god for giving him those moments by so strange a way to disburthen himself of such deliberate wilful perjury , declar'd that his confessor , when he absolv'd him , told him , if he did discover it , that absolution would not profit him , & that he should be damn'd ; but if he did not , then he was forgiven . such monstrous practices are made good & sanctified , as they contribute to the laying our poor sion in the dust ; for we have ever bin the mark of all their mischeifs . since pius the v. bull , it was observ'd there never past four years all queen elizabeths reign without a most h pernicious plot for the subversion of the state and church ; and in the first years of king james not four months i without treason : & they go now by the same rules , & in the same methods , with the same oaths , & the same sacraments administred to the same purposes . and just as they , somtimes designing open force , & somtimes private treasons & assassinations ; somtimes trying by the softer pleas of liberty of conscience , toleration to do it , yea altho it be but partial , an indulgence to our own sects , any thing that may contribute to the breaches of our sion , & may keep them open : which 't is said ( whether in earnest or to colour blacker purposes , & hide designs more violent ) is now spoken of , and they hope for , and hath still bin pleaded for , as the birthright of each christian , as instated on them in the very charter of their christianity . but yet to speak to that too , i neither find the word in scripture , nor the thing , as most men take it , for the liberty of action : and besides this , whatever arguments there are that press it , they can be no arguments for the romanist , who never grants it ; for either they conclude or they do not ; if not , why do they urge them ? if they do , why do they not allow them ? if they can see no force in them , then they must not use them ; if they can , they must be wrought on by them : unless to be the onely men that may do wrong and resist reason , be their grant and charter . but not to evade onely , i allow . that christ came down to settle his religion , plant the christian faith without a grant from , or the leave of secular powers ; when he commissioned his apostles to conveigh the gospel thro the world , they did expect or ask no pass-port from the several princes , but in opposition to the magistrates and governors and kings , against whom he promis'd them to justify and bear them out , they preach'd it . i allow too . that he autoriz'd and gave right to christians , as such , to assemble for gods worship and service according to the rule of his religion , whatever prohibition , threats , or persecution they should meet from secular powers on account of doing so . accordingly the k apostles and their converts did so , and st paul gives it in charge to the hebrews not to forbear doing so for any fear or suffering whatsoever , l not forsaking the assembling of your selves together , as the manner of some is . now he that does require that they shall do so , notwithstanding any opposition from the secular powers , gives them right to do so , tho in opposition to those powers : for all must have a right to do their duty , and accordingly the christians of the first ages did meet for gods worship against all the edicts , all the persecutions of the heathen emperors . but . tho our savior by this grant seems to pass by those powers unregarded , or at least not taken notice of , when he gives their subjects privilege to meet in public full assemblies ( such as those of christians ought to be ) without their leave , yea and against their orders , yet does not this grant diminish or intrench upon their safety in the least : because the onely men he gives it to are such , as can design or do no hurt to any government . for christ conferr'd this privilege merely on the account of that religion which he instituted , and to men as his disciples and followers in it . now himself so renounc'd all pretence to any secular interest or power , practis●d such obedience to his governors tho most unjust , taught such subjection to all in authority whether good or bad , patrons or enemies to the religion , nursing fathers to his followers or slaughter-men and executioners ; and hath made all this so much the temper and the constitution of christianity , which condemns all enterprizing upon any rights of others , and much more of princes , that it is impossible that companies of such men , that is , of such christians , such to whom alone christ gives the privilege of meeting , can create a danger or a jealousy in any state : men that must indeed assemble , but must not resist , act , or contrive against their governors , but die , if they and laws will have it so , for that their meeting . so the primitive christians did : so in one day at m nicomedia for assembling . but men whose principles or former practices upon their principles have any thing that tends to sedition in them , especially if they have us'd such meetings to foment it ; or tho they did not that , the other also , till they can give such security as will satisfy the state , of which the state is to judg , can no more by their christian birth-right , by christs whether grant or injunction of assembling for gods worship , claim a privilege of such assemblies , then notoriously sinful , scandalous christians , or then open heretics can by vertue of that same injunction claim the privilege of the public assemblies till they satisfy the church : for the church may excommunicate these , and the state may restrain those others , and they have no right or plea in conscience against it . the rights he gave were given to men so far , as they should follow the religion which he instituted ; he gave no more privilege to the seditious , then the scandalous . he did not by requiring such assemblies for religious worship mean to weaken the security of governments , which his religion is above all other institutions fram'd to settle and establish : which therefore by the grant of christs religion , as well as by a right inherent in their office , governors may take care to provide for by restraints of that kind , not at all examining mens pretension , whether their religion or their principles be true or false ; for that were endless and to no effect , every mans religion and his principles are true to himself ; but onely if they tend towards commotions , or give cause of jealousy , which still governors must judg of . which if they cannot satisfy , they can plead no privilege , to which they have no further right , then as they free themselves from such suspicions . in fine they cannot claim this on account of christianity , since christianity admits of nothing , that is prejudicial or gives fear to governments ; but is the basis of obedience , the cement of society , ecclesiastical and secular , it compacts all the stones of sion , of the house of god , and of the seat of david , of the sanctuary , and the throne . and therefore in the th place romanists ( and 't is the same of every other sect of men , so far as they abet such principles , or have ever shew'd themselves in prosecution of them , ) but romanists for instance at the present , who by all ways of assurance have convinc'd the world , the most destructive tenets , to government most abhorrent from the state of christianity , are their principles , & their faith ; as namely by the general dictates of their schole-men , their allow'd theology of their canonists : their allow'd laws of a shole of particular councils and some general their allow'd rule of faith : of their popes their infallible judg ; and what 's worse by multitudes of practices the most inhumane that were ever heard of , and would never yet , however call'd on or accus'd , retract or sentence ; but still justify and practise them . since they therefore know themselves incapable of claming toleration by the laws of christianity , we can interpret them to mean no other thing by claming and endeavoring it , but to get more opportunities to destroy the government both of church and state , to widen and to make more breaches in the gaping , tottering walls of sion , tumble down her stones into the dust , and make their dust their grave . nor need i discourse , how others turn these mercies into gall and bitterness ; to contrive for parties and widen their own interests , and the breaches of the government ; the outcry for liberty ending alwaies in its denial of it to all besides themselves . such is our prospect of the stones of sion ; it looks fatal , but it hath this argument of comfort in it , that when sion is in this condition that it is usually gods time of mercy and of shewing favor , then the appointed time for it is come , the next thing that i am to speak to . that this is ordinarily gods time of appearing to shew mercy , is notorious from davids challenging his aids elsewhere upon the same account psal. . . it is time for thee , lord , to work , or it is time for thee to put to thine hand , for they have made void thy law. and we shall find a reason for this way of working in that prayer of the same king david , n help me o lord my god ; o save me according to thy mercies , that they may know that this is thy hand , and that thou , lord , hast don it . when our distresses are beyond the succors of means power and counsels , if deliverance come , we must needs know 't is from above . the prophet speaks of men , as apt to o sacrifice to their net , and burn incense to their drag with which they catch , ascribing their successes to themselves . but when the apostles use their net all night and can take nothing , then if one upon the shore , whom they know not , bid them cast in , and they do catch , strait one of them crieth out , p it is the lord. when out of a desperate condition of affairs we see hope drawn , we know it is the day spring from on high . whatever several of the late discoverers of the popish conspiracy may have said or don to disparage their evidence , and the credit of what they testify ; or men popishly affected have contriv'd to make it be disbeliev'd ; yet surely while the trial and the letters of the late apostate busy factor for the party remain upon record , it will be manifest as the light , that there was a practice and endeavor to subvert the present establishment in church and state , and introduce the superstition and tyranny of rome among us . and that god will be further gracious in the sending forth his light to discover , and to disappoint their dire attemts , there is ground to hope , because it always was the ordinary method of his working , making the day of extremity the day of salvation . . in the jewish church and nation . and here i shall not mention their deliverance from the egyptian bondage , tho it be a demonstration of my proposition , but name that from the designs of haman , who had satisfied the king , their laws , and their religion , and their worship differ'd from those of all people , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith josephus , and that were still occasions to embroile the state ; that if he would give order they should be destroi'd , he would bring q talents , near two millions of our mony , into the exchequer : whereupon the king allows him to make what declarations he shall please against them , and signs an edict to his governors and his lieutenants for the massacring the whole nation ▪ which might easily be don , the jews then being in captivity , and mixt among them . mordecay adviseth ester to present her self before the king , remonstrate the injustice of the fact : that being death to do , she would decline it ; but as one acquainted with gods methods r mordecai does answer her , think not with thy self , that thou shalt escape in the kings house more then all the jews ; for if thou altogether holdest thy peace at this time , then shall there enlargement and deliverance arise to the jews from another place , ( here is a pregnant instance of the assurance of my text ) but thou and thy fathers house shall be destroi'd . and who knoweth whether thou art come to the kingdom for such a time as this ? hereupon she and her nation fast and pray , and she adventures , and god gives her favor with the king , and he reverses all ; and the whole nation on that very day it was to perish is secur'd , and the design returns upon their heads that plotted it , on all their enimies . i need name no more , but there is one pregnant one , on which there lies an imputation from great men : i mean , when throout that nation their religion was so persecuted , that it was almost extinct , false heathen worship planted in its place , possessed the temple and the sanctuary , and all was profan'd by antiochus epiphanes : the state so lively propheci'd of by the prophet daniel . now when it was thus , & there was so universal a defection , as already had subverted the whole government , religion , and almost the whole nation , god stirs up the spirit of the maccabbees , & on that day three years that all was profan'd , ' was again purified and they deliver'd . i instance so , least that which s grotius satih , that nothing can defend that action of the maccabbees , besides extreme certain necessity ; and what our t thorndike saith , 't is manifest the arms which they took up against their lawful soveraign , are by god approv'd , and their faith commended hebr. . least these should misguide men , it may be seasonable to declare that it is plain antiochus epiphanes , altho he * call that land his kingdom , was not then their rightful king : for after alexanders death , the first that got possession of it , was the king of egypt . it was after violently taken indeed from him by the king of syria , & the jews gave up themselves to the protection of antiochus the great ; but he gave it in dowry to the king of egypt with his daughter , & so parted with all right ; & whatever right the kings of syria could be suppos'd to have , antiochus epiphanes had none of that , as being not a lawful king of any place , usurping from his nephew the right heir : and with all injurious angry violence , when he was driven out of egypt , the attaques jerusalem , and enters it , and sets up all the heathen exercises and religion , and forbids gods worship ; ravages and spoils and murders all refusers , till the maccabbees oppos'd his fury , and till judas three years after , as i said , restor'd all , having fought against a violent aggressor , not his rightful prince ; and he is by grotius made the very man , that typ'd out christ , and was seen by the prophet in isaiah . who is he that cometh from edom , with dyed garments from bozra ? to which he makes judas maccabeus answer , i that defend gods worship and the true religion , against antiochus and all his power , and to save my people cast my self upon extremest hazards . once more , when caius emperor of rome had sent petronius into syria , charging him to make war on the jews , and by all utmost force to make thew condescend to let his image , the statue of himself i mean , be set up in their temple at jerusalem : the jews when he came into syria to their country , met him several thousands , several times with supplications and entreaties to divert him , if they could from doing it . but he declaring his commission to them , let them see it was not possible for him to contradict the emperor ; and they declar'd also , since he durst not transgress the commands of the emperor , he must not think it strange , if they durst not transgress almighty gods command , resolving to endure whatever should be inflicted on the , rather then violate that . doing this often , and in multitudes , petronius askt them whether they did mean on that account to fight with caesar , and make war against him , they repli'd they would not fight , but they could die on that account , and prostrating themselves and offering their naked throats , shew'd their readiness to entertain their death , and this for four daies together , and neglected all their husbandry , resolving not to till their land or to provide for life , when they had once determin'd thus to die . upon this petronius undertakes to write to caesar , and dissuade him from the enterprise ; but caius answers that his letter with another , which commands petronius , for the punishment of his not executing his commands , to kill himself , resolving also to exterminate the nation : but before his letter came to syria to petronius , the notice of the death of caius came . thus god did then preserve both him and them , tho at that time a nation guilty of the death of christ ; yet in a cause , wherein they were resolv'd to suffer any thing rather then disobey gods law so grossly , he was pleas'd to spare them , and continue to preserve them . as for the christians , i might instance in the care god took soon after most expressely and miraculously to call them all out of jerusalem , when the romans were preparing to sit down before it , and destroi'd it utterly , and in all the persecutions , particularly that of diocletian , when that u destruction that was level'd at , and falling on all christianity , was in a trice return'd upon the designers and on heathenism . it might be a more parallel instance to the genius of these later ages , should i name that of the arrians , men that were the x first that ever drew the sword of persecution against their fellow christians ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was their petition to y constantius , a copy which the church of rome hath long writ after , with the bloud of those that differ from them . and indeed the arrian persecutions were most barbarous ; yet when had don all he could , had made the universe , saith st jerome , all arrian by having banisht almost all the catholic bishops of the world , then very quickly god restores them , even by a julian an apostate : and then when shortly after valens the same again , himself repenting of it , did revoke them , & lastly theodosius restor'd them and establisht all . and tho afterwards god let the goths continue both the heresy , and somtimes the persecution , for above two ages in our western world ; yet since that , for the last thousand years , the name of arrian hath scarce bin heard . but i have said enough to shew , such is the ordinary method of gods providential workings , when sion is in that condition : provided that the church have not deprav'd it self as 't is a church , model'd it self by worldly principles and powers , and adopted rules or doctrines which are not consistent with those of christ. there are few instances to be produc'd , i think , where any church hath bin destroi'd , whole constitution hath preserv'd this temper , tho her wicked and ungracious members may be cut off : at last , as z st peter tells , after it hath suffer'd a while , he will strengthen , stablish , settle it . and if we look upon the low condition of our sion together with these instances of gods procedure , may we not take confidence to hope , that the appointed time is come ? for is it not time for thee to arise , o lord , when thy resting place is destroying ? and thou , o christ , who art the rock on which the church is built , is it not time for thee to awake , to rise , rebuke the tempests , break the waves that break into thy church , and threaten as if they would swallow all that 's built on thee , the rock of ages ? it is most certainly , provided we have those affections , which the text sets down here , as the diagnostics of that time ; of which in the last place . the first is this , thy servants think upon her stones with sorrow and sincere acknowledgment , that their demerits call'd this state upon her , and they therefore willingly receive , accept of gods dealing with them , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they take pleasure in it . it is observ'd , that this was the express condition , upon which god covenanted to shew mercy on his people . levit. . from v. . to the end we find , that if they should arrive at that height to abhor gods statutes , break all his commandments , merit all his curses , and he should inflict them , and yet they go on still to walk contrary to him , and he overtake them still with plagues , yea and this thro all the stages both of sin and punishment , and each stage of punishment seven times multiplied v. , , , . so as to leave no more place for access , yet if then they confess their iniquity , and their uncircumcized hearts be humbled , if then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they accpt of willingly , contentedly receive the punishment of their iniquity v. . i will not case them away , neither will i abhor them to destroy them utterly , and to break my covenant with them , v. . but will remember my covenant , and i will remember the land , v. . and remember sion also , if we have the like sentiments for sion ; if her low condition , if her stones in the dust truly humble us into that dust , and make us from the heart acknowledg , a thou , o lord , art just in all that is come upon , and hovers over us ; for thou hast don right , but we have don very wickedly : for we have walkt unworthy of the opportunities thou hast afforded us , have bin unfruitful under the whole latitude of all thy working methods , the kingdom of god hath had no obedience , nothing but rebellion from us , and t is just it should be taken from us , be given to a nation bringing forth the fruits thereof , and have our candlestic remov'd , since we hate light , our deeds are so evil . 't is just that we , who heapt our selves teachers according to our factions and lusts , should be given up to strong delusions , have a lying spirit in the mouth of our prophets , prophets that should daub with untemper'd mortar , such as never will cement the stones of sion , or build up a church ; that we , who have debaucht the reformation , should quite loose it . the present time does certainly suggest the practice , which is set aside for great humiliation , and the occasion does require it ; both the commands and the necessities too of the church expect it ; & god also calls for mourning , & for stricter applications to him on behalf of sion : and then they that do not answer all these calls by doing somthing more then ordinary do not think upon the stones of sion , neither does it pity them to see her in the dust , 't is certainly not time for god to arise in their behalf , they are sufficient to divert his preparations for her . no o lord , we will put our hands upon our mouths , and our mouths into the dust , and acknowledg righteousness belongeth unto thee , but to us confusion of face , as at this day ; and we resolve to humble our selves under thy correcting hand how sharp soever , and take pleasure in it too thus far , that dost shew by thy castising us thou hast not given us over as incorrgible , but hast taken us into thy care , and discipline , and managery ; and on that account thy rod comforts us , our correction is joyous , we take pleasure in the stones of sion , and we favor , love her dust ; the other symtom . they prize her reliques , wht is standing of her ; and since 't is on their account , namely thro their demerit , that she is so low and weak , they are more tender , love , and pity her more in that condition which they brought her into ; will do what they can to raise her , pulverem ejus evehere cupiunt in the tigurine translation . 't is true indeed the stones of sion in the dust are apt to become stones of stumbling and rocks of offence , as st peter saith of the chief corner stone of sion , christ hmself pet. . . whereat many stumble and fall . we had fatal experience how when once the building was disorder'd , the subordination broken , the church offices and powers thrown down , on the one side sion strait became like babel , every one almost spoke a strange language , and so built by himself , built up , divided faiths , and churches , and religions ; on the other side that broken tottering state made many run away as from a falling church , take shelter in another : and what the cross of christ was to the jews , that the cross of his spouse too was to many pretended christians , a ground to renounce her . they no sooner saw their mother wounded , naked in the dust , but they concluded her fit to be buried , and ran from her as from the house of death ; as if in the noblest way of sufferings to follow christ could look like the mark of being anti-christian : and the yet unsettled state of it is made great use of for the same intents , her stones are laid on purpose to be stones of stumbling and to give occasion of falling . and truly 't is to be confest , that since the bonds of government , which kept men under discipline , were unloos'd , and since the churches ministeries and her powers are cut so short , that they are not so effectual to the ends of their institution to work out a strict christian life , as were to be wisht ; and since men are divided so by claims of several churches , and by fearful expectations also , both the coversations and the faiths of men too are grown loose and dissolute : and 't was not the least stratagem of our adversaries to contrive men should be such as could , while they continue such , find sanctuary no where but in their church , at their altars ; whether they have but to come to be absolv'd of all . but truly 't is extreme barbarity in us , when 't is on our account , by our demerits , for our punishment , that she is distressed , that fears and dangers press upon her , then to sleight her : if when we see our mother gasping , then to throw dirt at her , make her mouth her mouth be stopt with the reports of her ungodly offspring , the reproches of a pointing scorner , that shall cry , see how her sons behave themselves , how little love or pity they have for her . he favors her stones that beautifies and guilds them with inscriptions of religious actions ; this , if any thing , will raise them and repair her . and truly'tis to be expected from the men that do pretend to have the pity and the sorrow that is due to their mother , whom the powers of hell seem arm'd against to ruin her , so far as she 's disabled , should themselves supply to themselves what is wanting : if her discipline be loosen'd , and she have no strong ties on mens actions , we should do her work upon us , put obligations , fetters on our selves . 't is probable this very state of sion in the text was that , which nehemiah labour'd to repair , and see how he effected it c. . after a most solemn fasting and confession and bemoaning , rather of their guilts then sufferings , in the th himself , the princes , and the priests and levites , and he rest of all the people with their wives , their sons and daughters that were come to understanding , entred into a curse and into an oath to walk in gods law , and to observe and do all the commandments of the lord our god , his judgments and his statutes , v. . here was a cement would compact the stones of sion , the whole building against all assaults whatever , seat her in her perfect height and beauty . it is not he loves her , who curses them that laid her in the dust , but he who enters such a curse of serving god ; 't is not he favors her dust , who wishes , talks , or swears on the churches side , but he that humbles himself daily in the dust in her confessions and prayers , he who binds himself with such an obligation to worship and serve god faithfully , as she prescribes : this will help to raise her , make her visible in the lives of her children ; and when the dust of sion shall have a more perfect resurrection in this world , and this of christ shall as his other body rise out of the earth , it will be comfortable to each one that put his hands to the repairs , that did but fit one stone to it , that would not let god rest till he had establisht our jerusalem again a praise in the earth . then god almighty would be importun'd , prevail'd upon to put it in the hearts of those men , whose part 't is to secure our sion and repair her breaches , to build by a true line and level , make such an establishment as may be fitted not to the satisfying parties , factions , interests , or any human appetites , but the just obligations or religion ; not build weakly , fearing , as it were , the churches strength should aw men in their practices , & that the weapons of her warfare should gall their vices , besides that their own strong holds may be still able to hold out , and not be beat down by her forces : for this were to model the structure of sion to mens own , and to their sins convenience . but to build her up so , as that the profession and the practice of true religion may be preserv'd safe , and gods worship kept intire ; that upon our one onely foundation , the rock christ jesus , we may be built up with a lively faith into an holy life , all cemented by charity , and all divisions be made up , and we may with one heart and one voice meet and join in giving glory , honor , &c , sermon v. of the exercise of conscience , in the avoiding of offence towards god and men. acts . . and herein do i exercise my self , to have alwaies a conscience void of offence towards god and towards man. my text is the sum of a christians practical duty ; for as st paul had in the verse before set down his faith and hope , here he sets down his workings . in the words we have . the state of that duty exprest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a onscience void of offence . . that is brancht out into its several respects , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 towards god , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and towards man ; and those either . as the objects of that which a good conscience endeavors and means , an unblameable conversation in thos duties that look towards god , those of devotion , piety and godliness ; or of those duties that look towards man , those of justice and honesty , particularly so call'd . or . god and man here may be look'd upon as having both to do in being the rule of conscience , god's law , and man 's also , that is , the just laws of lawful superiors , both obliging it : and a conscience void of offence towards god and towards man is such an one as does not onely not offend god nor man , in that which god commands to be don to himself and to the neighbor , but such also as doth not offend in what man , the lawful governor , commands : for to these we must needs be subject , not only for wrath , but conscience sake . . here are the seasons which this conscience do's respect , and they are all seasons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alwaies . . the interest st paul does seek after in this condition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this jexercise my self ; as on one side it is not fancying or opining , often hearing , no nor talking of conscience , but exercise and doing ; for the christians life is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a constant exercise , and that is at once his duty and profession here : so on the other side , it is not perfect possession of this state ; there is no such thing as perfection in this life , but laboring towards it . in handling which parts i shall thus proceed . . having in word explain'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i shall enquire what are those offences that must be remov'd in order to that state that 's here describ'd ; and having clear'd the conscience of those , dly view the latitude and extent of its obligation , see how it respects both god and man , both as the rules and objects of its acts , and as we go along , we shall direct the practice of that duty which st paul did labor in , how we must exercise our selves that we may be in such a state , which is the d thing and the application of all . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be understood from the use of that word as 't is taken either passively phil. . . that ye may be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without offence , not led into evil by mistakes of what is good , or any other color whatsoever ; or else as 't is taken actively cor. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 give no offence to any man ; which as the context proves is but the same , and means , let nothing that you do be such as may induce another man to sin ; lay not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rocks of offence or stumbling blocks in any christians course : and therefore in my text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is such a conscience , as does not induce the man himself to any sin against god or man , and a life that is not led into it ; a conversation that is according to such a conscience , is that which st paul aims to have , and which that we may have , all such 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we must endeavor to remove , which what they are , i told you , was to be my first inquiry . and the first is error of judgment , which makes an erring conscience ; such a one as gives false information of duty , which either tells me that i may or must do that which god's law or some other law in force upon me saies i must not do , or else tels me i must not do that which i may , or am perhaps bound to do . a rock of offence this , upon which many men do split , and make ship-wrack of a good conscience ; and which is worse error of judgment , call'd by some new light , is such a light indeed , so plac'd between the rocks as must needs guide the mariner upon them , make it necessary for him to be wreckt ; for in this case sin lies on the right and the left hand , which way soever he does turn , he falls upon it . for first if this man act against his erring conscience , he sins , altho the law of god do not make the act sin rom. . . to him that esteemeth any thing unclean , to him it is unclean ; altho st paul saies there , he knew it was not in it self unclean , yet so it was to him , and that to such an height , that the man whose example wrought with any one to eat against the perswasion of his mind destroieth him v. . 't is therefore a destroying sin to do a thing against the express judgment of the mind . and all the reason in the world ; for since good or evil do not , nor can move the will as they are in themselves such , but as apprehended , and according to the notion we have of them in the mind : 't is certain therefore every motion of the will to good or evil , consequently every good or evil action must be formally accounted such from good or evil things not in themselves , but in the apprehension of the mind ; that is , according as our consciences dictate to us they are good or evil . and indeed no law of god or man , no rule of duty can be appli'd to us but by the mediation of conscience ; for till that tell me such a thing 's commanded and my duty , it is to me as if there were no such command and it were not my duty , for till then i am not conscious it is , know nothing of it . this alone therefore does propose and apply duty to us ; and consequently whether that which it proposeth be my real duty in it self or no , yet i must needs look on it as so , as having no direction in the world besides what to do or forbear , but what my conscience some way instructed tells me , god or my governors require : while therefore that does absolutely tell me such a thing is unlawful whether it be so or no , while that perswasion lasts , the soul yet judges it unlawful , and consequently if the heart embrace it , then it does deliberately embrace unlawfulness , which tho it be not in the thing , is yet in the choice . i like and follow that which in my judgment is vicious , and be it in it self what it will , 't is so to me ; 't is evident the inclinations and actions pursue vice , when they pursue that which they cannot look upon but as vice . and therefore st paul saith a what soever is not of faith , whatsoever is contrary to the persuasion or judgment of lawfulness , i. e. in other words , what is against conscience is sin . conscience therefore is the rule from which it is sin to recede . but you will tell me , where the conscience errs , the rule is false and crooked , and so must not be follow'd ; but the rule of this rule , god's law , and not the conscience , must be obei'd . good counsel if it could be follow'd ; for certainly if the man know what god's law does require of him , in that case his conscience does not err ; if he do not know what god's word requires , how then can he follow it against that which his conscience tells him god requires ? and it is sure if the man should suspend his action , or have reason not to act according to his erring conscience , he never can have reason to act according to a conscience well inform'd : for it is plain his conscience does as much propose the error as his duty , as it does the truth ; the man as really believes the one is to be don as the other , and hath no reason to make difference , and therefore if at any time he must follow his conscience , he alwais must , and t' will be sin to act against it , be it what it will. but then you 'l hope it will excuse to act according to it . no alas , this is but the other rock , it is sin too to act according to it . the proofs are very pregnant gen. . . because of sara abraham's wife the lord plagu'd pharaoh with great plagues and all his house , namely those that had commended her before him v. . and so had contributed to the offence . on the same account he plagu'd abimelech gen. . . altho in the v. god saith , he knew abimelech did it in the integrity of his heart , and tho abimelech did plead the same to god , he did it innocently v. . yet in the . v. he expostulates with abraham , what have i offended thee , that thou hast brought on me and on my kingdom a great sin . again st paul affirms of his own nation rom. . . that it was out of zeal to god and his law they persevered in infidelity and opposition to christs doctrins , yet for that very opposition he affirms , that they were hardned and design'd to everlasting perdition . and christ saith of the same jews john . . that the time would come , when they that kill'd his apostles and ministers should think they did god service , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 think they offer'd an oblation . the error was so strong , it made the sin look like religion and attonement , yet that zeal and conscience was plagu'd with wrath that came upon them to the uttermost , even to an utter extirpation : or to restrain our selves to our apostle , he saith of himself v. . of the foregoing chapter , i have liv'd in all good conscience before god until this day , and therefore when against christ's reformation he defended the mosaic law , and persecuted the opposers of it , he did all out of a good mind , according to the dictates of his conscience , sincerely what he was perswaded that he ought to do ; and now if conscience could excuse , here was enough of that , a good conscience , and could his fiery persecutions by vertue of that conscience be christian'd holy zeal ? could his pure heart make his bloody hands undefil'd ? oh no! 't was a blasphemy , and persecution , and injury , for all 't was conscience . if this seem strange , that acting thus according to the conscience should make men such sinners , since all facts are estimated cheifly by the heart that they proceed from , by the good or bad mind they are don with , that is , by the conscience of the doer ; we must know , that where the error is not the effect of any carnal prepossession or principle , but truely error , there the sinfulness in this case lies not altogether formally in acting so according to their conscience , unless first the conscience take up perswasions & give sentence without a sufficient inquisition , when there is the least appearance of a danger that 't is plain such a perswasion may engage us in a state of sin , we must examin strictly , and this seems the case of pharaoh and abimelech ; they were glad to think sarah was abrahams sister , therefore made no close inquiry , were content with his once saying so , and on that account , altho the one and afterwards the other took her in the innocency of their heart , the text saith , they committed a great sin , for which god did plague them . especially dly if men have bin call'd on to consider , had the opportunity of means of conviction , such as god will judg sufficient in their circumstances , then retaining those perswasions , following such an error gives it that which is equivalent to wilfulness , makes the guilt . this was the jews case and st pauls , tho moses law were given by god himself , confirm'd by wonders , and by such a constant series of gods most immediate dispensations , as might give them just cause to believe it was their certain duty to adhere to it , yet when god judg'd christs works together with the prophecies that went of him , had given a sufficient testimony to his reformation , the jews resisting that , tho out of zeal to god , and in obedience to his law and to their guides the priests and sanhedrim , were harden'd to excision for it ; or if , as 't is most certain , they were leaven'd into aversation to christs doctrine by their expectation of a pompous messiah , his religion did not serve their sensual ends , 't is to be fear'd the same do's influence the more sincere and erring party of the church of rome ; yet st. paul also , tho out of a good conscience doing so , esteem'd himself the b chief of sinners for so doing . 't is the too hasty taking up , or the too obstinate retaining this erroneous conscience , makes the sin it does ingage into be so exceeding sinful ; therefore certainly whoever lets their conscience be surpriz'd by prejudice , or warmth of mind , much more ambition , pride , revenge , or incidental discontents and disobligation , reputation of a party , interest , design , if these or any sensuality tho but lurking indiscernably ( c for the heart is deceitful above all things , who can know it ? ) have given any tincture to the heart and pufft a passion into conscience , or if in the uprightness of their heart they took up their perswasions , yet if they retain them in the least on any such account , or else however if they do not hearken to , examin any calls or means , which god does either by his providence or ministers offer the opportunities of , for their conviction , specially if by seeing good and wise men do judg otherwise , they have any cause to doubt , and yet persist still , and retain the error , it is this that spoils the conscience , so that while it errs it does ensnare the man , entangles him in a necessity of sinning , leads him into such labyrinths of guilt that whatsoever he does , he offends : if he do what his erring conscience dictates to him , then he sins against god's law , if he forbear , he sins then against god's vicegerent , his own conscience ; there is the guilt of his deed , here the guilt of his heart , which does oblige a man to follow that which it is sin to follow , and which makes him , he must and ought to do that which he must not , ought not to do . and then the onely application to such a conscience is to advise the laying it aside , to rectify the error ; good counsel this indeed , but hardest to be taken in the world . for that a man may set himself to rectify , he must know himself in an error , and if he know that , he hath not an erring conscience ; this when it is such strongly , the man does not so much as doubt of his opinion , and while he does not doubt , what temtation can he have to think of rectifying ? especially if men are perswaded that their conscience is directed by such guides as cannot err . we cannot but remember how the violation of all laws and of all rights sacred and secular , sedition and rebellion , and such other dreadful consequents as we must not remember , being dictated by conscience , undertaken on account of religion were esteem'd the characteristics of a godly side ; nor are we suffer'd to forget , how the same things undertaken on account of holy church make saints and martyrs : for let not men pretend these are not doctrines or directions of the chuch of rome . there is no one of the rebellious parties , but it may with much more truth and modesty affirm they are not theirs , since they have not declar'd them so authentically ; and if we are not sure these are their doctrines , 't is impossible to know that they have any , for none of their doctrines have a greater attestation . if som few declaring their opinion to the contrary , shall against the declarations of the tenets of their scholes , and the directions of much greater numbers , their casuists , the rules and practice of their whole law , the determinations of particular and general councils , make them not to be their doctrine , then no church hath any doctrines . now , if as one side of these pretend some to a divine light within themselves , some to the divine spirit speaking in the scriptures for their guide , so the other plead the public spirit of the church speaking at least in the assemblies of their general council most infallibly , and consequently all of them must judg it is impossible their guide can err ; how is it possible to prescribe means to rectify the errors of such consciences ? but should i pass these guilts of the first magnitude , to which 't is wonderful a conscience can be debaucht , and err into them , should i mention one that 's common to all of them , violating the laws , disturbing the peace of the government , unhinging the constitution of it by illegal meetings to disseminate their principles , and make more errors , and more separation , wider breaches . i shall not tell these , that the church no where gives a privilege to any to assemble not for gods own worship , from whose principles or practices the state hath reason to expect commotions or sedition , the diminishing their secular powers , or endangering their persons , and on that account forbids them . sure i am , there is no one word in the gospel for it , and i leave all the mentioned parties , popish or the other , to consider whether they have bin so innocent as not to be suspected justly ? and would onely ask each party of them , whether it alone have right to act according to its conscience thus and otherwise against the laws , so that all others , what sincerity so'ere they act with , have no privilege ? or whether it be the christians birth-right , and due to all others ? if any party say , that it alone hath right , besides that all the rest will never grant this , nor have reason for it , and so all must quarrel ; yet if they do say so , sure there 's nothing else but truth or confidence of having it , can make them judg so : but since every the most erring conscience does and must beleive the truth is with him , he hath the same reason , so contentions must be endless , & this state of conscience is just the leviathans state of war ; besides that this pretence of any single party for it self makes war with the hypothesis it self of liberty of conscience . but if they grant all other sects to have just right to act according to their conscience , then those that really believe the doctrine of their church is true , their ways blameless , and the statutes which restrain the liberties of the recusants and the dissenters are all just , those of them also that have sworn obedience to these statutes , and those magistrates and governors too that are bound by oath to the execution of them , and to take care of the peace of their subjects , and hold that , as 't is , a duty and an obligation in conscience on them : these , i say , have just right too to act according to their conscience also , and by consequence to execute the laws upon those others ; and then , i am sure in conscience , and according to the very rules of all these men of liberty , those have a right to take away their wild and dangerous liberties , and by the very principles of all these dissenters are as much bound in conscience to restrain them , as they think themselves bound to use those liberties according to their conscience . yea these are bound in conscience to suffer all their governors to put restraints upon them ; because to do so is for them to act according to their conscience , or if they think ( as 't is not strange if they think contradictions ) that they have a right in conscience to contend for this with governors , who yet they acknowledg to have a right too to restrain their liberties , ( since all , as themselves have granted , have the same right , ) there must needs be endless quarrels and contentions both with governors and with themselves , and just of all sides , in which each hath right , which is another contradiction also ; and so still this state of conscience will be the leviathans state of war , and must dissolve all government , as being inconsistent with it . whether any consequents in prospect or design can make this state of things allow'd and eligible , or how far governments can properly secure themselves , if it be allow'd , which yet 't is certain that they have a right to do against the clamorous pretences of all conscience whatsoever as to church laws : yet how far they can , i say , secure themselves against such sorts of men 〈◊〉 side , who declare that their government it self is sinful ; or 〈◊〉 t'other side a sort of men , who not onely here in this nation , after the most dire and hateful treason ever hatch'd or thought of , were not , nor are suffer'd by the guides of their conscience , by their pastors neither their supreme one nor their particular confessors , to give assurance of their civil obedience and allegiance to their own prince . but in france , after the murder of two kings by them , both of their religion , when as lewis the th did design , and ask the advice of his parliament , to make provision for his own safety and assurance of the loialty of his subjects by an oath ( a thing by gods own people , since 't was a kingdom , practic'd ) all the clergy , those directors of the consciences of that nation , were so far from suffering it , that they made the king to cause the parliament to raze out what of it was drawn and registred in their journals , professing to his face that they would excommunicate all as heretics that were against that proposition , that the pope could depose kings . but 't is not this , but how to secure governments against it , to rectify the erring conscience i would speak to ; and if the sense of any sacred obligations , if the calamities of church or state , that cry aloud bemoaning the effects of conscience thus let loose , call upon him to consider , and at least suggest the duty of examining his conscience , then the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here of the text , the exercises that are like to have an influence upon him , besides humble praier to almighty god for a right judgment in all things , together with a hearty resolution not to suffer any principle or interest so to engage him to a practice or opinion , but that , if god will please to shew him light , he will follow it strait , and utterly forsake those paths , to which he was misguided by the error of his mind , and so begins to act accordingly as well as he can . now such a resolution hath a promise , d if any man will do his will , he shall know of the doctrine , whether it be of god , or not . besides this , i say , let him thus exercise himself , when any thing offers it self to practice , and gets this holy advocate of its side , brings conscience to plead , then i will search and examine strictly that same action , first undress it quite , see what it is naked by it self , and then ask not what fine motives , what good end it hath , but where the rule is for it . if it be in things merely spiritual , then what law of god ; but if in other things , what law of man , what just subordination to gods will is there for this action ? for laws , not zeal do make the rules for conscience : for conscience being nothing but a full perswasion , judgment , dictate that a thing is either duty under obligation , is according to a law that does command it , or else is unlawful , is against a law. if conscience shall tell me such a thing i am bound to do , but i have no law of god or man for it ; or else such a thing i must forbear , it is a sin , absolutely unlawful , but truly i can bring no law in force against it , sure i shall easily reject the clamors of this conscience , for it talks contradictions : for nothing can be unlawful , but what is against a law. if , tho there be not express law to forbid or command , yet i see grounds that stagger me , and several hard things which incline to my opinion , this does not make the erring conscience : for that is dogmatical and positive , and must have law , doctrines and grounds of probability ; those onely make a doubt , the next offence i mean to name . an offence this , that whosoever stumbles at , does fall into the lowest pit , for he that doubteth , is damn'd if he eat rom. . . now the state of a doubting conscience is this , either the man in himself really believes the thing he does consult of is forbidden , but yet seeing the example of some man he hath esteem for , or else hearing some good probable grounds to the contrary , does entertain some doubt whether it be so bad , and upon that without being resolv'd , yea thinking still it is a sin , yet ventures on it : in this case tho the man may have some hopes it may not be a sin , yet judging in himself it is , and choosing notwithstanding , it is plain he does not onely venture at , but chooseth sin , and therefore sins . this was the very case of the weak christians in relation to eating things offer'd to idols , which st paul there speaks of . or secondly , if he do not absolutely in himself judg it a sin , yet really do's doubt it is , and without endeavoring to be truly satisfi'd by all appointed fit means , does it howsoever ; this man does as much as resolve i know not what it is i am about to do , i doubt 't is sin , but i resolve to do it , tho it be so . now this is a wicked resolution , and the consequent action must be so too : it is as much as saying , i resolve to venture gods displeasure , rather then loose the satisfaction of that action ; now whatsoever otherwise the action be , yet such a resolution stains it with a vicious tincture , by infusion of that wicked purpose . to bring this to our own concerns , if my lawful superior command a thing by an establish'd law , which yet either by some obscure place of scripture , or by the silence of scripture , or some inference of my own from others having put that action to an evil use , or the infusion of some teacher of whose holiness i have an opinion , i doubt whether i may do it or no , and cannot satisfy my self , in this case , if the man that doubts comply , without acquiring any satisfaction , do it merely too because he will not be obnoxious to the penalty of law , 't is clear he does it with a doubting conscience , and so sins ; but if he thus discourse , ( which is the proper 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for such a conscience to remove this offence ) i am sure god hath commanded me to obey the lawful commands of my lawful superiors , now am i sure this is not lawful ? no , that i am not , for i onely doubt ; why then i must needs also doubt it may be lawful , therefore i must needs doubt god hath commanded me to obey them in this , and then if i refuse i must needs do that with a doubting conscience ; for if the thing be lawful , i am sure i sin in not obeying , and i doubt it may be so , and so not doing will have the same guilt , which by not doing i endevor to avoid . now if whatever the action be , as long as i know not certainly whether it be lawful or unlawful in it self , i shall have equal guilt in the refusal ( altho there be no scandal or contemt ) as i can fancy to my self in doing ; and if i cannot satisfy my doubt my self , since i have then no other way to seek for resolution , but from those whom god hath set over me , shall not the reasons and commands of my superiors , the example of all those that are obedient , weigh as much with me as the opinion of some whom i think holy , or some little color which can onely make me doubt ? if i be not sure it is unlawful , and am perfectly assur'd of my duty to my superiors , this certainly ought to suspend my other doubt , and in so doing i am sure , i take far the more probable and safer course ; and he that does so , cannot have the guilt of a doubting conscience , for the resolution of that was clean another thing : i doubt there may be sin in it , however i will do it , whereas this man that he may take the safest course to avoid sin , resolveth thus , merely for fear there may be guilt in my refusal , i do that which otherwise truly i would not do . i cannot pass by this reflection here , how there will come a time , when it shall be more tolerable for the erring or the doubting conscience , notwithstanding their sad consequences , than for those that hold the truth in unrighteousness : the one sort of these have some checks at sin , they doubt and they demur ; the other sort sin merely because they would please god , and offend out of zeal ; but the other sin because they will sin . if actions lawful otherwise will make up an indictment to our condemnation , don but with a doubting mind , what guilt and what damnation is there in those that are undertaken against known command and present full conviction ? that muster up and recollect all the forementioned guilts , which when they were divided , did make actions so ruining ; at once they defy god and their own heart : if he that doubts is damn'd if he eat , tho what he eat were lawful to him , what will become of him that eats to surfetting , and knows that such things call for condemnation ? with what face can he blast a deceiv'd honest heathen with his gods , who in the face of god , and of all laws , in view of a believ'd hell , and in despite of heaven and of his own conscience that suggests all these to him , yet by frequent intemperances makes his belly his god , and by uncleaness that new testament idolatry , sets up as many idols , as his foul heats find objects , and by dishonesty and frauds serves covetousness , which is idolatry ? they , who defy their conscience thus , are in the ready way to a reprobate sense , the last offence that i will name . when the heart gives a false judgment of things , e calls evil good , and good evil in the prophets words , 't is not uneasy to deduce how arrive at this . there is no pains bestow'd upon the education of their childhood , they are made indeed to renounce the devil , the evil spirit is exorcis'd out of that hold he had of them on the account of being born children of wrath ; but no provision for the holy spirit taken care of , rather all that 's possible is don to grieve him thence , and so the evil one f returns , finds the house emty , and takes to him seven spirits worse than himself , and they dwell there ; or to speak out of parable , there are no principles of virtue planted in them , no labor us'd to make impressions of religion and the fear of god , the sense of duty , aversation to all vice ; but as far as conversation , with example of all lewdness , can have influence , they are bred and fitted for the temter , and when they and temtations are grown up , it is no wonder if they tast , then swallow down the bait , and so are taken : then they get to themselves principles , that may stop the mouth of natural conscience ; either religion do's not mean so strictly , or against the strictness they oppose the custome of the age , or honor , or the like , and these together with the conversations of sin do clean take off the aversation , and so by degrees the sense , the mind first leaves to be afraid and startle at it , and then leaves to check at it , and having don this long , the custome stupifies the conscience , and makes the sins seem necessary to them , and they cannot be without them , and the absolute necessity makes them conceit them little sins , and in a while no sins at all : stick not to say , those terrors clergy-men do talk of , are but mormo's , but religious spectres . we have this daily experience , that loosness in practice quickly grows into irreligion in heart , that they who with all might and main do long resist the power of godliness , do at last proceed to cast off even the very form , and they who would not receive the love of the truth , but did prefer the satisfaction of their humors , prejudices , passions , lusts before the doctrine of piety and virtue , tho it came with the greatest evidence of reasonableness ; that such , i say , are given over to strong delusions to believe lies , even lies of so eternal unhappy a consequence as this , that virtue and religion are but emty names , that conscience is but prejudice : such are those st paul describes tim. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , men of branded consciences . now we use to account that person infamous that 's branded onely in his hand or forehead , but these are men of stigmatiz'd hearts , there is a brand upon their soul and conscience ; and you will find some other characters upon them there , they depart from the faith , they give heed to seducing spirits , lay out for a religion that will give them hopes of safety tho they sin on , and to doctrines of devils ; fit scholars for such tutors , seeds of a blessed education they have , that have such instructors , and such they have whose consciences are branded : and the whole progress of their wickedness you will find rom. . from v. . because they hold the truth in unrighteousness , join'd impious lives with the profession of the true religion , were vicious in despite of their own understandings , which told them , they should not be so ; upon which great proficiency in guilt v. . god withdrew his grace , left them to the pursuit of all their foul desires , permetted them to break out into all reproachfull villanies , sins that were violences , contumelies to their nature ; yea v. . because they acted perfectly against all notions they had of god , he gave them up to that abominable state of mind , to have no sense of guilt , to have a judgment so perverted , as not to think things of the most forbidden and most detestable nature to be foul , and then see what a shole of consequents break in : from v. . feind vices , things that do not onely merit hell , but possess , enjoy , and make the place . these are the entertainments of those regions , but none more essential than those v. . they not onely commit those things , but have pleasure in those that do them , do not onely favor themselves in the transgressions , ( for to that men may have some temtation from the flesh ) but to evince their understandings are debauch'd , their consciences corrupted , and that they are of a reprobate mind , they take pleasure in others committing them , from which they have no pleasure , can enjoy nothing but the villany of being glad that others are debauch'd and vitiated , this recommends men to them . and truly now i have no words for them , they do outgo expression ; i may apply that which the g psalmist saith of the fool , in his heart there is no god. i am sure there is none in theirs , that will not let his deputy be there , not suffer conscience his vicegerent to be within them ; and it were well , if they could exclude it for ever . but alas ! when their sins and pleasures shall begin to die , then conscience will revive , and be their worm that never dies ; however they have stupifi'd it here , then it will gnaw eternally , then oh that they could have no conscience , no sting , no lash : but it will be an immortal feind to them , and that which they so much trample on now , will then be their great hell . and now i can prescribe no exercise will remove this offence , when the conscience is past feeling , then it is past cure . the onely method is prevention here , the onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to keep the conscience tender ; then it will be sensible of every the least touch of guilt , check at whatever we shall do amiss . conscience is the eie of the soul , now tenderness is a disposition very proper to the eie , it is the tenderest part of the whole body ; and if the conscience be right , that is so of the soul : the smallest spill or mote is restless agony to the eie , it never leaves to force out tears , both to bewaile the torment , and to wash away the cause . i am sure our savior calls a sin of the least size or guilt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , matth. . . things that should make the conscience as restless , fret into lamentings , prick passages for repenting sorrow . the conscience of converts always does so , acts . . when they heard this , they were pricked in heart ; and indeed this is the necessary constitution of soul for them that ever hope to have their conversation holy : he whose eie is not tender , 't is not useful ; if it be not sensible of spills that get into it , it cannot be sensible of objects , such a callum as will make it not feel , will make it not see ; and when it cannot perceive pain , then it cannot direct or light : and so the conscience , if it feel no grievance from thy vices , it will never boggle at them ; but when it is tender as the eie , then it will rowl and weep , if any thing disturb it , 't will be restless till it free it self . let other souls be tickled , when they feel the pleasures of a sin ; but , lord , let my heart smite me , then the stroke and smart may make me fly the cause . let sin , that and cruel serpent , sting , stab , wound me thus ; for then it will make outlets for its putrifaction , it will draw tears to cleanse me from it self : and sure after the bloud of christ , there is no other laver to wash away the foulness of my sin , but that which gushes from those wounds of spirit , nothing else will quench the power of it . this tender conscience will preserve the whole conversation pure , if its respects be universal , if its cares reach to the whole latitude of its object , if it be void of offence both towards god , and towards man , which shews the extent of its obligation , and is my next consideration , of which in a few words . void of offence towards god and towards men , a conversation unblamable in all things that relate to god or man , both these must be join'd : the honesty without the godliness is but heathen morality , and the godliness without honesty but pharisaical hypocrisy . 't is just that which our savior describes and sentences matt. . . wo unto you scribes and pharisees , hypocrites ; for ye devour widows houses , and for a pretence make long praiers ; therefore ye shall receive the greater damnation : as if their long and earnest praiers pull'd down nothing else but woes and condemnation on them , and their more religion gain'd them but more hell . the one of these for all his honesty , if he have not piety , he is without god in this world , nor shall have any thing of his heaven in the other , whose life did not look thitherwards , but aim'd no further than a conversation that was regular betwixt man and man. the other , the dishonest man , notwithstanding his godliness , shall be without god in the world to come ; for sure he is not fit to live with god in that , who is not fit to live with man in this : who will not behave himself honestly , must not think he can live religiously ; nor can that help him towards gods rewards , that does but help him to the greater condemnation . so that they must be join'd , and our conscience must be void of offence towards god and towards men ; and that not onely as the objects of our duty , but the rules . that gods law is the rule of conscience , that we are bound to do what he commands , i think i need not prove ; in this i have onely to wish , our practice were as orthodox as our opinions . but that man can oblige the conscience , that laws however just of our rightful governors are a part of this rule , and we are bound in conscience to observe what they would have us do , many men doubt ; there bene qui latuit , bene vixit , a close offender does not sin , and if they come not under the lash of the law , they think the conscience hath no whip for these offences ; yet scripture is express rom. . . wherefore you must needs be subject , not onely for wrath , but also for conscience sake . again pet. . , . submit your selves to every ordinance of man for the lords sake , for so is the will of god. i do not here set down that humane laws oblige the conscience immediatly , it is enough for me they do it by gods constitution , that what we do so is for his sake , and 't is his will that we should do it ; and then he that does not obey , he breaks the will of god , and so does that which a good conscience must needs tell a man he must not do . i know some have found out a subterfuge , that onely passive obedience is required in conscience , not active ; and tho this interpretation would secure the magistrate , for men must not rebel against that rod , which they are bound to submit to : yet . 't is strange a man should not be bound in conscience to obey the law , yet should be bound in conscience to suffer for the not obeying it . what reason for this difference ? sure if either , 't is most reasonable to escape the punishment , if he can . but . what sense will they make st paul speak , * wherefore ye must needs be subject , not onely for wrath ; if wrath mean punishment , as it certainly does , and be subject signify submit , not actively , but submit to punishment , as they will have it , then it means , therefore a man must submit to punishment not onely for punishment , or for fear of being punished , but also because he is bound in conscience to bear the punishment : now 't is indeed impossible that a man ought and is necessitated to submit to the penalty of the law for fear of the penalty of the law , be bound to suffer a thing for fear of suffering that very thing , or that he may escape that very suffering , which he is bound in conscience too to suffer . these are contradictions . but of the active obedience the sense is plain : we must obey their just laws , not onely that we may avoid their punishments which we shall suffer if we obey not , but because we are bound in conscience to obey . all the apostles instances also being of active obedience , and the whole reasoning of the place evincing it , might serve for further evidence , but this shall suffice me for proof ; and st paul truly seems to take in these here in the text , for amongst several things laid to his charge , some against god himself , as prophanation of his temple v. . he was accus'd of being also pestilent , a mover of sedition v. . to all which he answers in my text , that he was so far from prophaness in religion and his duty towards god , and from sedition in the state , that he did exercise himself in this alone , in laboring to have a conscience void of offence in all things , by god or his governors commanded . and this president of our apostle , every one that hears me knows , the true sons of this church always follow'd , both in doctrine and in practice , even to the martyrdom not onely of their persons , families , but of the church it self . not like those holy church-men who account themselves exemt , no subjects to the secular powers ; nor those others , who withdrawing their obedience in all things which they do not like , do seem to own no powers but themselves , are subject onely to their own minds . now he that does thus exercise himself always , ( which is the onely thing that i have left to speak to , ) is in that state of christian perfection , which the travellers to heaven , while they are upon the way , can arrive at : for that must needs be a good life , which is regulated by a good conscience ; for if a conscience do its part , do neither err nor doubt , but is tender in all , in a word , if it inform truly in all duty , and thou doest accordingly , thou doest all thy duty : therefore all good life is call'd by the name of a good conscience tim. . . and plainer hebr. . . we trust we have a good conscience , willing in all things to live honestly , sincere endeavors to obey in every thing , a conscience that is right in every thing , not boggling with it , accepting the persons of duty , ( being very consciencious in some things , but taking liberty in others , ) and being so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 always , not by fits , having onely paroxysmes of religion , now and then very consciencious , otherwise loose enough , but to be so in all respect , and at all times : this was the sum of all st pauls endeavor , he had no stricter aims , this was the height of his religion , this his exercise . yet why should i call it his exercise , when it is his enjoiment ? 't is his ante past of heaven it self . the applauds of an honest undeceiving heart that is conscious to it self of this in earnest , they shed comforts into every state of life , beyond all that the earth can give , they shed the peace of god that passeth understanding . if my conscience be clear , let my condition be never so overcast , i live in shine ; let them be troubled with afflictions , or with sad expectations , who understand no delights but carnalities , whose souls are married to some little comforts of this world , adversity indeed sweeps all their joys away at once ; but he that understands the comforts of a good conscience , and knows where to find them , and who hath a treasure of them in his breast , will soon be able to allay the other sadnesses . what can i want , if i have a continual feast , and such is a good conscience : let all the world look black upon me as long as i have light within me , and in that light can see a pleasantness upon gods face . yea it is this indeed must make prosperity contentful , when to the candle of the lord , the light of his countenance also does add its shine ; when i have no ill remembrances , either as to the possession or to the enjoiment ; when my heart assures me i did neither get it ill , nor use it ill , 't was truly gods gift to me , and i strive to make it an instrument of my service to him . this is transfigur'd prosperity , but without this , for all the hurry of mens pleasures , something will now and then rejolt worse than surfets , and come up bitterer than the gall of ejected riots , and they shall find their great provisions are but variety of nauseousness , onely plentiful vexation , and a jolly restlesness , while they are here ; and then when they but think of going hence , h o death ! how bitter is the remembrance of thee to a man , that lives at rest in his possessions , to the man that hath nothing to molest him , hath hath prosperity in all things ; and if he have the sting of conscience to imbitter it , which will be sure to stir at such a time , alas ! how unconceivable a sadness must then dwell upon that soul , that can think nothing kinder to it self than hell . but he that can at such a time say with i hezekiah , remember now , o lord , i beseech thee , how i have walk'd before thee in truth , and with a perfect heart , and have don that which is good in thy sight , then if god do not send a message of fifteen years , yet he will add to him an everlastingness of years of joy ; if his days do no return , nor the sun mount back again to give him a more full noon light , he shall be taken to the fountain of eternal light . oh let me have that light , that will enlighten the sad approaches of the dark grave ; that , when i am going to make my house in a black lonely desolate hole of earth , will be like the day spring of immortality , like the dawn of heaven , and such glimpses will break in thro a clear conscience . 't was that which made the martyrs run to the fires of execution as to fires triumph , and they look'd upon their flames as on elijah's chariot's flames , that flew upwards , not with hast to their own sphere , but the sphere of martyr's heaven , and whose brightness did prelude and expire into glory . sermon vi. of the blessedness of mourners . matt. . . blessed are they that mourn , for they shall be comforted . the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shecina , say the jewish doctors , will not rest upon a sad person , that is , god will not be especially with him , nor will his holy spirit keep him company , that is , a solitary mourner : and indeed we often find in scripture , that when the prophets would invite gods spirit down upon they did heighten themselves with mirth ; but now , saith elisha , bring me a minstrel , and it came to pass while the minstrel plai'd , the hand of the lord came upon him . and he said , thus saith the lord , kings . . as if the music had inspir'd him , and his soul was tun'd into enthusiasme ; and so also sam. . . thou shalt meet a company of prophets coming down from the high place , with a psaltery , and a tabret , and a pipe , and a harp before them , and they shall prophecy : and the spirit of the lord will come upon thee . yea and as god would not dwell with them , so neither would he let them keep him company , they were not to appear before him sad deut. . . and there ye shall eat before the lord your god , and ye shall rejoyce : and therefore god hath no worse expressions for unclean sacrifices , than the bread of mourners , hos. . . they shall not be pleasing unto him , but their sacrifices shall be as the bread of mourners , and as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those sacrifices , for their carcases shall not come into the house of the lord. yea he would not let those melancholly people keep others company in his service , but there was porta lugentium , a gate for mourners to enter by themselves into the temple-service , as if the mirth were among their precepts , and to be sad were to be defil'd and unclean . but it is not so with us in the gospel , where the onely sacrifice of god is a troubled spirit , a broken and contrite heart he will not despise ; but the bread of mourners shall be the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from which he will never turn away his face , and a few penitent tears are the scope and the fulfilling of all the jewish purifyings , and the spirit of the lord moveth upon the face of these waters ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he flutters and hovers over them , and as he did out of the first waters , so out of those tears he hatches a new creation , they being the very first effects and signs of life in the new creature and the new birth also , natural to both ; infants and the child of god also are born weeping and crying , this being the very first throw in regeneration . yea so far is this sorrow from displeasing god , that it is the great engagement to him to give us comfort both here and hereafter , and it is put amongst christs first beatitudes here , blessed are they that mourn , for they shall be comforted . the words present either a bare description of persons , or withall involve a duty , the being mourners . secondly import a designation of their condition , that they are blessed . thirdly they give the reason and the manner of that condition , for they shall be comforted ; so that mourning may be doubly understood , either as a duty , or as an aphorisme : in the later case mourning is taken not to be prescrib'd at all , but onely christ looking upon his disciples who were in the worlds esteem in a sad low condition , he does encourage them , that notwithstanding their unequal estimate , yet they are in a blessed condition , for they shall be sure to be comforted . and thus first it may be as an appendage to the former aphorisme , in that he had by the assurance of a reward encourag'd them in the entertainment of poverty and calamities , had advanc't the lowly into heaven , and enrich't the patient poor with the inheritance of a kingdom , those that were poor in spirit , content with their condition ; and then this follows , blessed are those that mourn , for they shall be comforted ; as if it were after this manner : but what if our calamities do grow upon us , and we are not able to bear them with an even mind and a serene countenance , but they cast us down , we greive and mourn under them and cannot be comforted ? yet even for this condition there is promise , christ is so far from breaking this bruised reed , that he confirms and strengthens it ; the greivousness of our calamities shall not exclude all hope of ease , neither shall our weakness and infirmity exclude us from the number of the blessed : he will neither impute our want of courage , that groans and faints under the burthen , provided that we be not heated by it into impatience at his dispensations , nor chaft into wrath against them that lay it on us , tho we do mourn , if we do not vexe , we are blessed ; neither will he suffer our calamities , when he hath tried and purg'd us by them , quite to oppress us , but how greivous soever they be , they shall find multitudes of comfort , even the comfort of mitigation , for to that gods faithfulness is engag'd cor. . . god is faithful , who will not suffer you to be temted above that ye are able ; but will with the temtation make a way also to escape , that ye may be able to bear it . secondly the internal comforts of gods grace cor. . , . god the father of our lord jesus christ , the father of mercies , and the god of all comfort , who comforteth us in all our tribulations . thirdly the comfort of a joyful recompence , even here for the most part , john . , . i say unto you ye shall weep and lament , but the world shall rejoyce ; and ye shall be sorrowful , but your sorrow shall be turned into joy . a woman when she is in travail , hath sorrow , because her hour is come : but as soon as she is deliver'd of the child , she remembreth no more the anguish for joy that a man is born into the world . our afflictions may be throws , but they shall end in birth , and have the ease and joy of a delivery ; and therefore our savior said of himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 luke . . how am i straitned ? as a woman in child to accomplish his baptism , that baptism of agony , sweat and bloud ; or certainly however an eternal recompence of joy hereafter , everlasting consolations , as st paul saith thess. . . when instead of this hunger and thirst and tears the lamb which is in the midst of the throne , shall feed them , and shall lead them unto living fountains of waters ; and god shall wipe away all tears from their eyes , and there shall be no more death , neither sorrow , nor crying , neither shall there be any more pain : rev. . . and . . and first we learn hence the compassion of our savior , who hath indulg'd us the infirmities of our nature : he hath not made our weak affections to be sins , but hath shew'd us a way to make them advantages towards blessedness ; god that was made flesh remembers that we are but flesh , and does not require of us to be insensible , it is not a vice not to be a stock , such as the stoicks requir'd their wise man should be , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , no greif , nor no sense of any external calamity ; tho you thrust his hand into the fire , it must be no more to him , than if you burn his staff ; for his body is but his organ , his instrument , no part at all of him : but christ requires no such hard tasks of us . had he deni'd us our tears , and forbid us the ease of mourning in afflictions , and made weeping to be cowardise and sin , it had bin a hard saying , we had had reason to have thought ourselves severely dealt withal : but he gives us leave as it were to love the dear things of this world , a little to weep when they leave us , if we do not love them so as not to love our brother and our god , leaving them if the world leave us , and when by calamities our comforts are taken from us , by frettings and vexations throwing off our god from us , repining at him , and casting his commands away , of not envying , not returning , provided in our tears we have humble perfect submissions and resignations of our selves , throwing our selves down at his feet , and from our very souls saying , a it is the lord , let him do what seemeth him good : then christ he yeilds to the tenderness of our nature , and provided we mixe no gall with our tears , no bitterness with our weepings , no murmurs nor no grumblings with our groans , he pardons all our weaknesses , and makes our mourning to be but as a call and invitation to him to come to comfort us . secondly from the diversity of comforts that belong to every great greiving calamity here , we learn the munificence of our savior , who does with such infinite advantage return our afflictions ; he did himself suffer so many sorrows , and found they were so hard to bear , that for every greif we patiently endure he renders a fourfold comfort , and of those some divine , the last eternal . thus does he reward not our virtues onely ( for it is no command of ours to be greiv'd , ) but our mischances , our inflictions : he recompences thy enimie's malice to thee with multiplied and eternal consolations , yea he does thus reward thy ease ; for such it is to mourn in crosses , our greifs boil out at our eies , and ease their swellings by those eruptions of tears , yet this very ease does he comfort us for , and makes those tears , which for the present do refresh , to be the rivers of paradise , the fountains of the waters of life ; teaches us the constant vicissitudes of greif and joy ; sorrow and gladness so receive one another constantly , that in this life they that mourn shall be comforted , they that b laugh shall weep . laughter hath in it self more than the tears of sadness , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith aristotle , the hurries of delight even in the very wicked weary themselves into a dulness , and die into a sadness ; the intemperances rejolt in bitter risings , and the more forc't and violent the delight is , it is but like the raising the pendant weight , which by how much you lift it up one way , it drives it self so much on the other side ; yea in the better sort of christians the frollicks of these pleasures here below , tho not sinful , do for the most part end in thoughtful sadnesses , careful regrets , not onely in that such persons , when they come to themselves , find themselves estrang'd from god , and from devouter duty ; a deadness is upon them , and they must take pains to wind themselves up again : but if with any conscionable care they look into themselves , they shall discern that little loosnesses and vanities and prides and such other companions have insinuated themselves , and crept in with the frollicks ; matter for humiliation and sorrow , if they mean to recover the true inward religious content which never springs with such a stream , as from these serious and retir'd reflections ; they that so mourn shall find comfort . thus the aphorism also hath much truth in order to the two lives , that here and that hereafter . . this aphorism also thus taken bears the full sense of that frequent saying , wherewith people us'd to comfort one another concerning these crosses , you are happy you have your sufferings in this life ; which sentence , tho it be not true in the full latitude , as thoevery man that suffer'd here had a crown therefore laid up for him ; for afflictions may be vengeance for sins , which if they do not reduce us , as many are not better'd by their sufferings , why then they do encrease their score , enhance their reckoning , and tho they be the very beginning of hell here , yet they do also heat hell seven times more for them , and their very sufferings make them suffer more hereafter , than if they had not suffer'd here : because such sin against gods last method of reducing them . tho this be too frequent truth , yet also there seeming some sufferings allotted to every man , as he that hath had no cross here , needs to look well to his tenure by which he holds his inheritance , since god hath said , c he chastens every son whom he receiveth ; and if ye be without chastening , whereof all are partakers , then are ye bastards and not sons . so also he that runs on in the race of piety that is set before him , if he do meet with sharp stakes and stumbling blocks that hurt and gall him , yet if he starts up and goes on , he may look upon these as good evidences of his sonship , and security that he hath drunk his cup , and the dregs are not reserv'd for him ; and thus both from this text , blessed are they that mourn , especially in st lukes expressing it , blessed are ye that weep now , for ye shall laugh ; and wo unto you that laugh now , for ye shall mourn and weep , luke . , . and most clearly from abraham to the rich man luke . . son , remember that thou in thy life-time receivedst thy good things , and likewise lazarus evil things ; but now he is comforted , and thou art tormented , or as d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may signify rogatur , now thou dives art the beggar , lazarus is begg'd of ; where you see clearly a portion of good and evil things seeming appropriate to every man on earth , each hath his good and evil things , and he that hath receiv'd the one may well look for the other : this clearly points out a vicissitude of good and evil , of comfort and of torment . wee learn hence the unequitable mistake of those men , who expect and gape for all good things in both lives , quadrigis caelum petimus , they would go to heaven in triumphal chariots , and in smooth and broad ways sleep themselves into bliss , have two paradises , all ease here and heaven hereafter : and even just such is that also of them , that make a calm prosperity here , to be a sign and seal to them that they are in the right way to heaven ; thus turcism shall commence the onely true religion , and mahomet shall dethrone christ from his own purchas'd right hand of god , for he hath the more purple sword ; thus succesful iniquity shall advance into piety , and sin by growing predominant , by becoming powerfully and exceeding sinful , accumulate into virtue . no , my brethren , the comfort is promis'd not to them that have it here , but to the mourners , take heed least the blessings you receive in this life be call'd your good things , or your consolations , as luke . . i shall give you one sign whereby men may be able in some measure to discern , whether they do esteem , and make them to themselves such ; god gives the good things of this world for uses , not to terminate our desires , as things of themselves good : onely he himself , who is the supreme , the last good , can be so ; all other are design'd for ends , that do at last look up to him , and are and ought to be subordinate to that last highest end . health is given to enable us to employ our selves in the actions of some honest calling , for our own maintenance , for the good of others , and for the service of god , and carrying on the works and ends of providence : so wealth or the provisions we acquire and enjoy , and every other good thing of this life . now he that thwarts this order or subordination , that lays out his desires on the things themselves , that minds them for their own sake onely , and the satisfaction he himself receives from them without looking further , these are his ends apparently , and so his good things which he rests in ; which if god permit him to enjoy , he therefore hath his good things , and hath no great reason to expect and look for other . now how miserably does this man delude himself ? for this is to preferr the present moment before the following eternity : it is as if the embryo should wish for a fair spacious womb , and chuse to spring and leap there for its nine months , rather than to live a pleasant age in a variety of full delights , and so it may but dance in the womb not care to be deliver'd into a dungeon , and born a fetter'd slave : it is to chuse the riot of one meal , one good feast , and to starve the whole remainder of a mans life ; yea it is worse , it is to love a pleasant moment more , than he fears eternal hell , or loves as eternal heaven . and this will be discern'd , ( and is by most of them that live in jollity ) when they come to die ; when they must bethink themselves of going hence , and have not consider'd to provide a place , nay have all reason to beleive they have no place provided , but that which god e prepared for the devil and his angels ; when they shall think in sad earnest , i have liv'd a pleasant life , and never have deni'd my self an appetite nor thwarted a design , nor yet hath god deni'd me any thing , but providence hath suffer'd every thing to serve my inclinations , and to gorge my appetites ; but i am going now where these unruly appetites , that i have so indulg'd , will infinitely grow , and where all satisfaction will be impossible , and my desires will be my endless torment . . this aphorisme also by pronouncing a present blessedness to the mourners , le ts us see the advantages they have above other men in their journey to heaven . delights for the most part they are but the baits and the sawces of sin : by these the devil and the world and our own flesh temts us to iniquities , and keeps us fast glew'd in them ; this is every mans experience , yea the most innocent delights they are at the best avocations from heaven , and from better things ; they entertain and hold our thoughts upon fading objects , that will never profit us , if it happen that they do not utterly ruin us : whereas the causes of mourning , calamities , yea and the passion it self they beget virtues in us , a whole chain of them ; for tribulation worketh patience , patience experience , experience hope , rom. . , . yea indeed they make us perfect and entire lacking nothing , jam. . . as if to be rob'd and spoil'd of all things were the sure way of wanting nothing , not a vertue certainly , these deep waters of affliction and these tears of ours , that raise the stream , they drive and waft us to our god , f when he smote them , then they sought him and enquir'd after god early ; a storm will make a mariner pray , and when the tempest beats him down upon his knees he will lift up his hands to heaven ; the heathen seamen fled to the true jehovah , when they were ready to suffer shipwrack jonah . , . yea they do not onely drive but wooe us to god , they are temtations in the sense of bait also , i will allure her and bring her into the wilderness , saith god hos. . . when i have made her solitary , put her as in the desert , brought her into the very place of dragons , this shall be my allurements , my inticing wooings of her : and not to loose the experience of this , st chrysostom hath given it in the frequent example of men of most effeminate , loose , dissolute lives , yet by a cause of mourning , by the loss of a bosom wife , of a dear onely heir they become ( at least for that time of greif ) strict and severe ; how do they banish all soft delights , no curious provision for the flesh , but more than philosophical abstinence almost to the pining of themselves , watches and silence , quiet and humble prostrations of themselves , unspeakable meekness , huge commiseration of all that are afflicted , these are their passions and their exercises ; for a while they so contemn the world , think it so little worth their moiling for , that now it is not worth a wish ; in that time should a fire seize on all they had , or a spoiler run away with all , it would scarce divert a thought or eye to it from their sad melancholly object , they look upon all guilded pomps and soft pleasures as cloath'd with the same dark sable that themselves have on , they are almost ready to betake themselves to the wives sepulchre , running to inhabit that chamber of death , and again to marry themselves in that cold bed the grave ; so easily will mourning wean us . in this dimness of anguish , and darkness as of the shadow of death , we should not run to hugg and embrace gloworms , but prostrate our selves in this dust and ashes , and with sad serious repentance set on mourning , which shall bring me to the consideration of the words as of a duty . and first of the duty in general : now the mourning here being oppos'd to them that laugh in st luke , the thing forbidden in the duty may be all foolish lightness in conversation and manners , all vanity , loosness and wantoness , all uncomly behaviors or jestings , all freer recreations that beget or are accompani'd with any of these ; and the duty be in part the same with that in the phil. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , if any things be grave , think on these things , saith he there , gravity being the very garb of a mourner . not that i would have this duty to exclude all recreation , which also according to the persons with whom it is , may be innocently light ; as with children serious toys are no sport for them . but . recreation must be such as may cherish health and strength , and unbend the mind by diverting it ; for to weary my self by my refreshment is to contradict the very aim of it , to make my recreation need another sport to refresh me after the toil of my laborious idleness : and therefore also . it must be moderate ; otherwise it does exchange with my calling , and my refreshment becomes my emploiment : and . it must be innocent ; i must not make it my sport to offend god ; it is too dangerous a recreation to jest with and provoke the almighty , to play with sin , and to sport away a virtue is of too ill consequence : and the duty of the text saith also it should be . . according to the condition of my person , somwhat grave , not so extremely light and vain ; and if you would by these examin the usual delights , first all freer revelling , which if they be in pleasures of the tast , end frequently in intemperance , are accompanied with foolish discourses , very oft prophane ; and with swearings , idle and bitter jestings at those which are present , and detractions of those that are absent , whence proceed quarrels and the like : they are also full of apishness in the process of them below the gravity of common sense , much more of a christian , a member of the son of god : we should find these , i say , to jarr with more than one of the former requisites of recreation . some other sorts are oft the instruments of infinite vanity , the great engines of lasciviousness and lust . wanton songs and unchast books , these very things they put a fucus upon sin , and they dress iniquity with all the adulteries of possible art , that they may the more enticingly prostitute her : here are young souls ensnar'd by these , to whom the very description of sin is invitation and conquest . do not sit by a woman that is a singer , saith the wise son of syrach ; and if innocent beauty be irresistible temtation , if it do at once assault both at the eyes and ears , charge the soul with charms at both those ports , how then shall the very pleasure of that temtation , the wantoness it self be resistible , when it comes drest with harmony , when it do's melt the imagination into the soft looseness of its own smooth airs and gentle warblings ? how shall they escape when they see sin cloath'd in all the flowers of rhetorick as books present , when they see the example of men temting to it and learn the method , when they see it acted , and the delight of it exprest with all the advantages of sinful art , with very prurient words , and committing language . some others , as great gaming 's , ( not that i condemn the thing in general ) when they are us'd with much appetite , either of the sport it self or of the price , they become immoderate , too much time is spent upon them . and causinus saith , did a man commit no other sin , but conversing a good part of his life with kings and knaves of cards , being invited to the conversation of angels , yet were it no small offence . but besides that they are the nurses of anger , they dictate ill language , and they are the apprentiship of cursings , oaths , and blasphemy : so that if you put all these together , you shall find that by all these recreations we do but bait and temt our sins , we do the devils work against our selves ; and we that know our strength is not miraculous , that find how oft and easily we fall , are bound in conscience to avoid those things which we find are occasions to us of sin : and if you would instead of those impressions , which the vain pleasures of those recreations do leave upon your desires , entertain and heighten these few considerations to your selves , it might a little bridle . . a christian is a mourner , my blacks , my dark sad veils are are spread over me ; and should i see a woman in that habit , and , while it was new , go to revels , sing obscene catches , and spend much of her time in gaming 's , what would i think of that woman ? why even the same strumpet , lewd thing is my soul , that in the days of her mourning does thus luxuriate . and is it not a sad thing that a christian , ( a very serious name , that ) a man , that hath the delights of heaven to refresh himself with , that hath god to converse with , should not yet know how to pass his time without these lighter vain follies , which yet he would be loath to do before a man of quality and discretion ; yea that he cannot refresh himself without sinful delights , that he must go take a walk in hell to divert himself for fear he nauseate upon heaven ? . all the holy angels , that so great cloud of witnesses , they look upon me acting these my impertinent ridiculous follies , and it do's break off their melody ; they mourn to see me , a christian , a man that should be one of them , thus foolishly passing my irrevocable time , idly spending my hours of repentance , and vainly throwing away my possibilities of heaven , and doing this so unseemly , destroying my self with lightness and to no purpose . . how many now do mourn in their state and expectation of miseries , and with sad yellings bewail their lost hours , and the sins which their lightnesses and recreations drew upon them , the curses and ill language of their gaming , the fornications of the lusts which their songs and dances did provoke them to , and the intemperance of their revels , and the idle words of all of them in general , of which yet our savior saith we must give an account ? and have i not reason to fear the same expectations and woes ? and then had i not better be a little more serious and grave , put on the strictness and severity of a christian here , unless i can resolve , so i may but sing wantonly here , not to care tho i howl in hell eternally , so i may but revel and drink here , let the never-dying worm for ever gnaw upon the very marrow of my soul , and gods fury drink up my spirits , and my self for ever suffer the perpetual thirst of feavor , dwell with everlasting burnings , and rather than i will put on black and be a mourner here , i will be thrust into the land of g utter darkness , where there is weeping and wailing and gnashing of teeth ? but i will now descend to the particular exercises of this duty , of which i will name but two : the first is to bewail and mourn for the calamities that befal or are impendent on a church and state , or any member of it , either others or our selves , without considering whether this be like to be our case or no ; i onely put it in the general as a duty , and a particular exercise of this in the text : whensoever any judgment do befal a land , to be truly humbled and sadded by it , and to compassionate any one that is afflicted by it , and as st paul bid us rom. . . to weep with them that weep . now to move us to this , he that is not affected , he declares plainly , that he is no fellow-member of him whose sufferings he does not partake in , nor a part of that church in whose judgment he is not humbled ; for saith st paul h if one member be afflicted , all the rest suffer with it : and experience saith it too , and then shall the body of our head christ , a whole church be wounded and maim'd , have its last death-pangs upon it , lie strugling and gasping , and we unmov'd at this , have the same full delights , and tast them too , feel no gripes , no sympathy of convulsions , and shall we yet think our selves members of that body of christ ? oh no , we hold not of the head our savior , we have no communion with him ; for if we had , we should have communion of sufferings , a fellow-sense . there is no such convincing sign as this in the world , this flowing from the very nature of greif ; for greif cannot properly be but for an evil that is some way annext and proper to our selves , de malo conjuncto ; for as appetite is implanted for the use of him in whom it is implanted , so it is not proper to it to have any aversation to evil , except it be some way evil to him whose appetite hath that aversation , and to greive at misery i must some way conceive it to concern my self . now then as he that does not conceive himself a member of a church , nor a fellow member , nor any way relating to it , he cannot truly greive ; so he that does not greive , declares no communion with it , he is another thing , a member quite cut off or dead , and so stupid and insensible . such a judgment doest thou pass upon thy self whoever doest not mourn , outlawest and excommunicatest thy self , neither belongst to church nor state , nor yet to christ. . as thou hast no charity to thy brother , nor to thy afflicted mother ; so neither hast thou any love to god , whose glory tho it be asserted by the punishment of a sinful land or church , he is also still dishonor'd by the sins which do then reign , and to which he does permit for the most part the punishment of sin , and that power and authority or discipline which divisions in the church cut short , hath for its consequent all unbridled looseness and profaness , blasphemy and atheisme ; the calamities of a state are embitter'd by all sorts of licences that grow when government is weakn'd : to see a whole land mourn with the dark purple of its bloud , all which bloud as it is the punishment of that nation , so it is the guilt also to see the wickedness of a kingdom plagu'd with the ruin of many thousands of men's lives and thousands of souls too that fell in actual iniquity , and yet to think that this plague is the greatest wickedness of all , arm'd with the most crying sins that are , that the very punishment must call for punishment and revenge of it self , and help to make up the measure of judgment , that the sentence of desolation may be irreversible and utter , to see two inundations overflow the land , two abysses of bloud and guilt , and one deep calling upon another to meet and swallow us and bury us in their graves of sin and deep ruin ; yea to see iniquity become impudent and sin triumphant , which is the great sign of utter ruin as it was to the jews , an omen worse than comets or blazing-stars , & the dismal voice of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , yea and in this ruin too i do not see how any will well free themselves from guilt ; for if they be the ruiners they are the great spoilers , the sinners if the ruined ; they have contributed to make those others the sinful inflicters : and if in all this there be not matter for a little mourning , if god dishonor'd , souls destroi'd , lives perishing , church ruining , and nothing but sin flourishing , and ourselves not unguilty , and if this be not an object for our tears , we are the most uncharitable , most obdurate creatures in the world , niobe's stone is not fit to be our embleme , for that stone could sweat tears ; we are more rock than that which moses struck , whom the rod of god cannot make weep , we are next degree to lucifer himself , for onely hell is sure at ease to see its company increase . . lastly this not mourning in the judgment of a nation is a sin which god does most heavily characterize and threaten , amos . , , , . isaiah . when the prophet had describ'd how it should be in the day of desolation v. , . then because they did not do it , see the judgment v. , , . yea this very thing , that men are insensible , is as it were the very last judgment on a nation , and the sign of utter rejection , jer. . , , . but how can this duty of mourning consist with those so frequent gospel-commands to rejoyce in utmost afflictions ? james . , . count it all joy when ye fall into diverse temtations , knowing this , that the trying of your faith worketh patience : and st paul most often . 't is true indeed we are to rejoyce in them , because they are gods methods of bettering us ; by them he does purge ad cleanse us , isaiah . , . and c. . , . redeem'd with judgment , even with the judgment that i shall execute upon them . but then . what reason have we to mourn also that we are such foul sinners as to need such ways of purging , that christs death should not have motive enough in it to turn us from iniquity , that his bloud should not be sufficient laver enough to wash us but our own must be pour'd out also , that our air should be so infected that nothing but an universal conflagration can purify , that we should be such refractory stubborn persons , whom nothing but wounding will do good upon , nothing but ruin will reduce ? but then . how are we more to mourn that this very method should not be able to reduce us , that we will run upon lashes , swords and deaths to sin , that in the midst of judgments and against them too we commit iniquity , that every stripe does encrease our reckoning , add to our iniquities , & no possible method left to reduce them whom correction will not make sensible ; but our villanies grow up with our sufferings , and our sins are fatned by our bloud , as the land is . yea lastly how are we to mourn that to the rest of our sins this also is added by us , of not mourning at our judgments , but using all possible means to prevent it , to lay a sleep the sense of any judgment that is upon the nation , to be so far from bestowing one hour of sadness upon those so grand motives to it , that they do all they can to keep it from them ; and if those judgments happen to some , they look upon it carelesly , as a thing that does not concern , rather as a matter onely of rejoycing ; if to others whom they wish well to , they search out wine and vice to quench and to divert the memory and thought of it , to drown sad news in sadder sin ; this is to labor hard lest sadness and a virtue should creep upon me , to search out means to assist me to keep gods last method from doing any good upon me : this is one cause of greatest judgment isaiah . , , , . the second and indeed the great exercise of this duty in the text , is to mourn for our sins ; and first for the infirmities of our nature , that stain that we were born with , that engagement to death that we brought into the world with us , and which is a clog and weight upon us throughout the whole course of our lives to disable us from doing our duty as we ought . secondly for the sins of our habits , whereby we have advanc't those infirmities into customs , made a covenant with that death to which we were born engag'd , and our whole practice is the exercise of those things whose wages is death eternal ; or if we are not gon so far in vicious customes , yet for the gross foul acts which men sometimes commit , those unkind stabs and wounds to our own souls , those cruel self-murders , these all are to be daily mourn'd for . now i shall onely name a few reasons why we should mourn , and so stir us up to it . . because onely in this and in relation to this is greif of any use at all : god and nature , they say , made nothing in vain ; now if it were not for our sins greif would be almost in vain , a certain sign that this passion must be emploi'd upon our sins , ut propter hujus tantum sublationem sit concessa , saith st chrysostom . for does any man loose a child ? why if he greive to death will his mourning raise him ? is thy estate taken from thee ? why thou art sad upon it , but will thy tears recover it ? but hast thou sin'd , and dost thou truly mourn and greive for it ? why thy tears do wash away thy sin and blot out thine offence . so that mourning being every where else preposterous and unprofitable , was clearly intended to be spent upon our sins . . what ingratitude is it to thy savior not to find in thine heart to mourn for those sins for which he did die ; the son of god did sweat , and pray , and cry , and shed a torrent of bloud and water , and suffer death for those very sins of thine and mine which we think so slightly of , that we will not shed a tear for them ? o my brethren , if there is in us any love of that our jesus , or indeed of our selves , we would now transplant the agonies , and make them ours , and sweat out a few drops of sorrow to cure us of those feavors of our sins . . yea it is a very trouble to our god that we do not greive , he mourns to see that we will not mourn , hosea . . when god had complain'd before of ephraim , what a foolish child it was that it did not repent ; he tells them there , that if they had don so , i would have ransom'd them from the power of the grave , ( not i will , for the very next verse contradicts that ) i would have redeem'd them from death , o death , i had bin thy grave , o grave i had bin thy destruction ; but comfort is hid from mine eies : ( repentance we read , but the word bears and the sense requires comfort , ) as if the eies of the lord were therefore full of tears , because ephraim's were not , and he could not receive comfort , if ephraim did not mourn : and if we do not mourn , god will comfort himself some other way concerning us to our greif , isaiah . . therefore thus saith the lord , the lord of hosts , the mighty one of israel , ah ! i will ease me of mine adversaries , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the very word before i will be comforted by reason of mine adversaries ; how ? why i will avenge me of mine enimies . ah my brethren when god is to be comforted by his vengeance upon us , when he can find no ease but in our ruin and destruction , and that he calls his comfort in relation to the non-mourning impenitent , where shall we find ease and comfort then ? and then methinks this should scare us into the use of this , fright us out of that stupid lethargy in sinning , which does so dull us in it , makes us so senseless of it and the danger we are in by reason of it , that we cannot bestow one day in weeping , mourning , and fasting , no nor indeed an hour of serious sadness upon an age of sin , a whole life of iniquity : the very next step of this into which we shall be sure to fall , is the greatest sin and judgment in the world , it is that spoken of as a character of the foulest heathens , ephes. . . . having their understandings darkned , being alienated from the life of god thro the ignorance that is in them , because of the blindness that is in their heart ; who being past feeling have given themselves over to lasciviousness , to work all uncleaness with greediness : rather because of the brawny hardness of their hearts , which are become callous , insensible of any admonitions , stings and greif , but dead to all sense of sin , and having put off all fear of it ; and who these are he tells you in the next words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , such as when they do the foulest acts , are not toucht with any greif for having don them , but like dead members of the body that are forsaken by the vital spirits , if you lash or prick or lance them , they feel no pain : even so these whose consciences are retir'd & a sleep , they do not mourn for any of their foulest actions , which is the very height of impiety ; for such do strait give themselves over to all filthiness to work all uncleaness with greediness . this is the effect of not mourning , and then how do they deserve and provoke this judgment , who if at any time their conscience begin to twinge them for any of their sins , they presently divert their thoughts , lest the mourning in the text should creep upon them , and they should grow sad ? these men dread their virtue , they are afraid of becoming pious , and to avoid the way to heaven is their design and contrivance ; they come not so near duty as the wicked in hell , have not so much repentance as the damned have ; for there is sorrow for their sins , weeping and wailing and gnashing of teeth . i should dly encourage those that do thus mourn , but the text does that sufficiently , they are blessed , and they shall be comforted . first they are blest for this mourning , it is the great effect and sign of this spiritual life ; that man's sickness hath not yet kill'd him , who is sensible of it , who greives by reason of the anguish of it , and he is not dead who feels the weight of it and mourns for it . secondly if it be true , it draws such a train of virtues after it , as it made st paul rejoyce that he had made the corinthians sad , cor. , , . and then this very same verse will assure them of the comfort hereafter ; for all the gospel-promises are assur'd upon the terms of repentance , which this godly sorrow is the first link of , and does draw after it : & then if there be any comfort in the company of myriads of saints and angels , if we dare take christ's judgment , if he had any tast who suffer'd so many mourning fits , that liv'd a life of tears here , that often wept but never laught , yea a life of horrid suffering , and yet thought those comforts a full glorious recompence to him for all those sufferings , and therefore may well be to us for a few tears ; if there be any joy in the beatifical vision and in heaven , they shall be comforted that mourn , when as i told you out of revelations , all tears shall be wip'd from their eyes , there shall be no more trouble , nor sorrow , nor crying , nor pain . and yet this is but the negative part of their eternity of bliss , which to conceive is to be as god , and to enjoy is to be one with him . and o thou blessed jesu , the eternal lord of all those comforts , be favourable unto us thy servants , that turn to thee with weeping and with mourning , that do with hearty bewailing for our hardness desire thee to teach our souls with some compunction for those iniquities that did put thee to death and would ruin us , to break our rocky hearts , that they may stream out tears for those our sins which shed thy bloud , and would cast us into eternal wailings ; and as thou hast humbled us into the dust , and prostrated our very souls unto the ground , to grant unto us to sit down in that dust and to bewail our own demerits , which our very ruin can neither equal nor amend . o suffer us not to be so obdurate , as to prove unmoveable by all thy pressures , insensible of our own miseries and sufferings , and such as amidst the pains of sin do still retain the malice and the obstinacy , and then at last by these thy methods and our greifs recover us from the follies of our lives , close our eyes and withdraw our affections from the temting lightnesses and vanities of our conversations ; and fix our thoughts and appetites upon thy serious comforts , those heavenly refreshments after so much sadness , that we being reckon'd amongst them whom thou dost chasten , put into the number of thy mourners , whose share of sorrows are dispenc't in this life , may have title to the inheritance of sons , the joys of blessedness , and the portion of eternal consolations in the land of everlasting pleasures with thee the lamb that wert slain , and art therefore worthy to receive all honor , power , praise , might , majesty , and dominion with the father and the holy ghost , now and for evermore . sermon vii . of the cleansing power of christian hope . john . . every man that hath this hope in him , purifieth himself as he is pure . hope is of all others the most active passion , setting all the rest of them and the whole man on work ; for who would ever do or desire any thing , if he did not hope for some good by it ? it is this hope alone that employs all the men and all the professions of the world : it is the wings of the desires and actions , carrying them thro the greatest difficulties with courage and alacrity , with confidence and an unwearied constancy , ad bonas spes pertinax animus est . never will a man leave so long as he does hope , and of all hopes that of the christian should be the most active ; because it aims at the highest good , in comparison of which all other good things are but shadows . for what are the pleasures of earth to the things of god , not worthy to be the expressions , no nor the foils of them ? now we see the greater the hopes , the more active men are in the pursuit of them ; for who is there that will take so much pains for a cottage , as for a crown ? and is it not then a wonder , that of all hopes yet this hope of heaven should be the least effectual in the minds of men ; and of all pleasures those of god should least invite , and least imploy us ? for what one is there that does not with more eager and constant industry pursue the hopes of profit or the hopes of pleasure , than he does the hopes of immortality and of blessedness ? how few are there that do not spend more time and more endeavors , take more and longer pains in their sports than in their religion ? which could not certainly be , if they had not surer and greater hopes of joy from their sports , than from heaven ; for the greater hope would certainly set them the more on work . no , heaven is a thing of no tast , carries no profit , no pleasure in the meaning of it ; for if it did it would employ them in the gaining of it , and every one that had this hope , would purify himself as he is pure , matth. . . if the inheritance of the kingdom of god were , as some were upon earth , entail'd , so that do they what they will , they could not be put by it , there were then some reason not to wonder , wherefore we see men live in the broad way to hell and yet then hope to come to heaven : and certainly nothing but such a perswasion as that can possibly lull men into such a wretchless security as they are possest with , in a thing of this eternal consequence . for if we should examin them , the most sinful wretch of them all hath hopes to be sav'd , yea he would not be able to stand under the burden and the horror of his own killing thoughts , if he should but once despair of that : so that hope he will , and yet if he believe one jot of scripture , it is impossible for him to hope it . for that bids him not a be deceiv'd , neither fornicators , nor idolaters , nor adulterers , nor effeminate , nor abusers of themselves with mankind , nor theeves , nor covetous , nor drunkards , nor revilers , nor extortioners , shall inherit the kingdom of god. so that he dares not not hope , and yet if he do but ask himself , he knows he cannot hope : and what then makes him do it ? certainly the opinion that such and such the inheritance is entail'd upon , and be they what they will , they shall have heaven . but alas ! they are mistaken in the nature of the inheritance ; we may read of many that were cast off , and the heir must be a servant as long as he is a child , if he do not obey , no hopes of his arriving at his inheritance when he is come to age . st john here will dash all those vain hopes , and will tell them as they cannot justly hope , for none such as they can be possest of that inheritance ; and therefore 't is to no purpose for them to hope it . so also that they do not indeed hope ; for if they did ever expect to arrive at heaven , they would not run on in a course , that leads a clean contrary way . the apostle here propounds five arguments to exhort them to the study of piety , to press after holiness , and to leave off their courses of sin . i shall name them backwards . first in the tenth verse if we be christians we not onely will not , but cannot sin . yea secondly we are indeed children of the devil , if we do v. . neither thirdly have we any communion with christ possibly , or interest in his righteousness v. , . nay fourthly they destroy the very end of christ's coming into the world v. . lastly in the front of all these neither can they hope to enjoy any of those glorious promises , that god hath made to his children , those of giving them glory and immortality ; for he that hath this hope in him , purifieth himself as he is pure . in the handling of these words i shall shew you what it is to purify himself . secondly what kind of purity he is to strive after , as he is pure . thirdly what the hope of a christian is , this hope . fourthly how that hope does set a man on purifying , he that hath this hope purifies himself . for the first what it is to purify i shall onely name , it is to cleanse from all mixture of pollution , and how far it is to extend , is set down by st paul upon the very same grounds with those in the text , * having therefore these promises , dearly beloved , let us cleanse our selves from all filthiness both of the flesh and spirit : and st james b cleanse your hands you sinners , and purify your hearts you double-minded : and they both mean thus much ; that for external actions , christian purity tho it will admit of slips and failings , yet it is not consistent with continuance in any known sin . and therefore david tho he were said to be a man after gods own heart , and that he did that which was right in the sight of the lord , ( the very description of pure ) yet it is added save in the matter of vriah . for first it never does admit any filthiness of flesh , but must be universal ; and it is in this true what st james saith c. . v. . whosoever shall keep the whole law , and yet offend in one point , he is guilty of all : god had before affirm'd the same expresly ezek. . , , , . if he beget a son that is a robber , and that doth the like to any one of these things , and hath defil'd his neighbours wife , hath oppressed the poor and needy &c. shall he then live ? he shall not live , he hath don all these abominations , he shall surely die . so that in gods sight he that hath don any one of these things , he hath don all these abominations : for it is plain , that those he had not don he abstain'd not from , because god had forbidden them ; for then he had abstain'd from that which he had don , god had forbidden that ; so that his abstinences are not innocence , but squeamishness or fear . either he does not like them , or he dares not do them for some worldly reason ; and he does not onely let god see he can abstain for such considerations as these , but will not for his promises or his autority . he values these below the mode or fashion of the world , or his respect to some other person , or any little interest or humor . . neither does this purity admit any filthiness of the spirit , we must purify our hearts ; and for internal purity the rule is , that to abstain from outward actions of sin is not enough , but the heart must be cleansed also : this is proved already . and indeed to deny my flesh the pleasures of the flesh , and yet to let my mind dwell upon them and enjoy them ; not to commit them , and yet suffer my soul to do it , is to transplant the sin , to make my soul act the deeds of the flesh , and my very spirit become carnal . this is at the best to give god the worst part of my services , and the devil the best : my heart and soul the devil enjoies ; god hath nothing but a few outward abstinences . what a mixture is here , how far from purity ; god and the devil join'd together , and the devil having the upper hand , the better portion ? thus in general , but to tell you what kind of purity we are to strive after , i shall touch at some few scripture wordings of it . . holiness . for pure and holy are often join'd cor. . . having these promises , dearly beloved , let us cleanse our selves from all filthiness both of flesh and spirit , perfecting holiness in the fear of the lord. now the true notion of holiness consists in a setting apart , or discrimination from other things or persons . and therefore holiness of life is the observing that peculiar different form of life , which god hath commanded those whom he hath call'd , not being conform'd to the fashion of the world . as st james saith pure religion , not to live after the common manner of men , common and holy being every where oppos'd : so that when god is said to call us to holiness , he requires us to consecrate our lives to his service , to look upon our selves as things sacred . hence christians are call'd living sacrifices holy to god rom. . . temples of the holy ghost cor. . . and all names of holiness are set upon them to shew how strict a necessity lies upon us to separate our selves from all carnal wordly uses and defilements . . the pure are exprest by virgins cor. . . for i am jealous over you with a godly jealousy , that is , as a strict careful parent over his beloved maiden daughter , so that i may present you as a chast virgin to christ. every gross impurity deflowers the soul , and when it sins it plays the strumpet . and if a bride , that on her wedding day should play the harlot , and give away that virginity which she had but then promised to her husband , would certainly not dare to stand the wrath of her furious bridegroom that should catch her in her villany : how wilt thou meet the jealousy of thy spouse , when as thou spread'st thy self to every temtation , committest perpetual whoredoms with the world and flesh , and doest continually act disloialty in the very eyes of his glory ? certainly the same jealous care and earnest desires that are emploi'd in seeking a wife that is not vitiated , this very expression of virgin does direct us to make use of in watchfulness over our selves , that sin do not devirginate us , that we do not present a strumpet to christ for his spouse ; but that he may find us virgins at the marriage of the lamb. yea that we may see what kind of ones also , st paul expresseth their purity ephes. . . not having spot or wrinkle or any such thing , but holy and without blemish . for as every gross sin does deflowr the soul , and make it no virgin ; so every lighter fault is a spot upon the cheek , a wrinkle in the forehead in christs eyes . and if chastity shall be severely guarded out of a respect to future hopes of marriages , which there is no hopes to be successful in , if that be blasted ; if to please a suiter the glass shall be consulted with , every stain shall be adorn'd , cover'd , made a beauty-spot ; and all methods ( sometimes more then honest ) us'd to keep the forehead smooth , the cheek full and plain , not content with the lords workmanship upon them they will outdo their maker , and create to themselves beauties that god and nature never did intend them : if men do avoid wrinkles in a bride , as they would do a deaths-head or memento mori in their bridal bed , can we then think our selves , whom every day bespots , and stains , every hour adds such wrinkles to , whose souls have more of those furrows than our lives have minutes , who are indeed onely bundles of deformities , besides our gross whoredoms ; can we , i say , think our selves a fit spouse for christ ? is he the onely bridegroom to be thus provided for ? can we have confidence to present a strumpet to him for a bride , and care not that he find us virgins at the marriage of the lamb ? or can we expect any thing but an eternal divorce from him , whom we have thus us'd . i have given you some expressions by which you may judg what kind of purity we are to aim at : i shall come a little nearer that of the text by one or two more . . purity and holiness are exprest in scripture by white raiment , revel . . . a white robe , c. . . for the c fine linnen is the righteousness of the saints , as it there follows . now the reason of this compellation is , it is call'd raiment because it is to cover our nakedness and our shame ; for our sins are accounted such . in gods eyes every wicked person is the same thing as a deform'd creature with his nakedness shamefully uncover'd and prostituted . this is clear out of those places rev. . . least he walk naked , and they see his shame . rev. . . buy of me white raiments , that thou maist be cloth'd , and that the shame of thy nakedness do not appear . for that it is call'd raiment , and white linnen because of the purity . white is the purest color , the least spot or stain is immediatly discern'd upon it : and if it be upon fine linnen , makes it presently cast off by them , whose glory it is to be neat and clean , it shall no more come neer them till the spots and stains be wash'd off . and oh that we had but this pride for our souls , that we were but as ambitious to have our immortal spirits neatly deckt when we appear in gods sight , as our putrifying carkasses when we go in company : that when we slip or fall , and when a spot does stain this linnen even of righteousness , that we would instantly wash it in our tears and the bloud of christ , the laver that is prepar'd for this linnen , for d they made their garments white in the bloud of the lamb : and that for the time to come we would be but as careful of keeping it neat ; of preserving it from stains , as we are of finer linnen . and god himself makes use of our pride in that kind to be our exprobation jer. . . can a maid forget her ornaments , or a bride her attire ? yet my people have forgotten me dayes without number . and sure i am , the expression of fine linnen aims at a great degree of purity , when it calls that careful conscionable duty the e walking worthy of the christian calling , whereunto we are called , even the walking diligently in all the commandments of god ; calls i say , this righteousness fine linnen clean and white : for it is the very expression of that pure clothing that we shall be drest in at our wedding with christ , it is our spousal linnen when we go to meet our bridegroom rev. . , . the marriage of the lamb is come , and his wife hath made her self ready , and to her was granted that she should be arraied in fine linnen clean and white , to teach us that we should be always as careful of our ways , always drest in mind , and so prepar'd , as if we were to go and meet our bridegroom . yea it is the expression of that pure clothing , which we shall be cloth'd in heaven with , where we shall be pure as god is pure , perfectly holy : rev. . . thou hast a few names even in sardis , which have not defiled their garments , and they shall walk with me in white ; to let us see that this expression by which our righteousness is call'd white clothing , requires us to have our conversation in heaven , even while we are here ; to make our lives here but as a preparation to that marriage-feast , to be but the time of dressing our selves before hand . for we must array our selves in fine linnen , the very same dress in which we must walk with christ ; for , they shall walk with me in white , saith he : yea 't is his own dress also , for the garments of christ , moses and elias in the mount was f white shining raiment . holiness is transfiguration upon earth : so that this compellation from our daily diligence in the cleansing and the keeping of our linnen does direct us to the same diligence in neatness of our souls , and requires of us such a purity as with which god is pure . . purity it is called light , as also sin is called darkness rom. . . put ye off the works of darkness and put ye on the armor of light : and matth. . . let your light so shine before men ; and that very fitly , because nothing so pure as light , so clear as shine and noon-day , it is the most pure of all visible creatures , it is not possible so much as to sully shine or to spot the light ; the foulest dung-hill that it can shine upon , does not at all defile it ; you may put out the day , but you cannot stain it . and truly no expression comes near the purity of light , for it is so clean as it is set to express the very holiness of god himself , john . . this then is the message which we have heard of him , and declare unto you , that god is light , and in him is no darkness at all . and therefore while our piety is called light , it teaches us that we labor to be pure as he is pure ; the kind of purity , which how it is , st james hath set down c. . . where he explains this very expression , every good gift and every perfect gift is from above , and cometh down from the father of lights , with whom there is no variableness , neither shadow of turning . they are astronomical expressions belonging to the lights of heaven : god is not like them that change oft ; not like the moon that hath its tides of light , now full , and then dark ; nor is he like the sun , he hath not any 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tropick , who when he is come near to us and makes summer , then turns back again and goes fromward us : neither must our light have any such , our holiness must have no solstice ; our devotion sometimes mounting with a bright and holy flame as it would breath up into heaven it self , sometimes fainting and sinking as it would expire and die : now our endeavors strong and violent , we strive , pant and climb ; afterwards we slacken and go backwards . neither yet a waning moon , holiness ebbing and flowing , now increasing , then again decaying ; which tho it be sometimes glorious with a full shine , is yet otherwhile the darkest part of the whole firmament . it must not be so with our piety , sometimes at a sermon , or before a communion , or upon some sharp rebuke of gods in an affliction , cross , or other occasion very high and shining ; but then again at another time like the new-moon no light at all ; the devotion is sunk and extinct , and our vanities possess us wholy . no fits of purity , paroxysms of piety , that come like the heats of agues now and then , but with great intervals between , will serve the turn ; but it must give a constant shine . devotion must be a fixt light , such as is not variable and turning ; and so this expression shews how we must purify as he is pure , with kind , i say , not with degree . for the text does not mean that we should be as pure as he ; to aim at such a virtue were rebellion , and the hopes of such a purity were lucifers ambition , and would throw us down to hell. neither yet pure as he is pure , without any mixture of spot or stain . for while we are made up of a mixt composition , we shall never be so pure , neither is any such exacted of us . all the meaning is , if we have hopes to be like god hereafter with glorious likeness , we must endeavor also to be like him here ; and that is don by endeavoring after purity , forasmuch as god is pure . here is then an efficacious motive for us to labor after purity , it makes us like god. to be a child or a son in scripture is the same thing as to be like , or do such works as the other does : ye are of your father the devil , and his works ye do , john . . and what in one place is said g that ye may be the children of your father which is in heaven , in an other place is , that ye may be like you father . for whatever the children of a natural father be , gods children must be like him , or they are not his ; and the way to be so is but to labor after holiness , to be still amending by little and little , daily cleansing out some sin or other : he vouchsafes to call this purifying as he is pure , he calls such a person like him and his child . but secondly whose children are they and like whom , who go on still in their courses of wickedness ? and if they do not grow daily worse , as few there are that do not , yet they never think of growing better , if we should examin them by the expressions we have given . and take them first to that of light , by which we saw a holy conversation was stil'd , we shall in that see the sad condition of a wicked person , his life is all darkness : that sore plague of egypt , which three days made intolerable , is still upon the sinners soul , nothing but night about him . and indeed nothing else befits his deeds of darkness , as sins are call'd ; which how glorious and splendid soever they seem to him , the onely modes and gallantry , yet alas the splendor of them is but like the shine of lightning , full of horror in it self , and makes the darkness of the night also more irksom . and what can these men , that have no light , whose deeds are all the deeds of night and darkness ; what can they expect but to be cast at last into utter darkness , where there is onely weeping , and wailing , and gnashing of teeth ? . if we take them to the other expression of white raiment , how will they whose open exemplary sins do strip them and expose them naked , have reason to be asham'd , and to cover themselves with their own confusion , as with a clo●e ? how wretchedly stupid is the heart of this people that glory in their shame , that count their sins the onely gaudy bravery ? when as poor souls they are miserable , and poor , and naked , rev. . . there was no such disgraceful thing as to have the uncomly parts of the body laid open to publick sight : so hanun us'd davids ambassadors , whom he thought spies sam. . . which was occasion enough for a war upon them . and god expresses isaiah . . he shall lead away the egyptians prisoners , naked with their buttocks uncovered to the shame of egypt . and you may see what god threatens to adulterous israel , isaiah . , &c. and much more at large in ezek. , and . that she might be laugh'd to scorn , and had in derision , and might be an infamous woman . and in one place he threatens to discover her by throwing her cloths over her head . now i have shew'd you that holiness is the onely virginity , and sin is the souls whoredom ; and the expression that i have in hand tells you that holiness is the onely garment , and the openest of sinning is the souls nakedness ; which if you put together , you will see , that a profane person , an open sinner is the same scorn'd thing , as a whore with her cloths over her head , a bare strumpet acting naked lewdness in high ways , with her unexpressible filthiness expos'd in publick to eyes and shame . and is such a thing as this fit to go to god , or to be a spouse of christ ? no his bride must be arrai'd in fine white linnen , that is the righteousness of the saints , h and without holiness no one shall see him : for he that hath that hope , must purify himself , as he is pure . this hope . what christian hope is : it is a patient and a comfortable expectation of the performance of all gods promises . patient expectation it is rom. . . if we hope , then do we with patience wait for it . comfortable it must needs be , because of the excellency of its object , gods promises ; all the comfort of the scriptures are the very ground of it , rom. . . that we thro patience and comfort of the scriptures might have hope : and it is therefore call'd coloss. . . the hope of the gospel . whatsoever mercy is included in the whole gospel , remission of sins , and everlasting blessedness , all those rich and precious mercies which that does propose , and which god himself thought to be the most temting baits to allure us , even all these our hope does fly at . you may find them every where scatter'd ; the resurrection from the dead acts . . i am accus'd of the hope and resurrection from the dead ; and c. . . for the hope of israel i am bound with this chain . secondly eternal life , tit. . . in hope of eternal life , which god that cannot lie , promised before the world began . thirdly the glory to come , rom. . . we rejoyce in hope of the glory of god : and col. . . it is call'd the hope of glory . yea the being like god himself in the text , we know that when he shall appear , we shall be like him , and then it follows , and he that hath this hope purifieth himself as he is pure ; as also tit. . . that blessed hope , the glorious appearing of the great god , and our savior jesus christ. all these the christian does with joy and confidence expect heb. . . and here you may see the price of your calling , whatsoever good things god hath prepar'd for them that love him ; and they are such , i as neither eye hath seen , nor ear heard , neither can enter into the heart of man to comprehend . yea whatsoever good things he hath prepar'd for himself , his own glories , all these he hath set out to bait our hopes with ; these are a christians most assured expectations . whosoever thou art , that art a careful soul , and with strict religion followest after holiness , thou maist securely give the scoffers of the world and the wicked leave to call thee miserable , to deride thy strictnesses and thy austerities , to say thy mortifications do make thy life sad and uncomfortable : alas ! they do not see the hope that is laid before thee , such a hope as made thy savior k endure the cross and despise the shame . they look upon thy strict performances , but they do not look upon thy expectations , they consider not the crown of those performances : for if they did , they would not certainly think the present momentany pleasures of their sins could countervail that crown . be the hardship what it will , it is a comfortable hope , and that sufficiently confirm'd to us ; full of assurance it leans upon the whole trinity , pet. . . that our hope might be in god. and tim. . . our lord jesus christ our hope . rom. . . that we may abound in hope thro the power of the holy ghost . the power of the whole god-head ingag'd both to secure and to support our hope . a blessed hope tit. . . a hope that is enjoyment . and if it be a blessed hope , what will the possession be ; if there be happiness in the expectation , what will there be in the fruition ? o purify your selves and come and see : which brings me to the last part , how this hope does set a man on purifying ; for every man that hath this hope , purifies himself . now to declare and prove this to you i shall do two things . first prove that this is such a hope , as hath in it motive enough to set a man on purifying . secondly that he that does not purify , cannot have this hope . . this hope hath certainly motive enough to set a man on purifying : had we laid the hopes of heaven near our hearts , were our thoughts but once set and bent upon the joys above , we would easily perswade our selves to set upon the mending of our selves . what will not hope do ? all the emploiments of the world do but serve this passion ; they that plow , plow in hope , saith st paul , because the heavens promise them a season of harvest ; tho they do frown in seed-time and storm against their labors with inundations of tempest , or freez the earth into an untam'd hardness , till it become iron as their instruments , yet will they melt themselves or they will thaw those frosts , and toil as if they would vie drops with winter clouds , in showers of sweat as well as rain , merely because they hope to reap . and they that plow the sea are yet more slaves to hope ; for they out-face death with all its terrors for the hopes of a gainful venture , they do charge thro a shower , a deluge of waves that do assail them with foaming wrath , and sustain an inundation of billows that fall like gods swelling cataracts , as if they came from heaven out against them , and are fearless when they are but an inch remov'd from an abyss of ruin that gapes like hell ; men of confidence , hard as those rocks which they despise for hopes of a little profit . and what shall we say to the poor soldier , who for hopes of rags and roots will charge fire , whom the promise of , god knows , a thin salary will make to run into as great a storm and tempest of flame , as the seaman does of water , even into a shower of death ? the most active of our passions either submit to hopes , or owe their violence to an activity deriv'd from them . do not men bridle in all their desires , and the furies of their passions to the peevish will and liking , and become perfect compliance to the otherwise intolerable humors of one whom they hope to please , or from whom they hope for some inheritance or preferment ? and the tragedies of ambition , which useth towade thro a sea of bloud and sin , that does scorn relations , defy god and its own conscience , reverse states , and confound all rather than miss its aim , are but the issues of a most uncertain hope . and then , my brethren , would not the hopes of heaven be able to do somthing with us , when the hopes of a little know not what 's , will do all this ? would we not sow to the spirit , where the harvest is blessedness ? would we not war against the flesh , when he that overcomes should have a crown immortal and incorruptible ? would we not comply with christ and please him to get his inheritance , and have some ambition for the throne of god , if we did but hope for these , as we do for the other ? yes my brethren . i will give an example of one , who slighted all the most glorious satisfactions of the most swelling earthly hopes , and when he had every thing brought to him that ambition could gape for , yet threw off all upon these onely hopes , hebr. . , , , &c. when he was co●● to years , when he came to the age of understanding the honors of a court , and when his appetite was grown ripe for the delights that do attend one , and he fit for the enjoyment of them , and the opportunity of them thrown into his hands by being taken in son of the crown , and so possessor of all the advantages of pleasure which such a relation can afford : and when on the other side there was nothing in the other scale , but the sorrows of a low vassalage , and the afflictions of a hard slavery ; nothing but a brickiln to be set against the palace , and instead of the rich variety of earthly entertainments not so much as l straw to make their brick of ; that he should chuse the afflictions ; and as if his will were not alone engag'd that way , but his understanding also led , that he should esteem that wanting , that contemtible condition , the reproach of religion to be greater riches than the treasures of egypt . and indeed the very reproach of christ is greater riches , riches i shall carry with me to that great tribunal at the dreadful day , that will be the great kings badge , his livery upon me when i stand before his throne , when all the spangles of your pomps shall be faln off and look as gastly to the wicked as their own sad carcasses or sadder expectations : as if there were more shine and splendor in the dirt , which scorn does throw into the face of piety , than in the pomps of wealth . now this must sure be from some strange consideration . why all was upon this score , he had respect to the recompence of the reward , he hop'd for better things : what 's the son of pharaoh's daughter to the son of god ? or the succession to the crown of egypt in comparison with the possessing the inheritance of heaven ? 't is true the treasures of that crown may furnish me with the aims of all my appetites , what'ere my heart or what my lust can wish that will get me the opportunity of having , it will allow me all those pleasures which all the world gapes after , riches to procure for them ; whatever curiosity , or emulation , or sin does long for , they will prostitute before me . but what are all those satisfactions in comparison with the joys of god ? is there delight in the full affluence of those enjoyments ? hath god indulg'd pleasure to those things which he hath allow'd to wicked egypt ? and shall i think he hath not provided greater pleasures for his own self , and for those he intends to make happy with him ? now let me have gods delights , heaven i do assure my self hath the more advantages , and therefore there i chuse . and so he chose rather the afflictions of this world , for he had an eye to the recompence of the reward ; and by this we are sure , if we had hopes , we should make other choices than we do . if a sin come to temt me drest with all its pleasures , and cloath'd with all the bewitching arts it can put on , or fancy paint it out with , if at the same time i can but look up to my hopes , bethink my self of the rewards of religion , and recollect that there are no such pleasures in the sin , as there are prepar'd for me , if i abstain from it , shall i not then reject and scorn the temtation , think it impertinent and foolish , and wonder it should be so unreasonable to desire , or think me so vain as to grant upon score of pleasure in the commission , when i am sure of greater if i do not commit it ? shall i not have reason to believe the sin very unkind to me , when it allures me with some little delight , and i must part with all blessedness for it ? no surely nothing can withdraw him , whom a christians hopes do entertain . but because temtations are apt to prevail , where there is no appearance of danger , to come a little nearer to you , that you may with terror see that none can have this hope but they that purify , which was the last thing , i shall onely ask thee , whosoever thou art that hopest to have thy sins forgiven thee and to have eternal life , upon what grounds thou hopest it ? we have no reason to hope for any thing , but what god hath promis'd . now hath god any where promis'd that thou particularly ●●alt be sav'd ? certainly no. what then ? why dost thou hope ? if thou canst , answer me . because he hath promis'd to the l pure in heart , that they shall see god , he hath given assurance to them that repent that they shall be forgiven ; and i how sinful soever i have bin , yet i am penitent , i endeavor to purge out that old leaven , to cleanse my self , i am resolv'd not to allow my self any of my vicious inclinations or my customes , i 'le strive against my petty sins , and my soul is humbled in me , and therefore have i hope . if thou canst answer thus , thou hast indeed good grounds , thou hast prov'd that thou maiest hope : but withal thou hast prov'd also that thou dost purify , and upon that score dost hope . for if thou didst not repent , and amend , and purge thy self from thy filthy wickednesses , thou must then know , that the same god that seal'd all his promises with the bloud of his son , did also represent and seal these threatnings in his suffering , without holiness no man shall see god. m except ye repent ye shall all perish . n the axe is laid to the root of the tree ; every tree that bringeth not forth good fruit , shall be hewn down and cast into the fire . s o and , be not deceiv'd , neither fornicator , nor adulterer , nor covetous person , nor rietous , and the like , hath any inheritance in the kingdom of christ or god ; p for without are dogs , and whoremongers , and murderers , and idolaters , and whosoever loveth and maketh a lie : and q they that live after the flesh shall die ; and christ himself pronounc'd , r go ye cursed into everlasting fire . now if thou goest on in a course of any of these sins , dost any of these deeds of the flesh , i shall onely ask thee , are not these threats as true , and as much to be believ'd as his promises ? and if thou dost believe them , how is it possible that thou that liv'st in any of those courses which these threats belong to , canst have any hope ? when god hath so solemnly declar'd thou shalt have nothing but everlasting ruin , how darest thou , how canst thou hope for heaven ? this is the same thing as to think to anchor on the billows , or to lay foundations in a wave and on a storm ; to hope in threats at least in opposition to all scripture and to all promise , to wage war with the gospel , and resolve to have them both against , and in despite of god : and that certainly will very little avail thee . no he that does not amend cannot hope ; for he that hopes must needs purify himself . and now should we apply this to the careless sinner , if we consider first not onely what sad character st paul does give of men in that condition , how it is the description he gives of the heathen , and he joins it with other most comfortless expressions , eph. . . without christ , strangers from the covenant of promise , having no hope , and without god in the world : but also look upon the experience , how to be in a lost desperate condition in relation to so eternal a consequence as the world to come imports , is such a thing as none was ever able to stand under the consideration of it ; one hours despair sinks them for ever : we could not bear the weight of it . judas did chuse all the sad issues of it hereafter rather than the passion here , thought it easier to go meet gods fury than despair of mercy ; and when he saw he had no hopes of pardon , he ran to damnation . no we are resolv'd we must hope to be sav'd . . consider that it is impossible for the wicked man , while he continues such , to hope : he cannot chuse but know that the promises concern him not , they are conditional , they are made onely to them that repent and believe , and god knows that he hath not don yet ; so that nothing but the threats belong to him . and then how shall we reconcile these considerations , if we put them both together in the sinners mind ? how shall they be at peace and not tear one another and the soul ? it is impossible to endure not to hope , and yet 't is impossible that man should hope ; and if this contest happen when he goes to die , then his own thoughts will drag him down to the abyss with more violence than the fiends . sure 't is a very sad consideration to think that men that know the wretchedness of being hopeless , that dare not not hope , will not yet industriously and piously set upon the performance of that condition on which they may hope , will not purify that they may have reason to expect the promises . and it is more sad to see that men , who never purge themselves from filthiness of flesh or spirit , but go on in their sinful courses , and consequently know , that while they are such they cannot hope , yet will in despite of that knowledge hope , and do notwithstanding all think to come to heaven . certainly while a man goes on to sin , to hope for mercy is presumtion in him , and so another sin added to the rest ; yea 't is a disbelieving of gods threatning , an affronting him in his veracity , an imputing falsehood to his menaces , and a putting himself almost out of the possibility of repenting . for he that do's hope for salvation in the condition he is in , hath no temtation at all to change his condition , but is likely to go on confidently and hopingly to eternal perdition : it were a mercy to such a person to be struck into despair , that he may be taught the wretchedness of his condition and hurried out it , in which as long as he does hope , there 's no reason to expect that he should leave it , but by becoming hopeless in it may be frighted from it , and the gates of hell is the onely probable means to let that man into the way of heaven . o the christians hope ! it is the hope of righteousness gal. . . nothing else but holiness and righteousness can give a man ground for it . and certainly , my brethren , it is such a hope as would countervail the trouble and the pains of reforming our selves . what will not a man undertake , which he can but hope to go thro , and is assur'd of a large recompence for doing ? and surely heaven is worth the endeavouring after , and that blessed hope worth purifying our selves for . for it was worth the death of the son of god ; christ was content to be crucified to compass it , and cannot we be content to purify our selves for it ? will you see what hope can perswade a man to do ? see abraham to whom god promis'd onely the land of canaan , and that not to be enjoied by himself nor by his son , but onely by the posterity of isaac his son , and his promises were further off than heaven ; yet after that , before isaac had any posterity , when he was but a child , god s commands him to go and sacrifice his isaac , and go to cut off all hopes of ever enjoying it , yet t against hope he believed in hope , saith st paul , and he that had receiv'd the promises of god , offer'd up his onely begotten son heb. . . i. e. having entertain'd and embrac'd the promise of a numerous seed and people that should spring from him , and having no other son but this from whom they should spring , nor possibility in nature , nor promise above nature that he should have any more children , but a plain u affirmation that this people , to whom the promises belong'd , should come from isaac ; yet having once truly hop'd that god would perform his promise , he absolutely obei'd that command of gods resolving to kill the son , on whom all those promises depended . and now my brethren , there is no such puzles in our hope , nor no such hard thing requir'd of us , no sons to be sacrific'd but onely a few vices , no doubtful perplext promise of a canaan onely , but plain assured heaven : and then had we but the least degree of his hope , as we have infinitely greater reason , how would we sacrifice any thing to christs command ? how would we offer up a lust , and think a sin a good exchange for the hopes of heaven ? and he that had this hope , would certainly purify himself as he is pure . it is but now the church hath celebrated the ascension of our lord christ , and the great proposal of the angels acts . . to all those disciples that beheld him going up to heaven and gaz'd after him so wishly , was that they should see him come again . now the particular comfort of that coming so again is , when he shall appear , we shall be like him john . . and the hopes of being so st john thought a sufficient motive to set every man on purifying , and that himself : for this lustration cannot be perform'd by proxy , and be remitted to another ; for even our saviors righteousness will not be imputed unto those , who will have none besides ; he redeems and saves none but them whom he has sav'd from their sins . reveal , o blessed god , some of thy glory which thou hast prepar'd for them that love thee , some of that blessed hope of a christian calling to our hearts , that it may stir our desires and longings , and heat them into hopes ; and that we having the hopes of seeing thee , may purify , and may escape that day of fire , which shall melt the heavens , and purge those glorious bodies which are not pure in thy sight . behold , o god , we tremble with horror of thy dreadful judgment . the angels are not clean in thy sight , and the seraphims cover their faces , what then shall become of us vile filthy sinners , whose daily impurities have so defil'd both our souls and bodies , that we are but one mass and heap of uncleaness . blessed god , we know that as long as we continue such , we cannot hope to see thee in mercy ; we know that if we repent not , we shall all perish ; we know that if we live after the flesh , we shall die eternally ; we know that neither fornicators , &c. shall have any inheritance . o let this knowledg apply it self to our hearts and consciences , that the terrors of it may fright us from the vain hopes that we do cherish of being happy , notwithstanding we go on in our sinful courses , for alas those hopes will perish with us ; and that those terrors may so work on us to set upon amendment . cleanse and wash , we pray thee , all our impurities in the bloud of thy son , bury them in his grave , never to rise hereafter , and melt our hearts into repentant tears , that so our hearts may become purer . o thou that didst cleanse us with thy bloud , baptize us with thy holy spirit and with fire , that it may purge out our dross and filthiness , and be an earnest to us of that glorious purity , which we shall have in heaven , seeing thee as thou art , and becoming like thee , where we shall sin no more , but for ever serve and praise thee . sermon viii . of the hiding place from indignation . isaiah . . come my people , enter thou into thy chambers , and shut thy doors about thee ; hide thy self as it were for a little moment , until the indignation be overpast . upon the eve as it were and the vigils to the day of indignation , when we cannot but look upon it as ready to be pour'd out on us in a full stream , when we see destruction make close approches to us , work round about us , and punishment like our sin lies at the very door , ready either to enter in upon us , or seize us if we offer to come out ; to offer at a way to prevent all this , that should discover to you a safe retreat from those threats that pursue this nation in general , open a shelter from the present storm , cannot chuse but be seasonable ; yet such a thing the text do's venture at , and if god himself knew the best way to keep off his indignation from us , then here it is ; for he prescribes , come my people , enter thou into thy chambers , and shut thy doors about thee ; hide thy self as it were for a little moment , until the indignation be overpast . before i do divide the text , i shall tell you in what sense i interpret those words , enter thou into thy chamber and shut the doors about thee , which if it be not according to the immediat and literal importance of them , is yet such as is justified by a parallel place of scripture dictated by our savior himself , and will afford us most wholesom observations . i take them in the sense they have matt. . . but thou , when thou praiest , enter into thy chamber and shut thy door , so that here they will be the form of prescribing praier : in dangerous and sad times , when if thou a look unto the earth , thou shalt behold nothing but trouble , and darkness , and dimness of anguish , why then lift up thine eyes to heaven , go to thy praiers ; in times of change when thou knowest not which way to betake thy self , go to the closet of thy devotions , take off thy thoughts from these sad objects here below , and fix them on the comforts of religion , divert thy thoughts from the occasions of discontent , and employ them in meditations upon god , in converses with him , in contemplations of his promises and joys ; in one word spend thy time in praiers and devotions . that 's the sense ; the parts are . a perswading invitation , come my people ; wherein are the persons invited , my people , secondly the invitation , come . . here is that they are invited to , set down by way of counsel , and that hath several branches . . enter thou into thy chambers . . shut thy doors about thee . . hide thy self , with the duration of it as it were for a little moment ; and secondly the end of this and all the rest , that the indignation may pass over them ; until the indignation be overpast . in the handling of them i shall take this course , first from the first general i shall speak somwhat of the persons invited ; that have this compellation my people , and giving you some reasons of it . from the second i shall observe that in times of storm or any sadness the onely way to withdraw our selves from the violences of discontents and troubles , is to retire to praiers , and the onely comfort then is in the closet-exercises of devotion . . from the next part , hide thy self , that praiers are in sad daies the onely great security , and the devotion-chamber a sure hiding place from indignation . . from the duration , that the sorrows of the afflictions , which god does suffer to fall upon his own devout people , they last but for a little moment . . from the last there is none of gods indignation in them , all that overpasses them . first of the compellation my people , come my people . now god may speak to those here for two reasons ; first to shew us that in the times of storm and of the breakings out of indignation god invites none to courses of security , puts none upon ways of safety , do's not take care of any but those that are his people , and those in whom his people are concern'd , as kings , who are the nursing fathers of his church ; as for others let them take their own courses , look to themselves , but come ye , come my people . my people is a word that includes relation , and wherein it do's consist you will find from the correlative set together with it in the very making of the covenant , b i will be their god , and they shall be my people ; they who take god to be their lord , and assume to become his obedient liege people , such have indeed a right and title to his protections : to provide for and take care of them it is his office , he undertook it in his covenant , and not to do it were to renounce his compact , which he bound himself to with an oath , which 't is impossible for him to do . but as for others , they have no plea to these . can rebels claim protection , and such who renounce relations , that put themselves off from being his people , expect that he should look after and take care of them , be their guardian and security ? the different condition of these two sorts of people in relation to gods caring for them in time of judgment you will find mal . , , . in the times of undisturb'd abundance and of full prosperity , when the god of this world is good to them that serve him , when the lord lets men alone , and the ungodly thrive , then indeed his protections are not much regarded , but wickedness & wealth seem the strongest security : but when god sends his indignation abroad , and when his judgments sweep away those confidences , then this will be a comfortable consideration , come what will come i have one that hath writ me in his note-book , in his book of remembrance , to put him in mind that he is to provide for me : and when the most florishing ungodly shall be stript of all his hopes and trusts , no least relief from them , nor can he look for any from the lord , god hath not so much as directions for him here , he hath no part , not in his perswasions , is not invited to his coun●els ; then have i one that will make me up amongst his jewels , have the same cares of me as of his peculiar precious treasures , and calls me to security , come my people . or secondly my people , to let us see what arts of invitation god does use to perswade us to take good counsel ; he gives us all the compellations of kindness , and speaks us as fair as possibly , not to do him a courtesy but to be kind to our selves . in other places , when he hath no design upon them , then he cries to moses , thou and thy people exod. . . but when he would do good unto us , when he would entice us to be safe , then come my people . so he does elsewhere use all the titles of love , and cloths his invitations with the wordings of our most known courtships , that that which useth to prevail with us , may do his work upon us . so in the canticles . . open to me my love , my dove , my spouse , my undefiled ; and the whole book is but the arts of divine wooing . strange that the heavenly bridegroom must court so much to be receiv'd by his spouse ! good god! that thou must be forc'd to give us good words to prevail with us to be good unto our selves , that we must be sooth'd , temted , and flatter'd into preservations and mercies , that we should refuse remedy and antidote unless it be guilded ; that to lie hid in times of judgment , and to escape indignation is not motive enough to us , but we must be woo'd to do so : safety it self must speak us fair or we will none of it , and god must flatter us into the places of security , come my people , enter into thy chambers , the next . enter thou into thy chambers . whence we did observe , that in times of storm and calamity the onely way to withdraw our selves from the violences of discontents and troubles , is to retire to praiers and closet exercises of devotion . if i should go to prove this , i might read you the whole book of psalms , the psalter being but davids liturgy in time of sadness , the service and the refreshments of his sorrows . to tell you that he says , in my trouble i will go call upon the lord psal. . . and when i was in trouble i called upon the lord psal. . . or again , for the love that i bear unto them they take now my contrary part , but i give my self unto praier psal. . . this would be to no purpose , for the whole book is but doing this . and indeed to do it , is the best counsel god himself do's give , 't is that he do's invite us to in such a discourse , come my people , enter . and for the comforts of it , i shall enclose them in the application , which shall pass by that strange mistake that is in some men , who seek to quench the sorrows of calamity by the entertainments of sin , to divert sad thoughts by vicious company , to refresh themselves with the jollities of iniquity , to choak the remembrance of their afflictions with riot , and drown it in excesses . alas , 't is not go abroad unto the open lodgings of intemperance and to the inns of pleasure , but come and enter thou into thy chambers . and secondly it shall omit that very near as great mistake of them , who in times of impending calamity busy themselves with the cares of the world , whose hearts are then especially set on thriving , and they immerse themselves in the wayes of gain , looking on that as the thing that is to be their great security , and that they shall provide against all sad events by that . strange ! that in the time of pungent troubles , when they are encompassed with misery , to run into the thorns and briars , as our savior calls them , should be our onely hopeful refuge and retiring place , that men should be then most griping after that , the cares of keeping which , and the fears of loosing it are the onely great things that make calamity grievous . he , who then makes himself master of possessions , gives pledges to affliction . shall i then put my self further out into the world , when gods discretion bids me enter thou into thy chambers . but thirdly i apply directly to the calamitous , however destitute and unhappy . when thou art brought at once low enough for pity , but so unhappy as to be scorn'd , ruin'd , and contemn'd too , come here , and pour out thy soul into the bosom of him , who thou art sure will not refuse thee , nor turn away his face from thee , but stands here to invite thee with all the compellations of love . here thou mayst lay open thy case to him that had so much kindness to thee as to die for thee , and mingle thy own tears with the bloud of god that was shed for thee . to have any friend whom to impart thy griefs to , is in good measure to unlade and emty thy self of them : thou hast here the most faithful bosom of thy savior , whom thou mayst behold in the same postures of affliction that thou thy self art in , out of affection to thee and suffering for thee , in agonies of one and the other , sweating as much with heats of love to thee as of pain for thee , hanging down his head upon the cross with languishments of kindness and of weakness , and his arms stretch'd into the posture of receiving thee to his embraces , and his side open'd , not onely to shed bloud and water for thee , but to receive thy tears and give thee passage to his very heart . come then my people , come to me ; if thy sad expectations be like plummets at thy heart and weigh it down , yet lift up thy heart together with thy hands in assur'd confidence that that kindness , which did thus express it self , will never fail thee . if notwithstanding this , the pressure make thy thoughts to sink and thy soul to grovel , let it be but a bowing down in submission to my will , who certainly know what is best for thee : come then and give thy self up into my hands , as into the hands of a faithful redeemer . now the devout soul doing so , by often betaking himself to god upon these occasions , becomes acquainted with his maker , and in all discontents he will strait run to his acquaintance there to disburden himself ; and in all fears thither he hasts for shelter with the very same complacencies that our savior says the young one does to the wings of the hen at the approach of danger : there the soul nestles , and is hugely pleas'd with the apprehensions of its comfortable warm security . by frequent converses of this kind and other practices of devotion , and meditations on the mercies of his providence and his protecting kindnesses , besides the glories of his preparations towards his future estate , the soul mounts up to great degrees of confidence and familiaritie with god : and god does use , when a heart does thus ply and follow him and become intimate with him , to reveal himself also to that heart in the midst of his devotions ; when he is conversing with the lord , he will breathe into him the inspirations of heaven , and with soft whispers speak peace close to his heart , break in upon him with flashes of joy , warm him with gleams of comfort which ravish the soul with delight in the emploiment . hence grow strange intercourses betwixt them , the lord pours in of his holy spirit , that bond and ligament of god and the soul , that maintains perpetual commerce between them ; they do nothing but close and mingle as it were , till the heart mount up to those extasies that we read of in devout persons , that entertain themselves to miracle in the enjoyment of those contemplations , which these exercises do afford them . the heart then melts no longer in the tears and sorrows of affliction , but with the dissolvings of love ; when thro excess of complacency in god and in his joys , the soul hath a kind of impotency of spirit , so as it cannot contain it self within it self , but as a liquid thing hath its overflowings , and is poured out into the bosom of the beloved , and by an outgoing faints from it self into an union with the object of its affections . and the soul that by the practices of devotion is brought to be thus affected , hath not onely fulfill'd the counsel of the text , retir'd into his chambers , but is also brought into gods chambers , so the spouse in the canticles expresses c. . . the king hath brought me into his chambers , and c. . . he brought me into his banquetting house , and his banner over me was love ; and in c. . . she describ'd the bed-chamber whether she was brought , the midst whereof was pav'd with love : and all this means but the entertainments of devout contemplations . and christ in the parable concerning importunate continuance in praiers saith it c opens the bed-chamber door and gets in thither . and then , my brethren , what need i be troubled how the world does go abroad , when i am entertain'd in gods banquetting house , and in his bed-chamber ? it were easy for me to produce instances of them that were so taken up with the joys of devotion , that they had scarce any thoughts for any thing besides , they even forgot that which was most necessary to their being , it made all other passions to languish , they had no appetites for other things , at least there was no vigour in those appetites , onely decaied desires from which the soul was quite retir'd , and minded nothing but the object of their praiers , being as it were in trance and swoons of devotion . neither is this any strange thing or without reason , that the soul that loves should be so employ'd about and bent upon the object of those desires , as to neglect all other of its offices , so impetuous in serving them that it abandons all its other business , attends no faculty but that which is engag'd upon that object , does not so much as lend it self to any outward organ , feeds and advances onely that affection , but leaves the rest to decay and languish , and being destitute of soul to die . just so , if the love of those contemplations which devotions afford take possession of the heart , it becomes heartless to all other functions , careless and languid to every thing besides ; the soul is so wholly bent upon the object of those impatient desires , that it does not animate any other inclinations , they have no spirit in them , but are weak and faint , neither can they employ the heart so as to make him mind them : but just as the enamour'd person , that may be call'd and waken'd into some other business , but let his thoughts alone , and they run to his desires , there they unite and center . and to a soul that is thus taken up , what 's the world , or the miscarriages that are therein ? are there fears abroad ? they do but make me then withdraw into my chamber , where there are all these joys . does judgment threaten an utter desolation , make solitude about us , and drive us into d the place of dragons , in davids words ? i will retire that way into gods bed-chamber . is the dimness of anguish , and darkness as of the shadow of death coming upon the land ? yet i am sure , that in the little oratory there is the light of gods countenance . does calamity rifle all , plunder the very bosom , breasts and bowels ; the bosom of its dearest guest , the breasts of their dear burden , the bowels of their daily food , and rob necessity ? yea , but how stands my praier-chamber ? it is not quite so ill , if they have left me the food of immortality , the body and bloud of christ ; it cannot plunder me of my devotions , and there is always blessed entertainment in gods banquetting house . if these comforts do seem too subtil and too notional for any , tho this do happen merely by being unacquainted with the things that give them , and i have shew'd you the way how you may certainly arrive at them , of which this is the sum . the devout soul receives in times of discontent not onely liberty , but invitation to go and bemoan his case to him that hath god-like compassions for him , so much love to him as to die for him , and to cast himself with confidence upon such a kindness , submitting to his all-wise , all-loving will. these submissions are secondly rewarded by him with the great contents of having gods will don upon him , with the comforts of finding that it is indeed best for him . and sure i am there are that have experience , that never any sad thing happened to them , but they found that it was for the best . thirdly the custom of this repairing to god , and giving themselves up to his guidance , begets a great acquaintance , an intimacy with the lord ; he reveals himself and his comforts to that soul : it do's enjoy strange refreshings from enlightnings , breathings , inspirations , evidences , and assurances , even tasts of promises and preparations . lastly the contemplations of these , and familiarity with god begets transcendencies of love and joy , which when they are once entertain'd , their desires languish to all other things , they seem low and of base alloy , and consequently they take no content in them , being swallowed up by the other . yet let others lower souls take the comfort of this consideration ; when things are so , that if they look into the world they can see nothing round about them but the prospect of trouble , and if they go on , besides the loss of all the opportunities of religion , the labors of their whole life will but serve the ruins of an hour , that they have provided onely for spoil , heap't up for rapine , and gather'd but a prey ; when the affliction of such an hours consideration shall have made them forget all their prosperity , so that in the whole compass of things they cannot find one occasion of comfort : why then those hours they have spent or shall go and lay out on devotion and the service of god , they shall be sure will turn to their account , both here as to the preservation of those opportunities and of their church ; for sure if god be likely to be mov'd to the continuance of them , 't is to those that will make use of them , and 't is for them , ( for what should others do with them , that do not value them nor use them ? ) and will also turn to their account hereafter . that praiers and those other exercises go up for a memorial to god , as the angel told devout cornelius , and prepare them mansions there , when they shall be divested of all other habitations , and that with mary here is the better part that cannot be taken from them , that when their riches have forsaken them , taken the adverse party , and gon to their enimies , these will stick by them , go along with them even up to gods tribunal , and take their part at the day of judgment , when nothing dares appear for them but christ and piety . oh my brethren , when you or i have spent one hearty hour in humble zealous devotions , the hopes of the issues of that hour , the confidence that god hath heard your and my praiers , and do's accept this our service , and will eternally reward it , if we continue thus , tho we be not able to raise our selves up to those heights of joy and love and complacency before recited , yet those lower hopes and confidences have more comfort in them than all the hours of pleasure in my life ; for what have i of that , when the frolick's over . i may as well look for the footsteps of an impression on the water whose gliding streams instantly smooth themselves , or search for the tracts of birds in the yeilding air that shuts and closes up it self in a little moment , as seek for relicts of joy after the pleasure is past : alas the delight did vanish with the laughter , and the comfort died as soon as the smile , the very memorial of them is perisht , and there is nothing of them left alive , but that now all is don , i am never the better for them . but the comforts of my devouter hours shall never die , but when i go to die my self , will be like life and immortality to me . o the strange acquiescencies of soul in the consideration ! the few hours that a man hath spent piously , how they will calm death , assist in agonies , and releive from pains ! how such a soul anticipates his heaven ! the truth is , to such an one death is welcom , and life , tho it have on it the shadow of death , is full of comfort . for when all the world about is egypt , a devout man , tho he have but his chamber to retire to , and his doors be shut upon him , he lives in goshen ; when the consuming fire did run upon the ground throughout the land , there was no storm in goshen exod. . . and when flashes of judgment do burst in upon other persons , 't is calm in the praier-room . when the destroying angel had overrun every house in egypt with death , when there was nothing but carcasses and crying in each dwelling , there was not one sick in goshen exod. . . when a thick darkness dwelt upon the nation , the israelites had lights in all their dwellings exod. . . and when a sad dark cloud does sit upon gods countenance and pour down inundations of tempest on a people , yet then his face does shine in the closets of devotion , there he breaks in and does reveal his comforts ; god is so there , as his angel was at that time , a pillar of light to them , and of cloud to those others , exod. . . and when in this their pilgrimage he takes off their chariot-wheels , v. . that they drive heavily , prest with the weight of afflictions and the heavier incumbrances of the world , striving against the tide and torrent of troubles , encountring nothing but rubs and crosses , and having on no wheels , none of gods comforts to bear them up , they march heavily till at last the waters overwhelm them : when as to those others the waters were a wall on the right hand and on the left ; and to the devout persons the troubles of their times , by making them retire into their chambers , prove an occasion of security , which brings on the next observation from the words , hide thy self . whence we draw , that praiers and the exercises of piety are in sad days the onely great security , and the devotion-chamber a sure hiding place from trouble . and indeed where else should we take shelter , but in our sanctuary ? where should we seek for refuge , but at the horns of the altar , where we offer up the incense of our praiers , and the lifting up of our hands is as the evening sacrifice ? i have told you to retire thus into your chambers is to enter gods bed-chamber , and where is safety to be had , if it be not there ? is there not full quietness and calm in the lords withdrawing rooms ? not to tell you that david plac't his rock , his fortress , his castle , his every word of safety upon this foundation : not to reckon up an infinity of places besides psalm . . and . , , , . i shall onely say , that 't is impossible for any sermon to say better what i have to say for him that betakes himself to these secret rooms and nestles there , nor more pertinent to a time of sickness and distress , than the . psalm hath spoke v. , , , , , , , , , &c. and to which 't were vanity , if not tautology to add . should i labour to evince this further , i could prove strangely to you , that good hearty devout praiers are in time of danger a security even to a miracle . security from the fury of men , when single prayers did resist an army , when moses's hand lifted up in his devotions slew more amalekites than the armed hands of joshua and all his regiments stretcht out ; for when moses lifted up his hand , then israel prevailed exod. . . security against the storm of gods assault ; for a praier of moses is call'd a standing in the breach against the lord , when he came to destroy the people by a plague , psalm . . so god said he would destroy them , had not moses his chosen stood before him in the breach to turn away his wrathful indignation , least he should destroy them . they are terms of war , and do express the desperatest act of valour which war hath occasion for ; when wall and rampart could not resist the storm of shot , but the assault made its way thro stones and bulwarks , then must courage become the rampart , maintain the breach , and repulse the assailants . this is the danger and the glory of valour , and this very expression do's scripture make use of to declare the force and courage of a zealous praier . when gods indignation had storm'd the people , when it had made a gap , a breach to enter and overrun them in a moment , and the angel with his sword drawn was assaulting , had began his deaths , in steps moses , arm'd but with single praier maintains the breach , and turns away the indignation . neither was this all , for it did not onely beat off his fury , but assail'd him also , as it were took god captive , and held him that he could not fall upon them . for in the . exod. , . he cries to moses , it is a stiff-necked people , now therefore let me alone , that my wrath may wax hot against them , and that i may consume them in a moment : let me alone hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dimitte me , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 permitte me ut invalescat , syr. & nunc si permiseris mihi , invalescet , arab. dimitte deprecationem tuam à facie mea , chald. loose me , and let me go , suffer me , let me alone that i may destroy them ; do not pray to me , thy strong desires are as bonds and cords upon me , loose me , and do not hold me : i can do nothing if thou pray , my arm of power , my stretcht our arm is held in , it is restrain'd by thy strong cries , thy violent sighs they cool my wrath that it cannot wax hot against them , thy zeal it is irresistible ; do not therefore make use of it , do not hinder me , do not pray now , let me alone , and i will make of thee a greater nation ; i will bribe thee to silence , because my fury will not withstand thy praiers ; if thou maintain the breach , i shall not take this people now by storm : be hir'd then to withdraw , let me alone . but moses he would take no bribes from god , but he besought the lord his god , as it follows there , and the sudden effect of his praier was , the lord repented of the evil which he thought to do unto his people . here 's the power of a fervent praier , it hath a kind of force on the almighty , a force that he does seem as it were afraid of , & would have prevented ; and so does often , warning his ministers the prophets , d pray not for this people , i will not have you pray least you should prevail upon mine indignation and overcome my anger . and see then if you can find out such another security ; many defences may be made which will hold out against the fury of men and their arm'd indignation , but notwithstanding those defenses they lie open still to heaven , no walls or bulwarks to be made against that ; upwards they are all gap and breach , and god may storm them where they have no works . if we be strong enough to keep out all our foes , we are not fortified to keep out plagues , have no guard against gods hand , his arrows fly over any defences . but behold here defences against his indignation , a line which he cannot enter ; praiers will keep him off , and in the chamber of thy devotions thou maiest hide thy self from the storms of heaven : when god turn'd engineer , this was the direction he gave to keep out himself , come my people enter into thy chamber , and shut thy doors about thee , hide thy self . i shall not stay to give you the qualifications of the praiers that are likely to prevail , how first st james saith e we must ask in faith nothing doubting , not wavering in our purposes , praying for what we esteem the truth , but not resolv'd if things should otherwise succeed whether we should not comply with them ; and how secondly when we are to pray we must be such , as god hath not resolv'd against , and so he will not hear us : but now returning to my subject . now briefly to apply this , and here i will not say this counsel was indeed intended for days of persecution , & that not so much in regard of the malady , as in the nature of the prescription , when he that will go to his praiers must indeed enter into his chambers , and hide his devotions too as well as himself ; if thou desirest at such a season to secure thy self , enter into thy closet , being not permitted to go into the church : but this i will say , that even then when the altar is no refuge , and the temple wants a sanctuary , and the holy of holies an asylum , even then the closet will give shelter . devotions are a kind of omnipotent securities , they are shields against the arrows of the almighty : if for want of praiers to make up the breach it come to pass that a people is destroy'd , and god saith 't is for that as much as for the demerits of their guilt ezek. . , , . the people of the land have used oppression , and exercised robbery , and have vexed the poor and needy ; yea they have oppressed the stranger wrongfully , and i sought for a man among them that should make up the hedge , and stand in the gap before me for the land that i should not destroy it , but i found none : therefore have i poured out mine indignation upon them , i have consumed them with the fire of my wrath , their own way have i recompensed upon their heads , saith the lord god : if the performances of it be a making good the gap against his wrath , methinks it should a little move us in all our exigencies to stand upon our guard , to know our own strengths , and not lazily to suffer our selves to perish , when we may contend and strive with god to save our selves . or if the line of destruction be stretcht out upon our nation , if it have filled up the measure to the height , that god have sworn tho noah , daniel , and job were among his people , yet should they save but their own lives , that is , their praiers should not prevail with him for an impunity unto the land : however if we our selves desire in that great spreading ruin yet to escape , to lurk so that the angel of destruction may not find us out ; here is a place of gods own choice to hide thee in . his fury will not search there for thee to destroy thee , where his own self did bid thee to retire for safety . he that commanded thee to enter into thy chambers , did not mean to come there to seek thee out to ruin thee ; he that bid thee shut thy doors , intended that the indignation should not call in , but should pass by thee , which the text do's tacitly promise in the last words , until the indignation be overpast . some of the storm may fall upon a devout man notwithstanding all his careful praiers , but there 's no anger nor no fury in that storm ; that he reserveth for the wicked , those who do take no care for the averting of his wrath , but resolve to enjoy their pleasures and their sins , till indignation overtake them , and sweep them and their delights away at once . to these indeed every affliction is vengeance and judgment , and their fiery trials here are but tasts and prelusions of gods fearful wrath and fiery indignation ; but to the careful devout souls they are but the strokes of love , chastisements of a father , there is no indignation in them ; f i will take her into the wilderness , saith god by the prophet hosea , and i will speak comfortably unto her , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i will speak unto her heart , in those desolate lonely places i will wooe her , and those dark solitudes of affliction shall be my opportunities of courtship , i will take her into the wilderness , and speak unto her heart , and give her the valley of achor , the vale of trouble , for a door of hope . 't is not his indignation this to them , but his way of love , his way of making jointures ; he puts them in the vale of achor : or if vengeance be gon out against the people , yet devotion in the chamber is like g bloud upon the israelites door posts , the indignation does go by it , makes a passover , it enters into the houses of the egyptians onely , but when it finds thy doors thus shut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the indignation does overpass , especially if it find such a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the bloud of christ. the angel of destruction could not enter the doors , where but the type of it was dasht upon the door , the paschal bloud ; how then will he fly the truth , the bloud of christ our passover ? come then my people , enter &c. sermon ix . of the rest to be obtain'd by them that labor and are heavy laden . matth. . . come unto me all ye that labour and are heavy laden , and i will give you rest . were there no other difference betwixt law and gospel than what these words hold out unto us , yet had we abundant reason to rejoice and glory in our condition , who are invited to the news of gospel-revelations . the way that god revealed himself by law was by lightnings and thunders on mount sinai , the pomp of it was a mountain not to be come near unto , that burnt with tempests of fire , things that were not onely mazes but omens , that typified those storms and tempests that were to be the portion of transgressors , that limn'd out that unquenchable brimstone , and denounc'd that dire thunder of go ye cursed into everlasting fire , which is the sentence of the law in its own rigour . yea and besides that blackness and darkness too , so that notwithstanding all those lightnings and those revelations god was still in the thick cloud and in the dark , and christ might well say in the verse before the text , no man knoweth the father save the son , and he to whomsoever the son will reveal him ; and when he comes to do that , he does it in another strain , with words of another nature , all invitation , come unto me all ye that labor . the strain of gospel is not to thunder us into obedience , but i beseech you brethren by the tender mercies of god ; and tho there be laboring and burden in the words , yet those are the effects of law , and there is ease and rest for that labor and those burdens in the words too , and to them it is the gospel that invites us , and it is christ that gives them ; for it is he that saith , come unto me . these words the church makes use of for her call unto the sacrament of the lords body , and certainly it is impossible that they should signify with greater emphasis than upon that occasion , when he does bid you come to him , that is , to the communication of his body and his bloud ; for the bread which we break is the communion of the body of christ. you come to him not onely for the emty kindness of a visit there , but to partake of his body and his bloud , all the redemtions , graces , mercies , which he purchased on the cross . if ever christ do call with passion , it is sure when he pours out that bloud for us and saith , every one that thirsteth come , come unto me all ye that labor . the words are an invitation of christ , in which we may observe . the persons invited , all ye that labor and are heavy laden . . the invitation it self , come unto me . . the entertainment at this invitation , rest ; i will give you rest . in the handling of these i shall shew , first who those persons invited are , who they are that are said here to labor and to be heavy laden . . what is meant by their invitation , come unto me . . how those persons come to be qualified for this invitation , so as to be invited , and none other ; how the laboring heavy laden persons are the onely fit persons to come to christ. . i shall touch the advantages those persons shall gain by coming . of these , and . who they are that are said to labor and be heavy laden . the words express extremity of burden and labor under it , and weariness by reason of that labor ; they are translated , fessi estis & bajulantes onera syr. labore attriti & gravati onere by the arab. and indeed they signify pains such as to make us pant and blow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , yea thro weakness not be able to stand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , so as that the joints are loosed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and the very soul fails and faints , and we become as it were in the shadow of death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , all this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies . now this excess of pains may denote two things . . either the sinner under that notion as a sinner ; sins themselves being in scripture exprest by words that signify labor , trouble and weight , and therefore the word in the text translates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which means all those , especially iniquity , mich. . . wo to them that devise iniquity , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that devise labors ; and the very next words will warrant it , and work evil : it being a most familiar expression with the prophet david , the workers of iniquity , not onely because it is some mens emploiment and trade , here lies their skill , their managery , they are not artists in any thing besides ; but the secrets of sin , the mysteries of filthiness , the magisteries of iniquity , these they are professors of , in these chair-men : but also workers of iniquity because it is their toil , they sweat under it , it is the vanity and vexation of their lives , which are rackt in designing , contriving , and acting the sins of their complexions and ambitions . will you see our saviors sense of the vexing painfulness of sin : he calls your sins of the least size , peccata levia , as they are esteem'd , motes in the eye matth. . . why beholdest thou the mote that is in thy brothers eye ? that is , why dost thou look so severely on the light faults of others ? our escapes that we make slight of they are of such a nature in themselves , as to cause the anguish and fretting , that dust and splinters do in the tenderest part , the eye . and if our souls were not all corneous , our consciences sear'd and dead , we should with the same impatience bear them as our eye does dust , with restlesness work against it , never quiet till it force out tears to wash away the dust . yea worse than that , for the word which we translate mote 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a spill of wood , a little shiver or splinter , a thing absolutely insuppportable to that part , which if suffered , does not onely threaten it with intolerable pains , but with absolute extinction . and truly every one of our slighter sins is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a shiver in the eye ; and then the grosser iniquities will bear both the words of the text , of labor and burden , and are in the same verse by our savior entituled to an expression that hath enough of both , even a beam in the eye : and considerest not the beam that is in thine own eye , that is , thine own vaster crimes . every design'd and gross wickedness is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a thing whose agony is as much beyond imagination as endurance . for how shall the eye bear that which the shoulders must sink under , which onely pillars can support ? yet such is that burden ; and therefore the expression is frequent of bearing iniquities ; a st peter says it of christ , he himself bears our sins , and the prophet isaiah said it before him c. . . for he shall bear their iniquities 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , bear them as a great burden , as the word expresses , and as event did more express , a burden indeed which made the son of god to sweat bloud , and roar , and sink , and die . 't is true there are of those that do delight in life , onely because it is the opportunity of sin , it hath no more pleasure in it than is spent in vanity or iniquity , without that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 life would be a burden , they would labor under it ; all their other time is wearisom and perisheth , and notwithstanding in our saviors character they are the onely drudges , yet in their own opinions they are the onely light hearted creatures , the onely persons whose life is but various ease and diversified pleasure . yea and the onely great prejudice they have against religion is , it makes men heavy , sad , and melancholly , hangs plummets upon the soul , plucks down the thoughts and countenance , and does that which no burden can effect in them ; whom weights do but exalt , elevate , and in their own expression a load of sin and drink , that sinks their bodies to the earth , doth but heighten imagination and delight . alas these men do no more discern the true labor of their own sins , than they do the ease and the refreshments of the pious souls . they see his fasts and abstinences , but they discern not how he feeds upon b marrow and fatness , as david saith , and finds all the words of their luxury in his religious performances , how he tasts of the heavenly gift , and of the powers of the world to come , heb. . , . how he hath the antepasts of blessedness . these men do not consider that the pious mans weights are as the other bucket , which the heavier it is the faster it lifts that up that is against it : a burden theirs like that of wings , that does but poise their flight and help them up to heaven , whereas their own lightness shall sink them into the deep of that pit that hath no bottom . 't is true indeed those very sins , that make our savior stile the man a laborer , are in other places called sleep , as if they had the ease of rest , as if to him that were wearied with duties of calling or devotion , to take vicissitudes of sinning would be a soft refreshment and a pleasant reward , as if a little return of iniquity would restore him , as sleep doth the weary laborer . and how shall we reconcile these expressions ? shall we attribute them to the unhappy contradictions of this thing sin , which is at once ease and pressure , sleep and yet heavy labour ? or rather shall we gather hence the extremely toilsom condition of the sinner , whose very rest is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and whose refreshments tire , and are most wearisom ? where shall he look for ease , whose ease is misery and anxiety . tho his life be all sleep , yet he is all that while one of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here in the text. and so those very wickednesses , which are here called heavy burden , are in other places called our own body , our selves . and what shall lighten him whose very self is weight ? what shall disburden him who is his own immense pressure ? wretched men that we are , who shall deliver us from these burdens of our selves ? burdens indeed with which the expressions seem to labor as well as the sinner , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we have not words for them , the mineries , the gallies , the mill , or dungeon are words of ease to the service of sin . no such slavery in the world as his that is bound to serve his lusts and passions ; he must adventure thro all black designs and blacker hazards to attend ambition or to wreak ones malice or some hasty choler ; adventure upon rotteness , embrace a purgatory but to please an itch ; must be the martyr of his lust , run upon quarrels , qualms , head-ach , hazard , desperate misfortunes to quench not thirst , but a little custom . if you would see the labor that is in sin , behold your savior in the garden ; it made the son of god to sweat like clots of bloud , it squeez'd that very person who was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it made him faint , not able to stand under that tree on which he was to bear the iniquity . at such hard rates man buyeth damnation , as if he envied himself ease in ruin ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he doth extremely labor , till he faint , to get to hell. have you read in scripture the pains and anguishes of a man possest by a devil , how it speaks of such a one that was intolerably vext and tormented , how the spirit rent and tore him , & often cast him into the agonies of death , & from it did revive him still onely to throw him back again into them ? it were no hard matter to shew that the scripture does express every gross sinner to be one of these demoniacs , to be possessed and inhabited by a devil , matth. . , . when the unclean spirit is gon out of a man , he walketh thro dry places ; then he saith , i will return to my house from whence i came out , and he enters in and dwells there . and what doth all this mean , but describe a person that after seeming amendment returns back again to his courses of sin ? of such a one the devil saith , i will return . a wicked person is the devil's house , sathan dwells there , and is not his house hell ? and then are not all the miseries of tophet , the torments of the vale of hinnom in a sinner ? yea experience is fair enough for this , that the habitually wicked person is a demoniac . look upon the wrathful angry furious man , and you would think the man possest were but his picture : his passion swels and tears him , he stares and foams , he cries out and is not so innocent as to say , c what have i to do with thee , jesus , thou son of god ; for he hath to do with him in blaspheming him with oaths and execrations , and his spirit rends not himself onely , but the wounds of that holy one of god , and if his passion could speak plain , it would surely say his name also were legion . the debaucht drunkards they have the epilepsies , the falling sicknesses , the dead apoplexies of men possest , and there the devil is again enter'd into swine . the lustful person may find also a spirit of uncleaness , and an unclean devil in the gospel . and thus our sins do treat us . and who then but wretched man would buy damnation at so hard rates ? who would 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , extremely labor , tire himself till he faint to get to hell ? as if he envied himself ease because he is to go down the hill thither , that he may think he has an easy descent , facilis descensus ; he will therefore load himself with a most heavy burden to make his passage the more troublesom . of what a profligated choice are we , that refuse heaven with ease , and chuse hell , tho we must labor hard to get it . or secondly , letting the heavy laden stand as they do , in the sense we have now given , we cannot excuse the sinner from that expression there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; those that labor may signify such as groan under the sense of that burden , such as labor to rid themselves of that weight , that pant and blow after a liberty and ease from that heavy pressure , under which they find themselves sinking into the horror of that deep , the very imaginations of which doth cause faintings of soul in them and apoplexies of fear ; that tire themselves to find out any way to escape from that eternal weight of torments that is prepared for them below , and the weight of indignation and vengeance that hangs over them above , and from that heavy burden , themselves , that sinks faster than either of the other , outvying god's threats with multiplied accumulated iniquities . the sweats of soul under the sense of the burden of sin , the labors of mortifying the flesh and crucifying the affections , of putting the body of sin to death , will justify this sense . the new birth also hath its pangs , and the child of god , as he is not engendred by weak purposes , faint resolutions , so neither is he brought forth in a sigh or wish of mercy , there is a labor in it . in this expression you may see the nature of repentance , the dawnings and first flashes of that catholic duty ; 't is not that easy thing to change my mind onely , and begin to believe . that that is not the best course i have hitherto trod in , the way of sinners not the safest and most pleasant path , tho few of us will believe that : neither is it that easy wish , i would i had not don this act ; for when the pleasure 's gon and dead , the memory of it is so unsatisfying , if not loathsom , that a man can hardly not wish it . nor yet is it that easy desire of mercy , that saying d lord , lord. the penitent they are the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; here they are such as even faint under a sense of the horror of their sins , whose hearts are broken and wounded with that heavy galling weight of them . if i should gather up the racks and tortures , the occultum quatiente animo tortore flagellum , that self whip in the dark rooms and recesses of our thoughts , conscience dealing with us by the discipline of mad men , as knowing the sinner is not onely solomons fool and davids man without understanding , but even st pauls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mad-man , the tacita sudant praecordia culpa , which a heathen can reckon up to us . and add to these the scripture expressions , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the pains of travel , the labor of a woman in child-birth , the agony of the cross , and the pangs of death ; the word repentance would bear them all , and they would let us see that the penitent is truly one that labors under a very heavy burden , and so is invited here by our savior , come . thirdly those that labor and are heavy laden may signify such as groan under a burden of afflictions , and look upon them not as chastisements onely but inflictions , and are even wearied and affrighted by them . thus those judgments which god did by his prophets threaten to the nations , are in those prophets called the burden of those nations ; and the cross and calamities are often called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the labor in the text tim. . . and generally all the troubles and difficulties of this life , rev. . . of which death is there made the rescue . and i need make no application of this interpretation , the words labor and heavy laden do in these daies sufficiently apply themselves ; i shall onely tell you , that the whole sense of those words sum'd up make thus much , those that are heavy burdened with sins , and the punishment of those sins , afflictions , and groan under the sense of both of them , laboring earnestly to be rid and be delivered from both , these are bid to come to christ , which is the invitation , and what it means i am secondly to shew . come unto me . and first in general the word used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 come is not onely a word of exhortation , but of great encouragement also in the doing , so often used , e come and let us kill him , and then the inheritance shall be ours ; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , f come ye unto the wedding . and indeed such is needful to the persons here spoken to , the laboring , heavy laden : for them to take a journey , if there be not the encouragement of some great advantage , it will not sound like an invitation , but an infliction ; and therefore our savior besides the rest he promises , used animating words even in the very call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . therefore the whole invitation come unto me , tho it be used in the gospel , and may very well signify come to me as to a teacher and instructer , so nicodemus is said to come to christ , and they are said to come to the light as that which was to reveal ; yea and that place in isaiah . . whither our savior do's much reflect , when he useth this expression , seems to import but so , encline your ear and come unto me , hear &c. yea and may so signify in this place , the words going before being all things are given me of my father , and no man knoweth the father , but the son , and he to whom the son will reveal him , it then follows come to me ; as if he should say , therefore if you desire to be instructed in the way to life come to me , and tho you do labor under the load of many sins , yet i will shew you a way how you shall find ease and rest , and that way follows in the next verse , take my yoke upon you and learn of me , and ye shall be sure to find rest : this is very natural , yet because to give you rest is more than to shew you a way to it , and so may seem a promise and a reward very apportioned to the duty , rest to coming ; therefore it is most probable that come doth not onely signify come to me to learn your duty , but that the come should be it self a duty , and so i shall consider it : and the expression come to me does in the gospel signify a twofold duty . . it signifies to obey and serve . thus very often most expresly in the epistle to the hebrews to come to god is to serve and worship him c. . . for he that cometh to god must believe that god is , and that he is a rewarder of them that seek him : and c. . . he is able to save them that come to god by him , that serve god as he commandeth and enableth : c. . . the sacrifices which they offered year by year could not make the comers thereunto perfect , could not perfectly cleanse them that served god by them , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and the d verse there let us come with a true heart , worship him with unfeigned piety and obedience . and the sense will be fully clear from the expressions that relate to it , seek the lord , draw near to him , and then come to him . to seek him is to enter upon such a course of life by which his favor is to be obtain'd , and what it is you will see isaiah . where when he had bid them come to him , that they may do that he bids them , seek him v. , . seek the lord while he may be found : let the wicked forsake his way , and the unrighteous man his thoughts , and let them return unto the lord. deut. . , . but if from thence thou shalt seek the lord thy god , thou shalt find him , if thou seek him with all thine heart and with all thy soul , if thou turn to the lord thy god , and shalt be obedient unto his voyce . nor indeed can we seek god in any other path . the broad way , that goes down the hill , can never land us in god's habitation , heaven ; and while we do go on in them it is not possible we should draw near to god , the second , which is but to go on in the same paths . and this expression is our own experience , it being the custom of those that are averse to one another to avoid the sight one of the other , but those that are friendly to seek each other , and delight in drawing near and in society . thirdly then to come to him must needs be to proceed in those very ways wherein we sought him , till we are in his favor , and to walk with him is accordingly to please him : for so the lxx . renders enoch's g walking with god , and the author of the hebrews c. . v. . expresses that testimony which the scripture gives of enoch , that he walked with god , and which the chaldee words he walkt in the fear of god , thus , he received the testimony that he pleased god ; and that very walking is the same word with this coming 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and here also made the same ; for v. . of that chapter without faith it is impossible to please him , for he that cometh must believe , that is certainly ; for he that pleaseth him must believe , or else it doth not prove . to walk with god therefore in his laws , in his fear , and in his favor it is but the progress and the life of this very thing , we are here exhorted to come unto him . now if this be to come to god , and coming to him be the end of duty , thither we drive in our whole pilgrimage of life and piety , to arrive at our countrey , to come to our fathers house , to walk with god , to enjoy his society is the very business and delight of heaven . why then this duty of conversion and obedience , this piety of life seems like its own reward , crowns it self . this coming is like that they say of the moving of the heavens , which being in its own place , tho it be still in motion , is still in termino , every parcel of agitation is its own rest , and they have a most perfect acquiescency in that their turbination . and if to lead a good life be to walk with god , it is to be in heaven here ; and piety is a translation upon earth . but secondly there is yet another sense of the invitation come unto me , and in that sense it is very often used by our savior , even of believing in him john . . i am the bread of life : he that cometh to me shall never hunger , and he that believeth on me shall never thirst . where he that cometh shall never hunger is he that eateth this bread that giveth life , and he that believeth shall never thirst is he that drin●eth , to let us see that eating him and drinking him , coming to him and believing on him are all the same . so in v. . and . this is the will of him that sent me , that every one that seeth the son , and believeth on him , should have everlasting life , and i will raise him up at the last day . no man can come to me , except the father which hath sent me draw him . so c. . , . if any man thirst , let him come unto me and drink : he that believes on me , out of his belly shall flow rivers of living water . so that to come to christ is to believe in him , yet so as to obey him , and to frame our lives according to his prescript and example . for to come to him doth comprehend the duty ; we come to him to do , as also to believe in him must be to do that which we cannot but believe he requires . this is clear out of the forecited place , i am the bread of life , he that cometh to me shall never hunger . it is not coming to the bread that satisfies , for then would tantalus no longer hunger or be thirsty , his hell would be his meal ; but doing that which people that hunger and come to bread cannot but be suppos'd to do , even to eat . why the same is to believe ; for if coming to him and believing on him be the same , and coming to him signify not onely that , but doing that which they that come cannot but be supposed to come to do , then to believe must be besides believing the doing that also which they cannot but believe they ought to do . so that come to me here is believe me , devote your selves to my obedience , and trust , and devolve your selves on me . and if this be to come to him , belief then is no longer expectation , but enjoiment ; 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the highest sense , the giving us the very substance of those things which we believe we shall receive : it seems more than the evidence of things not seen , even the arrival at them and vision of them . 't is , saith the wise man , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the beginning of our cleaving to him , of our being glued and fixed upon him , ecclesiasticus . . and by faith we may both tast and see how gracious the lord is , how 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the word following here , how sweet , how pleasant he is even to the eye and palate . if to believe be to arrive to eat and drink , faith is now all sense , as verily as christ is all enjoiment , all satisfaction , and happiness . and to this happines they that labor and are heavy laden are the onely persons that are called ; which is the third thing , to shew how this laboring and heavy lading come to be the qualification for this invitation , how it come to pass that they that are such , are the onely fit ones to come to christ. and first , in the first sense as all those words do but signify the grievous sinner . these sins may in one sense given by christ be a qualification to this coming , because h the whole need not the physitian , but those that are sick . do not wounds require , and qualify for a chirurgeon ? the corrupt habitual sinner is full of wounds , and swellings , and putrified sores . does not weariness and burdens dispose a man for ease and rest ? the sinner he is the tired laden man , he therefore hath the most need of this invitation , which makes our savior say , i came i to call sinners ; which is no more than saying , i came to say come unto me all ye that labor and are heavy laden . and hence we learn the all-abundant kindness of our mercifull savior : he needs no other motive for his helping of us , but our want of help : thou dost fulfill his own direction , when thou k makest a feast , invite not the rich , but the poor and needy . so here he makes the onely cause of his invitation of us sinners , our necessity . except he do invite us , we are miserable , must sink under a perpetual burden , and therefore he will call us to give us rest . david was well acquainted with this attribute , and therefore praies , help me , o lord , for i am weak . our want is argument enough to those bowels , whose business is to extend and diffuse themselves . yea the gospel expresses in that manner also ; the ruler there saith l my daughter lies at the point of death , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that thou maiest come and lay thy hands on her , as if our wants were nothing else but his opportunities . yea christ himself hath taught us ground for this confidence , in the very praier he hath taught us , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , give us our bread : if it be ours , what need we go to beg and pray for it ? why our bread ? why certainly because we are in extreme need of it , we cannot live without it , therefore we go to pray for it ; so that want is possession in christ's esteem , and when we are in need then we may go to christ and call it ours . he observes that himself here , when he makes our sinful misery the onely motive to his invitation , come unto me all ye that labor . but then secondly in the second sense of the words those that are affected with the sense of their sins , that groan under and are humbled and brought low with the weight of their iniquities , that discern them to be truly heavy loads , and to be the true cause of faintings and languishing of soul , these are the onely disposed persons to come to christ in both the senses of that phrase of coming . first as it signifies to turn from their evil ways and walk in those paths that lead to him . for as long as men apprehend no danger in their courses , how can we expect that they should leave them ? while they onely tast the sweets and pleasures of sin , whilest the devil smooths and strews their way , and makes one temtation receive another , and by the perpetuated vanity makes one sin a divertisement to another ; so that none can clog , but each doth recreate , and one iniquity refresh him whom another hath wearied : how is it to be lookt for , that these men should quarrel with their pleasures , and forsake these delights and advantages of iniquity ? nay alas we see , when iniquity is become so cruel as to punish it self , and sin is its own executioner , as adultery , drunkeness , covetousness and ambition oft are so just as to severely torture them that serve them , if notwithstanding that we see men chuse and embrace those sins that bring their hell with them , are of such desperate appetites as to long for torments , how can we hope that any will forsake their sins before they find them toilsom burdens , before they begin to see them in their own deformed infernal shapes , to discern their hooks and prongs , their brimstone-flames and worm with which they will eternally torment us ? they must be scar'd and mated , before ever they will forsake those things that flow with wanton delicacy and luxuriant delight ; and therefore we see very few ever begin seriously to repent before their last death-beds , when the evil day is come , then that time is in which thou shalt say i have no pleasure in them , when the keepers of the house shall tremble , i. e. the hands shall shake with guilt or with infirmity , with palsey or with fear , thou wilt then hate their gripings , the bribery that they have bin the instruments of : how will men contemn their former excesses , their full riots , and their draughts that overflowed like seas , that had their tides and refluxes , when the grinders shall cease , because they are few , when the mouth is toothless , as unable to chew as the stomach is to digest meat ; and the pitcher shall be broken at the fountain , and the wheel at the cistern , the bladder ceases to do his office , stopt up by stranguries or leaky with diabetes : punishments that old age , and living faster than nature design'd , bring along with it , very proportionate to that sin , if you understand it . or how will they hate the foul inordinacies of unchast beds , when the grashopper shall be a burden , and desire shall fail , rupture and hernias and ulcers shall seize the lower ventricle . but these are all expressions that belong to that last day , and made use of by the wise preacher , that had tried the vanity and emtiness , and the vexation and burden of them , to make us take up a little sooner , ecclesiastes . the first verses . and when those that look out of the windows shall be darkened , when the curtains of thy bed and of thy eyes shall be drawn , and that utter darkness begin to represent it self with which our savior paints the lower region , when hell from below is removed at his approach opening her mouth wide to swallow him , whom the vast weight of his iniquity is ready to sink into it ; o then his sin is his greatest sickness , and his horror doth more disjoint him than death it self . o for a little life-time now to spend in piety , which before he counted the most unpleasant impertinency that could be , nor could be rectified till these apprehensions , which onely sense will work in most too late , be wrought in him , there being no other way to make us leave and come , but by looking upon death in the iniquity , which certainly is there , that having bin a murderer from the beginning . in the second sense as to come to christ signifies to rest and devolve our selves upon him , this laboring is a necessary preparative , it is the sense of our misery without him that must drive us to him : the weight of that legal curse that lies upon us all that must make us run to him , that was m made a curse for us . who would either value or fly to a savior , that is not first convinc'd that he wants help ? can you perswade the mad man in the feaver to betake himself to the physician ? he thinks you have more need , that counsel him . it is the drowning man that clings and grasps , and when he sees himself ready to perish , rather than want something to catch hold of , his roming hand do's even catch that water that do's strangle him , and he do's grasp his own ruin . any rest to a falling man : and we never truly and seriously can depend upon christ , till we thus apprehend our selves sinking , and find our selves tired and fainting under the load of our iniquities . no nor secondly on christ's part , will he receive any that are not thus qualified . for will he , think you , forgive the sins of those that do as yet love those sins ? or will he strive to ease them of their iniquities , that find no burden in them , but rather that of a full pleasure ? no surely he will not envy them so much their delights , but let them enjoy their beloved ruin . is it fit christ should invite those men who do yet cherish those sins that slew him , or that he should receive into his bosom those iniquities that put him to death ? no certainly , till we can hate those sins which he could die for , and till we find weight in those iniquities which he found death from , till we labor under that which he sunk under , we have no regard of his mercies to us , but renounce all relation to him , and close with his mortal enimy , and cannot then hope to be received by him . and thus you have the reason why these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are the onely fit persons to be invited by him , because till we are so , we cannot truly come unto him , depend upon him ; and till we are so , we are not fit to be received by him . and now for application . but what ? cannot we truly come til we find our selves to be heavy laden , till we labor and are tired and wearied with iniquity ? we see the perverse conditions of man , whom nothing but misery can perswade to heaven ; heaven is no bait , tho it prostitute all its glories ; happiness is a word that hath no musick in it ; the pleasures with which god entertained himself from all eternity , have no temtation in them compared to those of sin : come unto me is not an invitation till we labor ; till we find our selves perishing in our choice , ruined in those sins we have embraced , we never will uncling , nor come to christ : we must have our happiness inflicted on us and be goaded into bliss . but then . learn hence how willing christ is to have us come to him , when he makes use of hell , not to punish onely them that will not come , but to drive us to come to him . had it not bin enough for him to set before us life and death , and bid us take our choice ? no , he knows our blind and unadvised appetites would chuse the guilt poison , the painted , the pleasant death , and make a covenant with hell ; and therefore he lets us feel part of that hell to fright us , and yet then receives us . to force us to love ease he lets us travel under the burdens of our own desiring , and yet after that invites us to rest : he do's not onely accept them whose choice he is not but refuge , when as he might reject us . you would none of me , but chose weight , load , and labor ; go and look for ease thence . but alas ! if i should bid you seek refreshment from your pleasant sins , what comfort would you find , when you are tired with those sins , and the pleasures of them do forsake you , and leave you nothing but the stings and horror of the after expectations ? no no , come to me yet , i will receive you after all your refusals ; and tho you come to me but as to a last hold having nothing else to trust to , tho you have already tri'd all other , and slighted me , you shall yet be welcome : my pierced side is yet open to receive all of you that will yet come , and let you into my very heart ; my arms are yet as wide as on the cross , at their full length to take you into their embraces . ah my brethren , christ doth not send us back to our beloved miseries when we come to him , but he makes those miseries a part of his rhetoric to invite us , uses our labour and weariness to perswade us to come , makes those burdens the indearment of , and provocation to his ease , and hell it self a part of his wooing . and how will he receive and embrace us , who doth thus desire and court us ? the story of the prodigal is hugely evictive of this , and so indulgent , that it would almost invite a man to sin ; but then it do's far more invite a man , that will repent him of his sin , to be secure of god's acceptance . he that had so villanously betraied his father's dearness to his own beastliness and ruin , to whom all kindness would seem lost , and to receive him in again and to assist him would be but to encourage him , and to furnish him for a return back to the prodigalities of sin and to the former riots of iniquity ; yet when he do's repent , he do's obtain far more than he desires : he is received to feast and bosom , is entertain'd much more than the first born , and had he never gon away he had not bin so dear . do but consult the story luke . when weary and fainting under the burden of himself , which his languishing spirits were scarce able to sustain , he came at last to himself , v. . and began to wonder that he chose to stay with husks , with famine , rather than to go to daily plenty , and chose to dwell in the unclean , uncomfortable company of swine before his father's houshold , and then strait to think of leaving that condition and society , and to resolve on a return . when he began to put those resolutions into act , and his impotent starv'd limbs would scarce serve his desires , at least he was unable to make hast in the pursuit of his intentions , for he was yet a great way off v. . yet then his father had compassion , and ran and fell on his neck and kissed him . his compassions did not keep state , or stand expecting till his ungracious son should come and humble himself , and deprecate and beg ; but he ran to meet him , and made far greater hast to receive and entertain , than the other could do to be received ; and as if the humiliations or weaknesses had bin on his side , he fell , at least the impotencies of his affection did vie with those of the others condition , for he fell on his neck and kissed him . and whereas his repenting son did resolve to become prostrate , and low in condition as well as posture , i will go to my father , and say unto him , father , i have sinned before heaven and against thee , and am no more worthy to be called thy son , make me as one of thy hired servants v. , . i dare not hope for favor from any tie of nature which i have broken all ; i do not beg thy kindness as the issue of thy relation , but as the wages of my labor ; i will serve for thy affections , and let me have it as the hire of my repentance and endeavors : but 't was enough it seems to have resolv'd thus lowly in earnest ; for when he comes to act it v. . as he had said i am unworthy to be called thy son , his father cuts him off , and calls for the best robe , and for a ring , and for the fatted calf , will not let him so much as beg to be a servant , but if he once acknowledge himself unworthy for a son , he puts him strait in such an equipage as he may owne him in with credit , in the best robe ; and he rejoyces , quickens and sets out his joy with feasts and music . now saith tertullian , quis ille nobis intelligendus pater ? what father is this in the story ? why certainly 't is god. no one so much a father , no one so compassionate , if the sinner once come to himself , as the prodigal son is said to do ; for while he do's go on he is indeed beside himself and in a fit : and when he has collected sober thoughts about him , and do's compare his wanting husks with the full plenties of his fathers house , the unsatisfying transient delights of sin , that have filthy toil and noisom drudgery in the gaining , and instantly when they are gain'd put out themselves , are gon , and leave nothing but snuff or stink behind , offence onely and trouble of mind ; compar'd those with the gladsom expectations of blessedness , with the comforts that are in all the promises of christ , and the feasts of our fathers mansion , gods entertainments , the glories he hath studied for those that love him , and being satisfied these are the better pleasure , resolves to leave the swine , his unclean beastly courses , and betake himself to his father , he shall then find this fiction experience , and god outdoing all the parables of himself . he will run to meet him that do's but set himself to come in earnest , not onely , as the proposition saies , accept his service , but prevent it ; and however miserable , poor , and naked he do meet him , as the sinner is rev. . . he calls for the best robe , even the robe of christ's righteousness to put upon him , and puts a ring upon his finger , he does espouse him to his son , he kills the fatted calf , makes ready the supper of the lamb for him , and it is the poor repenting sinner's wedding supper with his savior . it is a chapter full of comfort to the penitent , and hath a greater advance for it than this story v. , . the sinner he hath straied into by-paths , gon away from the shepherd of his soul , is a lost sheep ; but yet when he is gon his farthest , and is in his mazes , knows not which way to betake himself , then this good shepherd do's not invite onely to a return , or as the father in the parable run to meet him in his coming back , but he do's go himself to seek him , seems to mind the recovery of each single one that is lost , and contributes as carefully to his return , as if that one were all his charge , and the whole flock is not dearer to him than that one . he leaves the ninety and nine to seek that one , and he seeks till he finds it , and when he finds it he laies it on his shoulders . the wandring sheep was wearied it seems with straying , and had tir'd it self with running from its shepherd ; but this too is provided for , he could not come home , therefore he is carried . it is not now , come unto me all ye that labor and are heavy laden , i will not refuse you . nay when you are so lost in labyrinths of guilt out of which you can see no issue , when you have so labor'd in the paths of error that you are not able to come home , if you will but be found , i will seek you , yea and carry you home too . that no one , how far soever he have gon away , may yet despair of coming home , this sheep had wander'd to such a distance and to so much weariness , that he was fain to be born back when he was found . and he laies it on his shoulders rejoycing , was glad of such a burden . how willing is our savior to find out a straied sinner , when after such long errors he do's seek him till he finds him , and carries him , if he be weak and fainting ; yea and rejoyces in that carriage , as if that rest he gives the sinner were such ease and refreshment to himself , he joys in it ! and that joy spreads it self to heaven , for there is joy in heaven at that sight , and v. . there is joy in the presence of the angels of god over one sinner that repents . heus tu peccator , bono animo sis , vides ubi de tuo reditu gaudeatur : thou poor disconsolate sinner , that liest groveling under the sense of the burden of thy sins , thy soul sinking under that heavy weight , and sinking also in the waters of thy fears , drown'd in thy sorrow , be of good chear . dost thou not think there is some joy in this estate of thine , when it can make a joy in heaven ? those tears assure thy self have comfort in them ; for god , and christ , and all the angels do rejoyce at sight of them . and do not dread thy burden , if thou dost truly labor under it , and dost but faithfully desire and endeavor to throw it off thee . dost thou not see him that laid the lost sheep on his shoulders as ready to take thee up ? he that would not reject thy cross when it was loaden with thy guilt , will not reject thy self when thou art lighted from that guilt . he that would receive thee on his shoulders when thou wast fainting under the burden of thy sins , when that is cast away into the sea and buried in his grave , will certainly receive thee into his bosom . he that would carry thee to give thee ease when thou wert wearied with running from him , when thou dost come to him and faint into his arms , will give thee everlasting rest ; a rest whose blessedness to understand were to enjoy it , and to be able to conceive were to be infinite as it self is ; a blessedness which to behold is beatific . o cast away your burdens and make hast , and come and see . lastly learn hence the method you are to take in coming to him , how you are to begin your journey . the first advance is by this conviction of the burden and horror of sin , till this be in us we will never move a step towards him . the church hath taught us , when she invites us to come to him in sacrament , to make the first step this confession , we be heartily sorry for these our transgressions , the remembrance of them is grievous unto us , the burden of them is intolerable . and christ hath told us here , that we must find the very same things in our selves , an intolerable burden that tires and wearies us until we faint , before we come to him ; we are otherwise no part of his invitation , will be no part of his retinue . and then whosoever thou art that art so far from finding them intolerable , that without them thy life is hardly tolerable , so far from burden , that thy very days are burdensom that are restrain'd from conversations of sin , that dost account them thy delight , not weariness , and art refresht , not tir'd with them , and canst not think of parting with them : or if no very vicious company or custom hath brought thee to this necessity and height of sinning , yet thou look'st upon them as slight regardless things , mistakes and oversights that slip from thee , all whose repentance is but lord have mercy , and never thinkest more of it , dost not apprehend that every such gross fault hath an eternal weight in it , and dost not humble thy self under that weight ; bethink thy self whether thou art yet in the way to christ , or whether thou indeed be called to come . oh no , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are the men ; for thou especially that takest pleasure in them , dost thou think christ will call thee to do worse with him than the damned do in hell ? there they indeed nourish their sinfull appetites , their lusts advance , but their lusts are their plague and torment them , and they extremely hate and curse those things which they do passionately desire . now that habitual sinner his sins they are his emploiment , his delight too , he longs as those other , but he satisfies also and finds pleasure in them : and then , if those others be fit company for the devils onely , canst thou believe thy self fit company for christ , that he should bid thee come to him ? no , begin to act thy hell a little sooner , account them here thy torments , hate them in time , perceive them to be burdens while they may be laid down , and then come unto christ , and he will give thee rest . and evermore , o lord , give us of thy rest , a rest from sin here , and a rest from misery eternally . yea , o lord , give us to labor , and to find trouble under that intolerable burden of our guilt , that we may with eager hast fly to the refreshment , that we perverse obdurate sinners , whom thy mercies cannot invite , our own miseries may force to be happy : and tho our wickednesses are multiplied into an infinite mass and weight , yet despise us not , when we fall under them ; for thou didst invite us to come , and bring all that load to thee : despise us not , tho heavy laden ; for thou thy self didst bear this weight , and didst die under it . and o thou , who didst thy self thus suffer by reason of this load , pity us that labor with it , ease us of the burden of our former guilt , free us from the slavery of our iniquity , from bearing any longer sathan's loads ; then shall we at last sit down with thee in the land of everlasting rest , deliver'd from all weights but that eternal weight of glory , and resting from all labors save that of praising thee , and ascribing all honor , power , praise , might , majesty , and dominion to father , son , and holy ghost for evermore . sermon x. of the christians victory over death , sin , and the law. cor. . . thanks be to god , which giveth us the victory thro our lord jesus christ. the words are the close of an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or song of joy and triumph for a victory . now a victory supposeth enimies , and the verse before names them , and the text shews us the means that they art conquer'd by , and who they are , that are partakers of the victory . i shall declare and treat of both . . the enimies here mention'd , and we may account them three , if that which gives both aid and strength to , fortifies our enimy , be so ; as sure it is . . here is death , which sin arms with a sting and do's envenome it . . sin it self , empower'd and strengthned by the law. . that law also . in the second place here are the means by which the victory is gotten , and for whom — us the victory thro jesus . in handling all which i shall shew first , that the law gives sin all its strength , and how it do's so . ly that sin is the sting of death , and how it is so . ly that by christ both the law which is the strength of sin is taken away , and sin which is the sting of death pull'd out ; and so both sin and death so weaken'd that they cannot hurt now ; and they shall be swallowed up in perfect victory : and who they are all this is don for . of these all in this order , which i crave leave to speak to directly without any least diverting from the text or subject . first i am to speak of the first preparations that are made against us in behalf of our enimies ; and that is to shew you , that the law gives all the strength to sin which it hath , and how it do's so . sin hath its very being from law , it being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the transgression of the law john . . and sin is not imputed where there is no law rom. . . yea where there is no law there is no transgression c. . . but this is not all , for in the law besides the precepts there is also sanction , and it lays a twofold obligation ; first to duty , secondly upon transgression to punishment . . to duty , and that perfect and unsinning strict obedience ; for the terms are these , a cursed is he that continueth not in all things which are written in the book of the law to do them . and to this the whole man is oblig'd , the soul as well as body : & caro & spiritus dei res est , saith tertull. god made the soul as well as body , one 's his creature as much as the other , and the one hath as much reason then to pay him honor and obedience as the other : if indeed the spirit hath not much more to obey him in its own motions and actings , than in those of the body , which are onely under it , and guided by it . so that thoughts are criminal against this law , as well as doings ; by them the soul fulfils its part of the transgression , more it may be than its own share , while it robs the flesh , seizes its satisfactions , and makes them her own against her nature . and indeed whatever part the law is broken and transgrest by , 't is transgression and sin still , whether by the mind , for lust when it hath conceived onely , sin is then begotten james . . or by the tongue , for of every idle word we must give an account at the day of judgment , matth. . . and by thy words thou shalt be condemn'd . or lastly by the works . so that according to the tenor of this strict and severe law whatever we can do , or indeed whatever we do not is sin : besides commissions that are sinful there is still defect , and so transgression in our thoughts , our words , and deeds even in the best ; and in not doing also there 's omission , and so failing . but besides this severe obligation of the law to duty , upon this our faileur there is a severer obligation . to punishment ; for every sin is cursed , as we saw . upon this account the law , saith st paul , worketh wrath , rom. . . we are children of wrath , eph. . . whose inheritance is destruction , and who are of right to possess onely the sad issues of god's indignation : for to this the law condemns us all , by reason of our sins ; and upon that account the law is said to be the strength of sin. because by force and vertue of this threatning of the law , we that have sinned are therefore liable and obnoxious to the condemnation of it . and this i take to be the meaning of that place rom. . , , , . i had not known sin , but by the law ; for i had not known concupiscence , except the law had said thou shalt not covet . but sin taking occasion by the commandment wrought in me all manner of concupiscence : for without the law sin was dead , — but when the commandment came , sin revived and i died , and the commandment which was ordain'd to life , i found to be unto death . the apostle's drift here is not to evince how the commandment begets sin , but how it makes sin condemning , begets death : and therefore i believe they are mistaken who expound , sin taking occasion by the commandment wrought in me all manner of concupiscence , as if it meant the law onely prohibiting , but not quelling sin in me ; the more it was restrain'd , the more it wrought all manner of concupiscence in me , especially since there was no punishment assign'd to that sin in the law ; it took advantage thence more powerfully to engage me in the pursuit of all my lusts , since thence i might have hop't without any fear of punishment to pursue them . for this seems perfectly to thwart his aim , which was to shew us how the law wrought condemnation , and inflicted death by threatning it . it seems to mean , i had not onely not known sin to be so dangerous , but i had not known some things to be sins , and by consequence condemning things , but by the law : particularly i had not known concupiscence to be so , had not the law said thou shalt not covet . the next words do not seem intended to declare how the commandment work sin , that being brought in by the by , as it were thus , but sin the corruption of my nature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 had wrought in me all manner of concupiscence , all actual lusts and wickednesses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 got advantage over me or strength against me by the law : which he there proves , for without the law sin is dead ; not as to stirring in us by its sinful motions sure , corruption would not fail to do that and more if there were no check ; but dead , had no strength nor power to condemn me . for it follows , when the commandment came , sin reviv'd , got strength to do that , and i died , was sentenc'd to death by it , and the commandment which was ordain'd to life could i have obey'd it , i found to be unto death by condemning me to death for my transgression of it . for sin by the commandment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 getting advantage over me slew me ; not onely made me liable to death , but by its guilt envenoming that death : for the sting of death is sin , which that it is , and how it is so , is the second thing i am to speak to . sin is the sting of death , which i could make appear two manner of ways in relation to two senses that may be given to the words , both pertinent , and the one but the anticipation of the other . the first is this : sin is the sting of death ; 't is sin makes the thoughts of death pungent and stinging ; the wicked man cannot think of his last dying day without horrors , the onely imagination of a sickness stings him , because he is conscious to himself of sin , and he knows that that after death cometh the judgment , and he dares not think of beholding the face of his judg with his guilt upon him . to prove this to you i shall not need to fetch any heathen testimonies , that call the conscience of sin a whip , a sting , a goad , a lancing knife , things that gash and prick , and gall and fret , all words of all kinds of terrifying punishment : but if there be any gross customary sinner that now hears me , i shall need no other way of proof , but by appealing to his own conscience , whether , when he comes hot from his iniquity , he dares entertain the thought of dying . and why not ? alas he is too deep in arrears to venture upon account with so impartial a judg ; books must be laid open if he come there , the closet curtain sins , nay the bosom villanies must be displaied , and every one receive his doom ; he hath heard , that all the b refuge of a deplored sinner at that great and terrible day of the lord is but to fly unto the mountains to cover him , and to the rocks to hide him . a wretched hope ; for how shall the hills hide him , whose iniquities are like mountains ? or how shall the rocks cover him , whose rebellions are like the great deep , as the scripture words it ? to such a person death and judgment are words of too dangerous a sense , and it 's easier for him ( as many do ) to resolve there is no such thing as one of them , than to think of them , and go merrily on in sinning . for tell me , what is the design of that variety of iniquities in which thou dost ingulf thy self , that circle of sins wherein one relieves and succeeds another ? sure by such a perpetuity of diversified delights to stave off those severer thoughts , which if there were an intermission of sinning , or a nauseating of one sin for want of variety , would creep in , the noise of our riots is not to please the ear , but to drown the barking of our consciences . when the sinner's candle is put out , if weariness in wickedness do not at once close up his eyes and thoughts , if the dark solitary night do but suggest some melancholly thoughts into him , how do's he tumble up and down , as if he thought to role away from his imagination ? and he do's ransack his fancy , and call up the memory of his past sins about him to entertain himself with all , and keep out the torturing remembrance of that sad day , which the scripture calls c putting far from them the evil day : for the truth is he dares not give it place , least it should happen to him , as to a man upon a pointed precipice , ( as himself is indeed situated ) to whom the apprehension would be as mortal as the danger , and he would tumble down for fear of falling . so here his sin adds such sharps to the imagination of death , that he dares not entertain the thought . and if sin be such a sting in the onely thought of death , that the mere remembrance of it is insupportable , the use is very natural by the frequent calling of death to mind to stop the current of sin . for if the wicked cannot endure to think of death , he that does think on it , cannot well go on to be wicked . remember thy latter end , and thou shalt not do amiss . i would give this counsel , think thou art to die while doing it . the original of the turks turbant , which was but by continual wearing of his winding sheet , by wrapping his head in his grave-cloaths to have always a shrowd and death upon his thoughts ; and the philosophers defining their wisdom to be but contemplatio mortis , are not such pregnant inforcers of this use , as this practical apprehension of it . the man that liv'd among the tombs , tho he had a legion of devils in him , yet when he saw jesus afar off , he ran and worshipped him , mark . . the sight of graves and conversation with monuments will make even demoniacks religious , and is so far from thrusting praiers out of the liturgy of burial , that it brings the very devils on their knees . but there is yet another and a fuller sense of these words , which st paul repeats out of the lxx . translation of hosea . . tho not verbatim , for there insteed of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and signifies , o death , where is thy plea by which thou didst attaint men before god's tribunal ? where is the right thou hadst over all men to seize and take possession of them ? what 's become of the sentence that was awarded thee , by which all of us were adjudg'd to be thy bond-slaves ? where is that punishment which thou didst inflict upon us all , and by it ruin us ? to all these rights sin did entitle thee , o death ; or as it is here in the text sin is thy sting , whatsoever power thou hast of hurting man , as the scorpion's venom lies in his sting , that power sin hath given thee , and in that it lies : without sin death were no plague , and it is this that makes death insupportable . now to prove this i need not urge more than what i have already said ; for if sin be a sting in the very thought of death , much more pungent will it be , when death it self approaches : when the feaver shall lay hold upon the bloud , not onely to revenge the former heats of that lustful or that riotous bloud , but to be dawnings of those eternal burnings which do await the sinners , and shall do more than represent unto thee the heats of that unquenchable brimstone which is to be thy lot , and which already doth begin to flash in upon thee . which part of thee do's labor with the more intolerable feaver , thy body or thy soul ? alas the frost of the grave would seem to thee a julip , a cool refreshment onely , if sin did not make thee look upon the grave as a downlet to that bottomless pitt , which is the lake of fire that is not quencht . nothing possibly can keep an unrepentant sinner , that on his death-bed apprehends his guilt , from the horror of despair , from being his own devil , and suffering his own hell in his own bosom upon earth . i shall demonstrate this invincibly to you , that sin do's , and nothing else do's make death most insupportable , when it approaches . now to evince this , my argument is none other than our blessed savior himself , in whose passion the onely imputation of guilt seems to have rais'd the greatest contradictions imaginable . if you look upon him preparing for his passion , it seems his onely and most pleasing design ; as he came into the world for that end , so his whole life before it was but a prologue to it , onely a walk to mount calvary , it was his extreme desire . i have a baptism to be baptiz'd with , baptiz'd indeed with fire and his own clotted sweat of bloud , yet this baptism how am i streightened till , it be accomplished , luke . . he had longing throws after it , he did as much desire it as a woman to be deliver'd of her burden . nay it was his contrivance , he did lay plots that he might not escape it ; for when a glorious miracle had broke from him , that did extort the confession of his deity from men and devils , he charges these to hold their peace , and bids the other tell it no man : one reason of which was , least the knowing him to be the son of god should hinder him from suffering . he gives it himself luke . , . he straitly charg'd and commanded them to tell no man that thing , saying the son of man must suffer many things , and be rejected ; now should they know i were the son of god , d they would not crucify the son of glory . you see what care he takes least he should not suffer : and just before his passion he come in triumph to jerusalem , with songs and joy about him , as if death were the onely pleasant thing , and his passion so desirable , that he would go ride to meet it , which he never did at any other time . and add to all this that the person was the son of god , to whom nothing could be truly insupportable ; yet when this person comes to meet it , see how he entertain it , his soul is exceeding sorrowfull , he fell on his face to pray against it , and while he was in this condition an e angel from heaven came to strenthen him , yet he is still in an agony and prays more earnestly , and his sweat was like drops of bloud . now 't was the sense of sin upon him that made his bloud run out in clotts , as it were flying from that sense ; it was the apprehensions of the guilt imputed to him , and the wrath which he knew was due to it , did make him apprehend his god ( who was himself ) was gon from him , made him cry out , f my god , my god , why hast thou forsaken me ? now to say that all this dread were from the mere apprehension of death , were horrid blasphemy ; the meanest martyr was never guilty of so much weakness . no 't was from the sense of the iniquity that was upon it , 't was because he was made sin for us ; he was a man of sorrows , saith the prophet isaiah , because in representation he was a man of sins , for he bore our iniquities , saith the same prophet c. . the lord had laid upon him the iniquities of us all , and therefore he was oppressed . and so i have made appear , that sin is the sting of death more than if your selves did feel it by an experimental despair : for it is more that sin should make death terrible to the son of god , than that it should make it insupportable to you . and therefore before death seize you , and prostrate you into his dust , this consideration may humble you into the dust and ashes of repentance ; this i say , if sin were a sting that made death so insupportable to christ , what will it be to us ? if the apprehension of it , when it came arm'd onely with the imputation of our guilt , ( for he himself g knew no sin ) was so terrible to the son of god , how shall we stand under it , when it brings all our own iniquities to seize upon us ? if he that was a person of the trinity could not bear the weight , how shall we sink under it ? that which made our jesus in an agony , as if he meant to pour out his soul in his sweat , and pray , and roar , and die , will certainly be to us most infinitely beyond sufferance . alas ! what then will be our hope ? we have certainly none , except we can by faith and repentance rid our selves of this sin , which is the sting of death , and makes it to be thus intolerable ; which how it comes to pass i must now shew . . why , and how sin is the sting of death . sin may seem very properly to be call'd a sting of death , for it was the serpent that brought death into the world , and sin was that by which he did inflict it ; now a sting is a serpent's proper instrument , and a venomous sting it was , that could blast paradise , and shed destruction there where the tree of life bore fruit . but that is not all the reason why it should be call'd the sting of death because it makes us obnoxious to death , but it is that which makes death a miserable condition : as it is the sting of the serpent that makes him a poysonous creature , so it is that which makes death destructive . for were death the expiration of that little spark in the moving of our heart , and if our spirit utterly vanisht as the soft air , and were it as the atheist in the h wise man says , we are born at all adventure , and shall be hereafter as tho we had never bin ; death would be so far from all sting , that it would be perfect rest , and the end of troubles : but sin makes it onely the beginning of sorrows , it changes the very nature of death , by making that which seems to be the cessation of sensible function , to be the very original of the sensibility of torments . then the sinner doth begin indeed to feel , when he dies . death were but the term of a miserable life , did not sin make it the birth of a more miserable life or death : i know not whether to call it ; for it is of so strange a nature , that the very uniting of a sinner's body and soul , which is the onely thing we call life , god calls death , rev. . , . and the sea gave up the dead which were in it , and death and hell , or the grave , deliver'd up the dead which were in them , that is , the bodies to be joyn'd to the souls , and they were judg'd every man according to their works , and in that case all are cast into the lake of fire , this is the second death . sin makes resurrection to be dying : and it must needs be so , because as afflictions are in this life call'd death , as st paul saith i in deaths often ; so much more then may those torments of hell be call'd death . so that in that death that sin engages to , it is necessary to live always , that we may for ever die : and it must be so , because this makes us liable to the eternal indignation of the offended god , which we were not capable of suffering , were it not a death of this nature . this is indeed death with a sting in it , and it is the sense of this approaching that wounds the dying soul ; when it do's at once call to mind the wickedness of its past life and the wrath that do's await it , when he recollects how sinful he hath bin , and withall how hateful sin is to god , ( so hateful that it was easier for god to send his son to suffer death , than to suffer sin to go unpunish'd ) then his own expectations sting and stab his very soul ; for if god did thus use his own son , how will he use me , that have both sinn'd and trod under foot the death of that son by going on wilfully in my sins ? would you then , my brethren , find out a way to make death easy and familiar to you ? you must pull out this sting . the jews say if adam had continued righteous he should not have died , but after a long happy life god would have taken up his soul to him with a kiss , which they call osculum pacis , he would have receiv'd that spirit which with his mouth he did inspire , a kiss of taking leave here to meet in heaven . wouldst thou have thy death to be the same thing ? 't is but becoming righteous with the righteousness of christ , thro whom we have this victory here in the text , the other part i am to speak to , who giveth us the victory thro jesus christ our lords where we have those that are partakers of the victory , and the means thro jesus christ our lord , and as to both these this i shall demonstrate over all those enimies in order , who the us , and how the victory is gotten . first the law. now that christ hath redeem'd us from the curse of the law , is said expresly , and that by his being made a curse for us , gal. . . and what that curse of the law was , is set down in the tenth verse , cursed is every one that continueth not in all things , that are written in the book of the law to do them ; which no man besides christ did ever or can do , and consequently all mankind lay under that same dreadful curse , obnoxious to the wrath of god , and the effects of everlasting indignation : but christ by undergoing that curse and by that means satisfying that strict law , procur'd an easier to be set us upon gentler terms , not perfect and unsinning strict obedience , which was impossible , but instead thereof the law of faith , obsequious faith that works by love , endeavors honestly and heartily , and where it fails repents , that is , grieves , and amends , and perseveres in doing so . for as st paul assures us , we are not under the law , but under grace , rom. . . tho we be under the directions of it , the duty of it is most indispensable vertue always ; yet we are not under those strict terms of it according to the tenor of that curse , but in a state of favor , under terms of grace , where there is mercy , pardon to be had upon repentance thro faith , and where there is encouragement and aid to work that faith and that amendment in us . and thus far the victory accrues to all mankind ; for all that will accept these terms of this remedying law of grace , the other killing strict law hath no power over them . for the gospel was commanded to be preach'd to , and its terms offer'd every creature under heaven , all mankind : a victory this , that could not be obtain'd , but by christ's bloud ; the grace and favor of these easier terms for our obedience valued equal with his life ; for to take of this curse , cursed is every one that continueth not in all things , that are written in the book of the law to do it , these strict terms , he himself was made a curse : and 't will be certainly a most unkind return , if that which he thought worth the dying for to get us , we shall not think worth the accepting , slight these blessed terms , and do not care unless we can be free from all necessity of an endeavor , freed from vertue too as well as law. but secondly the law being , as we have shew'd it is , the strength of sin in giving it a power to condemn us , that law being taken off , that power also cannot but be taken off from sin , and by that means the great strengths of that enimy defeated . accordingly st paul do's tell the romans c. . v. . sin shall not have dominion over you , that is , it shall not have by vertue of the law a power to condemn you ; for you are not under the law but under grace , are in that state where men are not condemn'd for every gross or heinous sin altho too long continued in , but there is pardon to be had for them that will but faithfully endeavor to amend , turn from their sins , return to christ , receive him and his pardon : and where there is also help to do this , 't is a true state of grace ; so that unless men will resolve to force their own guards that are set about them to preserve them , and break thro the strengths of grace , and conquer all the strivings of almighty god's compassion and goodness to them , and beat off the very victory that christ hath gain'd for them , refuse all the kind offers of the law of grace , and chuse sin with damnation , they are safe ; there is now , as st paul saith , by the law no condemnation to them that are in christ jesus , to them who walk not after the flesh , but after the spirit , rom. . . in which words we have both an assurance that the strengths of sin are broken , and the persons too are partakers of the victory , that are in christ jesus : for as it is by him the victory is gotten , so it is in him that we must get an interest in it . now to be in christ , if , as most certainly it doth , it mean here as in other places , where 't is said of churches , housholds , and of single persons , then it means the christians : so in gal. . , the churches of judea that are in christ , i. e. that have received the gospel and the faith of christ ; rom. . . greet them that be of the houshold of narcissus , that are in the lord , i. e. that are christians ; and the seventh verse , who were in christ before me , i. e. were converted e're i was . but it means christians not in judgment and opinion onely , but in life and practice ; such as are in christ by st pauls character and description of it in the cor. . . if any man be in christ he is a new creature , he lives the life of christ as a member does the life of that of which it is a member , and so he walks not after the flesh , but after the spirit . for as members live by the vertue of the influence of spirits from the head into them and walk after its directions , so those that are in christ , his members , they must walk , live , act and practise by the spirit of christ , guided not by carnal appetite , the lusts and the desires of the flesh , but by christ's directions . such they are who have this victory , to whom there is no condemnation . for as he adds rom. . . the law of the spirit of life that is in christ jesus , sets us free from the law of sin and death : and so there is thro him a victory over the third , last enimy death : in which freedom from sin and death two things are intimated . . that sin the sting of death is taken away , which being once removed , death is the softest thing that can be , 't is but falling asleep ; so it is call'd v. . of this chapter , faln asleep in christ : it is so far from being hurtful , that it is the first great happiness that does befall us . . that death it self also shall be swallowed up in victory , that we shall be recovered from its powers , and triumph over it in immortality of blessed life . for if we be in christ , his members , and so live the life of christ ; and consequently when we die , die in the lord : then tho the body be dead and corruptible , yet if the spirit of life that is in jesus be in us , he that rais'd up jesus from the dead shall also quicken our mortal bodies by his spirit , rom. . . it is this life in him that verifies the saying of st paul eph. . . he hath raised us up , and made us sit together in heavenly places in christ , as sure as if we were already there : for there we are already as his members in our head . and to the full and personal enjoyment of the blessings of those heavenly places it is death that lets us in ; that vale of achor is the door of hope and canaan , the grave the avenue to god's right hand : that death , 't is but the pascha in st bernard , 't is our passover , a repast of bitter herbs indeed , but at the going out of egypt from the house of bondage . and tho the body seem in death a piteous despicable thing , sown in corruption & dishonor , as k st paul expresses , yet death gives that a relation too to christ : the prophet isaiah brings in the lord calling his dead 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cadaver , they my dead body shall aris● , saith he c. . . so that the corps of a good person is so far a member , that 't is call'd the very body of his savior , into such a title death translates it ; to such not to live onely , but to die is christ. and sure if they that die in him , did live in him , ( as none can die there where they did not live at all ) that is live as his members , they that die in christ must die his members . but in the expression of the prophet they do also die himself , and are christ's own dead body . death to such is as it were transfiguration , and do's not so much strip and make them naked , as cloath them , and that with glory ; the shrowd may seem but their white wedding linnen , and their dress for the marriage of the lamb. whoever is a faithfull sincere christian , if death seem to make approaches to him arm'd with all his instruments of cruelty and terror , charge him as assuredly as a prophet could to set his house in order , for he must die ; if he can say with hezekiah in isaiah . . remember now , o lord , how i have walked before thee in truth and with a perfect heart and have don that which is good in thy sight , then if he have not fifty years , yet he shall have a numberless eternity added to his life ; and notwithstanding the dark solitude of the grave to which he is retiring , he shall have that which will accompany him to his infinite joy : when he is torn from friends , and all his dearest things do leave him ▪ yet he shall not be alone , his faith and piety , his vertues all go along with him , and appear for him at that tribunal on the judgment day . all his relations , even his bosom-guest , the other half of his own soul forsake him , bring him it may be to the grave , and tho they carry blacks upon them to refresh and keep alive the memory of him , yet in a while take comfort and forget ; yet the true conjugal affections of an untainted , undefiled bed shall go along , present the soul white , as a virgin that 's unspotted . and after this 't is in vain to say his riches will forsake him , they go not so far as the grave , afford nothing of themselves but the price of a sheet and coffin . but then charities will mount , alms will ascend as fast as the spirit ; the wealth one piously bestow'd will meet him , he shall eternally possess that which he gave away , and tho his place know him no more , they shall receive him into everlasting habitations . l wherefore , my beloved brethren , be ye stedfast , unmovable , always abounding in the work of the lord , which is the real way of giving thanks to god , who giveth us the victory . sermon xi . of the christian's blessednes in beholding god's face . psalm . . as for me i will behold thy face in righteousness : i shall be●●atisfied when i awake with thy likeness . or as the other rendring reads it , very little different from that . but as for me i will behold thy presence in righteousness , and when i awake up after thy likeness , i shall be satisfied with it . the words import an express opposition between the satisfactions of the person in the text , and those of them that are describ'd before here in the context , ●●amely of the men of the world which have their portion in this life , and whose belly thou , o god , fillest with thy hid treasure , v. . of whom he had also said v. . they are inclosed in their own fat , their mouth speaketh proud things , i. e. the satisfaction of these wordlings lies in this , that they are great and rich , abound with all things , that they and their children have their fill of their desires , & they leave plentiful remains to their posterity ; these advantages of this life are the onely good things which they value and seek after , they receive them as their portion , and the having them so plentifully makes them proud of the possession , insolent in the use : but as for my part i will serve thee faithfully , truly and justly , and with all sincerity and diligence in the performance of my duty ; i will seek thy face , mercy and favor , and so doing wait till thou lift up the light of thy countenance upon me : and then whatsoever my condition be on this earth , where i would not have my good things , i expect other sort of portion from my heavenly father ; yet when i awake out of the dust at thy appearance in thy glory , since a we know that when he shall appear we shall be like him , then at my rising it will be impossible that any thing which is to satisfy me , can be wanting to me : for my satisfactions cannot but be glorious , divine , infinite , and immortal , as thine are , if i awake up in thy likeness . so that we have here . the nature of that state , and the certain satisfactions of it , which king david did propose to , and assure himself of : to awake up after god's likeness , and he knows he shall be satisfied with it . . the sure means of arriving at this state , beholding of god's face in righteousness . . his peremtory resolution as to the use of these means , i will behold . . with the courage of resolution , which is taken up against the almost universal practice and the as great contradiction of the world , that generally minds far different satisfactions , i declare publickly and confess , but as for me , i will. . the nature and the certain satisfactions of that state , which holy david in the spirit did propose to , and assure himself of . the state the psalmist do's suppose expresly here : a state to which he shall awake out of the sleep of death . for however some expound his words another way ; yet from his opposition of himself as to his own expectations , to the men of this world as to their enjoiments , and declaring of them that they have their portion in this life , 't is plain he sets his not in this life ; in that therefore which he says he shall awake to . that state also which st paul assure us heb. . all the patriarchs did look for , & which all the nation of the jews had such a faith of , that the sadduces were always from their first appearance counted heretics for their denying it . that i say there is such a state now , after so much signal revelation , after so much miracle of resurrections from death , is not to be made the argument of a discourse to christians , who can be such no otherwise nor further than as they believe and are assur'd of it . and it seems altogether as absurd to undertake to treat upon the nature of that state , which b st paul , after he had a tast of it , says is unspeakable and not possible to be utter'd ; which he was so far from knowing after he had bin in it , that he knew not himself in it , knew not whether he were in the body or out of it , when he did enjoy that state : which st peter when he had a glimps in our saviors transfiguration , & in the astonishment by reason of the light , attemted but to speak of it , it is said c he knew not what he said , it put him so beside , out of himself . and 't is no wonder if we cannot pertinently discourse of it , if , as d scripture says it cannot enter into the heart of man to comprehend it , while he is in this animal and mortal state . and indeed it were the same thing as to comprehend what is the incomprehensible god himself ; for 't is the nature of that state that we awake into his likeness , the text says , and st john hath said the same more expressly john . . beloved , now we are the sons of god , and it doth not yet appear what we shall be ; but we know that when he , or it shall appear , we shall be like him , for we shall see him as he is . i do not find it said in scripture of the angels in what ever rank of principality they stand , that they are like god ; rather to be like the most high is believ'd that very ambition that destroy'd all those that fell . but as when man was made out of the dust he was the onely creature that was said to be made after god's own image and similitude ; so after he is fallen again into that dust , when he awakes out of it , he is that onely thing that is sayd e to bear the image of the lord from heaven , to be like god. and 't is not strange if that nature , which god did assume to himself , come at last to be glorified with some endowments which transcend all those of angels ; yet 't is said of them , they always see the face of our heavenly father matt. . . to see god therefore as he is , do's seem more , than to see his face continually , and is such a sight as if it do not causally produce a likeness to god in us , which yet possibly it may , and the schools think it do's , yet 't is certain that it consequentially proves 't is absolutely necessary that we shall be like him , otherwise it were impossible that we should see him as he is . which evidently follows from the argument of our apostle , we know we shall be like him , for we shall see him as he is ; so that such a sight of him is that which either makes us or concludes us like god : yea and that to such a degree that in st peter's words we are made partakers of the divine nature , pet. . . i shall not undertake to be interpreter to the apostles as to this expression , or to give the meaning of those words ; but whatsoever more it may imply , surely it signifies that those attributes that are essentially natural to the divinity , as the omniscience of his understanding , perfect rectitude and purity of his will ; and not to enumerate particulars , perpetual , blessed , infinite delight in the unwearied , uninterrupted exercise of his understanding in the utmost latitude of its comprehensions , and the undisturb'd enjoyment of his holy will in all things , all this unchangeable , because spiritual and immortal ; of all these , so much as is communicable to a creature , man shall then partake of , be exalted into : yea so far partake in all of it , as he is exalted into an estate to see god as he is . and this is certainly enough to make good david's expectations , that when he shall awake up after god's likeness , he shall be satisfied with it ; and truly 't were great simplicity to go about to prove so far as any one is like to him , who is the fountain of eternal blessedness : and so far as himself is happy and unchangeably is so , that he must needs be satisfied ; for it imports a contradiction at once to be happy and unsatisfied , since so far as any person is unsatisfied , wants any thing that he would have , so far he is uneasy and not happy ; either sure unhappy in not having it , or else most certainly unhappy in desiring it , which cannot be in any one that is like god. but king david seems wary in his expression here , when i awake up after thy likeness , i shall be satisfied with it ; as if he did not count them satisfactions at the present , to the state and condition he was then in , or at least the apprehensions he then had . and indeed st paul , who tasted the joys of it , says he knew not whether he were in the body or no , so that it seems that half of him was not concern'd at all in those transports of those joys : and it is no wonder therefore if most men , that never had a tast of any thing but what is sensual and worldly , have bin entertain'd onely with satisfactions of those appetites that rise from body , have no apprehensions , or at least no relish for those other , which not onely to enjoy but understand , men must be spiritual to some degree ; for f they are spiritually discern'd , saith the apostle , and the natural man that hath no other guide but sense , or what is wholly founded upon sense and imagination , cannot tast or fancy them with any life at all . yet notwithstanding this how dim soever and faint the images of those things were in david's time , before g the sun of righteousness was risen , and had brought to light that blessed immortality and glory of that state , the very expectation was so satisfying , that it could ingage him to pursue them , & attemt to compass them : & that he might , after he should be awak'd from death , see god as he is , and by consequence be like him , he resolves he will behold his face in righteousness here in this life , as being satisfied that h in his presence there was fulness of joy , and at his right hand pleasures for evermore . when alas after all the advantages , the force and beauty which the gospel-revelations have enricht the draught of that state with , yet now men do not apprehend any such satisfaction in it , as can quicken an affection or endeavor after it ; they will not move a step nor a desire towards it . and here as to this i will neither wonder at , nor instance in the men whose minds the pomps , the gauderies , the heights , the state , and what do's furnish all , the wealth and riches of this world have seized ; if such men be not taken off from the pursuit of these things by invisible treasures , and by spiritual thrones and scepters ; or if they whose souls have dwelt long in their dishes and their cups , who drink to create thirst , eate to hunger , are not pleas'd much with a state whose happiness is said to be , that men shall neither hunger nor thirst in it ; or if they whom all the pleasures of the flesh sawc'd with variety have made loose and dissolute , will not be temted to restrain themselves in those bounds that are set to chast tongues , chast eyes , or chast bodies ; or tho they may be mov'd it may be to dismiss a while , yet cannot be made willing to divorce their lusts by notions of an happiness for spirits that have no sex , where they neither marry nor are given in marriage , but are like god. i will not call in here for evidence that most men have no satisfying apprehensions of the blessedness of that state , since altho they had , yet there are appetites in the constitution to those other satisfactions that are opposite to all these blessednesses , and these appetites are hot and fierce , have bin long pamper'd , and now will not be deni'd , being grown too strong for any notions of the understanding to make head against them . but here is one fatal instance that will certainly evince men have no pleasing sense of the condition of that after-state , they do not fancy it with any takingness at all , and it is this , that in those duties of religion which have nothing opposite to any carnal appetite , which of themselves retrench not any of our sensual satisfactions , yet most men have all unwillingnesses to them , deadness in them . to name one of them , praier for example , which is rather priviledge than duty , a most blessed , merciful indulgence , such as if god had not onely not commanded but not given us leave for , we must have thought our selves most wretchedly unhappy , since 't is but giving us leave to pour out all our wants into the bosom of our father who is both almighty and most mercifull , to beg those things which if we have not , we are miserable here and everlastingly , and which christ's bloud that purchas'd them does joyn in intercession with us , when we pray in earnest for them , and our sighs mixe with his agonies and the merit of his dying groans to his and our father for us . now there is not one appetite in our making that 's adverse to praying , as there are many to strict virtues ; 't is not uneasy to the flesh , nor yet repugnant to its satisfactions ; it is not possible to find a ground on which one can mislike it : and then to see men backward to it , languid and dead in it , weary of it , suffering little avocations to divert them at it , wandring , going from it while they are about it , engag'd in it ; glad to make quick end of it , seeking out occasions to pretermit it ; yea more , out of an insensible stupidity long omitting , not at all performing it , as if that men had nothing at all to desire of god , or at least nothing they desir'd so much , that they will take the pains to ask in earnest for it . now 't is impossible to give an account of this , there 's no imaginable reason but that men have no concern or value for , nor apprehensions of the things they pray for . 't is plain men perform chearfully what tends to those things they affect and fancy , especially if it be not uneasy nor at all distastfull : they have no sense therefore of the things above , that should give life and heat and motion to their praiers ; those blessednesses have no tast or relish to them , are so far from being matter of concernment , that the very asking for them seems to them an unkind interruption of their divertisments , any the least trifling thought of which is sufficient to call off their hearts from the desire of heaven , from the object of their praiers ; of so little regard it is to them , and so mean a satisfaction to be like god. mahomet was aware this was the temper of the most of mankind , and he therefore baited his religion with delights of their acquaintance , joys that should not need a revelation , miracles , or faith to make them apprehended pleasant ; but he drest his paradise with immortal sensualities , strong and eternal lusts made up his heavenly delights ; and then altho their pleasures are but in reversion ( as the christians are ) after a life , yet his proselytes grew upon christianity , are still very numerous , and they bear restraints and practise that which christians cannot be invited to , and what with love to their religion and those expectations will charge fire , and run upon cannon to be shot into their paradise ; when after all that god hath don to prepare blessednesses for a christian , and all that christ hath don to purchase and secure them to him , he finds no attractiveness in them . i shall not bring the one and the other satisfactions to a vie , not onely that i may not entertain you with a common place , but the comparison would be shamefull , and indeed would serve no ends : not the conviction surely of a sensual person ; for an epicure that was born blind , and never had any notice of any of those beauties that surprize astonish , and transport men , but what their discourse can give him , is not certainly by that to be convinc'd the pleasures of the eye transcend those of the palate , 't is a thing at least they cannot judg of : nor can they , whose souls are fill'd with all the images of the delights of sensuality , and who have no apprehensions of god's spiritual , blessed satisfactions , compare or judg between them , nor can therefore be convinc'd by our comparing of them : yet if these men would but reflect a little , this consideration here might serve to help , if not their imagination , yet their faith of those joys . namely that if we think god made these comforts here below , and fitted them just to our making , so as that we cannot fancy or imagine pleasures more appropriate to our present state , and we could think a long untroubled age of them great happiness ; and if we think too , when these comforts and our selves are dead , that he will raise us up into another life , a world in which he hath prepar'd rewards for those that liv'd here as they ought according to his will , that us'd the pleasures of this world by those rules and at those calm rates that he allows them : then we must conclude that it is certain he both can and will make some as good at least , and as appropriate to that condition in which he shall place us . he that can raise us up out of the dust of death , can he not also quicken joys and make a resurrection of delights , and as he alters the condition of our being , temper pleasures to it , as he fitted those here to our present state ? what tho you know not how to fancy satisfactions of another frame than those you now enjoy which you could like to change for ? think you the infant in the womb , while it enjoys ease and content in its close dark cell , can fancy the chearfulness of a lightsom world , which the sun guilds with comfortable shine ? or that the child hath any notion of the strong contents of riper age ? or can he possibly imagine there are any such delights as those his babies and rattles afford him ? have any savor of the manly pleasures which mere reason gives , and humane knowledg entertain us with ? and so may not men grow past their babies ? god hath we see proportion'd satisfactions to each state of being , to their own degree still in an excellent order ; and shall his knowledg or his power fail to do so , when we drop out of this life into another , and are born to spirituality & to immortality ? or will he not be so good to his select ones as he hath bin to all mankind , yea to the beasts here ; give us joys as great as those of sense are , which the beasts possess , or which is more , the wicked have in greatest affluence ? he that will let these satisfactions stream upon the men he hates so , does he not know how , or can he not , or will he not provide greater for his beloved ones , for those which he hath studied happiness for ? would he give his own son to die , shed his own bloud to redeem us into a worse estate ? or will he work a miracle of power , create a resurrection , that he may reward us to our loss ? all this is most unreasonable to imagine , so that altho we cannot comprehend the blessedness of that state , we cannot paint the glory that we shall be cloth'd with , cannot fancy the delights god hath prepar'd ; yet we are sure they must transcend most infinitely those of this life . the truth is all discourse is but reproch to them , if ever any person had bin truly satisfied with any one or with all the enjoyments of this life . if there were ever any one of those , who in the transports of a passion that possesses their soul so intirely , that they cannot entertain themselves with any other thought , and really believe that their felicity is bound up in the possession of the object of it , that they cannot ever be content without it , so that they dare undertake to vow they never shall or can have other sentiments , in whom the passion when they had their wishes , did not grow more quiet and not so opinionative , and find some allay so far that they were forc'd to seek to be reliev'd sometimes from their felicity by variety of divertisments , and inconstancy of appetites : if so , it were not so intolerable that men should think they might be satisfied here , & should not much consider any other . but 't is not sufferable to set satisfactions that do either go out suddenly or clog & become wearisom , that either die or we distaste them , or else are not fit for them , against the satisfactions of being like god , whom there is no one ever did believe to be , but he assur'd himself he must be blessed for ever ; a state which made angels venture to be devils rather than they would not strive for it , and might therefore well temt david to resolve he would behold gods face in righteousness , the sure means to attain that state , and my next particular . the very same means are insinuated by st john in his first epistle where he said , we shall be like him , for we shall see him as he is ; add this , every man that hath this hope , purifieth himself as he is pure , doth righteousness , in the words following , and so is righteous even as he is righteous . but that we may know what king david means by beholding gods face in righteousness , we must know that first by righteousness is meant uprightness and sincerity of a religious , holy , virtuous life : and as for the beholding of gods face , we may take notice that altho god saith he spoke to moses face to face , yet he tells the same moses that he cannot see his face and live , exod. . , . so that davids beholding of his face is not seeing him as he did hope to do , when he did awake up after gods likeness , but . as for god to lift up the light of his countenance , psalm . . and to make his face to shine upon a man psalm . . is to be favorable to him ; and to hide psalm . . or turn away his face chron. . . is to withdraw his favor and to be displeased ; so also to seek his face chron. . . is to endeavor to obtain his kindness , and accordingly to see or behold his face is to be in his favor , to be in a state of enjoying it . but besides this also . as those that are said to behold the face of kings , are those that minister about them , do them service of the nearest admission , and that stand in their presence , and are ready still to execute whatever they command . so king. . . and he took five men of those that saw the king's face , of those that serv'd him in ordinary ; and so very often ester . . &c. and as secondly the angels , that are ministring spirits , sent forth by god to minister perpetually , are said to see the face of god always , matt. . . so when david says of god , thou settest me before thy face , psalm . . the jews expound set me , that he might serve , minister unto him : for that is to stand before the face of one , kings . , . and c. . . and c. . . &c. as he had said , dost appoint me for thy service ; and by consequence to see his face or to behold his presence , is to wait upon him in all duty and obedience to his commands whom they attend : accordingly to walk before him , or walk with him in his presence , is to serve him constantly with all uprightness gen. . . and to please him heb. . . cum gen. . . but particularly in the acts of worship and religion , his house , the place that 's dedicated to his worship being call'd his court , his presence psalm . . and . , . because he sate upon and spoke from the mercy-seat exod. . . numb . . . and the ark is therefore his presence and his face , those that serve there are said to minister before him in his presence , those that come there to appear before him psalm . . those that pray , to seek his face chron. . . and to intreat the face of the lord kings . . and our king david did desire one thing of the lord , which , says he , i will require , even that i may dwell in the house of the lord all the days of my life to behold the beauty of the lord , psalm . . so that to behold god's face in righteousness here does signify all this , i will serve thee truly , faithfully attend thy commands , and wait upon thee in a constant diligent performance of my duty , live as always in thy presence holily and righteously , especially in attendance on thy worship , when i come to seek thy face , to put my self before thee in thy presence ; and so doing i make no doubt but that thou wilt lift up the light of thy countenance upon me , and i shall behold thy face to shine upon thy servant . and indeed that this is the means , and that there is no other way to arrive at this state , is not difficult to prove ; for the righteous lord loveth righteousness , saith the same david psalm . . his countenance will behold the thing that is just , whereas i without this no man shall see the lord ; and thereupon the prophet micah after strict inquiry in the peoples name what they were to do that they might find god's face look pleasingly upon them , and see his favorable countenance , k wherewithall shall i come before the lord , and how myself before the most high god ? shall i come before him with burnt-offerings , with calves of a year old ? will the lord be pleased with thousands of rams ? if his favor be to be bought , tho at the greatest price , 't will be abvisable to give it : and the dearest purchase would be a reasonable one . or shall i give ten thousand rivers of oyl , thereby to make his face to shine , and look upon me with a chearfull countenance ? this sure were to be don . or farther yet , shall i give my first-born for my transgression , or the fruit of my body for the sin of my soul ? time was indeed when men would do that ; offer up their tender infants in the fire to moloch to preserve themselves from those sins of the other tophet , as if the burnt child were to expiate the foul heats that begat it . i know not whether men believe now such transgressions can deserve so severe atonements , that a sin of theirs is valuable at the life of their own first-born , tho they take upon them to profess the faith , that they were valued at the life of the first-born of god : however there our prophet shapes this answer to that question , wherewithall shall i come before the lord ? he hath shewed thee , o man , what is good , and what doth the lord require of thee , but to do justly , and to love mercy , and to walk humbly with thy god. and truly if we come before the lord to behold his presence in the duties of religion , we must see his face in righteousness ; otherwise he will either turn away his face , or else our praiers will but call his frowns upon us , and indanger us to perish at the rebuke of his countenance . the prophet isaiah speaking as from god to that vainglorious nation of the jews , saith c. . v. , &c. when ye come to appear before me , who hath required this at your hand to tread my courts ? bring no more vain oblations , incense is an abomination to me , it is iniquity , even your solemn meetings , sabboths , and your appointed feasts my soul hateth ; they are a trouble unto me , i am weary to bear them . and when ye spread forth your hands , i will hide mine eyes from you ; yea when ye make many praiers , i will not hear . wash ye , make ye clean , put away the evil of your doings from before mine eyes ; cease to do evil , learn to do well , seek judgment , right the oppressed , &c. and surely if men do not put away the evil of their doings from them , when they come before his face , how lowd soever their petitions cry for mercy and remission , their crying sins will call as loud for vengeance : such worship sure cannot possibly be grateful to him , we cannot think he will accept that which he nauseates , like that which his soul hates , and reward that which he cannot bear . indeed such worshippers do plainly rally him in praying to him . he that hath not faithfully endeavor'd to reform his manners , what does he in his confessions , but tell god almighty solemnly that he is wicked , but in truth he shall continue so , as not at all as yet intending to be otherwise . he that begs god not to lead him into temtation , but goes on in impieties , minds not the keeping of himself out of the opportunities of it , but loves occasions , and converses with the provocations , plays upon the brink , does all that is to make it unavoidable for him to sin ; mocks god in praying that he will not lead into temtation him that leads himself into it . what use were it to him god should hear his praiers , and not do that to him which he does to himself ? or if he beseech god to grant , for example , he may live a sober life , yet never purposing to fail one assignation , not resolving to abate one meeting nor one draught , he is so pleasant with almighty god to wish , if he wish any thing when he is praying , that he may be as immoderate as ever , but that god would keep him sober , may have all the drink he went for , but not the drunkenness ; this he desires god would preserve him from , and yet it may be not that neither , for that may be useful to him , but however for the rest let him do as he did . now sure it is our interest god should not hear such praiers , and therefore tho in all our actions we had need be carefull , since god is always present , yet we should especially in our religious worship ; semper enim praesentamus & ostendimus nos quasi facie ad faciem cum domino loquentes , we present our selves to him , and speak face to face with him . now if we lay not down our sins , but bring our crimes thither with our devotions , and so make our very worship an abomination , to present our provocations to himself and to his face , is such an affront that will not easily be pardon'd ; no , if we will behold god's face , we must do it in righteousness . indeed the psalmist's joyning these in the expression does insinuate , that the onely hopefull means to make men be religious , not at their devotions onely , but in all their actions , to live holy , virtuous lives , is to live always as before god's face , i will behold thy presence in righteousness . he that in every thing he goes about would teach himself the custom to look up , to behold god's face , and see his eyes over him , he would be carefull that there should be no unrighteousness in what he did . king david was acquainted with the influence of this , psalm . . i have kept thy precepts and thy testimonies ; for all my ways are before thee . indeed the presence of whatever person we had reverence for , to behold his face towards us inspecting our actions , would make us wary and fearful of a vanity or folly , much more of a gross action . martials lucretia blusht , says he , laid his epigrams aside when brutus came in , brute , recede , leget , but as soon as he was gon , she took them up and read them . few vices hurry men with so impetuous a ferocity , but they can check themselves before a virtuous grave person . one of them that pretends to stings as sharp as any , would send off a boy , and tho it be as impudent a sin as any , cannot suffer a spectator : and then would i but consider always , i were always in god's presence , shut my eyes and see his face intent upon me , marking not my actions onely but my purposes and deliberations ; i should start most certainly at the approaches of a sin , and no more dare to close with it , then a cut-purse temted by an opportunity which he was going to make use of , would proceed if he discern'd the judg upon the bench beheld him , saw his eye upon him watching him ; 't is such a guard this , nothing can be greater or securer . i have set god always before me , says king k david , therefore i shall not fall . nor would this contemplation onely make us cautious , but it would excite , incourage our devotions : if we saw our selves before him , we would be humble and attent , as people really concern'd , they would be full of reverence and godly fear ; indeed we would be righteous , just and upright in all our doings ; our whole conversation seeing who is present , would not dare to be unclean or rude , it would not be vain or uncomly ; in fine the business of our life would be to do that which is well pleasing in his sight , perfecting holiness in the fear of god , always looking up to him whose face is towards us . this must needs raise all our affections and our aims , and place them upon him , on whom our eyes and thoughts are set , especially if there be resolution in the use of this means ; most of all , if the resolution have the courage of king david's in the text , a resolution which was taken up against the almost universal practice and the as great contradiction of the world , which generally minds far different satisfactions , but as for me i will behold , both which considerations of the resolution and the courage of it i shall joyn in my last particular . and indeed there 's nothing else but such a resolution that can set it self against the practice of the world , will serve our turns : for , as seneca says , vice is but common madness , and we see that very oft against their temper , inclinations and their principles , and the conviction of their heart and soul , men will do vile and shamefull things , because they will be mad , if others be so ; it seems so difficult a thing to endure to be singular in any company . and tho to be so , singular i mean , in any the advantages of this world , either as to goods of mind , of body , or of fortune for the most part is more valued far than the advantages themselves , we would inclose and be alone in every such thing , and as if we thought an excellency lost its vertue if another had it , 't is the rarity that takes with every body ; yet the advantages of heaven , and the real true goods of the mind , religion , piety , and virtue 't is far otherwise , as to those there are none of those emulations in their practices and manners . be the the consequence never so dreadfull , men will do and be as others ; 't is impossible to resist the tide of custom , go against the torrent of a croud and multitude , or bear the being singular . and there are two great obstructions to it , the solitude of singularity , and the censures , scoffings and disreputations that use to attend it . for example that i instance not , as well i might , in many of the great duties of our christianity , which are scofft and ridicul'd , but in the very case that makes the opposition in the context here betwixt the psalmist and the men of this world ; their excessive , rich , full way of living . if i do not live up to the heights and vain pomps of condition or the mode , indeed tho my condition will not bear it , if i be not as expensive , as luxurious as others ; i am then concluded sordid , near , short handed , sleighted by all those that do exceed me , and by all that judg by such appearances ; so that here is disreputation lights upon me . and besides if i retrench , not superfluities alone , but all licencious conversation and the other evil uncomly entertainments of societies , retire out of them , allow my self none of these liberties , grow more severe than others , and consequently singular in my behavior ; then i must keep company with no body , must withdraw from every meeting , be a recluse , as if the world were but a cloyster , or rather hermitage : so that here 's uncomfortable solitude attends this . 't were very sad if onely vicious conversation could cement societies or make acquaintances , and licencious folly sawce their meetings , give them relish . what comfort is there like to be in such companions that have nothing to endear themselves to one another , but that they will not refuse to sin , be sick or mad with one another ? in truth it were no very eligible thing to be counted good , pleasant company , if to be so a man must hazard his sobriety or modesty , make bold with his religion and good manners . even common decency can scarce entertain without extravagance or detraction , either they must be ridiculous , or sharpe and bitter . now it is ill to be engaged by reputation , to play the satyrist , or to play the fool , and have no other recompence or satisfaction but to make others laugh . but god be thanked 't is not thus , but men that have some little latent affections to their sins or follies , still frame these objections against reformation of their evil customs ; the age is not so vitiated , such ill conversation , unless it be by those that like and use it , is not every where to be found : but if it were , and so far as we meet it , davids resolution is most necessary . they may take their course ; but as for me i will retire into god's presence , and behold his face . and what if by withdrawing thus i frequently deprive my self of the society that i was us'd to , & was friendly and delightfull to me ? 't is better by denying my self and reforming to make joy in heaven in god's presence among angels , than assist in making sport with such men ; and 't will be but little comfort to go merrily and with good company to my damnation . let them enjoy themselves in such society , but as for me i will seek other , will live always in god's presence , i will behold his face . as to the other obstacle , the scoffs and the disreputations that are cast upon those that are singular on this account , comply not with the modes and evil customs of the age according as st peter tells his proselytes pet. . , . the time past of our life may suffice us to have wrought the will of the gentile world , when we walked in lasciviousness , lusts , excess of wine , revellings , banquetings ; wherein they think it strange , that you run not with them to the same excess of riot , speaking evil of you . it cannot be deni'd but that the world do's put disreputation strangly upon things , and most unreasonably . some virtues are the most reprochfull things that can be : a man can scarce live under the disparagement of being guilty of obeying god , and on the other side one of the greatest and most sinfull injuries in the whole world is , if not laudable , yet not blam'd in the man that does it , while the innocent sufferer of it is contemn'd , and is branded because he is wrong'd . indeed if christ's discipline were in force to censure every vicious person 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , if every open contumacious sinner were render'd as contemtible as a publican was to the jews , as l christ left order ; disreputation then would lie where it ought , and the objection would have no force . but as the world is , singularity in good things , and in not comporting with modes and customs , tho it may derive upon it self the scoffs of vain licencious men , cannot want esteem enough to bare it up against that . there is indeed no reputation like that of a discreet , well manag'd virtue ; for many men that will not practise it , will yet commend it . for to pass the great things , and to name that which there is scarce any , that is , none sensible of , the instance which i made of this out of the context , where the psalmist sets himself against the custom of those men , that pride themselves in ostentation of the plenties , and the gayeties , and the excess of this world ; a mode which may be grown to such an height even in the lower ranks of people also , that they are so undervalued who comply not with it , that most cannot bear the shame of not having that which others have , tho their condition will not bear the charge of it , and this is almost universal . but be it so , yet they that do not see thy pomps like others , thy estate spangle , glare about thee and thy rooms and thy retinue , do not see it spilt about thy table ; if they see thee live up to thy own condition , onely taking care not to exceed it , and resolving not to owe thy plenties to thy debts , that is , thy abundance to the needs of others , make their dues , their wants and nakedness to dress thy vanities ; and if they see thee furnish those that need with what thou sparest : they cannot count this lower stricter sort of living sordidness , but discreet , just , charitable piety ; & the others gaudiness proud lavishness , yea unjust , unchristian folly , which at last will fall , and that unpitied . but at once suppose to set our selves against the evil customs of the world and to be singular in duty should be likely to create us sleights and scoffs and disreputation ; yet consider what our savior says m whosoever shall be ashamed of me , and of my words in this adulterous and sinful generation , of him also shall the son of man be ashamed , when he cometh in the glory of his father with the holy angels . he couples these , and makes it the same guilt to be asham'd of him and of his words , asham'd of obedience to his word and asham'd of his person ; to be afraid of , loath to do ones duty , because possibly some will speak meanly of it , is not onely not to to dare to go to heaven because some men laugh and scoff at those that do go thither , but 't is reckon'd the same thing as to be asham'd of the son of god who requir'd that duty , and think meanly of him , scorn to own that their elder brother , god almighty's first-born , as some do by their poor mean relations : but this shame will be return'd severely , when the son shall come in the glory of his father with the holy angels . and then compare the disreputes , to be asham'd of virtue , because debauchees that are as far from knowing what is true repute as they are from being virtuous , will think meanly of me for it , or to have the son of god in glory with all his host of heaven think contemtibly of me , when i shall be asham'd so as to call out to the mountains and the hills to cover my confusion at the valley of jehoshaphat before all the world . let them delight , and satisfy themselves with their choice of their commendable vices , sins that are in reputation , rejoyce with glory in their shame ; but as for me i will behold thy face in righteousness . and what remains but that we take up this resolution , and put on the courage of it , firmly purposing to do it , tho by doing so we should go against the general customs of the world . to make a resolv'd , open , avowed profession of a good life , provided that we do it without ostentation or hypocrisy , is a great advantage towards living so , makes it much easier . for however some , it may be the prime ministers of hell , satan's cheifest agents in temtations , such as cannot bear that any other should be virtuous , 't is such a reproch to them , will the more endeavor to betray such , 't is their luxury ; yet generally speaking , most men will not offer it , but rather fear them , having an aw of them , and will themselves avoid the doing ill before them in some measure . indeed since none can promise themselves that such will comply with them if they temt them , nor think it probable that they will ; most men , however forward in assaulting innocence , will let them alone . besides that such have put themselves , by having publickly profest , whatever the world does , they will live righteously , under a necessity of avoiding all their evil practices ; and 't is a happy and great advantage towards a good life , to be under a known obligation of well living , such as they themselves have taken on them out of perfect aversation to ill actions . do not you think that most men miscarry out of want of that which resolution would be able to effect with its own strength ? we see in other things it does attemt , it go's thro with much greater difficulties , than lie in the way to virtue ; which is so known , so every day an object of mens eyes , that i should be asham'd to go about to prove it . but when this resolution secondly shall be taken up , and be avow'd against the open practice of the world out of a dislike and abhorrency to it ; when it is made eager too by aversation , sharpned by much opposition and by being publickly profest and own'd as a peculiar concern , since the very shame of being foil'd in the contest , and proving false to ones own solemn resolution would have stings in point of honor to push it forwards , for to that shrine even atheists are contented to pay homage : this must prosper , & unless men have a mind to be conquer'd , think it easier to retreat , and sordidly desert their resolutions , they cannot fail . especially thirdly if men consider all this is manag'd in gods presence , to his face ; if they set the lord always before them as the object and the end of all their resolutions and their actions , and do this with all sincerity , as seeing his eyes over them as witness and judg of their behavior , and behold his face too with all hope and confidence imaginable , knowing he looks over them to encourage their endeavors , to behold their needs of help , and to give them grace sufficient , and to crown their fidelity , then such resolutions cannot possibly miscarry . what success soever they may have in that war which the world here , that is at enmity with all that love and serve god , wages with them , and tho it do not onely frown on them , but humble them into the dust of death , yet keeping firm to their resolutions of beholding gods face in righteousness , when they awake out of that dust after his likeness , they shall be satisfied with it . sermon xii . of christs being lord and god. john . . my lord and my god. that which we have seen with our eies , which we have lookt upon , and our hands have handled of the word of life , declare we unto you , saith st john epist. . c. . v. . and truly these same senses did declare to thomas the richest article of the christian faith , the resurrection , and helpt him to conclude , that christ was therefore lord and god. for when he had beheld christ's hands , and thrust his own hands into his side , he answered and said , my lord and my god. we have another sense comes in to evidence , and makes the application ; we have this day not onely seen and handled , but also tasted the bread , that is , this lord ; and if we have received it worthily , and being become one with him we may upon our own most sure and close experience cry out , my lord and my god. the text , you see answers both the solemnities of the day . the resurrection evidenced him to be lord and god to thomas , and so also to us ; and our faithful receiving him will evidence him to be our lord and our god , and in order to both these i shall handle them : for there be in the words these parts . . a compellation given to christ upon his appearance at his being risen , lord and god. . the relation of these applied , my lord and my god. i shall shew . that the resurrection did instal him to that title lord. . shew what that title does import , . by way of requiring , what kind of relation it hath to respect and homage . . by way of promise , what it holds out for hope . then as to a word of application i will shew how the sacrament applies both those importances . . how it is an assurance to perform what that title requires . . how it does confer what the title does promise . to the first , that the resurrection did install christ to the title lord. as christ was god he had indeed all power and autority from everlasting ; that comes not under our consideration . but as he was the person sent and commissioned by god to bring mankind to salvation ; he was first to die for them , then to rule over them ; and first to be their priest , and then their lord. after his crucifying when he was risen again , then he says all power is given to me both in heaven and earth , matt. . . or in more express words acts . . let all the house of israel know assuredly that god hath made that fame jesus , whom they have crucified , both lord and christ. his cross was a step to his throne , it merited that autority for him , and was in part undertaken for it phil. . , . and then for the importance of this title as to that it does require is very obvious , lord is a word of power and autority , it requires service and obedience . nothing more frequent in the prophets , than , when they have from god severely worded their commands , to add this sanction , i am the lord : and as applied to christ st paul does say , i serve the lord christ. a servant is the necessary relative to a lord , and truly doing what he doth command was the use he assigned of all that power he had given him , teaching them to observe whatever i have commanded . and truly if those scriptures be remembred which secure his autority thus , let us know that power was the reward of his sufferings , and he endured them partly for the title 's sake ; therefore says as much , and heb. . . for the joy that was set before him , he endured the cross , despising the shame , and is set down at the right hand of god ; did all this , that he might gain that place : or if that be not plain enough , then this is most express rom. . . for to this end christ both died and rose , and revived , that he might be lord both of the dead and the living . verse . that whether we live , we live unto the lord : and whether we die , we die unto the lord : that is , that both our life might be consecrated to him , our lives spent on his service , and our deaths be at his command ; and this was part of the end of his death . and then i appeal to your own hearts , for what end , think you , he did so desire , and obtain this power ? do you think , when he was set at the right hand of god , he was exalted onely to a name , that by all those sufferings he did acquire but a bare title , to be call'd lord of lords , as he is call'd rev. . . but neither to look after our obedience , nor indeed to set us any law to obey , as some would have it ? was this power so dear to him , as that he would suffer all those torments to compass it , and yet when he hath it , that it should be so little regarded by him , as to suffer us to neglect & contemn it , to go on in a continued course of disobedience to all his precepts , to rebel against his power , & never submit our appetites to it , but let every lording passion fly in his face , & every lust defy his autority , let us be proud against that lord , be higher than our duties and all the temper of virtues , and let every ebullition of our proud wrath trample on a statute back'd with hell-fire , yea and so believe that his death should procure us an impunity in doing this ? what a wretched mistake is this , to think his bloud , which purchased him a power to command us , should purchase us a leave to disobey him ? this is to make christ's bloud divided against it self , and to make it spill and dash it self . that we should go on in a course of iniquity , or allow our selves some peevish vices , and stop our own consciences and a preacher's mouth with saying christ died for us , when as 't is clear he died that he might be lord , that is , that we might live and dy to him , do both at his command ; and canst thou think that that death will excuse thee for not obeying , which was undertaken for that very end , that thou mightest obey him ? christ died to be thy lord , and thou wilt have that death a plea for thee , when thou obeyest sin and the devil his greatest enimies . his cross was his very ensign and standard against these enimies , his passion was his grappling with them , and his death his victory . and yet thou dost again submit to their authority , becomest a subject to their power , and settest them lord over thee , and fetchest the justification of this thy defection from that death and victory ; and that is the same thing as to make them of no autority nor power , yea the captivity and ruin of those enimies to be the reason of thy obeying them , to excuse thy disservice to christ by saying he is thy lord , and for thy rebellion and waging war with him pretend thou dost it under his own standard . no certainly his title claims obedience , and does assure thee thou must serve . this is the first thing what thou must do . the second what thou maist expect from it , is easily discover'd , that is wages : for he will recompence every man according to his deeds , rom. . . to them , who by patient continuance in well doing seek for glory , and honor , and immortality , eternal life , v. . and glory , honor , and peace to every man that doth good , v. . for he is the lord of glory , the prince of peace , and lord of life , the scripture saith : in a word to sum up both what his title doth require , and what we may expect from it , it saith service and it saith wages , and both are set down in that to the heb. . . he is the author of eternal salvation to all them that obey him ; and both here are applied to him who does in earnest owne the relation to this title , and can say in truth my lord : the next part , and first of the applying what it does require , service , as it is the assuring of performance . my lord. and truly had we not entred any voluntary obligation , and had we not contracted formally to take him for our lord , and not onely owned all that the relation does import to be due from us , but engaged also to render it ; yet he is to us both . by an original right : he made us , and there is not a workman in the world hath so much right to require the uses of his own handy-work , to dispose of that same utensil which himself shap'd or fram'd , as the lord hath to require our service . did i perchance furnish the lord with some materials for my self , or did i find any piece towards my making , contribute any least thing to my being , then let me claim somthing for my share in my self , and by the rule of fellowship with god have some use of my self to my self , and as to that let him not be my lord. but there is no such thing ; he called me into being out of the infinite resistance of vacuity , and nothing . he gave me body , soul , and every power and faculty , and he upholds every motion and inclination of those faculties , and gives me opportunities and objects for them . there is no considerability of any thing within me is from my self , but entirely owes its being from his store , and comes from the almighty : and then what least imaginable pretence or plea can i have , why every motion and inclination both of soul and body should not be bound to look towards his service , and every action and thought acknowledge him my lord. and . by purchased title . he did redeem us from the service of those cruel lords , sin and the devil , whose service is unreasonable and unmanly slavery , and whose wages is eternal ruin ; and he bought the right and title to our service at a price , he became our lord , ye are bought with a price , cor. . . they that do not acknowledge this , are in the number of those men of whom st peter speaks epist. . c. . v. . denying the lord that bought them , and bring upon themselves swift destruction : and you may judge what kind of lord he ought to be by the price he paid for the title , what service he expected by the rates at which he purchased them , even at the bloud of god acts . . he died , i told you , that he might be lord. and now lord , what is thy servant that thou shouldst thus value him , or what are his performances that thou shouldst buy them at these rates ? and shall i give to sin or sathan those services , which he thus values , and thus buys ? no , if thou art content to purchase that so dear which was thy own just due before , surely now by all rights thou art my lord. but . he is so also by my own most solemn contract and engagement . and to pass by all the rest , and to stick to that of this day onely , we did contract so in the sacrament of the lord's supper , and in receiving that we did most solemnly assume to do him faithful service , and took him for our lord. and this would easily appear from hence , if christ's bloud be the price with which he bought the right to be thy lord , and this day thou didst come and here didst take that bloud to all those ends and uses it was given for , then in so doing thou didst ratify the contract , and take possession of the relation : but to do it more solemnly , and here i will not stand upon that proof which i have formerly made to you from the account that pliny gave to trajan the persecuting emperor , tho truly it be strange that a heathen should discern this was the meaning of their sacrament , and christians will not believe it . he , when he was emploied to persecute the christians , tells him what he had found of them by racking some , and by confessions of others at their death , soliti stato die convenire , seque sacramento obstringere , ne furta , ne latrocinia , ne adulteria committerent , &c. to take an oath ( they knew no other sense of the word sacrament ) to do what their lord had commanded them . what have you don this day ? why christ was sworn your lord this day , and you have taken an oath of service , entred into a bond of duty and obedience ; and if you wilfully shall fail of doing this , your worships will be brought against you , your communions will come in as so many evidences that you have forfeited , so many oaths that you have broken . no sure , i will henceforwards tie my self to better performance ; for i have hamper'd my self with obligations , entangled my self with one other engagement , i have again sworn at the altar , thou art my lord. but i have a more solemn proof of this , that he who comes to the renewing of a covenant with god ( now christ we know saith a that that cup is the new covenant in his bloud ) he does enter into an oath of god , deut. . from verse . to . ye stand this day all of you before the lord your god , your captains of your tribes , your elders , and your officers , with all the men of israel , your little ones , your wives , and thy stranger that is in thy camp , from the hewer of thy wood , unto the drawer of thy water , that thou shouldest enter into covenant with the lord thy god , and into his oath , which the lord thy god maketh with thee this day ; that he may establish thee to day for a people unto himself , and that he may be unto thee a god , as he hath said unto thee , and as he hath sworn unto thy fathers , to abraham , to isaac , and to jacob : neither with you onely do i make this covenant and this oath , but with him that standeth here with us this day before the lord our god , and also with him that is not here with us this day . now out of this they who are not convinc'd that our first entring covenant with god by baptism is a vow , altho the church require that we should look upon it under that solemnity , and tho st peter call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a stipulation , or if they think it something like it , yet 't is a vow but in the childrens name , and so it does not strike those apprehensions of so sacred an engagement into them , themselves may see here at an entring covenant little ones entring into an oath : and this was not the first giving of the covenant , that so any thing might be thought peculiar to that , but onely a repeting of the covenant in their presence , verse . and least that we should think their standing there in solemn manner , might imply something more than ordinary verse . . take us that stand here this day before the lord our god , but also with him that shall be born hereafter . many expositors , and the jerusalem exposition says with all the generations of you that are to come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as if they stood with us this day . and the targum of jon. vziel says , they do stand , that is , as to this intent and purpose , that as soon as they are admitted into covenant by circumcision , they are within this oath . littles ones therefore that can be admitted into a covenant by receiving of the sign of it , they then enter an oath of keeping it . and then , my brethren , we have entred an oath to continue christ's faithful soldiers and servants unto our lives end , and that is , thou , and i , and every one have sworn he is my lord. o my savior i was baptized , and at that time did swear service , and then if i should fail thee now , i renounce my allegiance , i go from my fealty , and i throw of my covenant . every evil action i deliberately commit , brands me with the dishonorable base stile of one that slights his oaths ; there is no hold of his vows , not his most sacred ones , those that he makes to god. every vain or passionate oath , how true soever , speaks me perjured ; the draughts of intemperance would wash off the water of my christendom ; every unclean lust , every impurity of flesh or spirit does as it were bemire and wipe out my contract with my lord. for i covenanted to be pure and clean , for i was wash'd into the very name of his retainer . i could not have that title of that relation without being cleansed . there i did swear defiance against all his enimies , the devil , world , and flesh , and all worldly and carnal lusts , that i would neither follow not be led by them ; and if i should serve them now , i should be a rebel and a traitor to my lord against my bond , and covenant , and oath . no , my lord , i will not serve these , where death must be my wages , the fiends my comrades , and my conquest hell ; i 'le not do homage to destruction , engage to be true and faithful to my own ruin , pay allegiance to my perdition . thou hast my worship and my service by bargain and by oath , i have sworn thou art my lord. now all this is of much more force in the sacrament of the lord's supper , where i do formally and knowingly seal to this covenant ; and when we do this on our knees in the most solomn manner that is possible , this must needs be a more express entring into christ's oath , than that there of the jewss was the entring god's oath , which was in probability onely coming and standing before the lord to hear the covenant , which god had struck with that nation before in horeb. or if it were performed with sacrifice , which may seem probable in that it is exprest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that thou shouldest pass into the covenant . so your margent reads there verse the . alluding to their manner of confirming covenants by dividing the beasts , and setting one half against the other , and passing betwixt the divisions : so we see jer. . . this is passing into the covenant , and therefore the lxx . read here deut. . . that thou shouldest enter into the covenant of the lord thy god , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that rite of dividing and passing thro being onely the symbol of curses against them that shall break their covenant , and imprecations in hieroglyphicks : so that in jer. . . 't is most literally , if we translate the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to their importance , i will make those men , that have transgressed my covenant , the calf , or as the calf , as the syriac reads ; i will divide and separate them among the nations , and give them to the sword , and cut them in pieces , the ceremony signifying to be don to him that does not stand to his covenant . now surely this is don to more advantage in the sacrament , where christ's body is torn , and his bloud poured out no doubt with the like commination implied , that being the very meaning of pouring out bloud in covenants ; so that we entred there the lord's covenant and imprecation , swearing that he shall be our lord with a most threatning sense . and surely if we be not careful to observe our oath , we have vow'd agonies to our selves , and sworn our own condemnation , when there i curse myself with all the curses of the covenant , if christ be not my lord. and now it will be needless for me to go on and prove , that if we be not careful to fulfil the importance of this relation , my lord , in order to what it requires , 't will be in vain to expect the benefit of that relation , in what it does import . he that hath not don service as to his lord , must not look b to enter into the joys of his lord : he that hath not don his will , 't will be in vain for him to cry at the last day lord lord , altho he come with never so applying titles , and cry my lord , and tho he call upon any other title of his jesus . he died indeed for our sins , but he rose again for our justification . his resurrection did entitle him to be our lord. if he be risen to thee , he is thy lord. but these two make up the confession of a christian rom. . . if thou shalt confess with thy mouth the lord jesus , and shalt believe in thine heart , that god hath raised him from the dead , thou shalt be saved : and look not for it from any other relation to him . thy priest may sacrifice for thee , but christ thy lord must pardon thee : thy jesus on the cross must pay thy ransom , but if the lord make you free , then are ye free indeed , john . . do not deceive thy self with looking no farther than to thy jesus in his sufferings ; thou must relate to him also in his power and autority , thou must depend upon thy jesus dying and risen too ; not onely on thy jesus on the cross , but on thy jesus on the throne : thou must cry out my savior , and thou must cry my lord ; and if thou canst in truth and in reality , he is the author of eternal salvation to all them that obey him ; that is , he is an everlasting savior to them , to whom he is a lord. his all autority will be emploied in thy deliverance , he will shew himself a lord to thee onely in pardoning , saying and rewarding thee , and his all-power both in heaven and earth will be to thee omnipotence of mercy : for he that is thy lord , he is thy god also . the third thing , my god. i must take the same method here that i us'd before . first see what the resurrection did contribute towards this title god , and what that title does imply , both as to what it doth require , and as to what it imports by way of promise and encouragement . secondly see what the sacrament contributed towards making the application , my god , and what that imports in order to both the other things . . altho this son of god according to his divine nature was everlasting god , and , as the nicene creed expresses , begotten of his father before all worlds , god of god , light of light , very god of very god , and was called so in scripture john . . and the word was god ; yet it is sure this person jesus christ was declared to be the son of god by the resurrection from the dead , rom. . . and this text is the first place in the new testament , where this person is expresly called god. thomas upon the evidence of this resurrection crying out , i do acknowledge that thou art my very lord , and that is a most certain argument to me that thou art the omnipotent god of heaven ; and this his resurrection did contribute to his title god. now i enquire what this implies , and that will be made clear from deut. . , , , . this day the lord thy god hath commanded thee to do these statutes and judgments : thou shalt therefore keep and do them with all thine heart , and with all thy soul. thou hast avouched the lord this day to be thy god , and to walk in his ways , and to keep his statutes and his commandments and his judgments , and to hearken unto his voyce . and the lord hath avouched thee this day to be his peculiar people , as he hath promised thee , and that thou shouldest keep all his commandments : and to make thee high above all nations which he hath made , in praise , and in name , and in honor , and that thou maiest be an holy people unto the lord thy god , as he hath spoken . so that you have there the certain meaning of that mutual relation my god and my people as to what it requires : and so we see 't is but the same engagement that the other title did import , onely with an higher inforcement and ground of obligation ; and therefore god himself that by his prophet malachy c. . had used the other-argument of master or lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. . and governor v. . offer it now unto thy governor , will he be pleased with thee or accept thy person ? makes use of the like climax and gradation ; as if he had said , had thy obedience to thy ruler no more care nor endeavor in it , had thy services to thy lord no more devotion nor zeal , were thy performances to thy governor so slight and so regardless , so full of supine negligence , to say nothing of transgression and contemt ; were thy presentments to thy prince so unhandsom , slubber'd & heedless , so unchosen , unprepared & so trivial , would they be content with them ? and must i ? no surely , cursed be the deceiver verse . that mocks me with his imperfect , lame , sick services , with outsides of attendance , yea with irreverence , with casting of my words behind him , with polluted offerings ; for i am a great king , saith the lord. but afterwards in case of an higher affront he breaks into an higher resentment c. . . will a man rob god ? this is such a thing as the lord's rhetoric could lay no greater aggravation on it , than by asking the question , whether any man could heat himself into such a mad impiety , and not be confounded at the thought of such an enterprise , to abuse his god. now such an obligation of obedience to the lord christ he owns , that does acknowledge him his god , this it requires . now as to what the title does import by way of promise ; here to be the god of any body signifies to be their almighty benefactor , him from whom that person may expect , and shall receive all good things , that the power of a god includes . so it is clear it does , when god proclaims himself the god of abraham , the god of isaac , and the god of jacob , and says , that is his name and his memorial to all generations , exod. . , . from whence our savior concludes matt. . , . that abraham and the other must have a life after this ; for otherwise how is he yet their god ? how can he be a benefactor to the dead ? and in the tenor of the covenant , where it is past , it means , i will bestow upon them all the mercies of the covenant . so in the old , that place of deut. . , , , . so in the new heb. . , . where 't is explained , i will be merciful to their unrighteousness , and their sins and their iniquities will i remember no more , so that my god does mean , first he that i vow all worship and service to , and secondly he from whom i claim and challenge all those glorious things that are contracted for us in christ's covenant , the happy issues of the whole chain of methods that he works for us , the designed mercies of his predestination and the privileges that he calls us to , the comfortable condition in which his justification does instate us , the graces of his sanctification , and the incomprehensible blessedness of his glorification : yea and all the preservations and mercies of this life , all these are challenged in this , thou art my god. for so jer. . , . which is repeated in the heb. . , , . whatever both parts do contract for , man's duty and god's promises , is all sum'd up in this , i will be their god , and they shall be my people . by which words also he assures them all deliverances from evil , and enstates upon them the securings of his providence , both to themselves and their posterity . and if god mean all this , when he does say i will be their god ; then man he vows and claims all this , when he does say my god. now let us see how this days performance does both these . first how it vows and swears all duty , worship , and service , all that christ requires by his covenant , i have already shewn , so that that part is don ; onely we may take notice whose belly is his god , in st pauls words phil. . . the man who does mind nothing but his sensual appeties , and notwithstanding christ's commands contrives all satisfactions for that , and enjoys them : that either casts the body of christ into a stomach filled with late surfet and drowns his bloud in such intemperate draughts as are yet unrepented of , or else within a few days after overlaies that body with some riot , or spews that bloud out in the overflowings of his woful draughts . these whatsoever they have don to day , cannot yet say , my god ; not onely because they so defy his worship which they vowed , but because they set up an anti-god against him , and while they vow upon their knees he is their god , yet at that same time they adore their appetites . nor if covetousness , or rather inordinate lusting , as the word bears , be idolatry , as st paul oft expresses , and surely without taking in the heathen uncleanesses in religion : and it is ill for some persons of these days , that they had not the luck to be born heathens , that so they might have bin unclean devoutly , committed in obedience to their gods , presented their bodies living sacrifices to be kindled by the flames of lust , and whose whoredoms were their pieties ; for many live now , as if they did not onely wish , but almost think so . but abating this , there is sure more idolatry in the courthips and the practice of that sin than any other . there is no other thing does cast a man into such base degenerate and unworthy submissions to atchieve or to cover his transgression , lower than any thing but the unclean commission it self . now if this be idolatry , the lustful person hath an idol , and then he cannot say to christ my god. and thus they in whom the god of this world hath blinded their mind , in st pauls words cor. . . they who serve satan by going on in any vitious custom of the world ; or in a word , they that disobey christ for this god of the world , this prince of the power of the air , the spirit that works in the children of disobedience , ephes. . . they cannot say to christ my god ; tho they bow at his altar , they obey the devil , and he will not be a partner together with the devil . so that every one of these is perjur'd , when he says my god ; much less can he plead the claim , my god , the last sense . now in that sense my god does challenge as a right and a peculiar all the blessings temporal , spiritual and eternal , all that the promises of christ do offer , or that the hopes and expectations of a christian fly at : all these , i told you , god included , when he said i will be their god ; and therefore all these he does truly challenge , that can say my god. it is an huge confidence that a poor soul may take , when he can go to god as david does psalm . . i am thine , save me ; secure thine own , o lord , or else it will be thy loss what i shall suffer . for i am thine , vindicate thine own right , let neither sin nor devil rob thee of thy own peculiar . behold i commit thine own charge with thee , and then take care of that . shall that miscarry that is a part of thy custody and care , a part of thy possession and inheritance ; for all this is implied in that challenge , my god. for they whose god he is , they are his people , that is the correlation . now that means a special people , deut. . . a peculiar people , pet. . . a peculiar treasure , exod. . . his people of inheritance , deut. . . his jewels , mal. . . the jewels of his crown , zach. . . if i am his , i am so under all these precious notions , and then how dear , how valuable am i to my god , who make up his inheritance , who do enrich his treasury , who give a lustre to his diadem of glory , and am a jewel in his crown ? how secure may i be ? for will god wretchlesly lose his inheritance , or will he not take care of his especial things , or will he throw away his treasure , or will he throw his own crown to the ground so to dash off the jewels of it ? that place of malachy expresses the different condition of those that are god's people from the others that have no relation to him , in respect of god's carings and protection , mal. . , , , , . ye have said , it is in vain to serve god : and what profit is it that we have kept his ordinance , and that we have walked mournfully before the lord of hosts ? and now we call the proud happy : yea they that work wickedness are set up ; yea they that temt god are even delivered . then they that feared the lord , spake often one to another , and the lord hearkened , and heard it , and a book of remembrance was written before him for them that feared the lord , and that thought upon his name . and they shall be mine , saith the lord of hosts , in that day when i make up my jewels , and i will spare them as a man spareth his own son that serveth him . then shall ye return and discern between the righteous and the wicked , between him that serveth god , and him that serveth him not . in times of undisturbed abundance and of full prosperity , when the god of this world is good to them that serve him , when the lord lets men alone , and the ungodly thrive ; then indeed his protections are not much regarded , but wickedness and wealth do seem the strong securities . but when god sends his indignation abroad , and when his judgments sweep away those confidences , then this will be a comfortable consideration : come what will come , i have one that will care for me , one that hath writ me in his note book , his book of remembrance to put him in mind , that he is to provide for me : and when the most florishing ungodly man shall be stript of all his hopes and trusts , so that there remains no least relief from them , nor can he look for any from the lord , he is not of his people ; then have i one that will make me up amongst his jewels , have the same care of me as of his precious and peculiar treasures ; i have a right and title to his protections , to provide for , and to take care of me : it is his office , he undertook it in his covenant , and not to do it were to break his compact which he hath bound himself to with an oath . for i am his , therefore i can with confidence go to him . i am thine , save me . therefore the words afford me greater grounds of confidence , when they give me autority to challenge him , and tell him , thou art mine , my god. all the securities that his preserving mercies signify , all the watches of his providence , all the blessings that fulfil his attributes , as goodness , they are all mine , for he is mine . can i fear the malice of adversaries ? shall i doubt the fury of that spoiler that even robs necessity , will rob me even to a perfect desolation ? ah my poor soul , nunquid sibi christianum . i am sure it cannot take all from me ; it must void heaven before it can disfurnish me of all , it must commit a rape upon my jesus ; for while they leave him , i have my god. can i want any thing for this life or the life to come , if there be a supply in christ ? i may be sure to have it , if his divinity can effect it ; i need not want , for i have right to him , he is my god. what one thought can afflict or trouble me long , unless it be such an one , for which there is no help for in god ? if such a one indeed do seize me , there is danger ; but till that happen c why art thou so troubled , o my soul , why art thou so disquieted within me ? o put thy trust in god , in christ , for he is my god. can i desire indeed , when i have him ? sure i am strangely greedy , if the almighty be not enough for me , more unsatisfied than hell if christ , that is god , cannot suffice me , if i am not content when he is my god. o my soul , christ never failed to pay his debts , he is a happy creditor to whom he owes , especially where he owes that debt , and where he owes himself . now if thou be a faithful and religious soul , he is thy debt , as due to thee as thy own portion . d thou art my portion , o lord , saith david ; thou hast as great a right to him as thy inheritance : e thou art the lot of my inheritance , saith he again , as st thomas here he is my god. but never hath a faithful soul more right to lay this claim than at the sacrament to both the claims that i have treated of . . to be his treasure , his peculiar treasure ; for the church tells us , if with a penitent and true heart we receive that holy sacrament , then we spiritually eat the flesh of christ , and drink his bloud , then we dwell in him and christ in us , we be one with christ and christ with us ; an union which fulfils what christ hath praied for john . , . i in them and thou in me , that they may be made perfect in one , and as thou , father , art in me and i in thee , that they also may be one with us . here 's unions and interests enough , and all cemented and assured by the worthy receiving of this sacrament . i am certainly his , if i be made one with him , and dearer than his jewels , and more peculiar to him than his treasure ; for i am him himself . and the same thing will prove that he is mine ; for certainly if i have a title to him ascertain'd , if i be made one with him , i may well call that mine to which i am united . so when he dwells and is in me , then i may say he is my christ , my god. and then , he that there faithfully performs worship and service to him , and so does take him for his god , then if his god be his inheritance , there he does make his entry : if his god be his portion , there he receives his portion . the priest there gave thee , if thou wast a good communicant , the body and bloud of christ , and his body and his bloud is he himself . therefore thou didst receive him as verily as thou didst those , and if the sacramental food be thine , then christ is thine , and thou maist say my god. my brethren it was the bloud of christ that purchased all the glorious mercies of the gospel , all the blessed expectations of a christian ; that was the price of all the joys of heaven , that reconciled god to us , bought us an interest in him , and the happy enjoyments of himself for us : and then if in the sacrament christ do give me his bloud , when i can shew god that , bring him the price of the remission of my sins , the value of those glories , even the bloud of jesus , come with the purchase-money in my hands that bought my interest in god , cannot i say those are mine , my heaven and my god ? yea when i can say , o lord christ , whom i have undertaken to obey , my god whom i have vowed to serve and worship , thou art even my flesh ; for there i ate thy flesh , and thou becamest flesh of my flesh : thou art the portion of my cup , when thy very bloud doth fill full my cup , and so thou art my flesh and my bloud , then surely i may say with thomas here my lord and my god. o holy and eternal savior , who art made both lord and christ , and by thy resurrection didst manifest the omnipotency of thy person , the truth of thy promises , and open a way to the everlasting glory and salvation , which thou hast prepared for them that give themselves up to serve and worship thee their lord and god ; pour down that blessed influence of this thy resurrection on our hearts , in raising us from the death of sin to the life of righteousness . be thou our lord and christ , ruling us by thy laws , saving us by thy grace , and by thy spirit applying the mercies of thy death , and so making us partakers of thy resurrection ; therein turning us from our iniquities , hereafter in raising us to glory . o lord we have this day made a covenant of this with thee , and signed the articles of it in the bloud of our god , swore to them at the altar : give us grace , we beseech thee , to use the strictest care and watchfulness in our endeavors to perform with thee . regard not how we have in times past onely mock'd thee sacredly in these performances . o let it from this day be otherwise . we have bin onely on a stage of religion , when we are at our devoutest performances ; and having turn'd our backs unto the church , turn'd them also to our duty , put off the vizards of religion , and we untired our selves of all our piety almost as soon as the exercises of it were don ; and howsoever we tied our selves , our froward wills have bin too strong for all our obligations , and burst out of them , broke all thy bonds asunder , and cast away thy cords from us : altho we tied them with all things that were most solemn and most sacred , vows and oaths , and tied them before the body of our crucified lord and savior , with the body and bloud of christ in our hands , as if we had no other desires , no other cares that should do us good , than as we were careful to keep those resolutions and vows ; and yet . o lord , we did let them instantly loosen and slack , pass by and fail . yea we did break them wilfully , and would not be held in by thine or our own bonds . o lord , if thou look upon us in this guilt , sure thou wilt have no more to do with us , such false and perjured vow-breakers . but o look upon us in thine own bloud , which thou hast bid us pour out still to establish and renew our covenant with thee ; and let this covenant , wherein we have now taken thee to be our lord and god , and taken thee who art so in us , remain inviolable : be there then with thy power and autority , subdue our hearts and our desires , and bring them under the obedience of thy laws . thou that art god almighty , that didst conquer death and satan , bring it to pass that none of them prevail against thee now in our souls , where thou art : but use thy strength , o lord , to drive their power thence , that thy servants and thy people may not be enslaved to corruption and ruin , nor thy enimy gain souls from thee , which thou hast purchased with thy bloud , that we having attain'd thee for our lord and god , may claim the privileges of thy people here , have the watches , and cares , and securities that thou laiest out upon thy treasures and the jewels of thy crown ; and by thy body and thy bloud being made one with thee , and thou being ours , all things may be ours , thy grace here and thy joys hereafter ; thy spirit may be ours , and thy heaven ours ; and we in thee and thou in us , may all enjoy thy kingdom , power and glory for ever . sermon xiii . the believers concern to pray for faith. mark . . lord , i believe , help thou my vnbelief . which are the words of a poor parent passionately earnest and afflicted sadly for his child , that from his infancy had bin tormented miserably by a devil , for which having sought help every way , but finding none , no not from christ's disciples , at last he repairs to him himself , beseeching him to have compassion on him , and if he were able to relieve him . to whom christ replies that if he could believe , then he could work the miracle , and help his child , all things being possible to be don for him that could believe , but nothing otherwise ; whereupon strait way the father of the child cried out , and said with tears , lord , i believe , help thou my unbelief . in which words we have , first the necessary qualification that is to make all that had ever heard of christ capable of having any benefit from christ , that is belief in him , i believe . and since christ hath made this qualification absolutely necessary , and by consequence must be suppos'd to have provided means sufficient to work in us that belief that he requires so peremtorily , we shall then in the second place enquire how it comes to pass that they so often fail ; that men do either not believe , or their faith is so weak that much unbelief do's mix with it , as in our confessor here in the text , who tho he did profess he did believe , yet withal acknowledges his unbelief . and thirdly to prevent and remedy all that , here is discovered whither we are to betake our selves for help , and where alone 't is possible to find it , and that is christ himself , who alone is able to repair in us whatever degree of true belief is wanting in us , lord help thou my unbelief , and how he do's repair it . and fourthly when it is repair'd to that due height , what that degree is can make us capable of those benefits which he hath promis'd to bestow on true believers ; and whether such believers can say with our man here , i believe , yet say too , help my unbelief . first of the first , the qualification believe ; which is absolutely necessary to make men capable of any benefits from christ. for in all benefits of this kind the text mentions , such as were to come by miracle , 't is well known what st matthew says of nazareth , his own country , that he did not many mighty works , there because of their unbelief , c. . . st mark expresses it , that he could there do no mighty work , c. . . that is , he could not be inclined to work them , so as that he could or would be willing to do any , saving that he laid his hands upon a few sick folk , and healed them . for tho signs are not , as st paul says , for believers , but for them that believe not , . cor. . . so that infidelity seems rather prerequir'd to them than belief , since they are don on purpose to convince & work men to the faith , on which account some were always wrought first where he was not known , to raise mens opinions and expectations concerning him which if they were heeded , so that they did work some but beginnings of belief , he us'd to add more to encrease that faith and confirm it . but where the first essays were ineffectual , and got no credit , there he did forbear ; for such render'd themselves unworthy of them altogether , miracles were lost upon them , not attaining that end which they were intended for : which was not for compassion to their sick to to heal , or their dead to raise them , for then , as st chrysostome observes , he would have cur'd or rais'd them all ; but was for their conviction , to make faith of the divinity of his person and doctrine , and prevail with them to give themselves up to him , as to the messiah : and therefore all those who by the knowledg or the fame of his great works were drawn to come to him for help , he still requires profession of the faith they had concerning him , and just according to the measures of that faith so he dispenses aid . thus matt. . . the blind men that cried after him and followed him for sight , he asks , believe ye that i am able to do this ? and when they affirm'd , yea lord , he yeilds no more but this , according to your faith be it unto you , v. . but when the canaanitish woman did believe even to importunacy and trouble , and her faith was such as would neither be shaken nor receive repulse , but was full proof against christ's arguments and his seeming reproches , yea made use of his upbraidings , urg'd them to her own advantage , and in spight of all resistance persever'd , christ could not then contain , but cried , o woman , great is thy faith , be it unto thee even as thou wilt , matt. . . and on the other side , as while peter's courage seeing christ his master walking towards them upon the water made him desire to meet him on the water too , accordingly it suited : while he did resolvedly obey his master and rely on his assistance that commanded him , he was sustain'd , that confidence did buoy him up : but when a turbulent strong wind once shook his faith , when he began to fear and then to doubt , immediatly he sunk , matt. . . and all the reason in the world , that when he doubted whether christ would or were able to uphold him in obeying him , tho he had present experiment of both , he should be then left to himself ; when in the height of the success and the securities of miracles he was afraid and stagger'd : since 't was the whole design of miracles , and by consequence of that , to work faith , and it is the very essence also of faith to assure us of god's power and his readiness to perform whatever he hath promis'd howsoever difficult . it was this very faith that gave denomination and acceptance to the father of the faithful : for when abraham was bid to offer up that son in whom he had receiv'd the promises that he should be the father of many nations , that faith by which against hope he believ'd in hope , that it would come to pass , and staggering not , consider'd neither difficulty , rather natural impossibility of what was promis'd , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor was curious to satisfy himself , or indeed examin how it should or could be , as if he would model god's performances or his own expectation by the measuress of his comprehension of the means and method ; but accounting god was able , if all other methods fail'd , to raise him up from death , altho he had no instance of that power , heb. . . and being fully perswaded that what he had promised , he was able also to perform , therefore it was imputed to him for righteousness , rom. . , . now as this faith that god was able , was that faith which made abraham approved ; and the like faith in christ we see was that which made them capable of his miraculous assistances : so ( those cures and miracles being emblems , and indeed pledges of that greater cure , that far more comprehensive miracle he undertook , and came to work on mankind ; the healing of their bodies not onely shadowing out the healing of their souls , but also restitution of sight to the blind , movement to the lame , and the like being partial essaies of that resurrection which he promis'd , that was to restore all those to all , at once giving life to the dead ) the like assurance of his power and readiness to do all this , together with a full trust in him , that whatever difficulties we encounter or imagin , yet in the performance of his promises he will never fail those who seek after , and pursue them in the ways that he hath chalk'd out to arrive at them . this faith , i say , is the first qualification that can make us capable of benefit by him : indeed as 't is the first , so 't is the most intimate , and onely active principle of all obedience , religion , and virtue . for when all impressions both of god himself , of good and evil , and their after-recompence were defac'd , and tho the lineaments of these things were wrought into men in their making , and the study of philosophy had refresh'd the dying images , yet an inundation of corruption and debauchery had overspread all , so far as that almighty god did think it needful that his son should be incarnated to revele again our duty and teach virtue , and to give us an example of it in his practice , even in the most severe and fatal instances , and after having suffer'd for it , and by that means ransom'd us from suffering for transgressing of our duty , then to rise again and ascend into glory to assure the blessed recompences of religion and obedience , and the infinitely miserable returns of impiety and vice ; if after all we either shall so far abhor the duty , as that we renounce these glorious obligations to it , turn away from the very proposal of all those advantages that are to crown it , and defy that ransom paid for them , disbelieve all , count them dreams , cheats or illusions : or however , if we cannot satisfy our selves that those rewards or punishments are possible or likely , certainly 't is most impossible there can be a temtation of force to invite men to religion or to any virtue : this method of proposal of such infinite after-recompences to our faith demonstrated by such miracles to evince the power and their certainty , being the most vigorous struggle of divine compassion towards man , the utmost attemt of mercy , which alone was hopeful since all others fail'd the tryal , 't was his greatest strength apportion'd to the full-grown wickedness of the world. at first in one thousand six hundred years from innocence the whole world was grown so bad , that god could find out but one whole family to save alive ; & he destroy'd the rest for warning to all future generations : & yet in less than a quarter of that time immediatly ensuing there was again onely one family , that of abraham , which out of all the world he could think fit to take into his favor & his care . in whose posterity , altho he exercis'd them with strange prodigies of sufferings and reliefs , and in the midst of miracles renew'd his law to them , train'd them up in that by all arts of punishments and rewards , kept them as it were in constant discipline with present visible returns of plagues and death for every act of disobedience ; so that the whole sacred history is nothing but a recurrent tide of god's mercy , and israels provocations , their sin and his punishing it . when famin , pestilence and war , all the separations which might be expected from the furnace of affliction , were utterly ineffectual , and the people were so settled on their lees , that all attempts to purify onely fretted and disturb'd , and it was necessary to rack them from those lees , and emty them from vessel to vessel , so that the nation was carried captive into babylon . even this digestion of seventy years together had no more prosperous effect , than the preceeding frustrate methods ; the return of the captivity brought also back the former disobedience and infidelity . and when the fulness of time was come , that the messiah should appear , and restore all things , matt. . . he came , as the baptist call'd it , to a generation of vipers , matt. . . when the light shone in darkness , the darkness comprehended it not . when he came unto his own , his own received him not , john . , . so that , as st luke expresses it , when the son of man came , he did not find faith in the earth . where the fairest steps were made to belief , 't was exceedingly faint and imperfect ; his very disciples were of little faith , as our savior complains matt. . . — . . — . . — . . nor was this frailty superseded in the more establish'd growth of christianity . tho we hear in the book of acts of multitudes of them that believed c. . . yet we hear also of some that oppos'd themselves , contradicted , and blasphemed , c. . . others there were who made shipwrack of the faith tim. . . and of others that doubted , and were wavering , and weak in faith , rom. . and so it is to this day : what st paul said to the corinthians epist. . , . every preacher of the gospel has to say unto the greatest part of his flock , i , brethren , could not speak to you as unto spiritual , but as unto carnal , even as unto babes in christ. i have fed you with milk and not with meat , for hitherto ye were not able to bear it , neither yet now are ye able . the christian flock more partakes of the folly and weakness of sheep , than the innocence . the faces of both tend to the earth , intent on their pasture where they may range and feed with plenty and delight . in the greatest part of professors with their faith there is mix'd unbelief , so as sometimes to preponderate , for the most part to alloy and weaken it . and here i promise not to prosecute those grounds of unbelief so far , as to shew how they make men able to resist and conquer all christ's methods , how they work them up into the confidence of profest infidelity and atheism ; that 's not my design , but plainly and in brief to name some causes of it , not in this or the other party or perswasion , but in general , even in minds not ill dispos'd , but such as our confessor here in the text , who tho he do's profess he did believe , yet withal acknowledges his unbelief , lord help my unbelief . now tho it should be granted that the motives and the means of christian faith are of themselves sufficient to convince the minds of men , that the revelations of the gospel are from god , so far as that there can remain no place for any reasonable doubt or scruple , nor by consequence plea for excusing them who give not up their faith to it ; yet notwithstanding all this evidence arising from those means and motives , still many of the things to be believ'd are so inevident , for they are mysteries , and are wrapt up in such obscurity that they astonish and affright apprehension , and while the mind is swallowed up in the abyss of such dark contemplations , whatever light strikes in from motives , yet the mind is maz'd so , that , if it assent , it cannot be without suspition and some fear and tremulously : and difficulties often so distract the understanding , that it cannot settle , but is loose and wavering . now as in the contests that often happen in us betwixt the temporal interests and pleasures of this world and the eternal blessednesses of the next , in those that are sincerely satisfied of the real infinite disproportion betwixt them , yet if any present object that does flatter appetite with strong delight or other satisfaction , chance but to surprise a man so far as that his present whole attention be engag'd upon it , and it be not call'd off , nor the will apply the understanding to consider and compare the other interests , the everlasting ones , and weigh them both together , 't is certain he will yield against his conscience to satisfy his sinful inclination ; for to that his surpris'd appetite apply'd him , & that application did determine him ; there being no way to resist the forcible assaults of present things that strike the mind with vigor , if the will ( some way excited ) do not frequently engage the understanding to contemplate on , advert to with intenseness , even with all its might those blessednesses which god's promises propose to our belief , that so the mind by reason of its constant conversation with them may not fail to call them up on all occasions , and bring them into the comparison , and vie with any present thing that do's allure , and then those will preponderate without fail . so in the other objects of our faith , the mysteries , and generally in all objects whatsoever , where the understanding do's not reach the nature , so as to discern and look into the truth of them , if there be arguments that make a fair shew and flatter natural reason by complying with its principles , which opposes that truth , and with their difficulties maze and appale the understanding , its assent cannot be setled firmly on the truth , unless the will cause the understanding to busy and apply it self so to the arguments and motives of its credibility , that it find a principle whereon to bottom its perswasion , such as that it can compare with , and oppose to those objections , and find reason to adhere to it against them , such as this , god hath said it : so that altho on one side subtle reasonings seem to commit a rape upon my understanding , and against belief almost force my assent , yet on the other side god's own autority , of which i have no cause to doubt , ( if i advert sincerely to the motives of its credibility , for we suppos'd that ) is of strength sufficient to secure my faith , and will never suffer it to faint at such objections , as i know arise onely from ignorance and want of principles to judg by , and from the incomprehensibility of the object . now if the will do constantly engage the understanding thus by frequent application to such principles , humane reason , howsoever apt to be rebellious , will be easily subdu'd and brought into captivity to the obedience of faith and our belief , will be unshaken ; so that the will is justly said to have a signal interest in , and influence on our faith . to make which good i might produce councils and schoolmen , but it shall suffice me that the scripture says , that with the heart man believeth unto righteousness , rom. . . and 't is requir'd that man believe with all his heart , acts . . and it is call'd an evil heart of unbelief in departing from the living god , heb. . . and for that reason to believe is amongst god's precepts , faith is strictly commanded , and a great blessed reward propos'd to it , and infidelity is threatned with eternal torments . now commands , rewards and punishments are such things as cannot be propos'd but to the will , and are not at all made to move the understanding , which must needs assent exactly as it judges , and must judge according to appearances of objects ; and you may as well desire a stone to fall up to heaven , or the senses to perceive that which they have no sense of , as the understanding to believe against its judgment , or to judge in contradiction to what appears to it . now this being granted , that the heart hath such a vital influence upon our faith , and that the will contributes so much to believing , by prevailing with the understanding to contemplate on , and frequently converse with , and with great advertency attend to those divine and heavenly objects and the motives to believe them : it does therefore follow secondly that whatsoever does engage the heart and take the will off so , as that they do not cause this application of mind , that must needs weaken and enfeeble faith ; for it withdraws that that should nourish and give vigor to it , and makes way for unbelief . now here alas , if i should onely name the several impediments upon this account , the avocations of the heart , it would be endless . but to say nothing of particulars , whose state of life either thro the necessities of their condition or the troubles of it , or thro a disorderly uneasy temperament of body , or diseases , tho all or each of these may keep the mind almost in a perpetual disturbance , or at least in great inaptitude to such spiritual application , if there be not strict watch kept to seize all lucid intervals . but to pass these , and onely touch at two occasions in the general . and the first is the understanding , which if it be apt to be religiously scrupulous in little things , as for the most part scruples rise about such onely , whether thro weakness of judgment , credulity , and either little probabilities that work upon that , or the arts of seducing teachers , or else especially which is most consequent upon any close affliction , scruples rise thro applications of god's judgements or interpretation of the incomprehensible procedures of his providence , if these scruples come to work the understanding , so as that it usually entertains the will with no proposals else , which happens very frequently , and if it does thus even till the will delight it self in these its self-tormentings , and engages the whole man in a continual converse with them ; so that he comes to love to aggravate his fears against himself , and wilfully retains them , and dwells on them , will not be diverted from such thoughts , which do not onely with these their invenom'd darts stab and wound the mind perpetually , and the poyson of them drinks up his spirits , but they wound his faith. as when those scruples are in great measure and grown strong , they use to break out into blasphemies and desperation : so all less degrees also in their proportion raise doubts in men , not as to their own condition onely , but god's attributes , and works , and dealings with mankind , which corrupt and ulcerate and poyson their belief , and it becomes languid , feeble and unsteady . but secondly that which universally takes off the heart or will from causing this so necessary application to the objects and the motives of our faith , is the lower appetite with its passions . for in man's life that is so perfectly dramatic , and in which the world is always shifting scenes , there happens such an infinite variety of either prosperous delightful , or cross sad accidents , which so goad and stimulate the affections , raise such ebullitions in the bloud , and such impetuousness in the motions of the appetite , that the will is hurried along with them with a blind precipitation and a headlong fury ; and by consequence it fares so with the faculties upon the satisfactions of those appetites . now in this rout and confusion 't is not possible the understanding can attend to spiritual applications , and if this happen frequently , then thus it being frequently diverted , and its conversation with affairs of faith much broken off , seldom reflecting on them , and so being very unaccustomed to those thoughts , all the impressions grow faint , languish and decay , the motives have no force , and consequently the belief it self is loose , and scarce hath the assurance of a thin opinion , if it were examin'd : and of all this the experience is so dreadful , that we daily see , if men go on so far as to indulge their appetites habitually , that their minds being thereby taken altogether off from the other contemplations , they come to have no love to them , no regard at all , cannot well endure to think or hear of them ; and are therefore given up by god's just judgment , such as was foretold long since thess. . , . to strong delusions to believe a lie , even a lie of that eternal dismal consequence that virtue and religion and the blessed expectation of it are mere trumpery , and renounce those truths whereby they should be saved . but i promis'd not to prosecute this to that height ; it sufficeth we having seen how the heart being by such means engag'd , and ceasing to employ the understanding upon heavenly things and on the motives to believe them , and the faith of them do's come to lose all vigor , not to be recover'd if there be not some assistance to the will , that may be able to take off that ravenous inclination which it hath to present satisfactions , and that gross torpid stupidity it labors under towards future things , and withal excite and inflame it with desires after that far more exceeding and eternal weight of glory , and besides remove all those other impediments of our belief which i have mention'd . which assistance from what hand it is to be expected , and how it effects all that , i must declare in the third place from those words , lord , help thou my unbelief . now that the birth and growth and strength of faith ( that faith , i say , that is effectual to salvation ) is all from god , from the preventing and assisting graces of his spirit , is a doctrine which the scripture is abundant in . it is the gift of god , st paul saith eph. . . and christ says , no man can come to me , that is , believe in me , except the father which has sent me , draw him john . . i. e. those preparations of the heart by which men are dispos'd to come at god's call and receive his gospel , when as others whom 't is equally propos'd to , and who alike understand it , will not come , are the effects of his good grace ; and in that respect such are said to be drawn by the father , and to be taught of god , verse . and v. . speaking to his followers , and telling them that there are some of you that believe not , tho they had all the methods of conviction , having heard his preaching , seen his miracles as well as others ; yet some of them notwithstanding not believing , he adds , v. . therefore i said unto you , that no man can come unto me , except it be given him of my father . all the other means and motives , if alone , prevail not . i have planted , apollos watered ; but 't is god that giveth the increase , cor. . . i need not say this is the doctrine of the church of england , 't is so of the latin and the greek church , and on this account of the necessity of grace and the assistance of god's spirit in believing , the whole church of christ hath universally maintain'd a war against pelagius and his followers . 't is more expedient to shew what he doth , and how he does proceed in doing it , how he removes those hindrances of faith i mention'd in each faculty both of the will and understanding . first as to the understanding , that he doth enlighten and clear it into the discerning of those heavenly truths , appears , since david therefore prays , open thou mine eyes , that i may behold the wondrous things of thy law , psalm . . and the like v. . make me to understand the way of thy precepts . it should seem he apprehended wonderful miraculous dispensations in god's discoveries of himself and of his will to man , besides those of his nature , his transcendent goodness also in the pardoning our sins , in giving us such excellent precepts , in assisting us to the performance , in accepting our imperfect obedience , and in preparing everlasting blessed glory to reward and crown it . now that he might discern all these so sensibly as to be ravish'd and transported with them , so as that he might be wrought on to adore the blessed donor of all these , and cling to him and them with the close and inseparable unions of faith and love ; he therefore prays that god would open his eyes , enlighten and remove all those degrees of darkness that remain'd within him , quicken and enliven all his faculties , give him a vital sense and relish of all those things , make him understand them , that believing them he might adhere to them . and since the scripture says ( i told you ) that with the heart man believeth unto righteousness , so it also therefore says that god does give an heart to understand , deut. . . and the lord opened lydia's heart , that she attended to the things that were spoken , acts . . thus preventing unbelief , which comes for want of such advertency , as i shew'd you . and as to the will ( which hath its influence , i prov'd to you ) that god works in us to will , is express scripture phil. . . and if we should but onely put the understanding in that case , wherein , as we before demonstrated , 't is needful that the will engage it to make applications to these spiritual objects , when the man is not as yet byassed or corrupted , but is onely languid and indifferent and unconcern'd , yet then there is an absolute necessity the spirit cause it : for if the will be it self a faculty indifferent and free , there must be some prevenient proposal , thought , or motion , that may determin or fix it ; and to will what it ought , it therefore must have some good motion or proposal , such as will prevail with it . now such proposals and motions come not from it self , the will does not propose to it self , it cannot think or make the motion , and the understanding , which , as the case is put , does need a resolution of the will thus to engage it , is not therefore qualified to make the motion sufficient and of force ; for then it could and would apply it self without the will 's engaging of it : much less is it qualified , when the will drawn in by the affections of the lower appetite hath applied the understanding , as i shew'd you , to converse with sensual objects , and by doing so 't is altogether stein'd with their impressions and images , and hath few others to excite or entertain it self withal . in neither case , since neither understanding nor the will is able , there is nothing therefore but god's grace that do's it by presenting objects and occasions , and disposing circumstances so in soft and congruous seasons , as with the assistance of his overshadowing and incubating on them , may be sure to hatch some inclinations and desires that way in the understanding and will both . he does all by these means upon all occasions of divine truth heard , or read , or meditated on , by his applying intimately to the mind the motives of believing , and to help the evidence by breaking in upon it with his own illuminations , which discover to the soul the beauty of god's promises , make it see how infinitely advantageous they are to it . thus he fills it with those beauteous images , then backs the thoughts with their allurements , so as that they love to hover and to dwell upon them ; this animates them into chearful practice of all performances that tend to them : then he scatters as it were some gleams of future glory , shedding flashes of it in the joys of conscience arising from the sense both of god's encouragements and assistances to duty , and of the delights resulting from the faithful , sincere practice of it : and by this joy quieting the conscience , if it either raise fears from the apprehension of god's dealings in these outward things , or else if it be scrupulous in little things to the disturbance of his faith , as i declar'd , convincing it that conscience is not to accuse or else excuse but by the measures of sincerity or insincerity in known real duty , not from the events or dispensations of god's providence on one side , nor on the other , in little things wherein there is no law to guide us , and which onely prejudice or seduction can make doubtful , assuring us the kingdom of god is not meat and drink , indifferent rites , but righteousness , and peace , and joy in the holy ghost , rom. . . thus , as st paul says heb. . . they that have tasted of the heavenly gift , the comfort of the pardon of their sins , and consequent to that the peace of conscience , and v. . tasted of the good word of god , and of the powers of the world to come , have intimate experimental relish of the gospel-promises ; those powers of heaven , those omnipotent forces god hath prepar'd to cast down every reasoning or imagination that should rise against the christian doctrine , and bring every thought to the obedience of it , cor. . . all which are said to be effected there in them who had bin made partakers of the holy ghost . by these means therefore he enflames the will , sets it all on fire with ardent love to god and his rewards , and consequently to his service in all the works of piety and virtue , and endued with firm and setled resolutions of adhering to him in faithful constant practice of all this . and thus christ by his spirit , as he was the author , the beginner of the faith , by which he is stil'd heb. . . so by the same he is the finisher and the completer of it . he was the author , as that testimony which the spirit gave by miracles , did evince the infallible certainty and the divinity of the doctrine to the world ; for the spirit is said to bear witness to it by those signs and wonders heb. . . and those signs are called the demonstration of the spirit , cor. . . that which did irrefragably prove and demonstrate all the doctrine of the gospel , and make certain faith of it ; and in this sense it is that faith is truly said to be resolv'd into the testimony of the spirit . so also by the same he is the finisher , by the graces , the preventings and excitings , overshadowings and assistings of that spirit working in us , as we shew'd , a firm sincere adherence to that faith , and the obedience of it ; which when it is wrought , faith hath attain'd that height , and in that degree , that is to make us capable of those benefits which christ hath promis'd to bestow on true believers . the last thing i was to shew , and withal whether such believers in that true degree can say with our man here , lord , i believe , yet say too , help my unbelief . faith , as the son of syrach does define it , is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the principle of cleaving to god , that which knits & joints us to him : and st paul saith as much , when he makes the formality of an evil heart of unbelief to consist in departing from the living god ; and to faith by which the just must live , opposes drawing back , slinking away for fear of danger or affliction , heb. . . so that according as that cleaving and adherency must be firm and indissoluble , so we are to judge of faith. but secondly 't is certain this adherency must be without waverings , james . , . but let him ask in faith , nothing wavering ; for let not that man ( him that wavers ) think that he shall receive any thing at the hands of god. a firm and infallible assurance of god's promises , a confident expectation of a grant to his petitions , tho the power of praier be almost omnipotent on that account , what things soever ye desire , when ye pray , believe that ye receive them , and ye shall have them , mark . . yet those are not meant by faith here ; for the person that is bid not to expect a grant is here suppos'd to think and to be confident he shall receive it , but the praier here spoken to is for wisdom , how to behave ones self in times of chance and danger or affliction for the truth's sake , in these trials of his faith , v. . now that he may obtain that wisdom , he is bid to ask for it of god , but he is also bid to ask it in faith , nothing wavering , i. e. he must come to god for it with firm adherence to him , with dependance on him onely , and a mind resolv'd , whatever happens , to stick fast to him and his commands and methods , not to labor or accept deliverance on terms not allow'd by god and a good conscience , must not waver betwixt duty and security , nor be double minded , so as to apply now to christ and religion , now to worldly carnal politics . such double minded men that have a mind to god and their duty , but a mind also to safety , interest , or some other satisfaction , are unstable , are divided betwixt two , not knowing which to turn to , now taking one , now the other , do not stick to god , they are not faithful . it is not sound faith , where there is not a resolv'd and setled cleaving ; such false-hearted wavering ulcerates and gangrenes all . but then thirdly , where there is that firm , sincere adherency to god and duty with such a dependance on him , there is faith that is effectual to the ends of faith ; for this is true faith , that works and is consummated by love , and that begets an efficacious hope , by that hope works out the purifying of our selves as god is pure , and consequently does entitle us to see god , i. e. to the beatifick vision . i know there are some , who besides this certainty of adherence do require an absolute certainty of evidence , affirming there is no true faith , but such as stands on a clear resolution into principles more evident and certain , than those propositions are which are made out to us by demonstration , than any principles of sciences , which principles since they are more necessary than that first one , that which is , is , and the contrary to them more impossible , than for the same thing that is to be and not to be at the same time while it is : by consequence they cannot but infuse greater necessity and certainty into our faith , than there is in the knowledg of those propositions ; so that 't is impossible for him , that is a true believer , to say , lord , i believe , help thou my unbelief . i shall not put it to the question , whether the rule of faith be firm and immovable , or the principle which true belief must be resolved into , is most infallible and necessary : for all those which resolve their faith into god's revelation , and that make his word the rule , must needs assert all that ; and where it is affirm'd , that the motives laid in second causes by god's providence to perswade men to embrace the faith , must be such as of their own nature cannot fail to conclude points true , if they mean they cannot chuse but be sufficient to conclude that they are such as ought to be believed , that is assented to as true , i shall allow it ; yea so far and in that manner as god intended that they should conclude , that is by the assistant grace and influence of his holy spirit , so far in that manner i will grant they could not fail to be conclusive . but that god intended they should be conclusive to us themselves with the evidence of such metaphysical necessity , so that by consequence they cannot but infuse a greater certainty and evidence into that assent that must be given to the points of faith , than there is in the science of those propositions that are first in science ; and where there is not such necessity , certainty and evidence raised by clear resolution into principles more evident , certain and necessary than those are , there is not that faith wich is alone , is true ; and consequently that all true faith must assent with the highest evidence , necessity and certainty . this , i say , may be granted , when it shall be made appear how it is possible that god can variously deal to men the measure of faith , if every true believer must needs have the greatest fullest measure ; or how any man that hath faith , and by consequence is certain most infallibly , can be weak in faith , or have his faith increase , so as that it may grow exceedingly and wax very strong , even till it come to full assurance and plerophory : how all this , i say , is not impossible , if all true faith have essentially this plerophory , that highest , most infallible certainty and evidence . but it is certain that god variously deales the measure of faith , rom. . . that there are those who have faith , and yet are weak in faith , rom. . . — . . that have their faith increased , luke . . so as that it does grow exceedingly , thess. . . wax very strong , rom. . . even to a full assurance , heb. . . is it not therefore certain , but that he that hath true faith may say here with our confessor , lord , i believe , help thou my unbelief ? moreover if those principles and motives blaz'd with such an evidence , so bright a lustre , of so cogent a necessity , can any man believe that god would think it needful to arm that necessity with strict precepts , fortify it with the aids of his own holy spirit , and eternally reward obedience to a most invincible necessity ? dare any man imagin god could be so sportive in commanding , as on pain of everlasting torment to engage us to believe , that that which is existent is existent , or that the sun does shine at bright noon-day , when we behold it so as that we cannot see it , ( 't is our author's own instance ? ) or to assent to these must there be the graces and assistance of the holy ghost ? or to believe the sun shines , when it does , is that a faith that is fit to be rewarded with eternal light and glory ? in fine , since that the onely certainty of faith wich is effectual to the ends of faith , is the certainty and firmness of adherency to god and christ , and to our duty , without which all other certainty , however infallible , can but help towards our condemnation ; and since where the holy spirit and his graces intervene not , howsoever evident men fancy that their principles and motives are , their way of resolution demonstrative , there will be no true faith ; and where he works with his graces , tho they were not so infallible and bright , yet the adherency is firm , the faith true and saving . therefore there appears no evident necessity of such pompous principles and ways of resolution of our faith. for i would onely ask , for whose sake , and on whose account it is so needful that these motives , principles and ways of resolution should be so infallibly certain , evident and necessary ? those that do embrace the faith sincerely and are saved , or those that do not give their hearts up to it , and so perish in their unbelief ? as to these , since besides all arguments internal to the doctrine , outward testimony , ( the onely argument in matter of fact ) and that in behalf of christians , it is far greater and more pregnant than there is for any other fact that ever was , such as humanely speaking , is impossible not to be true ; nor could there ever yet be found a rational exception or just ground of doubt against it : so that 't is impossible but they must be convinc't in reason , that 't is most irrational not to assent . those therefore that do wilfully resist their understandings and their reason , and withal god's ordinary methods of conviction , and so put a bar against his graces and his spirit , since much more than was enough was don for them , they are without excuse ; and since they did defy what was more than sufficient in it self , and so resist god's methods also , there is no pretence or reason for more helps of evidence on their account . as for the other , those that give themselves up to the guidance of their light and reason and almighty god's convictions , and are made partakers of the holy ghost , 't is most certain that his holy spirit will do all that is needful to complete their faith , and make it certain to salvation ; so that there is no need on their behalf of such self evidence of principles and motives to infuse such metaphysical certainty into their faith. and yet this certainty of faith not onely is the ground on which alone is built infallibility , wherever that is to be placed , for they are not agreed about it and indeed there were no great need to assure their faith into such certainty ; but besides poor we , because we do not take upon us to assert dogmatically the necessity of such most infallible certainty , not onely are unchurch'd , but unchristen'd , concluded beyond all possibility of evasion , not to have true faith , nor be truly faithful . an heavy imputation : therefore i crave leave a little to consider it in one word , not desiring to reflect on others , but to justify our selves ; for in truth god knows , we would as willingly go to heaven as our neighbors , where we know we cannot be receiv'd without true faith. now tho it looks unlucky that we should be doom'd thus upon grounds , of which the founder is himself under censure for them , and his books that laid them , damn'd even by his own church , tho we are by vertue of their principles condemn'd as hereticks , because we come not into their church which condemns the founder of these very principles on their account ; yet since however any thing does serve their turns , provided it condemns us , 't is not therefore to be passed by . now the ground not onely of their faith , but this their confidence , whereby they so exalt themselves and censure us , is the absolute certainty of the living voice and practice of that church , which resolves her faith by this rule or principle , not to believe , or teach , or practise any thing as of faith but what they did receive from their immediate forefathers as of faith , and saw their practice of . for if this principle were their rule always , ( and if it be now , it must , they say , have bin so ) then the faith of each succeeding age must needs have bin the faith of the preceding , and by consequence there having bin no change , the faith of this age must needs be the same with that of christ and his apostles . now since in the resolution of our faith we proceed not by this rule , upon this principle we have no rule of faith , nor certain resolution of it , and by consequence no faith. now it appears at first sight fully evident that this rule of theirs does supersede and quite evacuate those doctrines that maintain either the sayings of the fathers , or decrees of councils , or the definitions of the popes , or the infallible autority of the church , whatever that church signify , hath any part or interest in the rule of faith , and very justly so : for fathers are but eminent members of the church , popes can pretend to be but heads of that church , councils but the representatives , and what infallible autority soever can be in the church , that church being the congregation of the faithful , and those onely being faithful that hold the true faith : therefore till it be known which is the true faith , it cannot be known who are the ture faithful , nor by consequence which is the church , nor therefore which is head , member , or representative of it , or hath that autority : and therefore before all , those men must have a rule for their faith , whereby they may try which is the true . but when we say we have god's own revelation of his will what he would have to be believ'd , his word , the scriptures , they add that since we cannot know which is the scripture but by the continued testimony of those that recommended it from the beginning , neither can that be the rule , which needs another rule to establish it ; nor can that which is believ'd upon that other principle of universal testimony be any part of the rule , since what is believ'd is the object of faith , and so presupposes the rule of faith : and therefore we who make that to be the onely rule , have no rule , no not a part , tho the trent council do allow the scriptures to go shares with tradition . 't is easy to reply , that that which is the object of that faith , whereby we assent to it , as a book written by such inspir'd men , or as a true historical narration , of which testimony does assure us , may yet be the rule of that faith , whereby we assent to doctrines as reveal'd from god , which we believe those are , that we find there recorded . and it were as easy to retort , that if this arguing were good , men could not know that the doctrine which christ and his apostles orally deliver'd to them was from god , but by the testimony of the miracles they taught ; therefore neither could christ's or the apostles oral tradition , living voice , be a rule of faith to those ages , since they were the objects of belief , and presuppos'd those miracles as the rule by which men did believe what doctrines came from god ; nor can the succession of doctrine be the rule , for we know not the whole succession but by the living voice of the present church , that does deliver doctrine by the foresaid rule or principle . but not to reply to this scholastically , but suppose for their sakes , that scripture could be known to be the word of god no otherwise than by testimony , yet that it might be the rule one short familiar instance shall evince irrefragably to the meanest understanding . we know the books of scripture are entituled books of the old and new testament , both scripture it self and fathers giving cause for that expression . now in making a man's testament , the testator's last bequests , or that which he last of all wills , as to the disposal of his goods and possessions , is the primary rule , we know , by which they are to be disposed off : and when that disposition and will of his is put into writing , sign'd and seal'd , that writing , or that instrument is secundarily the rule by which legacies must be demanded , and upon performance of conditions the inheritance entred upon . now possibly they that either demand legacies , or the executors , yea the heir indeed himself it may be know not either hand or seal ; however that the writing was in good deed honestly subscrib'd and sealed by the deceased party , none can know , but who were present , and saw or heard him declare and publish it : and if any are concern'd to be assur'd whether it be a true will , neither forg'd nor alter'd or deprav'd , they can no otherwise be satisfied , than by their testimony . it is on that account that men give credit to that will , from thence it is of force , and afterwards continues to be so as to all ends and uses of a will , by being witnessed and sworn to , that is , prov'd , and then enrolled and layd up in an office for that purpose , and by that becomes a firm record , and as such is there conserved . now certainly no man is so far destitute of common sence to say either the witnesses or their testimony , or the office that conserves the instrument , or the clerks and registers or judg of that office is the rule by which the man's goods must be distributed , or the rule of those things that the heir or the excecutors must perform : for the man's last will , i shew'd you , was the prime rule , that will put into writing , sign'd and seal'd , that is that instrument the secondary rule of all that ; and the testimony , office , clerks and judg are but onely means of bringing that will to the knowledg of all such as are concern'd , the way of assuring the truth and uncorruptness of the instrument , and of conserving it entire for after uses . the application of this to christ our savior's testament is easy . if by penmen , which himself inspir'd , he caus'd his last will in disposing the inheritance of heaven to be written , and what things he would have believ'd , what don , all which he seal'd with his own , god's seal , with miracles : and if those penmen and the other witnesses , before whom he declar'd and publish'd it , did attest it , and gave it to the church to be conserv'd there , and her pastors are perpetual successive conservators of the integrity of these records : 't is plain our lord's will here is primarily the rule of faith and action , and secondarily the testament , that authentic instrument is so : and the testimony is no more that rule here than in the man's will , nor yet than the prerogative office , nor the pastors or the head ( if such an one there were ) than the clerks , the judg of that office ; nor all , nor any of these are the rule it self . the testimony is but the means of conveying down to us the knowlege of that testament , and of the uncorruptness of it ; and as far as that conveyance and that testimony is assur'd and certain , so far they must grant the faith we give , that that writing is the rule , must be assur'd and certain . and since all the means and kinds of their tradition make that very testimony and conveyance of that book , therefore all that certainty and that infallibility their faith can have from those grounds , the same certainty and infallibility the faith we give to that book must needs have too on their own grounds . but it hath more ; for since the ground of all faith must be testimony , and by consequence none but divine testimony can be ground sufficient for divine faith , and that testimony was , i shew'd you , miracles , wrought by the publisher to confirm the doctrine , both which are in this rule of ours . therefore altho that universal testimony , all their tradition for it , which is merely humane , may be a sufficient method of conveyance to derive all notice ; as the first men's eyes and ears that saw the miracles and heard christ , tho they be but humane senses , were sufficient to them also , they suffice not yet to a divine belief , they cannot ground that faith which must be given to divine supernatural doctrines upon a divine testimony , which tradition is not , but our rule hath . so that the resolution of our faith is made by a divine rule , such as theirs pretends not to be made by ; and the mere conveyance of that rule to us hath all that certainty and that infallibility , that they pretend their rule it self to have , and so we may have faith , and may be christians . but we are never the nearer however : for if the rule of faith , if true , must be a means to make our assent more infallible than science upon demonstration , and there can be no other such rule besides the living voice and present practice of that church , which does , and always did resolve her faith into it by this principle , not to believe or teach or practise any thing as of faith , but what they did receive from their immediate forefathers as of faith , and saw their practice of , which most undeniably renders their faith impossible to be erroneous ; therefore we that owne neither such a resolution , rule or principle , can neither have true rule nor faith. but yet how fine soever and self-evident this principle and resolution appear to them as speculators , if it were practically enquir'd into , it would appear the weakest of all other . for first i might evince , that ever since the first beginnings of religion and mankind , while either they had no other rule at all but this of oral , practical tradition , as in the first times before the law was given and scripture wrote , their faith and practice grew all false and diabolical ; or when they had another rule , so far as they made use of this rule , thereby that they did make void their own faith and god's laws , as the pharisees among the jews : or lastly , when they had not an entire rule written , as in the first age of christianity , while the scriptures were not spread amongst believers , but they had the living and inspir'd voice of the apostles to resolve their faith into , and by that rule and principle of oral practical tradition most perfectly , yet then the most execrable heresies that ever infested the church , had their rise and growth . secondly i might demonstrate their church did not always so resolve their faith , and by that principle . look thro their councils all from the beginning , where their church , sometimes the whole church met together , either to confirm the true faith , or confound the false , and you shall find no footsteps of this oral , practical tradition , but of doctrinal enough . the sayings of the fathers , and decrees of former councils , and the texts of scripture , these they call their demonstrations . thirdly where there is most need still of a certain rule and resolution , there this is unpracticable wholly ; namely in all great divisions of the church in points of faith. to instance in the arrian contentions , where the world was against st athanasius , and st athanasius against the world , and the pope himself liberius was then arrian , who could then hear and distinguish the living voice of the church ? when the whole east was so universally and bloudily divided in the matter of images , one greek council defining against them , and another for it ; and the west as much , the french , italian , german bishops presently in a great synod declaring against them , and the british church particularly . now i will not ask how it was possible the greater parts of the whole church should so at once have laid aside their infallible self-evident rule , and chanc'd together to forget it , should not once bethink themselves whether they had seen their forefathers practise that worship or no , and heard them teaching that they had received it too from their forefathers : nor ask how it was possible their enimies should not mind them of it , if it were the churches rule , and had bin generally taught and practised , and assure them by their principle how impossible that it should be erroneous . but there is not a word of this in the whole two nicene councils , but some texts of scripture and some sayings of the fathers , which no more evince the practice , than tentordin steeple does cause goodwin sands . but i will ask , how in the noise and the confusion of both states and churches , while wars and anathemas thunder'd in the quarrel , how it was possible poor souls could hear and distinguish what the living voice and present practice of that age was , which was so extremely various and contradictory ? those that were then to be instructed in the faith , what could they hearken to ? how could they guide themselves by that rule , when as in their doctrines they condemn'd each other , in their practice murder'd one another ? and when each party pleaded that theirs was the faith deliver'd to them , which should they believe ? the major party . how should they know infallibly which was ? how be assured the major party is requir'd ? why truth must be on that side where the most are ? what self-evident rule had they to judge of these by ? surely none . accordingly it was not by this rule , but by being overpower'd they receiv'd that faith and practice . fourthly that it may appear in no case useful in the calmest sun-shine of the church , and when , if ever , they were all of one mind ; namely before luther , when if ever there were any article that the latin church was possessed of an explicit belief of , it was that of purgatory , as it is now held amongst them : there was all expresses of an oral practical tradition for it , and if there were not , 't is impossible to know when any doctrine is receiv'd upon that principle , so that the rule is frivolous as to practice ; yet , as if that principle had ow'd the very founder of it a great spight , he must go write a book against that purgatory , which stood by his own principle , for which he is under censure by his own church . but least this should seem onely an argument ad hominem , i will urge onely one instance . there was a time when the immaculate conception of our lady stood by oral practical tradition , for in the publick liturgies of their church it was expresly own'd and celebrated . for in their a liturgy printed . after a devout praier to the b. virgin there is added ave , hail mary , full of grace &c. blessed also be saint anne thy mother , out of whom thy virgin flesh came without any stain , immaculate . and again , hail &c. woman , blessed be thy mother anne , out of whom thou didst proceed a virgin without any stain or sin . once more in another praier , all hail thou most chast mother of god &c. and blessed be thy parents joachim and anne , out of whom thy virgin flesh proceeded without stain , immaculate . the same too was defin'd expresly in their oecumenical council at basil in a session on purpose for it c. . after long debate decreeing that she never had original or actual sin , but was immaculate ; and tho the pope for other reasons , and not this definition , would not confirm this council , yet besides that by the way of oral practical tradition his holiness is declar'd to have but one vote and no negative ; yet if his vote signify , alexander vi. a little after gave ten thousand years of pardon for all mortal sins , twenty for venial toties quoties to all that said devoutly in that worship of our lady and st anne the former praier , rubr. now if the church did not believe what was thus in her publick praiers , in her definitions , which was the judgment of her pastors , of the whole church representative , but if somwhat else must intervene to prove what is of faith , the rule is insignificant , it is impossible to know their churches faith at any time . but we are bound to think they would not in their solemn divine worship owne what they did not believe , and they could not believe any thing by this rule but what they did receive , and so their faith and practice consequent must have bin always , and must be infallible . yet we know that was defin'd the doctrine taken up merely to countenance the worship that had formerly bin given to the blessed virgin in the celebrating her conception . for since it always was the churches rule never to solemnize with a festival but what they did account was holy , according to that saying of b st bernard , quo pacto festus habetur qui minime sanctus est ? and accordingly the present church that does still celebrate it , also in her new reformed c breviaries calls it sanctam conceptionem ; having therefore entertain'd the festival , they must needs entertain the doctrine . and the forenamed council does expresly owne this in defining it ut consonum cultui ecclesiastico , in that it was agreeable to that worship which the church perform'd in the celebration of it . but if you would know how the solemnity began , you may receive it from themselves thus . a canon of a church in france greatly devoted to the blessed virgin , returning home over the large mouth of the seine in a vessel alone from the other side , where he had bin committing adultery with another man's wife , and as he sail'd singing the hours of the blessed virgin , a great troop of devils drown his vessel & himself in the deep , and his soul they drag'd away to torments . on the third day , while they were tormenting him , the mother of our lord came thither with a train of angels , asking why they did unjustly so torment the soul of her servant ? whom they answer'd that they had a just right to it , for it was taken in its being about their employment : she replies , if it ought to be theirs whose service it was in , then of right it is mine , for you seiz'd it as he sung my mattins , so that you are guilty . upon which they fled and left it , and the blessed virgin brought his soul back to his body and himself alive to shore , where falling at her feet he said , dear lady , what shall i render unto thee for so great benefits that thou hast don unto me ? she replies , i desire that henceforward thou commit no more adultery , least the later end be worse than the beginning ; i desire moreover , that thou wouldest devoutly celebrate the feast of my conception yearly on the eighth day of december . good lord ! that singing mattins to our lady should attone for him whose vespers had bin offer'd up to a foul shrine , to his paramour , celebrated in the vile embraces of his neighbor's wife ? that the blessed virgin should be so concern'd for her own immaculate conception , so indifferent , so easy , or indeed indulgent to the gross adultery of others ? however , as it well became him , he obey'd her and observ'd it : and upon two other such like visions so did several others . but the worship by all this was onely private mens particular devotions ; therefore there was one more made to anselme , who immediatly began it in his priory , and being made archbishop afterwards of canterbury made it publick , and then innocent the iii. did so in france , and so the worship became universal in their publick services ; and to justify that worship too , the doctrine of immaculate conception was receiv'd into those services , and then defin'd in that great council above mention'd . had this but bin in one of the dark ages , it had certainly prevail'd , but somthing checking with the doctrin of the whole world that was more awake then , the popes afterward , altho they kept the worship up , durst not vouch the doctrin for a point of strict faith , tho sought to by two solemn embassies from two kings of spain , philip iii. and iv. now truly by the equipage , pursuit and carriage of the business one would think they came to crave an audience for some new faith , as they were wont for any extraordinary grant or dispensation : that at rome they could decree divinity as they did acts of the conclave , and give out articles as they did cardinals caps , and make a new creation for belief ; for sure they did not send that embassy to enquire whether their own immediat forefathers had so taught them , and so forwards that there had bin always a perpetual succession . but tho that would not do , 't is evident there was a doctrinal point defin'd by the great representative of their whole church , and for some ages receiv'd with the devotions and the worship of their whole church , and by consequence into their faith ; for otherwise they gave worship upon that account which they did not believe : and it is also evident to sight , how doctrines did come in into their faith upon all least pretence of visions , ( the known way ) some that were devout men began a practice , after other some in power adopted and gave credit to it , and then gave autority ; by this means the practice in a while grew universal , then became their doctrine and their faith. now i would know whether it was so , it came along to them by the way of oral practical tradition . if it did , 't is not a sure infallible rule of conveying faith ; if it did not , then that church did not still receive their faith upon that rule and principle or by that method , tho that they did so is their first great principle : and the great master of that scheme assur'd his holiness it was not possible to maintain their doctrine otherwise against the subtlety of the english hereticks . and truly they that make the greatest noise amongst us now , are fled to the last hold of it : but that indeed it does alone protest infallibility whether of the church or the succession of their doctrine by that way of practical tradition , and that is the infallible most necessary certainty of faith. but i shall say no more to this than what the grand abettor of the principle hath said in answer to himself , objecting what was to be said to them that could not penetrate into his demonstrations , see the force and evidence of that rule and principle , and yet have that faith that 's necessary to salvation , i shall give it you in his own words , as near as i can put them into english. he says , there is a certainty deriv'd into the understanding of these men out of their will ; for since they think themselves assur'd these truths were brought down by the church from christ to them , & stand convinc't of that act , this is sufficient to cause their wills firmly to adhere to them , and by that adherence to repell all difficulties and objections to which curious wits are subjects . and whether the man see that the autority of the church which he follows is of more force at least to him than particular objections in those truths ; or whether he thinks nothing at all of it , but rests stedfast in that assent which his very ignorance caus'd , 't is plain he hath a certainty of will , which in its way extends it self to the government of his whole life answerably to that his perswasion , and by consequence he hath a certainty exclusive of all doubt , and such as moves him to direct his actions all to god , that is , there is in him that faith which worketh by love . so he . now hence 't is evident by his concessions , first that there may be a saving faith which hath not that infallible certainty arising from the motives , guide , or principle , or way of resolution . and that secondly a certainty deriv'd into the understanding from a will that is piously dispos'd sufficeth . thirdly , that there is this certainty , where the will firmly cleaves and adheres to god , relying on him with a vigorous hope and trust , directing all the actions up to god and to his service , and persevering in it to the life's end . now this is all that i am all this while contending for . it is not by self-evident or demonstrative methods , or by an infallible guide that he provides against mens unbelief ; but when with preparation , like our man here in the text , in weeping earnestly we betake our selves to him , crying out for help and direction , and applying our understanding meekly to attend his methods , he disposes piously the will to entertain the gracious blessed proposals of the gospel with complacency and heartiness , and from conversing with the experience of them to prefer them before all worldly carnal things that used to bait our lusts , ravish our hearts , and carry us away from god and from our duty : and it is against this unbelief , in thus departing from the living god , that his assistances are mainly level'd , and our praiers chiefly are to be directed . for 't is most infinite madness to perswade and satisfy our selves we are of the true church , have the onely true certain faith , if yet our practices be such as set us at as great a distance from almighty god , as hell is from heaven ; and while we do commit such things , 't is as impossible we can adhere to god , as 't is impossible for christ to have communion with belial . it is a contradiction by ungodly actions to defy god and turn our backs upon , and depart from him , yet to cling and adhere to him ; 't is , as i say , a contradiction to believe that we have faith , while we do not cling to , and adhere , but depart from him . lord , help thou this our unbelief . and if his grace but once dispose us to prefer the blessed expectations of a christian , he does easily prevail with us to cling to them with such certain assurances , as will carry us thro all the stages of our life and duty , with all chearfulness and constancy . this is that certainty of faith by which the martyrs cleav'd to , and embrac'd at once the cross and their religion , firm in dying as believing ; and when with arts of torment they broke all their joynts and their limbs piece-meal , scatter'd all their parts asunder , tore their souls out of their bodies , still they kept their faith whole , and their tormentors could not tear one article of their belief or christian practice from them : and when their wills were once inflam'd with the desires and expectations of god's preparations , then no other martyring flames could make them shrink . those seem'd to them but brighter emblems of , and speedier conveyances to that eternal light and glory , which their faith had given them the evidence and the first vision of : they knew by them they onely did expire into everlasting life and glory . sermon xiv . the christians light is to shine before men . matt. . . let your light so shine before men , that they may see your good works , and glorify your father which is in heaven . the words have two parts , a command and a reason of it : the command , let your light shine before men ; the reason , that they may see your good works &c. the command affords to us this instruction ; the life of a christian is to be fruitful and exemplary . both these are commanded not onely in the command it self , but proved in the reason , that they may see your good works : there must therefore be works , which are the fruits of virtue . yea and fruitfulness is every where requir'd by christ , and if we look upon the current of scripture and our duty , we shall find that it will not serve a christian's turn not to bring forth ill fruit , to be onely barren ground , not to have vices bud and sprout within us and grow with an increase of sin ; but we must do good . in the parable of the sower matt. . . but he that received seed into the good ground is he that heareth the word and understandeth it , which also beareth fruit , and bringeth forth some an hundred fold . we are gods husbandry , cor. . . now is any of you satisfied with his field , because it plows well and receives the seed most kindly , if it bring you no increase or crop , yield you no harvest ? no , saith the author to the hebrews c. . . such ground is nigh to cursing . why your works they are your crop , your harvest ; and when god shall send forth his reapers , the angels , if they can find no returns of all god's cultivating you , but all his husbandry , his seedness , and his pains too have bin lost upon you , no increase , but onely barreness , your end is to be burnt ; or onely tares , they are to be cast into a furnace of fire , where there shall be weeping and gnashing of teeth , matt. . . and in like manner by the parable of fruit trees a john baptist , bring forth fruits meet for repentance ; for the ax is laid to the root of the trees , therefore every tree which bringeth not forth good fruit is hewen down , and cast into the fire . and david describing his blessed man psalm . does it , first by shewing he does not bring forth ill fruit . but neither will that serve turn to hear and meditate and talk of the word of god , and not to do it . it is the very same thing as a wilderness upon the water side , a dead barren tree upon the river's bank . no his man is like a tree planted by the rivers of waters , that brings forth his fruit in due season . we are god's vineyard , isaiah . and he tells us there , what pains he hath bestow'd upon us , v. . he fenced it , and gathered out the stones thereof , and planted it with the choicest vines &c. v. . what could have bin don more to my vineyard , that i have not don unto it ? now if we do not bring forth grapes , go to , saith god v. , . i will tell you what i will do to my vineyard , i will take away the hedg thereof , and it shall be eaten up ; break down the wall thereof , and it shall be trodden down . and i will lay it wast , it shall not be pruned nor digged , but there shall come up briars and thorns : i will also command the clouds that they rain no rain upon it . yea god did not onely lay wast his vineyard in that isaiah . because it brought forth sower and wild fruit , but our savior in the gospel curst a fig-tree , because it brought forth no fruit . and indeed that barren fig-tree was the onely thing upon the earth that ever christ did curse , all his miracles were mercies , but that . an unfruitful christian is such a thing a savior hath no mercy for ; a mere negative virtue hath so little claim to heaven , that it cannot escape the curse of a jesus . and shall we apply this , first to the conviction of their opinions , who think if they lie under no gross customs , if they be not tainted with any foul commissions , they are then in a safe condition ? what if they forgive no wrong , why they will do none , and so who shall lay any thing to their charge ? pardon they will not any minute offence , because they avoid the wanting it from others ; and they will not hate nor malice , tho they cannot have the bowels of of love , no fellowship of christian kindness : they have no foul unclean heats , nor no devout ones ; no ardencies of lust , nor yet of zeal : so they do not blaspheme god by daily oaths , make no matter of worshipping him by daily praiers ; and if his holy name be not in their execrations , 't is well enough tho he be not in their petitions . no tho they go a little further , and besides their doing no gross ills have great professions of religion , they have all the leaves and foliage of a christian , they make a fair shell of piety , take abundance of pains to do all those things that are to stile them great professors , plenty of hearing , and abundance of talking , but no doing : if you search the leaves you find no fruit , no constant tenor of good works in every kind of christian duty ; these are but too obvious stratagems of satan and our deceitful hearts to make us satisfy our selves , either with our condition , tho our piety look no further than to do no ill , and the positive part of religion be altogether unregarded by us ; or tho we have no more of it , but the profession . o my brethren , as to these last remember that the curst fig-tree had leaves , had fair shew enough to bait our savior's hunger , and promise him refreshment , and temt him out of the way to it : and to the other , hath god autority onely to forbid , can he command nothing from us ? are we content onely to abstain from something for his sake , but will not do any thing for his , nor heaven's sake ? is not his worship as dear to him as our lusts are hurtful to him , and hath he not as much reason to require that we should be devout and holy , as that we should not be profance and filthy ? can all his mercies , all his rewards neither procure nor deserve more of us , than onely not to serve the devil ? surely , my beloved , both these sorts of christians shall find , that in the catalogue of sins to be accounted for , omissions shall be reckon'd , when our savior comes to pass his sentence at the dreadful day of judgment . see the tenor of it , b go ye cursed , for when i was hungry , ye gave me no meat . 't is not ye shall be damn'd because ye stript me , and because ye starved me , but because ye did not relieve me . and 't is so in the other , not bringing forth fruit , not doing fills up the sentence of final malediction . but the sadder conviction of this is for the practice of those that are nothing but commissions , whose vice is positive , men that cleanse themselves from holiness , and go on daily perfecting filthiness . if the man , matt. . that received the one talent , and laid it up safe in a napkin , and did no ill with , yet because he did no good , was therefore cast into utter darkness , whither , think you , had he bin cast , if he had made that talent the instrument of his sin , if like the prodigal he had spent it upon harlots , or upon excesses ? and whither shall they be doom'd , who do so ? if it be not enough to abstain from sin , what will become of them that do little else but act it ? if not to do pass sentence , how will to commit condemn ? and if the half righteous shall not be saved , c where shall the ungodly and sinner appear ? if the tree with leaves , that was green in foliage be curst , shall not the dry and rotten one be burnt ? alas for these men , what a long stage of duty have they to go thro ( if they do intend in this life ever to be better ) who have not yet set forth , have entred upon any part ; who have not d cast off the works of darkness , which yet , when they have don , they have but half , they must put on the armor of light , such too as will shine : they must be fruitful and exemplary . and this second quality is indeed the great design of this text , which hath more force in it than that of a single command ; for the verse is a conclusion following upon the three former . he tells them that they are salt , and sun , and a city , and a candle , things that are visible or else diffusive of their vertues , and then concludes let your light , or rather , so let your light , as a candle gives light unto all that are in the house ; so do ye , let your light shine hefore men . light is set here for christian holiness and purity , as i shall shew you ; and that most fitly , because nothing so pure as light , clear as shine and noon-day , nor nothing so diffusive , it shews it self to all : so that the thing meant by it , is an open visible holiness of conversation . or secondly more especially to represent the purity of a christian life ; light is so clear , that it is set to express the very holiness of god himself john . . this then is the message which we have heard of him and declare unto you , that god is light , and in him is no darkness at all . and indeed light was the very first emanation of god in the e creation , he said first , let there be light . and it is the most spiritual and pure of all visible corporeal beings , its motions seem instantaneous , and by a kind of omnipresence it fills the medium , and appears entire in every part of it : yea farther , it is not liable to stain or sulliage , sun-shine is as bright upon a cottage as a palace , a dung-hill as a bed of roses ; you may extinguish light , but not defile it . no expression comes near the clearness of light , and this our holiness is to strive after . but thirdly , most of all to represent the open visibility of christian virtue . nothing is so easily seen as light , for indeed nothing can be seen but by it : in a moment it will scatter it self over the whole hemisphere ; yea heaven it self does not bound the sun-shine , and it passes thro the firmament . even so diffusive should our piety be , shining before men , and like the sun 's light too spreading into heaven , shining before angels , and making them rejoice . a christian is not to suffer any man to walk in the dark either of ignorance or of sin , whom his knowledg or example may recover ; he must instruct and enlighten the mind , he must reform and enlighten the will and the affections . his pious actions must be always shining in his eyes to guide and stir him up , and every one must be christ's star to lead to him . they that be wise , saith daniel c. . . shine as the brightness of the firmament , and they that turn many to righteousness , as the stars for ever and ever . yea they are to shine so as they may turn many , that shining being both their glory and their duty . and st paul tells how they are to shine phil. . . be blameless and harmless , the sons of god , without rebuke in the midst of a crooked and perverse generation , among whom ye shine as lights in the world . all men look upon you , and therefore you are to give them good example . they are as watch-towers upon the sea , that have lights placed in them to guide the mariners into safe harbor , to teach them how to shun the rocks : and this they are to do both by their own practice and by reproof . eph. . , . have no fellowship with the unfruitful works of darkness , but rather reprove them . but all things that are reproved , are made manifest by the light . when those foul acts that are don of them in secret , are reproved by a man that hath this divine light in him , then it appears how foul and wicked they are , which the darkness of their souls would not let them see . john . . it is set down as the property of light to reprove evil deeds by discovering to them the ugliness of their courses , and shewing the fair example of a contrary life , to turn them from the evil of their ways . this is to let their light shine before men . another expression is of a candle v. . of which the ground is the same with that of the other , the light of the world , onely the type sinks a little . the light there had a larger sphere ; for the sun gives shine to all the world , but the candle here gives light but unto all that are in the house , as our savior words it , or at least that are in the room . now this emblem was also very necessary : the greatest part of men are of a lower rank and emploiment than their example should have influence upon very many , or that their actions should be called sunshine ; the acts of their calling are low , and so are those of their piety and religion , not considerable enough to be view'd or look'd upon by many others ; they are not any thing notably , and how then can they be exemplary in their lives ? they are too much clouded both in their fortunes and their emploiments and their faculties to send forth any raies , they cannot shine . why yet for these our savior hath a type here in his sermon , as also a great part of his life was the very practice of this exemplariness in a very low and ordinary condition . from the time that he disputed with the doctors at twelve years old , the shine and glory of which action may seem enough to have temted one to shew forth his light in an eminent manner , to have presently undertaken emploiments , wherein he might have bin seen ; yet till the time that he was thirty years old he retired himself , and was subject to his parents , living with , and serving them privately at nazareth luke . . who , god knows , were of a very mean condition , and consequently so was he , working with his hands in a mean trade . now all this while how did his light shine before men , when it was immur'd in a carpenter's work-house ? why even then it did in exemplary humility , great obedience , pious carriage , and virtuous diligence , ordering his conversation in that very mean condition , so as that made him gracious in the sight of god and of men v. . so that from his behavior in that low estate men accounted him a very good person . and then , whosoever thou art , be thou never so low , christ hath shewed thee how to shine before men , as he did , tho he were the son of righteousness . thou canst not be too mean to be obedient , to be careful in thy service , to be harmless , never doing or speaking ill of any body : thou canst not be too low to be abased , nor consequently to have occasion to shew forth patience , meekness , and longsuffering , and gentleness , those glorious , however humble , virtues . and this is truly to make thy light shine before men . tho thy example be not big enough to be look'd upon by a whole shire , nor yet a parish , nor a township , thou canst not be accounted the light of the world ; yet be thou never so little , thou maiest shine forth as a candle , give example to the family in which thou art by those virtues of being harmless . if thou have not so much piety , so much light as will shine abroad and make a day , yet give a roomful of example , let none grope thro ignorance , or fall into sin in the house where thou dost dwell , if thy small light of knowledg can instruct , or thy good carriage and encouragements can perswade him . and this especially concerns them that are set out to be lights to walk before them in knowledg : husbands , masters , parents , or any others , whose emploiment is to instruct or govern , of whom whosoever he be that by any evil carriage of his own gives ill example to those he hath to deal with , if they follow it , ( as 't is not to be expected but they will ) he multiplies his guilt , and derives on himself all the sins that are his imitations . the vices of all that follow him are all his retainers , his is a family of sins , and the imitations of his children are to be imputed to him ; he is father of villany , and hath a whole off-spring of guilt too : and all the sins that are don by his example , will appear the same thing as the devil at the day of judgment , and claim their father ; there the brood of iniquity will come and challenge him , and there alike curse their parent and the devil to whom they equally , and as accursedly relate , as those that joined to beget their vices , that have destroy'd them eternally , both parents of their destruction . this is certain hence , for he that but puts out the candle , is accessary to all the falls and hurts that the darkness causeth . now thy good example is the candle , which if thou do not shew forth , thou leavest them in the dark . and then if not to walk holily in all thy actions be a thing of so much guilt , it would be worth the sad serious consideration of every man , whom any others do but hear or look upon , especially if those whose age makes them capable of little else but imitation , to bethink themselves that every oath or curse of theirs may teach some others , every obscene word may stir up others lust , and instruct others what to learn hereafter : every passion , every drunkeness may make the ignorant believe those sins are not so foul , which are so customary with those that know more than they do , and by often seeing them may be invited to them ; and so for other sins . and if they do , how many sins shall they have to answer for , besides their own , which , god knows , are an infinity , too many ? what an invitation may one take for this from that happy consideration , that an innocent carriage , an holy example does contribute to the blessedness of all the souls that look upon me ? let others take delight to entertain the desires of those that keep them company with the pleasures of sin or vanity , to furnish them with instruments of delightful folly ; but let me be instrumental to their being happy to eternity : i had rather be a lover of their souls , than of their mirth . let me be useful to the glory of my god , and the salvation of those that are about me ; which certainly i am in a good measure , if i can but have a care of approving all my actions so , as may give others no occasions to sin , but may effectually attract them to my profession . then i do cooperate with the bloud of christ ; for that was poured out to buy men from their vain conversation , from which if my example will but help to reduce them , i shall save souls , and in my light they shall see a light of everlasting glory on themselves , and my light also will shed glory towards god ; for so i glorify my father which is in heaven , the reason of the precedent command . and this is incumbent especially in a dark season , such as this to which we are condemned ; wherein to say nothing of those mists of error in which the generality of us are lost , engaged in a confused crowd of religions , tost up and down with a tumult of pretending opinions , and either wholly in the dark , or having onely false lights that do misguide us , so that we know not which way to get out . omitting these , there is a grosser darkness does inhabit with us , such as that which makes hell the region of utter darkness . 't is not ignorance but wickedness that dwells there , and that is the region not of mistakes , but of impiety , and we go on in such a constancy of works of darkness , as does require an everlasting night to cover , and go on in such a fearlesness , as if that night could hide us from that god , who clothes himself with light . and what is the duty in relation to such a season ? you have it phil. . , . that ye may be blameless and harmless , the sons of god , without rebuke , unblemish'd in the midst of a crooked and perverse generation , among whom shine ye as lights in the world , holding forth the word of life . a severe harsh injunction , that man must therefore have the stricter care that his life be blameless and unblemish'd , must therefore be more forward in devotions & holy performances , because most men about him are far otherwise , because he lives among loose people . the contrary indeed might prove a good encouragement to live a blameless life , because i live amongst harmless holy people ; for then what provocation have i to be otherwise ? besides the shame of being otherwise among such would abundantly restrain me , when if i did commit any enormity i must be look't upon as a stain and blemish in the very beauty of holiness , look like a negro in the midst of glorious beauties , as a dash of hell in the landshape of heaven : besides this , 't is easier to be harmless among those that are so . if the generality of persons were truly pious , how could any one almost be otherwise among them that are so dispos'd , as neither to provoke , nor give admission to a sin , where every one is so truly meek as to bear any thing , and yet every one so virtuously just as to offer nothing unfit ; such humble patience as to entertain any cross , any vexation quietly , and yet such meek true-hearted charity as not to give any ? indeed if every body that one hath occasion to converse or deal with were a full christian , there could be no discontent at all , heaven would be upon earth : and then if i were in the midst of such a nation or people , there were argument enough to make me harmless , both because i should have no occasion to be otherwise , and because i must be so , that i might be unblemish'd . but a perverse and crooked generation as it deserves no kind of dealing but its own , to return them the like is but just dealing one would think , and onely recompence , not injury . so not to do is almost impossible : perversness is so great a goad , that with the froward thou wilt shew thy self froward , saith david to the lord psalm . . and then to tell me i must be harmless , because i live in the midst of a perverse and crooked generation , looks like a very unreasonable reason . this is the sense of men . but truly this is to discourse against text , and perfectly to go against that duty which the scripture does so strictly enjoin upon those very grounds for which they refuse it . this is so far from doing without disputing , that we would reason our selves out of our obedience with those very reasons , for which god says we should obey . and truly very justly ; for when is any use of light but in the dark ? 't is then most time for us to shine , when there is nothing else but works of night about us . when thou art engag'd in the conversation of those profane people , or by any occasion cast into the company of them ; when either custom , or passion , or carnal inclinations make them without regard of god and piety transgress or break one or more commandments , if thou be a christian , and consequently pretend to those things here which christ says every christian is , if thou be a light , then god hath cast thee where there is some business , some emploiment for thy light ; and truly that hath several things to do in such a case . one is to reprove eph. . , . and truly as to this duty of reproving , that is if the persons offending be such , as either are my charge , or such ; as preserving that respect that is due to autority and distance , i may speak to freely , then clearly to reprehend them ; or if they be otherwise , then by some humble gesture or other meek manner to give them to see that sense i have , and every christian ought to have of their sins , and that tho i respect their persons , yet i dislike and detest the crime , is such a piece of piety , as if there were no other engagement to but that of friendship , methinks it should prevail with me . for should i see my company that i pretend a kindness to , or any of them that i call friend , going to drink a cup of poison either heedlesly or in an humor , or stab himself in a frolick , when probably by speaking i might hinder it , at leastwise i may hope to do somwhat towards it , if i but beg them to be kinder to my friend , and not to stab or poison him that i have a kindness for , not to destroy my friendship ; shall i think i have a friendship for him , if i would not so much as make essay to hinder it , but let him take this course of ruin ? shall i say , i have a kindness for him , when i would not so much as mind him of that precipice he stood upon the edg of , nor offer to desire him back ? or is it indeed more friendship to pledg him in the dagger or the poison , or when i see him at the brink of headlong destruction to thrust him forwards , and to throw my self down with him ? this is indeed the way of the world's kindness , but god deliver me from such a friend , i can have legions of such as those in hell : the devil hath bin shewing me such kindness constantly ever since i did know what sin was , offering me the company and the delights of sin , urging me forwards to them . no sure i that should think that man had scarce affection for me , who would not tell me to prevent a little danger , or a mischief ; or that should but see a great unhandsomness about my habit , or foul stain upon my face , which probably would make me laugh'd at by the company i was then going into , and should not care to give me warning , should much less think he lov'd me that would not tell me of a spot or deformity , which would render me hateful to god and all the holy saints and angels , nor come to keep me from eternal condemnation . i think he loves me most that labors heartily to do me most good , and he that endeavors to make me blessed , does that . and truly can you tell me what other very great use there is of friendship ( which yet is one of the greatest desirables in this world ) besides this of having one that will heartily mind the making of me better , and so helping me forwards that which is infinitely and everlastingly my greatest concernment ? all other uses may be had without it , but a faithful monitor , a reprover cannot be had without it . the benefit of such reproof , where it is follow'd , is the worthy issue of such an excellent thing as holy friendship , god-like love . and indeed the kindness of reproving befits well the most bosom-friendship , that it tied by the utmost engagements of this world . this where it did speed ( and they that love in earnest will desire and labor that it may ) would be sure to breed a kindness as lasting as their souls , they need feel no decay of it , while there is an heaven to reward the good success of such reproofs . and a much greater kindness too 't would be than any little carnal endearments , and the merits of mutual delights beget common interests , and common pleasures , and common children are not like common salvation ; when one of these pairs shall look upon the other as the angel that watches over him to keep him from from falling into evil , as lots two angels that took him by the hands to hurry and to force him out of sodom : as one to whom he does not onely owe his share of the comforts of this life , but the comforts of religion and the hope of eternity . this must cement beyond all carnal unions ; and he that evermore hath a friend whom he dares trust , and hath no interest disjointed from his own , would give a commission , and desire that friend to reprehend him in whatever thing he sees amiss : however i may be passionate at the time , yet let this be your warrant ; do it , i may think on it afterwards ; do not let me be ruin'd , because in that hot moment i would be angry to be saved ; if you love me , love my happiness , and not the satisfaction of an instantaneous passion , or the letting me enjoy that present folly . rather than see me hot with anger , will you see me dwell with everlasting burnings ? when i come to my self , the heat will change into devout , and into loving warmths ; and if i do recover by it , both our souls at last in one close pyramid of zealous and affectionate flame will mount to heaven . now i have said all this , and do consider that by almost all the world reprehensions and kindnesses are thought two very distant things , i know not whether all this will signify much , nor may be would it more , if i should press this property of light , this kind of shine that a christian is bound to , reproof of whom them he sees sin from the reason of the text , the glory that will accrew to god by it . when in a loose and vicious company a sinner does run on in a full carrier , transgress without a rub , if there be no one there that is fit , and dares owne piety and the lord of it , they are quite put out of countenance , and vice becomes creditable in that company ; and accordingly you may see many that otherwise are not very apt to sin , yet then they will offer at little atheistical beginnings of it : they will endeavor , because they will be in the fashion of the company . and this is one of satans advantageous seasons , when as we see if there be but one by of a sober and discreet virtue , that dares speak meek reason , or dares when they do swill their souls in filthy folly of one or other sort , or are loud in the rants of vice by disliking gestures , let them know that such unclean entertainments are detestable to a sober person , or withdraws abruptly , & by such a departure shews , that he scorns to stay to behold or hear such impurities ; this often does not onely hinder those beginners , take them off that would have bin dabbling , but does somtimes a little damp the progress of the most professed sinner . it is a bridle to his neck , he will not march so furiously in his carrier of oaths , or of obsceness , or whatever other sin ; he does not indulge himself so full a licence : and so by this means god gets some respect , and religion a little repute , when they see it hath some followers , and god hath some that will not see him dishonored . and truly , my brethren , do but consider what a storm it does use to raise in any man to hear an absent friend or relation abused , or evil spoken of . if we be in any degree of them the world calls gentlemen , then nothing but the sword must make return to such a word , nothing but life and soul can answer , nothing but bloud and death repair : and 't is this resentment we , in whose company the disgrace was offer'd , think ourselves more concern'd , than that friend that was the subject of . and then methinks you should not think it strange , if there be some that do believe they have so much relation to god , and that he hath approv'd himself to be so much their friend , they cannot but take it unkindly , and speak , when they hear him affronted , and see him dishonor'd . and methinks too it should not be unreasonable to expect this from all of us to whom god hath bin friend enough , that we should do this handsom , this noble glorious thing , as to right the lord in companies where we are , and to credit our maker ; and not let vice exalt over him , where we shall chance to be . truly , my brethren , this is the least that god hath reason to expect from us , even the reproof of our words , that of our open holy lives , by which as the wicked say in wisdom . . the righteous do reprove their thoughts , and upbraid them with their offending the law , and object to their infamy their transgressions . this is strictly and to an high degree required by god of every one of us , that we may have influence upon others , to be open and exemplary , to shine before men , that they may see our good works , and glorify our father which is in heaven , which was the reason of the command , and the end of our very being . now to god the father &c. sermon xv. of the accepted time , the day of salvation . cor. . . behold now is the accepted time , behold now is the day of salvation . the words foregoing , of which these i now read are the application , run thus : for he saith , i have heard thee in a time accepted , and in the day of salvation i have succour'd thee ; which god saying in the th of isaiah . signified as in the type , & in relation to the church and nation of the jews he had days of salvation , fit and proper seasons to deliver them from their affictions and calamities , ( for salvation often signifies that ) had his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , tempus placentiae , time of grace , wherein he was well pleas'd to hearken to their cries and wants , and in those he heard and succour'd them : so in the antitype , and in relation of the christian church and all the members of it ( for of these st paul here useth it expresly ) he hath his accepted time , days not onely for such temporal deliverance , of which some will have the salvation meant here , but much more for salvation eternal . but then as kings , when they publish acts of grace and oblivion , do not onely set & appoint , but limit out the time for subjects to come in , submit and return to their fidelity and allegiance , which if once elapst , they are incapable of benefit by any such grant , cannot at least plead it : so it seems god does too , and it is not sure that whosoever , at what time soever , calls upon the name of the lord shall be saved , rom. . . but , as king david told him , they shall make their praier to thee in a time of finding psalm . . in a time when his good pleasure it , the very word here psalm . . and this time st paul restrains here to the present now , meaning not onely in the general now in times while they are under grace , are in the covenant of it , and when the day-spring from on high hath visited them , and while they had the gospel , that word of this salvation : for whilest men live under this gracious dispensation , they may let the opportunities of laying hold of it go by them ; while the light of the gospel shines upon them , yet the day of salvation may be quite gon out , of which st paul here seems sollicitous for his corinthians who had receiv'd the gospel , least yet they may have receiv'd that grace in vain , and the salvation should escape them . to prevent which , saith he , there is no other sure way but by seizing on the present , behold now is the accepted time , now is the day of salvation : so that the words afford these subjects of discourse . . there is a time wherein we may be certainly accepted if we come to god , and there is a day of salvation offer'd us . . this time is limited , 't is a day of salvation , consequently we may possibly outstand it , and may suffer it to pass irrecoverably . . the onely sure way to prevent that , is to lay hold on the present , to begin now . . there is a time wherein we may be certainly accepted if we come to god , and there is a day of salvation offer'd us . the text does make sufficient proof of this , for if the accepted time be now , and if now be the day of salvation , then there is such a day and time , which our lord commanded to be preached to every humane creature in the world . indeed the preaching of the gospel is nothing else but publishing this truth , the gospel being but a tender of salvation upon pardon of whatever we have don amiss , and the accepting us , whenever we repent and truly turn to god , believing on him , and resolving to continue faithful to him , and all this assur'd to us by covenant , such as god himself both made and ratified in the bloud of christ ; and to prevent exception , since he gave command to have this gospel preach'd to every creature mark . . and our church does teach us in her articles , that we must receive gods promises in such wise as they be generally set forth to us in holy scripture , there is no pretence for controversy with a preacher of the gospel , who shall publish there is such an offer of salvation made us all , a time wherein we may be sure to be accepted . yea more , not onely to ascertain but to work effectually this acceptance , howsoever wicked and rebellious we had bin , he sent his son , the son of god to be incarnated to treat a reconciliation ; for so chapter . . 't is said , god was in christ reconciling the world unto himself not imputing their trespasses . for this he made him shed his bloud upon the cross , and die and live again ; for thus it behoved christ to suffer and to rise from the dead , that repentance and remission of sins might be preached in his name to all nations luke . , . yea for that he gave this crucified jesus all the glory , majesty and power of heaven ; for him hath god exalted to his right hand to be a prince and savior to give repentance and remission of sins , acts . . a wonderful oeconomy if we reflect upon it , and sufficient to astonish both our faith and apprehension also , that the great creator and the onely lord of all things should make god man , and then ignominiously suffer a most cruel death that he might mediate and purchase for us terms of this acceptance and salvation , and make that ignominious sufferer , that dead man god , and give him all the power of heaven and earth , that he might make us fit for , and bestow it on us . this strange transaction is no argument at all most surely , that to be at peace with us can be of any consequence to him , to whom felicity is most essential . lord , what is man that thou art thus mindful of him , and the son of man that thou so regardest him ? in whom , if we look thro him , we can find nothing in the world that 's very notable , but onely that he can defy his most almighty maker , so as nothing but the bloud of such a mediator could be fit to satisfy for , nothing but eternal hell fit to revenge ; and can defy his own concerns and interests so far , as to make that eternal hell his choice , his most deliberate option . but however the oeconomy of this so strange a mediation , tho it cannot prove god is concern'd at all to have this reconciliation wrought with us that we should be accepted and be sav'd ; for a is it any pleasure to almighty god that thou art just ? or is it gain to him that thou makest thy ways perfect ? b if thou be righteous , what givest thou him ; or what receiveth he of thine hand ? if thou sinnest , what doest thou against him ; or if thy wickedness be multiplied , what dost thou to him ? yet of how much the less consequence we are to god , it is so much the greater demonstration of his infinite benignity and goodness , who when he had no one motive in the world but pity to our lost condition , was so bountiful , that when all the compassion of divinity would not serve our turn for the provision of a ransom , he took in humanity , that god might give somwhat besides himself to purchase us a time of grace , and a day of salvation . yet more , if we should trace him in his several ways of mercy which he constantly pursues those wretchless creatures , miserable us , in , that all that may be effectual and succeed to our salvation , we should find he uses all means possible to engage us to accept of it : for not content with all his son had don , he order'd a succession of men to sollicite the same suit to the world's end . what god was in christ doing , that he hath committed to us the ministry of ; now then we are embassador●s for christ , as if god did beseech you by us ; we pray you in christ's stead , be ye reconciled to god , cor. . . a little before my text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith c st chrysostome , when he that had obliged us infinitely , our almighty benefactor , and had bin as infinitely affronted and provoked with all ingratitude imaginable and all possible defiance , gave his own son to be reconciled , and when they murder'd that son when he came to mediate , and were so far from kearkning to him , that they crucified him , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , one would think 't were time to leave such to themselves , and give them over as things hopeless and irreconcileable . no , he sends others on the embassy and will not let it fall ; with all the soft and lowly arts of invitation they must pray you , and in christ's name beg of you , and god does beseech you by them . now did he please out onely to expostulate it with us , why we will resolve to be at enmity with him and salvation too , why we will die for ever ; it would argue a concern for us , the apprehension of which ought to be very comfortable to us : but when god descends to beseech us , ( the expression looks uncouth indeed , but yet it is not strange he should intreat that which he died for , beg of us what he ask'd for not with importent weak tears , but with strong cries on the cross , with the bloudshed of his own onely-begotten son ; ) when he thus conveighs his importunate entreaties to us , that we would endure his kindness a 〈◊〉 own eternal blessedness , would suffer ourselves to be sav'd , it is impossible there can be more assurance given he would have us be so , that 't is offer'd us and we may be accepted . nor did he send these his ambassadors as bare petitioners with emty importunities and meer intreaties of this , but they strengthen these proposals with exceeding great and precious promises , as st peter calls them epist. . . . promises both of the life that now is , and of that which is to come , st paul says tim. . . yea and these as sure as that there is a god that made them . neither are they wanting to inform us of the dangers we most certainly incurr if we refuse him , merely to affright us to him , to incline us to admit salvation rather , and preferr it before everlasting misery : and all this by his express commission , they being set by god as watch-men to give warning to the wicked from him , as he tells ezekiel c. . . and least their discourse should be too faint , and not have force to move us , god does frequently step in himself by providential acts ; when unsubduable by reason or religion , deaf to our very interests we pursue our sinful satisfactions with ungovernable fierce carrier , he lays a cross on us to trash us , or le ts loose a feaver at us so to bring us low and make us sensible ; or else he suffers our own evil counsels to entangle us , we are catcht in our own machinations and designs , he lets us tast the bitter fruit of our own doings , and our sins pull down calamities or mischiefs on us so far somtimes as to scare us with the landshape of their after expectations ; having thrown us on the brink of destruction , laid us at the gates of the grave , at the very mouth of hell , where if god had left us , we had bin sealed up , determin'd to the irreversible retributions of our iniquities ; but he interpos'd to snatch us thence and set us further off , so to enlarge our time to be accepted in , and to lengthen the day of salvation to us . i challenge every man's experience to attest this , there is no man but his heart heart witness to it ; and to this too , how when we have thrown our selves upon temtation , he is pleas'd to blunt or turn aside the edge of it : how often have we put our selves into those circumstances , wherein thousands have miscarried as to all considerations both of this world and the other ? and inevitably we had don so , but that he was pleased to temper the malignity of the occurrences and divert the mischief , merely that he might preserve us for his opportunities . it is for this he watches over us , as he tells jeremy . . when as , god knows , we are so far from importuning him to do it that we think not of him nor of our selves , do not so much as ask his cares , indeed neglect , affront them , yea deny them ; yet he spares us for these blessed purposes , and is long-suffering to u●-wards , not willing that any should perish pet. . . spares us that if possible he may find softer seasons wherein we may be more pliant , take impression more easily ; therefore also he provides oft such a state of things as may be more effectual , more prevailing with us , as if indeed he waited for the time of our good pleasure , when himself should be acceptable to us , and his motions receiv'd by us . yea and that they may be so , with these external methods there are also inward excitations and assistances afforded us . that he may both find and make these congruous seasons , he is either trying or solliciting and importuning frequently our very hearts , behold , i stand at the door , and knock , saith he rev. . . if any man bear and open , i will come in to him . 't is he , it seems , that waits to be admitted , and waits long too , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i have stood knocking , and am there still doing so . your hearts however barr'd against me by your contumacy , otherwise i that have the key of david and that open'd lydia's heart , could not be kept out ; but altho it be so , yet i do not pass by or stand at them unconcern'd expecting whether you will open and admit me , but i knock importunately and unwearied , by disquieting men in their lethargick state of inconsideration and insensibility , by exciting apprehension to reflect upon their duty and their practice that is so distant from it and the danger of that ; i attemt to rouse their conscience , if so be when that is waked and troubled and affrighted , it may possibly prevail with them to be content to let a savior in . nor is he satisfied with standing still so , and expecting ; for god is that very father in the parable , who when the prodigal had wasted among riotous men and harlots all his portion , all the obligations of his father's kindness , but at last made sensible by the extremity of want and hunger , and not able to find any sustenance elsewhere , then resolves on returning and acknowledging his fault , when he was yet a great way off , saw him and had compassion on him , did not stay his coming , but ran out to meet him , and fell on his neck to kiss him ; yea fell lower in his kindness than the son in his humiliation and acknowledgments , accepted him to all the dearness that relation enhanc'd by the recovery of what was lost and hopeless could pretend to . he is that shepherd who went out to seek that lost sheep that ran from him , and that thought not of returning , who sought till be found it ; and when it was wearied so with wilful stragling that it could not come back , carried it on his shoulders rejoicing . and now judge ▪ i pray , between god and the sinner , whether he have not salvation offer'd him , and whether there be not a time wherein he may be certainly accepted if he come to god ; when ( in fum of that which hath bin said ) 't is plain , to preach the gospel to us sinners is to proclaim this acceptable year of the lord , it is to tender us salvation purchased for us , and confirm'd to us by the bloud of the son of god , which son of his , god , was incarnate , crucified , raised , and exalted to be lord of heaven and earth to work it out , and to bestow it on us ; and to direct us in attaining it he keeps a standing embassy of men commissionated to advise , premonish and sollicite , to encourage to it , represent the dangers , if we follow other , our own counsels , and he suffers us to run our selves into some of them , that the tast may make us sensible : and however we pass him by scornfully , and make no applications to his providence , but despise his cares of us , yet he delivers us to give us more time that we may not perish , yea diverts temtations when we seek them , or defeats the mischief of them when we throw our selves upon them and himself invites , beseeches , temts us , finds or else makes congruous seasons , and contrives such circumstances as may press , in fine , importunes , knocks and calls on us , and runs out to meet us , follows us , seeks till he finds us , carries us home to him . and what could have him don more to the sinner , that he hath not don ▪ and what we thus have seen him doing for particular persons , that he does much more unweariedly for nations , in whose undisturb'd tranquillity and good righteous government the godliness and honesty , as well as wealth and quiet of particular men , st paul saith , is concern'd : since in careless and loose governments , and disturb'd and broken ones men equally grow vitious , dishonest and ungodly ; and in too great calms as well as tempests are apt to make shipwrack both of faith and of good conscience . therefore god expresseth his concern for nations in most passionate words , he rejoiceth over them to do them good with his whole heart and with his whole soul jer. . . and when the importunity of crying national enormities , and that are so far from being punish'd , they are not discountenanc'd , enforce him that he can forbear no longer to endeavor by some chastning to reduce them , yet in all their affliction he is afflicted d isaiah . . and tho he correct them , yet he suffers , having all the bowels of a tender parent to them , and cries out in most lamenting wishes , o that my people would have hearkned unto me ! for if israel bad walk'd in my ways , i should soon have subdued their enimies , and turned my hand against their adversaries , psalm . , . and our savior in like manner , o jerusalem , jerusalem , that killest the prophets , and stonest them that are sent unto thee , how often would i have gathered thy children together , even as a hen gathereth her chickens under her wings , matt. . . altho thou wilt endure no envoies from me , no reconciliation , but against all laws of nations , which men do observe to all men , murderest all those ambassadors that come from me , thy god , to treat it with thee , yet how oft would i my self have sav'd thee at the approch of imminent dangers ? god does beseech the liberty of doing it , however obstinate they are against it . all the day long , saith he , i have stretched forth my hands unto a disobedient and gain-saying people , as st paul expresseth it rom. . . and himself saith , i have spread out my hands all the day to a rebellious people , isaiah . . spread them out in entreaties & assistances , to give them help and to beg of them they would receive it . we know when e moses stretched forth his hands for israel , ( in praier saith the chaldee ) god still heard , and israel prevail'd against their enimies ; and when his hands were heavy and he weary , yet while others held them up stretch'd forth to god , they still prevail'd , he heard still . but when god spreads out his hands to them all day long , as beseeching them that they would accept of his deliverances they gain-say it , and continue disobedient . yea altho they make him serve thus with their sins , and weary him with their iniquities , as he complains by the prophet isaiah c. . . yet by the same prophet he assures them , therefore will the lord wait , that he may be gracious unto you , c. . . and if all his waiting by their obstinate perverseness be made ineffectual , then he seems inconsolable . in hosea . . he tells ephraim , i would have ransom'd thee from the power of the grave , i would have redeem'd thee from death , from those calamities and enimies that threaten ruin and extinction to the nation , o death , i would have bin thy plague , o grave , i would have bin thy destruction , would have brought to nothing every thing that did endanger or look fatal to thee ; but now consolatio abscondita est ab oculis meis , comfort is hidden from mine eyes , and since there is no further application , remedy or help for thee , there is no consolation for me . as indeed comfort was hid from the eyes of christ , and they were capable onely of tears , he could not see jerusalem but he wept over it , luke . , . when once the things that did belong to the peace of that city were hid from their eyes , their day being ended , as he there tells them ; for to that it may come , since this accepted time and the day of salvation being god's own chosen time and the day of his grace , it is also limited by him , we may outstand it , may suffer this day of salvation to pass irrecoverably , the second thing i am to speak to . i shall not undertake to prove 't is limited , because 't is here exprest but by a day , a very narrow scantling ; yet our savior so bespeaks jerusalem , as if it had but that its day , when he spake to them , o that thou hadst known in this thy day , luke . . and st paul bids the hebrews c. . . exhort one another while it is called to day . yea more , as if that day were limited to one point of it , here 't is worded so as that now is the time , now is the day ; as if it were onely that point of time that stabs it self , that present instant which expires the same first moment that it is : and yet our savior when he had told jerusalem of that their day , as if that their day were no longer than the apostle's now , which as it now is , so now perisheth , even while it is ; so did their day , for even in that their day , he tells them , now they are hidden from thine eyes . but passing these , that it is so both as to nations and particular persons , scripture will make evident . and my first instance shall be made in all the nations of the earth at once : god limited the time of his forbearance to the whole world , beyond which he resolved to be so far from using his endeavors to reclaim them , as that he would suffer them no longer gen. . . my spirit shall not always strive with man , for that he is flesh ; yet his days shall be an hundred and twenty years . he was so wearied by their obstinacy , that he positively does determine that he would not still continue to be earnest with them , struggle to reduce them , since they were so stupid , wholly sensual , mere flesh . but before he would destroy them utterly he was content to try them yet so many years , and then he brought the flood upon the world of the ungodly . again he tells f abraham , that his posterity , however it should be afflicted many years in a strange land , yet in the fourth generation they shall come hither again , for the iniquity of the amorites is not yet full . four ages therefore they had yet allow'd them to return in , and prevent their ruin ; but if they neglect that and go on to add sin still to sin , by then the measure will be heapt and the iniquity will be full . again the jews , god's own peculiar people , and jerusalem his holy and beloved city had yet but its term , dan. . . seventy weeks are determin'd upon thy people , and upon thy holy city to finish the transgression , and to make an end of sins , to compleat that which shall bring full ruin on thy nation : and of those weeks it should seem as if the day on which christ weeping over them wish'd , o that thou hadst known in this thy day , was the last of them ; for he says , now they are hidden from thine eyes . once more , the city niniveh was yet more straitned ; yet fourty days and niniveh shall be destroied , jonah . . 't is true this sentence was not executed , for the mere denouncing of it gave them such a true sense of their own condition , made them so consider how they had deserv'd it , that the scripture says they believed god , heartily acknowledg'd it would be just dealing with them , that they could expect no other . whereupon they cried out mightily to god , and put themselves into a state of such humiliation , as whether for the severity or the universality of it , 't is possible the world hath never seen an instance like it . and if he that did command all this were king sardanapalus , as most of the learned do conclude , a man whose name alone was set to signify all sensuality beyond whatever other character , was the expression of it to a proverb , if he became so sensible upon one sermon to require and practise such mortification and repentance , it is no wonder if god would not execute his sentence upon them that so severely executed it on their sins and on themselves . and truly those few that allow it not sardanapalus , and yet place the prophet jonah not long after him , must be put hard to it to find out then so great a city , as he tells you niniveh then was , and so great a king of it . but he , altho ( as men of his vice possibly are apt to be somtimes ) a little tender hearted , easily affected on some sudden passionate occasion , yet that being , as it mostly is , a fit of penitence , returning to his old abominable practices , after a short reign his kingdom was quite rent in pieces , and the city utterly destroied , himself beginning it . he had before inflam'd it with his lust , then he set fire to it , and left nothing after him besides his epitaph , a greater and more lively character of sensuality than his whole life had bin : and so that city , tho it did lay hold upon the time of acceptance , seize the day of salvation , yet it quickly let it go again . and as for persons i shall need to give one onely instance , since 't is of more than six hundred thousand men , and each in their personal capacity . all whom g males , able to go out to war god brought from egypt with a mighty hand on purpose to conduct them to the land of canaan , and possess them of it ; every one of whom saw more of god's immediat presence and his glory , had more express miracle of grace and favor and forbearance also , than yet ever any people in the world had : yet these had their time of favor limited , had their day for god's performance ; which time while it lasted he endur'd their provocations of the highest measure , even when they made another god to lead them . but when that day came , and they were at the point to enter , and h he bid them go in and possess it , and they would not make use of it , being scar'd with news of enimies taller than they , and so distrusting god's help they repin'd they had not staid in egypt rather ; then as i live , saith god , because all these men have seen my glory , and my miracles which i did in egypt and in the wilderness , and have temted me now these ten times , surely they shall not come into the land concerning which i sware to make you dwell therein ; neither shall any of them that provoked me , see it num. . , , . and of all that number but two onely who provoked him not , joshua and caleb , enter'd it . this very instance , and the prophe davids application of it also psalm . to the jews of his time , that they would not be as their forefathers , stubborn and untractable to all god's methods , standing out against them till it was too late , but that to day if they would hear his voice , they should be flexible and plaint : this , i say , st paul in the third chapter to the hebrews urges to the christians , that they should also be so while 't is called to day , while that their ●odie , their day that was allow'd them lasted , least they should outstand it , and they also be excluded from the everlasting rest in the heavenly canaan . and he presses further in the sixth , how god do's finally withdraw his grace from those who in the day of it resist it , and makes no more tender of it to them ; and illustrates this in the twelfth chapter with the history of esau , who to satisfy a present appetite did sell his birth-right , and the privileges and the blessing that of course attended it ; and altho he sought it afterwards he was rejected , and ●ound no place of repentance , nothing that could make his father change his mind , altho he sought it carefully with tears : and with the parable of ground , which if when 't is long water'd with the dew of heaven , and hath drank that fatness which the clouds drop down , it shall bring forth onely briars , or continue barren , 't is no longer cultivated , but rejected , reprobated , no more fit to be water'd with the shours of heaven , but burnt up with scorching heat . our savior's i parable about the fig-tree too hath the same apologue , which if with three years husbandry it bear no fruit , and in the fourth too , being manur'd more expresly , it fail also , cut it down then , least it cumber the ground . whether the term that limits this accepted time be meted out by years and months , so much time i will bear with them and expect , as the instance of the old world gives some color for ; or whether it be not set to days and hours , but measured by their reckonings of iniquity , when they have made up and filled the epha , their time shall be out , as the amorites example and the israelites in the wilderness would evince : or whether both ways , as jerusalems and ninivehs seem plain for , 't is not for me to determin . each or any of them does assure us that the time is bounded , beyond which there is no term , no day left if we do outstand that . o that thou hadst known in this day , saith he , but that being expir'd , then is the hour of darkness , now they are hidden from thine eyes ; nor are they onely hidden from their eyes , but god also shuts their eyes , sends them the spirit of slumber on them , that they may not see , not perceive , not understand , nor be converted , least he heal them . the predeterminations that do limit out the age of mens repentance , seem much more unalterable than those are that bound the age of life . good k hezekiahs tears and praiers got him fifteen years accession to his days , time did go back for him , and he liv'd part of his age over again . but when the life that is allotted for the possibilities of repentance is spun out , when the day of god's expectation is once gon , we have no instance to produce that he will call back , or protract it to us : death may let go its hold , but obstinacy in sin does not ; marble monuments have heard and bin obedient , yielded up , but the stony hard heart will not . and indeed to be innexible arises from the very nature of that course and progress in sin that does weary out god's forbearances , outstands all his offers , wasts the whole day of salvation . for to pass by the instances of the old world and of the amorites , of which we have no more account , but that these amorites were given up so to unnatural sin and uncleanesses , that the l land spued them out ; in the other , that the daughters of men had effac'd all the thoughts and knowledg of god out of the very sons of god , that the wickedness of man was so great that m every imagination of the thoughts of his heart was onely evil continually . but in israel , whom st paul represents to us for caution , thus their state was ; they had set their hearts on present satisfactions so eagerly and impotently , that whenever there was the least want of any , they repin'd that god had brought them out of egypt ; that their jehovah should be at that distance from them as in heaven , and their sustenance come thence too , quite discourag'd them , broke all their confidence and faith : they must have their provisions and their deity too nearer , cry out for n flesh-pots and the o calf of egypt , that their meat and god too may be present . and altho god always answer'd their complaints by satisfying of them , miracle sustain'd them constantly ; yet , as moses told them , deut. . , , . ye have seen all that the lord did before your eyes in the land of egypt unto pharaoh , and unto all his servants , and unto all his land , the great temtations which thine eyes have seen , the signs and those great miracles , yet ye had not an heart to understand , and eyes to see , and ears to hear unto this day : they had no sense of them but what brute beasts were capable of having ; onely gaz'd as lookers on them ; did not mind , consider , and much less discern how great he was that wrought those wonders , and how able , ready and desirous to supply whatever they could need or he had promis'd , and that whatsoever they might want 't was sure they should not want a miracle to furnish , and by consequence had all obligation that could be imagin'd to believe in , trust upon him and his promises . but of this they were not sensible , made no such reasonings ; but when ever any thing they had a mind to was not present , or when any danger look'd upon them , disbeliev'd and murmur'd still , flew in his very face , insomuch that god says num. . . how long will this people provoke me , and how long will it be ere they believe me ? now after all those strong , most operative ways of making faith , they still persisting in their incredulity and most unreasonable and sensless doubtings , not believing him is but consequent they would not hearken to him , and be wrought on or perswaded by him ; but resisted his will always , and , as it must follow , grew more and more stubborn and inflexible , that is , stiff-neck'd , as god calls them , having their hearts harden'd . for it is the nature of things harden'd to be such intractables . and being so to that degree that miracles , god's most effectual method , could make no impression on them , that he labor'd in vain with them , he must needs abandon them , and give them over as incorrigible : and so having worn out all his methods , and by consequence all his forbearance , he swore they should not enter in canaan ; and however he endur'd them to live fourty years , their opportunity was dead and their day ended . i might tell you how the same ill temper of that nation , looking after present earthly satisfactions , consequently for a temporal messiah , made them disbelieve , and hardned them against christ's miracles and teachings , but that former instance serves my turn ; and when st paul proposes this example to the christians as a warning that they suffer not their day to pass them , least they be shut out of their eternal rest , their heavenly canaan , he expresly cautions them against the same two things , that they fall not by the same ensample of unbelief heb. . . and that their hearts be not hardened by the deceitfulness of sin heb. . . christ's miracles , if they did not make faith of his person and commission , of the duties , promises and threats of the gospel to the jews , when present with them , we may fear their efficacy may be fainter in men at this distance : and if strong inclinations to the present , howsoever sinful satisfactions of their appetites , together with long practice and converse in them , have got a great love to them , 't is most certain that this will not suffer them to receive the love of the gospel ; no not of its promises and blessednesses , all which are so averse and opposite to those satisfactions : and not loving it , it is impossible they can be willing to give credit to it . yea those sensual affections blind the understanding so that indeed it discerns not the truth of it , and engage the heart so that it gives no great heed to it ; and then as attention to it doth , the belief of it must decay . the man is onely such a stupid auditor of what is recorded in scripture , as the jews in the wilderness were spectators of it , without faith or reflection ; he considers not himself concern'd much in whatever it proposes , whether by injunction , threat or invitation , whether it do promise blessedness or denounce judgment , and so grows insensible of his condition as to either : and then coming thus to have no sense of his condition , therefore neither hath he any fear by reason of it , i. e. so far his heart is hardned , and so going on continuing in that state , it is so perfectly . and what that is , pharaoh can inform us . 't is such an heart as admits no compunction , tho you let fly all god's arrows at it . no respect to god , what grounds soever of experienc'd goodness he have for it , softens it : if you beseech him on god's part , he is not mov'd , nor yields altho you threaten him ; if god invite him by prosperity and kindness , he is ungrateful , and he grows more dissolute ; but if he scourge him , he grows either senseless or else furious and desperate , shameless here , fearless of hereafter , of all humane things regardless , of divine contemtuous : all past things are most perfectly past to him , he remembers nothing of the good or evil , so as to consider or make use of either ; and altho he throw away the present , yet as if the future would never arrive , altho you lay before him certain death and the ensuing two eternities , it is not possible to move him to provide for that futurity . and then , when neither present , past , nor future can work any thing upon him , how is it possible to change him ? now 't is no wonder if god give him over , when his state is thus unalterable . indeed as this condition when 't is grown thus irreversible , makes the state of hell here as to sinning , so it seems to make the state of it hereafter as to suffering , adding weight and in some sort eternity to its torments ; for with the other grounds that shew it just for god to plague the little transient satisfactions of our sins with an immortal worm and everlasting burnings , this also is one , that the sinner's appetite and resolution to sin is endless , and as much as in him lies eternal , and were he not cut off from the commission , his iniquity would be immortal . and it does appear so certainly , when if god set him out a time for his repentance and their reconciliation , and how great soever he have made his heaps , if he do not seal up the sum with this hard-heartedness and persevering obstinacy , if while there is yet any sand to run , he will consider and take up , then god will pass by all the rest , and cancel the whole reckoning ; if yet he will refuse this mercy , will go on to fill his ephah , and commits even while the life of his repentance is breathing out its last , while the possibilities of mercy are upon their death-bed gasping , the accepted time and the day of salvation just ending , there is no doubt , his will , his appetite and resolutions to it are immortal , and 't is therefore also fit his worm should be so : and there is no security against this , but by laying hold upon the present ; for behold now is the day of salvation , the last thing i am to speak to . i shall not press this from the common place of the uncertainty of this life , of which whatever we have past as death possesses , so the succeeding moments judgment may lay hold of ; we are sure of nothing but the present . but if we had not onely the assurances which constancy of health and strength of constitution give but a lease of years , as hezekiah had from god himself , we have no assurance of the time of acceptance . many men , tho they live fast , furiously spend the stock of nature , sin yet with a much fiercer carrier , as the horse , p in jeremies expression , rusheth into the battel , and they spend the day of salvation faster . men may deceive themselves by reckoning to repent hereafter . we cannot conclude with reason we have space left for it while our life lasts , since those opportunities are not always , and perchance not frequently , commensurate with the life or being of a profligate man or nation : and when they end together 't is not that their whole life or being was allotted to those opportunities , but when these are forfeit or extinguisht , god cuts off the other . thus indeed he did destroy the old world , when the one hundred and twenty years for their repentance were expir'd ; and several men are cut down out of time , as job saith c. . . men that shall not live out half their days , as q david saith of the deceitful and the bloudy men , that drink their own bloud when they thirst for others ; men whose time for their acceptance went not out while their life lasted , because when it went out god cut off their life . but 't is not always so . not first in nations : four generations filled the measure of the amorites iniquity , but five were past before destruction made approaches to them . judah had its sentence of excision in r manasses reign , but its execution was suspended till the time of zedekiah near a hundred years . and again the things that belonged to the peace of jerusalem were taken from them when they kill'd the peace-maker , their day of salvation too was darkned at christ's crucifixion , but the city liv'd yet fourty years . nor secondly in persons : pharaohs time was out at the sixth plague , but god at once upheld and hardned him until the tenth was past . and those six hundred thousand , that were doom'd for murmuring , were afterwards near fourty years in dying , liv'd so long to rebel against more miracles . now all that time the state of all these , whether men or nations , was irreversible , as to the doom past upon them . did we know indeed our measure of iniquity , how many crimes we wanted to fill up our ephah , make an end at once of sin and the day of salvation also ; 't were no wonder if we did not think it necessary now to seize the opportunity , having yet so many sins good . but there are commissions of great bulk , few of which will do it ; the men that sin post , soon arrive at the end of the race that is set before them . there are whose life is nothing else but perpetual variety of wickedness , and they will quickly make up their account ; the constancy inflames the reckoning , and the sum does advance mightily : how know they but the next of any of these greater magnitudes may fill up the score ? to such now onely may be the accepted time . however . they that , whenever such considerations are suggested , will not at that present , even now resolve to attemt to break their sins off by repentance , it is plain they are intangled in them , love them so , that they resolve expresly not to part with them yet , tho they are made to consider by the course of all god's several workings for them and their own provokings , that they may have wasted almost all the stock both of god's methods and their own opportunities , and will venture doing it completely , rather than forego their darling customs . now such a love to sin , as it works induration , ( as i shew'd you ) hardens mens hearts ; so it does betray it , and evince they are in some degree so . such a resolution is sufficient not onely to provoke god to contract the measure and cut short the account rom. . . but it self bids fair to fill it up . the present therefore must be their accepted time ; and they do all that in them is to put out the day of salvation , who do thus put off from them this now. . of this that hath bin said , whether almighty god be now about to make the application , either as to what concerns the nation or particular persons , is not may part to determine or debate ; s it is not for us to know the times and seasons , which the father hath put in his own power . many seem indeed to have uncomfortable expectations , great fears both as to the nation ; and i must say they have reason , we may justly fear those judgments which we have deserv'd most justly , and provok'd most heinously , wilfully , impudently ; and great fears too as to religion , nor without good cause , yet not because those men that earnestly desire a change talk of it as at hand with comfort . false , ungracious , treacherous sons to their poor mother , who do what they can to blast and weaken her , that they may have color to forsake her . but this they have talkt oft with great confidence , and he that sits in heaven always laught their confidence to scorn , & we hope he will do so to the world's end . sure i am there could be no fear of what they expect and wish so from comparison of the religions ; or if we would answer our religion by our living . but there is great cause of fear we may provoke god to desert that reformation we deform so with our manners , and put out the worship we unhallow . and inded a flood of atheism and contemt of all religion and virtue , or the having a religion that is next to that itself , looks like just dereliction of them , who would not let god be in their thoughts , nor piety or morality in their actions . now if this be so , and by consequent these fears be reasonable & just , there can be no prevention but by closing now with the proposal of my text by laying hold upon the present . any least forbearance may make our state irreversible , and does certainly provoke god towards it ; whereas , if now , when god shews us the rod , we would break off our sins , reform our selves , live up to our religion , there would be no cause to fear destruction , since god's work were don , & whatever shall happen , all would work together for the everlasting good of those that did so . this , if earnest also , must preserve religion to us . the certain and the onely way to keep religion is to practise it ; it is impossible that they can take it from us while we live it , and without that no religion , however current , can be useful to us . but this must secure our faith here , and secure us of the end of our faith , the salvation of our souls . sermon xvi . of the evidence of faith. tim. . . i know whom i have believed . the words do need no other explication than the reading the whole verse : it runs thus , for which cause ( for the gospel's sake ) i also suffer these things ; nevertheless i am not ashamed , for i know whom i have believed , and i am perswaded that he is able to keep that which i have committed unto him against that day . let those that suffer for ill doing be abashed and troubled at it , i am neither asham'd of the gospel , nor the least discourag'd by my sufferings , how great and ignominious soever for its sake , and for doing my duty in relation and obedience to it ; for i trust and depend on one that will secure me , and will bless and crown my labors . that he wills and intends it i am sure , for he hath promis'd , and in what he hath promis'd i know he is faithful , and he is also able above all that i can ask or think ; and consequently whatever in pursuance of his promise is entrusted to him , must be safe in his hands i am sure , for i know whom i have believed . so that the words direct us how to quiet and secure our selves in what estate soever affairs , whether publick or our own , are ; namely in a close dependance upon god : and in the handling them i have but these three things to speak to . . who this i is , i know ; and in what respect qualified for such secure dependance . . what those cases are , wherein dependance do's admit such confident assurance , as is here express'd by the word know , i know . . who this is on whom the person that is qualified thus does so depend , and upon what account , especially in relation to him , hath the man that does depend upon him such assurance that he can profess , i know whom i believe : to all which i shall make plain answers , and shall onely give you god's word for them . . who this i here is , i know ? and in what respect , and how qualified ? this i here is st paul , whom i do not mean to speak of in that narrow notion as an apostle , but as one in such circumstances as do make him fit to represent the state of any one that is qualified to commit all his concerns into god's hands with a perfect resignation and with full assurance . now as to this , first it is certain every person is not qualified for such dependance , cannot trust on god , rely upon his promise , as not having any right that it should be fulfilled to him . no not where the promise being general , for example , made to the whole present body of a nation , by consequence concerns most of the individual persons of that nation , even there it may not be sure to them : and of this we have a pregnant instance num. . . doubtless ye shall not come into the land concerning which i sware to make you dwell therein , and ye shall know my breach of promise , v. . and that very justly , they first having broke with him : for there being some , at least tacit , condition still implied in all such promises as well as threatnings , therefore as to one and the other god sets this down as a general rule in his proceedings , and not onely with particular persons but with nations , jer. . , , , . as at what instant i shall speak concerning a nation , or concerning a kingdom to pluck up , and to pull down , and to destroy it , if that nation against whom i have pronounced turn from their evil , i will repent of the evil that i thought to do unto them : so whenever i shall speak concerning a nation , and concerning a kingdom to build and to plant it , if it do evil in my sight that it obey not my voice , then i will repent of the good wherewith i said i would benefit them , that is will not do it . and accordingly the prophet daniel , tho it be said c. . . he understood by books the number of years , that god would after seventy years restore jerusalem , yet saith theodoret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he did not stand still and expect the fulfilling of god's promise of it , but v. . sets his face to the lord god to seek by praiers and supplications , with fasting , and sackloth , and ashes , as knowing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , tho he had promis'd it a thousand times , if we render our selves unworthy of it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we put a bar against god's performance , do not suffer him to make it good : and in those solemn supplications and addresses to almighty god thus he bespeaks him v. . o lord , the great and dreadful god , keeping covenant and mercy to them that love him , and to them that keep his commandments ; whereupon st jerom saith , non ergo quod pollicetur deus statim futurum est , sed in eos sua promissa implet , qui custodiunt mandata illius ; what god does promise any , is not therefore sure to be fulfilled ; those are they whom he performs with , who keep his commandments . with the rest that do not but transgress , the prophet zachary in an emblem shews god's way of dealing c. . . and i took my staff , even beauty , and cut it asunder , that i might break my covenant which i had made with all the people : and we see the real practice with that nation for their wickednesses neh. . from the th verse . now this being thus in general declar'd that all men cannot trust god , we are therefore as to this particular person , this i here to find out how he was qualified for this dependance . it is certain first that st paul had bin a great sinner , a blasphemer , persecutor and injurious person : 't is true he says tim. . . he was so ignorantly , out of unbelief , he knew not nor believ'd that he did ill in doing what he did ; yea more , he said that he liv'd in all good conscience before god all that time also , had don nothing which he was not perswaded in his conscience that he ought to do . but altho this good conscience might prepare him for a readier and more sound conversion , than profane , presumtuous , habitual sinners are dispos'd for ; ( for the will of such a one is true to god and right already , and you have but to remove the ignorance of his understanding , a little better information must reform him , and will turn his persecuting and whatever other factious or injurious heats into true zeal , holy devout warmths , as it did in him , ) yet while he was mistaken , that his good but erring conscience could not possibly excuse , much less could it sanctify his actions ; 't was injury , 't was blasphemy and persecution , tho 't was conscience , guilts these of a bloudy and deep scarlet , and this very conscientious man found cause to call himself the chief of sinners v. . howbeit secondly he tells us v. . for this cause i obtained mercy , that in me first jesus christ might shew forth all long-suffering for a pattern to them that should hereafter believe on him to life everlasting ; that in me the worst of men might have example and encouragement to depend upon him for eternal mercies , if they will but come in to him , he was pleas'd to shew me mercy , call me in the very flagrancy and execution of my crimes . whereupon , as he says thirdly , he not onely was not disobedient to the heavenly calling , but ( as if by owning himself chief of sinners he had set himself a standard for his service , put upon himself an obligation to be chief of all christ's votaries ) he became more laborious in his duty than all others ; and particularly so sincere , faithful , resolute and constant , as nothing could remove him , neither opposition stop him , nor temtation divert him . now it is this faithfulness , this being honest-hearted to almighty god ; 't is the firmness of this purpose to go thro with duty in a constant tenor of obedience in whatever circumstance we are plac'd , whatever happens not to be allur'd nor frighted , neither biass'd nor forc'd out of it , with the consciencious pursuance of this resolution that particularly qualifies for this secure dependance upon god for success , it does dispose a man for perfect resignation of himself and full assurance . it was st pauls case here , for this i suffer , saith he , ( and indeed he liv'd almost in constant martyrdom ) yet all this does not in the least discourage me , but by god's gracious assistance i will do my duty , come what can come . now discerning himself thus resolv'd and thus assisted , he concludes that he hath ground enough for trust , for he that is thus faithful to him may trust on him ; then he says , i know whom i have believed . and that we may not think this is an instance solitary , in the third of daniel , when nebuchadnezzar told the three children , if ye worship not the image i have set up , ye shall be cast the same hour into the midst of a burning fiery furnace , and who is that god that shall deliver you out of my hands ? shadrach , meshach , and abednego answered and said to the king , o nebuchadnezzar , we are not careful to answer thee in this matter ; if it be so , our god whom we serve is able to deliver us from the burning fiery furnace , and he will deliver us out of thine hand , o king : but if not , ( i. e. but if he would not ) be it known unto thee , o king , that we will not serve thy gods , nor worship the golden image which thou hast set up . the being conscious to themselves that they were thus resolv'd in earnest not to offend against the lord , but to obey how dear soever their obedience cost them , and so casting themselves on him to do what he would with them , gave them confidence , made them know and say he would deliver them ; and so he did . it is according to the measures of discerning the integrity and faithfulness of our own hearts that we assure our hearts before him , as st john expresseth epist. . . and then tells us , if our heart condemn us , god is greater than our heart , and knoweth all things , v. . if we find not that sincerity within , if any thing be false there , if our conscience accuse us , our own hearts condemn us , 't is most certain god will do so too , because he knows all those things of us that we can know of our selves . but if we truly cannot charge that insincerity upon our selves , we need not fear that god will charge us with the things we are not guilty of . no surely , as he there goes on , beloved , if our heart condemn us not , then have we confidence towards god , v. . and this is the confidence that we have towards him , that if we ask any thing according to his will , he heareth us ; and if we know that he hears us , whatever we ask , we know that we have the petitions that we desired of him , c. . , . and whatsoever we ask , we receive of him , c. . . thus by assuring their own hearts to god they know this , have this confidence towards him , i. e. have the trust and the dependance in the text , which in what cases it admits this strong assurance , that is here exprest by the word know , is my next inquiry . i know . now by the last words it should seem as if in every case , in every thing that he can want or does desire , the person that is qualified so , had a ground to trust with full assurance . we know , saith st john , that whatsoever we ask we receive of him ; and accordingly in all the spiritual needs of the thessalonians both in particular and as the church , st paul , when he had blest them and praied for them thus : the very god of peace sanctify you wholly , and i pray god your whole spirit and soul and body may be preserved blameless unto the coming of our lord jesus christ , thess. . . adds in the th●erse , faithful is he that calleth you , who also will do it . and here in this epistle of himself he says , the lord shall deliver me from every evil work , and will preserve me unto his heavenly kingdom , tim. . . nor did good men want this confidence as to the things of this life ; for in times of publick consternation , in the want of all things habbakuk does thus assure himself c. . , , . when i heard , my belly trembled , my lips quiver'd at the voice , rottenness entred into my bones , when he cometh up unto the people he will invade them with his troops ; but in that state he adds , altho the fig-tree shall not blossom , neither shall fruit be in the vines , the labor of the olive shall fail , and the fields shall yield no meat , the flock shall be cut off from the fold , and there shall be no herd in the stalls ; yet i will rejoice in the lord , i will joy in the god of my salvation . the exstasy of trust , the rapture is too elegant and gay , too high and full of transport to admit of any descant . holy job went yet a little farther , tho he slay me , yet will i trust in him , c. . . in a word at once , in whatsoever god hath promis'd , there the faithful christian hath a right to trust . i will not be so rude as to suppose my auditors so unacquainted with the rich and precious promises , those christian treasures , which god's book is the repository of , that i should need to mind them of them ; and indeed to do it were to read a very great part of that book . 't is sure in every case of every , whether publick or particular , real just concern , whether in temporal , spiritual , or eternal things , in some indeed more absolutely than in others , but in all these there are promises ; and promises were made to be believ'd , and every faithful christian that trusts to them , does know whom he hath believ'd . but yet it cannot be denied , since god hath threatned ezek. . , , &c. when a land sinneth against him by transgressing grievously , then he will stretch out his hand against it ; and if he say , sword , go thro the land , and pour out fury upon it in bloud , and break the staff of bread thereof ; he swears , tho noah , daniel , and job were in it , they should but deliver their own souls : then if we chance to see wickedness overspread a nation , vice and profaness grown so universal and habitual , that 't is almost natural ; when impunity hath made it safe and upon that account familiar , and then familiar practice made it necessary , yea and great examples made it honorable , and by this all virtue is made mean and contemtible , and insolently domineer'd over or derided petulantly ; when a people looks so like the thing god threaten'd so : 't is hard to apply the promises of safety to it , or with confidence rely upon god for its preservation . and yet there is the resolution of a case so like this in the prophet micah c. . as is able to revive a dying hope , and give it vigor and security : wo is me , for i am as when they have gathered the summer-fruits as the grape-gleanings of the vintage , there is no cluster to eat : the good man is perished out of the land , and there is none upright among men ; they all lie in wait for bloud , they hunt every every man his brother with a net . that they may do evil with both hands , the prince asketh , and the judg asketh for a reward , and the great man uttereth his mischievous desire , so they wrap it up . the best of them is as a briar , the most upright sharper than a thorn-hedg : and then he adds , the day of visitation cometh , now shall be their perplexity ; but he recollects himself and says , therefore i will look unto the lord , i will wait for the god of my salvation , my god will hear me . rejoice not against me , o mine enimy , when i fall i shall arise , when i sit in darkness the lord shall be a light unto me . so that when we cannot hope well of the commonwealth , yet we may hope in god still . and i pray you tell me whether way looks quieter and safer , hath more comfortable expectations , to confederate , make factions , lay plots , dark , somtimes illegal , and unjust contrivances , and sow the seeds of trouble and dissention , and think with these to carry all their own away , not enduring to submit to providence , or be contented with god's dispensations , but will help him , as if he had need of such arts or instruments , and could not govern except his commands were broke : when 't is certain such contrivances , if they do not thwart his counsels , ( which if they comport not with , he laughs at and defeats , ) yet they do his commands ; and then he will punish them , however he may let them give a while some trouble . and then whether is this better , or to do our duty faithfully and trust god ? when we are assur'd , if a one sparrow , two of which are worth yet but one farthing , fall not to the ground without our heavenly father , a church and state shall not fall without him . but yet 't is certain governments are somtimes broken or else fall in pieces , and while the fury of the sword does ravage all , the innocent as well as guilty suffer the same miseries , and the same carnage does devour the righteous with the wicked ; yea religion hath bin swept away too by the inundation , and whole churches have bin quite un-christian'd ; and no doubt there was all reason in the world for this . yet tho i will not take upon me to mark out the lines by which god moves either in his ways of mercy or of judgment , nor to give the reasons of them ; yet when plenty hath brought in all sorts of luxury and dissoluteness , and ( as it must needs ) that corrupts all , loosens all the bonds by which societies and government consist , the very bonds of common right and justice , those that either mens propriety or their security and lives depend on , and besots men so , as that they take no other rule or measure of their interests than as things serve the ends and satisfactions of luxurious appetites ; and if religion also , while 't is trampled on , despised and scofft down by such sensual persons that have no religion , and so not having countenance , being injur'd , and cut short by others , does decay ; or else , if willing to comply and save it self , it grow it self debaucht in some measure , learn by formalities to serve worldly purposes ; yea possibly learns to adopt principles and consecrate some practices which are enimies to the very nature of religion , wound , destroy christianity , and dishonor the god of it : if every thing does thus seem to provoke and call for present ruin , and god stir himself up , as he did in the b prophet , shall i not visit for these things , shall not my soul be avenged on such a nation as this ; yet in such a nation if there be enough remaining of those that can stand in the gap and maintain the breach against him , as once moses alone did , he will turn away his indignation , so as not to stir up his whole wrath ; and , altho he leave them not altogether unpunisht , he will not destroy them utterly . now he knows what the numbers are of faithful christians , such as wrestle day and night with him and do not let him rest . if the hairs of our heads be all numbred , sure the knees are , that cleave to the ground in humble adorations and petitions to him . yea and so they are ; for when elijah brought his charge in against israel , whose condition lookt so desperate , that he thought there was no servant of god but himself , i , even i onely am left , kings . . god tells him v. . he had seven thousand knees in it that had never bowed to baal : and when those three noah , daniel , and job are not able , seven thousand men yet may prevail . indeed if once religion grow so low , be so defiled that 't is not worth preserving with all those corruptions that get into it , when not onely the professors of it are deprav'd , but its very constitution in its vitals , in the doctrines both of faith and manners vitiated ; and it is hard to shew where god did ever overthrow a church and a religion wholly , where it was not so ; and then it was not he that did destroy it , it destroy'd it self . if also in a state judgment be turned into wormwood , and you find oppression for justice , and for righteousness behold a crying ; in a word , if a church and state sink by such proportions as sodom and the rest of the cities of the plain , when in all pentapolis there was not ten righteous , for whose sake five great cities might be spar'd : in fine , when once they have wrought out the measure of god's mercies , and their iniquity is full , it is no wonder if the measure of their judgment be full too , and it self irreversible and utter . but yet tho in all these judgments , whether partial or final , innocent and righteous persons suffer with the wicked , all things come alike to all , there is one event to the clean and to the unclean , to him that sacrificeth and to him that sacrificeth not , as is the good so is the sinner , and he that sweareth as he that feareth an oath , ecclesiastes . . so as that it should seem the sincere christian can no more depend than others , or if he do his trust will fail him ; yet to omit the reasons of this dispensation of god's providenc which are many very just ones , that alone sufficeth good men in the midst of all such judgments to depend upon , which st paul writes on the very account of such distresses and necessities rom. . . we know that all things work together for good to them that love god ; even those afflictions working for them a far more exceeding and eternal weight of glory cor. . . they are god's words , and so trusting and depending on them we know whom we have believed , namely god , the person , and my last part , wherein i am to enquire on what accounts especially he that does depend upon him in these cases hath assurance , such as that he can profess , i know whom i have believed . now there is scarce that attribute in god which is not a firm ground for resignation of our selves to , and of reliance on him . but to pass all those , which are every where in god's book to be met with , and are urg'd with all advantage , and to name two other onely . first 't is certain that we may with the most comfortable hope and greatest confidence rely on him , who , when we have most need , is readiest to relieve . as we read in the scripture of an accepted time , of the day of salvation , to let us know that it is not to be catcht in every season , as if whensoever we shall have a mind to be delivered and ask for it , god must hearken and command deliverances ; no sure there are proper set times , and we must be unwearied in waiting for it : so also ordinarily that the time of greatest need is god's opportunity , and the day of extremity the day of salvation , is obvious . all other times he tries us and does exercise our virtues , but when we are past all other help , then he relieves us . therefore david is most peremtory with the lord on that account psalm . , . thou shalt arise , and have mercy upon sion ; for it is time that thou have mercy upon her , yea the time is come . and why ? thy servants think upon her stones , and it pitieth them to see her in the dust : and psalm . . the lord also will be a refuge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , lxxii . in opportunitatibus , in tribulatione , in the true opportunity , that is , when trouble comes . and we shall find a reason for this way of working in his praier psalm . , . o save me according to thy mercy , that they may know that this is thy hand , and that thou , lord , hast don it . when we are in such distress as is past man's aid , then if deliverance come we cannot chuse but know the hand : when we are in darkness and dimness of anguish , and if we look unto the earth behold nothing but darkness as of the shadow of death , then if any light arise we know it is the day-spring from on high that visits us . and if besides this reason and those texts we but consult the annals of god's actings , we shall find it always thus : and not to mention those that refer to particular persons , of which joseph's single story is a manifold instance , which also gave birth to those great events which shall make up a demonstration that this is the way of god's procedure . in egypt when the design was laid so , that the people of israel could not have lasted longer than one age , ( for posterity was forbidden , and the nation was to be murder'd by a prohibition of being born , ) and when they could not to avoid this persecution get out thence , except the sea would at once make a passage for them , and a wall and rampart to secure that passage ; and if it also should do so , it would but land them in a wilderness , and they but fled from water to perish for want of it , and escapt being drown'd to die with thirst ; a place too where unless the desert can bring forth the bread of heaven , unless flesh and manna can grow there where nothing grew , they have but chang'd their fate , and brought themselves into a more unavoidable and speedy ruin : when this state of exigence was come , then god comes in by weak means , a stammering tongue and little rod works all deliverance . and again afterwards in the captivity of that nation , a state which jeremy the prophet when he had bewailed in sorrowful eloquence , in lamentations that live still , yet c wish'd his head had bin a fountain of tears to weep for it ; when in seventy years the people was so mixt , incorporated with their conquerors , as must needs be very hard to separate and tear them asunder ; and as for their temple it was ruin'd and despoil'd of all its holy furniture , which was not onely rob'd but desecrated and profan'd , so as not to be likely nor scarce fit to be returned , the vessels of the sanctuary being made the utensils of their idol-feasts and their own riots , and those holy bowls made up their drunkeness as well as sacriledge : yet when these conquering robbers were enjoying their spoils and crimes , as if wine in those holy bowls did stupity men past all sense , they and the great babylon are taken ere they knew it , and the jews return strait follow'd . again , when cestius gallus had sate down before jerusalem at the feast of tabernacles , when the nation being oblig'd by their religion was all in that city , and the christians of the land were there too , after several assaults , and when he might have taken it , he on a sudden rais'd the siege 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith josephus , without any reason , no body knows why , but onely as god put it in his heart to do so to give way for the christians to obey that voice , which the same d josephus saith was heard in the temple at the feast of pentecost , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , let us go hence , and upon it all the christians went to pella , not one staid , but every one escapt that ruin which titus sitting down before that city , brought upon that people , ( the great enimies of his church ) to a final utter desolation . once more , when after the nine persecutions , which like so many torrents of fire had swept away the christians in flame , dioclesians like a tenth wave came as if it meant to swallow not the relicks onely of christ's church , but also all the memory of the other cruelties ; when in one small province in a month he put to death one hundred and fourty four thousand christians ; banish'd seven hundred thousand more , and proportionably so in other places thro the roman world with such success , that he took confidence to write on his triumphal arches , deleto nomine christiano , as he had blotted out the very name of christians , then at the last gasp of his church it pleas'd the lord to raise up constantine , and strait the whole face of the world was christian , and dioclesian himself liv'd to see it . i might have instanced in our own so fresh deliverance , but that it would not look like an incouragement , it may be , to rely and cast our selves again upon him , if so soon we call upon our selves the same needs by the same wretchless methods ; and there are some , they say , that apprehend so . and god knows the ruin of the reformation and our church hath from its first beginning bin still working by her restless indefatigable enimies , and hath often bin preserv'd onely on the account i am now speaking , that when things are past all humane help , then is god's set time for relief . i know the churches adversaries brag of multitudes , and they come up on every side close to her ; yea and which is worse , we seem to labor to make god himself our enimy , or at least provoke him to desert that chutch and reformation we pollute so , put out the worship we unhallow and profane so by ill lives , make those that will have nothing of religion but some forms it may be loose them too , and let them die for want of substance , and the shew go out , not leave so much as the hypocrisy of piety . indeed a flood of atheism and contemt of all religion and virtue looks like a just dereliction of them who would not let god be in their thoughts , nor religion or morality in their actions . nay may it not look like a kindness to remove the gospel which proves onely the savor of death unto death , put out that light which men are but resolv'd to sin against ? or can there be a greater mercy than to refuse all the means of mercy to such men as onely make them work out condemnation to them ? e o lord , to us indeed belongs confusion of face , but notwithstanding to the lord our god belong mercies and forgivenesses , tho we have rebelled against him ; and as he knows how to reserve the ungodly to the day of judgment to be punish'd , he knows too how many thousand knees do bow to him in secret , reckons all those tears that are pour'd out in religion's and the churches cause ; and how wicked soever the professors of religion , the church members may be , if the constitution of religion and the church themselves yet be not vitiated or defective , there is hope still . and truly whereas many blame the reformation that it did not keep more hold upon the consciences of the community , did not retain some power , which altho not of divine institution , but things warily and by degrees brought in as seeming to work towards piety , and most certainly in humane ways of judging serving to procure more veneration and outward security of the church and religion ; to work out which the other consequential worldly interests we see the very scheme of some professions , not their discipline onely but their faith too is contriv'd : i think on the other side , if our reformation instead of doing thus , as it consulted not at first with carnal politicks , but christ's institutions as the scripture and other primitive records conveied them , and design'd no more to themselves than those bare naked spiritual doctrines , rights and powers which christ gave them , left to cesar whatsoever was cesar's , knowing god had promis'd kings should be their nursing-fathers ; and to be so , is part of their office : trusting therefore god and governments with their protection , and defence of church and religion . so also if thro all succeeding times , whether of flourish or depression and calamity , religion it self , whatever its professors are , have retain'd always the same simplicity of principles , be it self untainted , not new model'd to serve ends or interests , then whenever men shall begin to clip it , i do not say in maintenance , seizing what their father's sacriledge had left them , but i mean because ours did not so as other churches , grasp some usurpt power to secure their own , shall therefore cut her spiritual powers short , so that they cannot serve the ends of piety ; because they know her children will not , cannot by their principles resist , i. e. if they endeavor to destroy them for this reason , that they make men the best subjects and of the most christian principles ; that is , persecute their christianity it self , and martyr that ; i must profess that it will look like god's set appointed time to arise and to have mercy upon sion ; when it is expos'd a naked orphan , left to his protection onely , then he cannot pass it by ; but when he sees it in its bloud thus , he will say unto it , live : and tho he plague her wicked and ungracious sons , and possibly take away many of the good ones from the evil to come , yet the religion will not die . let them believe it hopeless who desire a pretence to leave it , who do what they can to stab their mother , and make it a reason to forsake her then , because she is so desperately wounded ; and let them declare it , who design to betray men out of it . but whether is wiser to believe these , or the god from whom we have these promises , and these experiences , and the other grounds of trust ? sure we know better whom we have believed , especially since the very trust to him is an engagement to him not to fail us : that 's my last ground . 't is it self a means prescrib'd us by himself , isaiah . . who is he among you that feareth the lord , that walketh in darkness & hath no light ? let him trust in the name of the lord , & stay upon his god. there is nothing in the world that more engages any man that is not profligately false , than trusting to him ; and for god , there is no other piece of piety or virtue gives such honor to him & his attributes , as sincere dependance on him do's . it does acknowledge his omniscience , that he knows our needs , & be they never so perplext & intricate , knows how to help them ; his omnipresence , that he is at hand on all occasions ; his omnipotence , how he is able above all our possibility of want ; his mercy , goodness , & benignity , in that he condescended to be willing to relieve us ; his faithfulness , & truth , and justice , in observing his good promises and never failing them , and his immutability in all these and his other attributes of loving kindness . now truly as our miseries requir'd all these , so our trust to him gives him the glory of all these ; and therefore 't is no wonder if some men made this reliance or dependance , trust or faith our whole condition of the covenant . but tho 't is true the covenant does require some disposition in us that we also may be trusted , for those that are not faithful to him , cannot have faith in him ; for us he knows our needs , he knows our hearts too , and if they be false he sees it , and the trust is broken on both sides : such hearts cannot trust him , for it is impossible that one can trust upon another , if he know that other does discern that he is false to him ▪ for he knows that he is not in condition to be dealt with by the rules of trust . yet the sincere and honest-hearted person may cast all his care there , faith does his work , and he knows well whom he hath believed . the sum is this , however grievous sinner one hath bin , if he return , and with intire submission to god's will become faithful to him , and assure his own heart towards him , he may commit himself and all his spiritual and eternal interests with all assurance absolutely into his hands , and his temporal so far as they shall be succesful in all cases , except those wherein god sees it necessary for his more advantage to determin otherwise . all his concerns too for religion he may put into the same safe hands with all assurance ; for god will never destroy his own religion , if it do not change first , vitiate and put out it self . and in whatever judgments god at any time shall bring upon the publick , he may perfectly ass●re himself , that whatsoever happens , shall be for good to him ; for how sad soever the necessity be , he knows both it and how to remedy it , and is able and hath said he will , he is true and just and faithful in his promises , it is his very nature that he cannot change or fail him ; and how desperate soever his condition seem here , that state is god's opportunity , and that time his set time , and depending on him is yet a further engagement to him . yet in all this i have said very little , all these grounds for trust & reliance the old covenant afforded . thus far the jew knew whom he had believ'd ; but sure the christian knows more comfortably , hath more cause to trust on god as on the father of our lord jesus christ. and certainly we may rely upon that father , that he will deny us nothing , who denied ns not his son . 't is st pauls argument rom. . . he that spared not his own son , but delivered him up for us all ; how shall he not with him also freely give us all things . we may resign our selves into his hands that lov'd us at these rates , and cannot but be confident as the apostle was v. , . that neither death nor life , nor angels , nor principalities , nor powers , nor things present , nor things to come , nor height , nor depth , nor any other creature shall be able to separate us from the love of god , which he hath to us in and thro christ our lord and savior ▪ or shall hinder him from preserving and delivering us in and from the hopes and fears , the terrors and allurements of them all , the temtations that either fear of death or hope of life , or malice of the devil and his angels , or of principalities or powers , whether earthly potentates or infernal , or distresses present or to come , or heights of honor or depths of disgrace may assault us with . how can these hinder , when sin could not hinder ? or what possibly can separate , when god chose to be divided as it were from his own son , rather than any thing should separate him from the love of man ? and then what may we not expect from this , the eternal son of god , who became one of us , that so he himself suffering by being temted might be able to succour them that are temted ? heb. . . able to succour ? sure he could have don it ere he took upon him weak flesh , being god almighty ; he was not less able , when he was omnipotent : yet being , when he was made man himself , afflicted , having the experience of our infirmities , in all points temted like as we are , he is enabled to be much more sensibly compassionate and toucht with the feeling of our weak condition , which himself felt : so the ability which he hath gain'd , is the omnipotency of kindness . one would have thought indeed it had bin large enough before , when to shew mercy to us seem'd more dear to him and more considerable than to enjoy divinity , when he emtied himself of this , that he might be qualified for the other . how infinitely willing then was he to be compassionate to us , when he takes flesh to learn to be compassionate ? how desirous was he to succour us , who lays down heaven and glory above , and life here below , that he might be able to succour us ? to whom can we betake our selves for mercy with such confidence , as him who made himself like one of us , that he might be a merciful high-priest to expiate and make reconciliation ? we that are the sheep of his pasture , what hands can we possibly resign our souls into with such assurance , as to those of this bishop and shepherd of our souls , this good shepherd who not onely seeks the lost sheep that is run away , but who also lays down his life for his sheep ? . . and what may not his poor church depend upon him for , who purchased to himself his church with his own bloud ? what design can he have to fail us possibly , who would be crucified for us ? in a word , if one that for us men and for our salvation would come down from heaven , be incarnate and made man , a man of sorrows and afflictions , and would suffer want shame and reproches , agonies , a cross , a bitter passion and a cruel death for us ; and who is sat down on the right hand of majesty and power , hath all power in heaven and earth , the keys of death and hell ; in whom all the promises of god are yea and amen , faithful and true , faithful to immutability , jesus christ yesterday , to day , and the same for ever : if , i say , he that is all this , can be trusted , we know whom we have believed . and now i have no more to do but onely ask , whether we are assur'd of any other whom on more or safer grounds we have or may believe ? i will upbraid none with that irony which eliphas insults on job with c. . . call now , see if there be any that will answer thee , and to which of the saints wilt thou turn thee ? there are that do with all the evidence imaginable of a strong confidence and chearful hopes to speed in doing so , pour out their needs , their whole souls to a fancied , or it may be true saint , whom they have adopted as the object of their invocation , which it seems they cannot do so feelingly , with such a close and intimate dependance , with such comfortable expectations upon christ himself . now i would onely put the question of f st paul to such a one , was that saint crucified for thee , that he should be more concerned for , and more sensible of thy condition , and that thou shouldest have a greater confidence of his good will , than of his that did and suffer'd all that for thee , that he might be merciful and faithful , toucht with thy necessities , that i mention not the rest of those qualifications that do make one fit to be relied upon ? 't is to be fear'd such persons do not know well whom they have believ'd . but i pass them . there are that trust their being here to policy and prudence , to their own contrivances , that is , trust to themselves , and give credit onely to what interest or their ambition suggests , and accordingly design ends , and devise means , weave plots , spread their nets abroad with cords , and lay snares , and do all this with that confidence of success , as if they did believe they were fulfilling prophecies , and mov'd by the directions of heaven ; for many times they seem to do this in the fear of god , and in subserviency to religion : but whatever fair pretences some of them may have to wash or color their intentions , god , you may be sure , hath no hand there in those designs , where his commandments are broken . where you discern either as to particulars , treachery , or fraud , or falseness , undermining and supplanting to serve interests , or pride , or malice , or revenge ; or as to publick , interverting justice and the due course of laws , or mutiny , sedition , raising discontents , and making breaches , 't is not he on whom they have believ'd . and did they but consider what they see perpetually , how false interests are , and how unstable high place ; how this tumbles men down headlong , those change daily ; and altho men thrive so that they wash their steps with butter , they are only so much more in slippery places , where god also leaves them , somtimes overturns them suddenly . or did they consider who the great patrons of interest and ambition are , mammon the fomenter and encourager of almost all the mischiefs upon earth , and lucifer that was discontent in heaven , had ambition to be greater there too , mutinied and stirred sedition up against god , and got by it to be chief of devils onely , prince of hell. did these designers but reflect on these things , they would know then whom they have believ'd , a deceitful world , a false glistering light that mocks them , and a treacherous malicious devil that hath bin a liar and a murderer from the beginning . i might ask the sensual person , whether he that hearkens to the cravings of the one or other of his inclinations , and is so perswaded , overcome by their insinuations , that whenever any of his appetites is high , he thinks there is no joy that is like the satisfaction of that appetite , and is mad till he have it ; yet hath found himself betraied , fool'd , cheated every time he serv'd it , but still courts and embraces the false treacherous mischief , and will not be disenchanted , whether he considers whom he hath believ'd , whether he knows that he lets his horse ride him , and is guided , animated by , and believes the beast . once more , whether he knows whom he hath believ'd , that ownes being an infidel , any one of those that with great seeming gravity , or wit and railery declares dissatisfaction at the proof of those things , which the world for many hundred years continued so convinc'd of , that they chose to die rather than say that they did not believe them : when as for them , good souls , they think they can believe nothing but upon demonstration ; yet if a man consider but the men themselves , the method and the means of their conviction into that their unbelief , he would find that themselves are always vicious , and that they examin little but converse much , and keep company with them that in the heat and confidence of drink and vice swear 't is impossible those things can be , and rally them that give heed to or profess them ; and then themselves give easy credit to this and their own inclinations , that would have them all impossible ; for it is their concern , they are eternally unhappy if they be not : so that we know whom they have believ'd , their debaucht company and their evil inclinations ; and these stupid infidels are the most credulous , we see , on the least grounds of any in the world . it is not my emploiment at this time to make comparison betwixt the one and others grounds , the several motives of belief and infidelity ; 't is plain , christ judg'd the arguments and grounds of faith were so sufficient , that he positively gives his charge thus , f go and preach the gospel to the whole world , he that believeth is sav'd , and he that believeth not is damn'd . and if his threats are as inviolable as his promises , 't will be but ill knowing him , whom we would not believe ; the conviction will be very fatal , when their unbelief will become vision . and this gives me yet occasion to ask , what temtation sinners can have not to believe , to be willing to come in to christ and be sav'd ? they cannot chuse but see all others whom they have believ'd , betraied them and will fail them : all their satisfactions must go out , their expectations die and perish , and why will ye not take up here then , why will ye die for ever ? is your case , think you , desperate , and have you gon too far to be receiv'd if you should turn ? why our saint here , the person of the text declares , he was the chief of sinners that obtain'd mercy for encouragement to all that would believe and turn : and if you did but know whom he believ'd , you must know one that went to meet the prodigal in his return , when he was yet far off ; that sought the lost sheep while he straied and ran away still , till he found him , and when he was gon so far that he could not return , he carried him . and will you neither be invited into life , nor carried into it ? why will ye die ? can ye not help it ? have your inclinations and customs , think you , so prevail'd upon you , that to leave them looks impossible ? then 't is plain you know not whom you have believ'd . is any thing impossible for him , that is almighty , whose grace is sufficient ? or can he command too hard things , who enables to perform what he commands , who , as g st paul saith , worketh in us both to will and to do , if we will suffer him ? he never praied and tried in earnest , watched , endeavor'd , and comported with god's workings , that complains thus . you cannot but believe indeed they are too hard while you hearken to the cravings of your lusts , your customs and your inclinations ; but why will you believe them still ? why will you die ? is it not in fine worth while to strive against it , but e'en go on with the stream , abandon all consideration of concern for that life ? indeed if that which god thought worth the concern of all his attributes , the contrivance of his wisdom , the assistances of his almightiness , the invitations of his promises , the engagement of his justice , truth and faithfulness ; worth all the issues of his goodness mercy and benignity , worth the incarnation , death and passion of his son , worth christ's bloud to purchase , worth the giving him all power in heaven and earth , exalting him to his own right hand a prince and savior to give us repentance and remission , that we might be capable of that life , and then to bestow it on us : if this be not worth the while to strive for , not in opposition to hell eternal , then indeed we know not whom we have believ'd . consider how it is this issue that such put it to , a most fatal issue , but the sure one of all those that will give credit to the suggestions of their flesh ▪ and this world ; lord christ , we believe thee , help our unbelief . sermon xvii . the children of this world are wiser than the children of light. luke . . the children of this world are in their generation wiser than the children of light. by the children of this world are meant those that look after and take care for onely the advantages and satisfactions of this world , have no thought of , or at most design for any other : by the children of light all those that see farther , into one to come , and who look after that ; accordingly all christians are called so , thess. . . of whom howsoever some are more and some less christian , all yet are suppos'd to have bin visited by that day-spring from on high , enlightned in some measure by the gospel , which brought life and immortality to light . . those former are said here , in their generation , in their own affairs of this world , ( which alone they busy and concern themselves in , ) or in their contrivance for their age or time in this life , to be wiser than those others . now wisdom , tho it import many offices and of highest concernment , which have place in every serious action of our lives , it weighs interests and obligations , and considers circumstances , which do somtimes make necessities , and somtimes void them , and which cannot all fall under rules and precepts , and are therefore left to the decisions of prudence which does judge of them , and then accordingly direct and steer the actions ; yet these offices of wisdom do not come directly into this comparison of our savior . it s main office in the general is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to consult and counsel well and rightly , which acts , since they cannot be emploi'd but about things that must be don in order to an end ; therefore . the wise man always looks at , and intends some end ; and . he pitches on such means as seem most useful , and directly tending to that end : yea . since this wisdom is not speculative , but b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is ratio agibilium , deals in things that must be don ; it therefore sets the man upon the use of those means in pursuit of that end , it applies him to it and guides him in the execution , and does all by rules proper to each one of these offices . now as to these three offices of wisdom , we will try to find out how far , and in what respect the children of this world are wiser than the children of light , the worldling than the christian , than the most of them , yea than the best , and how this comes to pass ; that so if men will not be wrought upon by any rules , not by god's precepts , nor by means examples , yet comparing themselves with themselves how much they fail of the observance of the rules of prudence that concern the next world in comparison of their observance of those very same rules as to this world , they may shame themselves into discretion , and may learn to be a rule and an example to themselves , which i must first enforce by that property of wisdom , which i mention'd in the first place , that the wise man always looks at , and intends some end . i suppose this , and i may well do so ; for the world allows the action that hath no end , to be to no purpose , vain and foolish . now the worldly man , as such , proposes , as i told you , to himself the satisfactions of this world , either more particularly of some one kind , or else all in general ; and the child of light , so far as he is so , designs especially the happiness of the world to come . but then if in relation to their aims , those men be wisest that propose the best end to themselves , the child of light is as much wiser than the worldling , as eternal blessedness above is better than the little broken dying starts of satisfaction here below . and truly 't is not in relation to their several ends in general that our savior here compares them , but the one , saith he , are wiser in their generation , in their own concerns ; and that first in relation to their ends . for the worldly man is intent upon his end , his will is fixt to it , and his affections all concenter in it . we are most assur'd of this by the pains he takes to compass it , all which are carried on and sweetned and made easy merely by his aims and expectation , which his heart is therefore passionately set on ; for mens actions will be chearful , vigorous , and lively onely by those measures that the soul breaths spirit into them . if the will and outward faculties lookt several ways , all his external motions would be force and violence , not nature ; but since his pursuits are eager , his affections are in them . i should enter into an abyss of matter and should find no end of the discourse , should i attemt to shew this in the several states of men of this world in relation to their several inclinations to this world's advantages . some pour out and sell the bloud and souls both of their own and other nations , but to purchase some accession to their territories , to enlarge their bounds and glory . and it is matter of astonishment how 't is possible that humane nature should attain to such a monstrous excess of barbarous & bloudy villany to acquire their ends , as sylla and marius practis'd . yet neither should men wonder , and complain of these so much ; for every little great man , that hath power , would be enterprizing upon others , outing and supplanting , catching at more power , cutting short , diminishing the rights of others to extend their own : and altho these aggressors be not bloudy as the former , ( which 't is possible they would be , if they durst , ) yet they are as unjust and false ; and they that are not able to do so much , are not in a state to put a force on others , force themselves , break their own natures into soft compliances and servile attendances to reach their ends . 't is thus in all conditions , the soldier charges and storms fire , and the merchant storms the raging sea and tempests ; and if the man's heart be once bent on getting wealth , he ●ells his meals , his sleeps , his sweat , the whole emploiment of his life , and his anxieties for that which onely brings him more care and more parsimony , and by consequence more want . now is there any thing that is like this in those others who pretend to aim at heaven and the blessedness that god is happy in ? nay do they mind it cordially , when they stand before him in his house in order to it ? or is their heart upon it there , while they are praying for it ? whenever we discern religious performances are uneasy or unpleasing to us , we may then assure our selves the mind is not intent upon the end of them . for 't is impossible he should not busy , concern himself extremely in the things that his affections are engag'd in , which possess him mainly , and which are his treasure . but 't is as when god askt the question by the prophet jeremy c. . . can a maid forget her ornaments , or a bride her attire ? yet my people have forgotten me days without number . he asks a gentler question by the prophet isaiah c. . . can a woman forget her sucking child , that she should not remember the fruit of her womb ? there is some object for an heart , that it should mind and pour out it self in tenderness to that dear part of its own breast and bowels ; it is no wonder , if it be not with so sensible affection set on any of those remoter objects , such as god and salvation in heaven ; but that they should be less considerable than attire , the robe of immortality not so much minded as a dress , that to be gay should challenge morning hours and cares , but to be blessed scarce engage a praier , wish , or thought , is sad . the truth is , such is man's corruption , that there is scarce any inclination left in nature that desires , or is indeed content to be upon the way to life eternal . before any thing can be don for man , he must be made willing not to destroy himself ; for c st paul tells us 't is god that by his power worketh in us both to will and to do . we must not onely be oblig'd by duty not to neglect and forsake our own mercies , but we must be wrought and made contented to receive them ; all god's arts and methods us'd , the terrors of the lord , and the promises of heaven , and the strivings of the holy spirit , and the power of grace emploied to work in us to will , for it is god that worketh in us to will. in this the men of this world have especial advantages over the generality of christians , that they mind and are intent upon their aim . for the mere being so engages them to the observance of that rule of prudence , which above all others is to regulate the counsels and the actions of all men in order to their several ends , if they mean to act wisely in relation to them , which is this , namely to be true to their own ends , still observing their main point . i say not they should never look off from it , mind no other ; secondarily they must do that . for as in the wise government of nations princes must take care , not onely that their subjects live in godliness and honesty and keep all the laws , but that they may live , as d st paul says , peaceable and quiet lives , secure as far as may be from the danger of their enimies abroad or at home , in all tranquillity and plenty ; and the like in oeconomical and military wisdom : so in christian prudence we are so to look at everlasting life hereafter , as not to neglect this here , but may contrive for the conveniences of this life , to avoid what may be dangerous or incommode us , provided we do nothing that 's against the other . so e st paul was wise , when both the sadduces and pharisees conspir'd against his life , to break that their confederacy by throwing in the question of the resurrection of the dead , which was certain to divide them , since the thing he said was true , and consequently since the means he us'd did not at all clash with his higher purposes : the rule thus signifying , that wise men in order to whatever end their wisdom lies , must still be true to their own end , be careful to do nothing that may take them off from , or oppose their main aim , ( for that were to destroy their own design ) and must be certain never to avoid whatever tends most to attain their purposes . accordingly the children of this world are us'd to stick at nothing that is likely to advance their ends . this was the case expresly of the text , and thereupon our savior pronounces they are wiser . the unjust stewards aim was to provide what should maintain him and his ease and reputation the remainder of his life , a comfortable plentiful subsistence , when his office should be taken from him ; and discerning no way to this , but to cheat his master , and engage his master's debtors in the wrong too , making them as false and wicked as himself , regards not the injustice , but pursues his mark . and so the child of light , so far as he is wise , in order to his aim , the price of his high calling ; looks directly forward to it . if he cannot at once do his duty in relation to his great end , life eternal , and take care of the conveniences of this life , he will not for these let go the other , never will look after these , but when , and so far as they will consist ; does not turn aside to any other ends that thwart that , is neither byass'd from his mark by any flattering considerations of whatever this world temts with , nor is forc'd from it by terrors or whatever sufferings . we have great instances of this in the second book of maccabees the seventh chapter , the mother and her seven sons , who looking to obtain a blessed resurrection , as st paul saith heb. . . did in order to it resolve to die under god's covenant of everlasting life , would not therefore accept life here , and deliverance from most cruel torments on condition to transgress the laws . thus the three wise men in dan. . , . told nebuchadnezzar , our god whom we serve is able to deliver us from the burning fiery furnace , and he will deliver us out of thine hand . but if not , be it known unto thee , that we will not serve thy gods , nor worship the golden image which thou hast set up . thus eleazar macc. . from v. . chose to die gloriously rather than to live stain'd with an abomination , as it behov'd them that are resolute , to stand out against such things as are not lawful to be tasted ; tho the penalty propos'd were loss of life , and tho the officers that were his friends besought him to bring flesh of his own provision , such as was lawful for him to use , and make as if he did eat of the flesh taken from the sacrifice , he began to consider discreetly and as became his age and his most honest education from a child , or rather the holy law made and given by god. therefore he willed them straitways to send him to the grave , v. , . for it becometh not our age in any wise to dissemble , whereby many young persons might think that eleazar were now gon to a strange religion ; and so they thro my hypocrisy and desire to live a little time should be deceived by me . f 't is said the prince of conde gave this answer to king charles the ix . of france , who told him he must make his option either of going to mass , or death , or to perpetual prison : for the first by god's help he would never chuse it , in the other he submitted to his pleasure , but that god would certainly dispose of them as it seem'd good to him . on the other side we have an instance , g chilon , one of the wise men of greece ; who , whatsoever his last aim was , here his end was to live justly and according to right reason , who upon his death-bed told his friends , it was not then a time for him to flatter & deceive himself , his thoughts did not suggest unto him any thing he had don in his whole life that troubled him but one , that when he with two others was to sit in judgement on a man that was his great friend , who had broke the law so heinously that it was necessary to condemn him , looking out for some means that might save his virtue and his friend too , he resolv'd on this , that since the suffrages were given so that none could know what sentence any one judg in particular pronounc'd , he perswaded his companions to absolve him and himself condemn'd him , thinking thus he salv'd his duty both as judg and friend : but when he came to die , he thought 't was wicked and perfidious to draw others in to do that , which he held not just for him to do , he was not true to his own end , but was diverted by the calls of friendship to serve other , and in that he found his wisdom fail'd him , and his conscience condemn'd him . so that we have seen the rule exemplified in all kinds . now by this rule we may make experiment both of the truth of what our savior here pronounces , and mens wisdom also of what kind it is , what the aim is , whether of this world or of the other , and which of the pursuers are the truer to their end , and so wiser . there is scarce any one profession , dignity , or place of power , nor indeed condition or state of life , but is adapted so that it may serve ends , either of the child of this world or the child of light , and contribute either to the advantages of this life or of that which is to come . to take a view of one or two of them : the man that gets into authority and place , may have for his end to serve god and his country , if he intend it for an opportunity truly and indifferently to administer justice to the punishment of wickedness and vice , and to the maintenance of god's true religion and virtue ; by such sons of restraint , as the scripture calls them , vice may be discountenanc'd , goodness cherish'd , till judgement run down like waters , and righteousness like a mighty stream , and the nation be taught to live in peace and honesty : or he may intend to serve himself , to gratify his pride or his ambition by getting into place and power , that so he may be over others , and his person more regarded , and his will observ'd , and himself be more uncontrolable in his words and actions , may be vices ; or to gratify his covetous desires , if in the perquisites of his place he find an opportunity for bribes , a power to sell justice , or what 's worse , impunity of wickedness , an office where men may buy off their duties , yea their crimes and punishments , at least a place of doing something like this as they find occasion . now whereas authority finds good men often modest in the use of it as to its true ends of religion and justice , power will scarce give them countenance and courage for its executions , 't is uneasy , or they are sollicited or aw'd , and they look off , at least they seldom put themselves upon it as upon the prosecution of a thing they mainly aim at , or they seldom persevere so : on the other side in order to the other ends men struggle for them , buy the opportunities of selling , give bribes that they may have power to receive them , use all arts to compass offices to serve their worldly end with . this is more notorious if the office be ecclesiastical , the true end of whose ministry is to gather christ's sheep that yet go astray , to carry on the salvation of those souls which god hath purchas'd with his own bloud , to preserve his children from eternal hell , to be applying to the wounds and the distempers of the body of christ , to prepare his spouse for the marriage of the lamb , to be dispensers and stewards of his means of grace and glory ; in fine , fellow-workers with him to the everlasting blessedness of those that are committed to their charge , and who is sufficient for , and does not tremble at these things ? to all which yet they do solemnly in express words dedicate themselves and their faithful endeavors , and are consecrated to it by the holy spirit . or the end of this ministry may be to advance themselves , to reap the profits , to receive the fleece , enjoy the honors , no great care appearing of those other dreadful obligations , or concern that looks proportionable to them : and if men will purchase this charge too , as some say , we may be sure they do not buy the duty or those fearful obligations , and much less the holy spirit or his graces ; but 't is somwhat else they bargain for , which they break thro oaths to come at , some other end they aim at . . as for states of life i must be endless should i enter into them , to name but that which god himself did institute and first before all others , which he made to be the complement of the felicities of paradise , to be mutual support in every state of life , give all the comforts of society with innocence , to preserve from vice in the most dangerous and fatal instances , and so assist in the recovery of lost paradise ; to fill earth , so as by their good education it might people heaven , and repair its loss of faln angels . but some also may intend no more by it than dowry , or to serve the needs or interests of families , and to raise them ; for as for other satisfactions , they intend to make them to themselves much otherwise , and design not this at all a bar to any , do not look upon it as god meant it for a remedy , because they would not be preserv'd from the transgression , onely they purpose to have such posterity , it may be , as the law will suffer to inherit what their vices leave , and their arts can secure from creditors . yet truly , since men learnt to disbelieve or not regard their own immortality , and then learn not to care for living after they are gon hence in a good name ; it is not strange if they esteem not living in posterity , and however brutish they are , mind not yet that immortality which beasts endeavor towards , to live in successive offspring : yea where such men have it , they so little mind the giving them good education , that their vices onely seem to live in their descendants . thus men convey ruin into all the future ages of their own families , and all this the most certain consequent of depraving this divine primary institution which was of such absolute necessity and benefit to mankind as he judg'd , and of slighting his ends in it , drawing it aside , and so making it of no reputation to others . by these few instances we may discern , that there is no profession place or state of life , but may be taught to serve ends either of the child of this world or the child of light. it is not my part to affirm that most men make them minister to worldly purposes , that is not necessary to make good my thesis , which says onely that the children of this world are truer to their own ends , more careful to do nothing that may call them off from , or oppose their purposes , more certain never to avoid what tends to the attaining them , and by consequence are in their generation wiser . mens practice in those instances ( and 't is the like in others ) look them in the face so , that it were a shame to prove it to them ; and 't is as easily discern'd what kind mens wisdom is of , they need no marks to distinguish them . in a word , he that will act wisely in order to those ends and objects which the light of christianity discovers and proposes , must in every serious action look before him and consider what he purposes and designs by it , and , not giving ear to the suggestions of his prejudices , interests or any passions , shutting out their counsels , think where and what his aims are in it ; whether by what he is about to do , he can intend an act of justice , honesty , charity or religion ; whether he can do it out of love of god and for his service : or else passing by that , whether it does look another way aside to somthing else , and then consider , since almighty god is infinitely just , and will be sure to punish what is grossely don amiss , and eternally reward what is faithfully endeavor'd in his service , whether therefore by thy action thou art going to work towards , and ascertain thy felicity , or not . for if it be to gratify carnality or worldliness , to serve but any present inclination that will call thee off from , or will make thee worse dispos'd for duty , and will not comport with thy designs of piety and heaven , then thou art not true to thy own ends , run'st counter to thy own design and everlasting interest ; but if thou canst really and in truth intend to do that thing for heaven and god , on god's name do it , if i say , thou dost intend directly by just means , that being the second property of our wise man , that he pitches on such means as seem most useful and directly tending to his end , which i am next to speak to . and as to this the child of light is furnisht now with all , that he , who is the wisdom of the father and his everlasting word , could judge was necessary or conducing to his end , and would prescribe for the attaining it . for however in the state of heathenism they were much in the dark , both as to vice and virtue , and to the rewards and punishments , and thro the prejudices of their education in a world corrupted wholly both in practices and principles ; they sin'd out of piety , and their religion was their greatest crime : yet he that brought life and immortality to light , was himself f the way , the truth and the life , the true living way to it , sent by his father to trace out , and walk before us in that onely true way that can bring us to that life and immortality . faith and repentance make up the whole duty of man. to believe on him , to endeavor faithfully and with sincerity to obey him , and when ' ere we fail , to be humbled for it and amend , these are the true mens to attain eternal life , as god hath by two most immutable things assur'd us , both by promise and by covenant , which he seal'd to us in the bloud of his own son , which bloud also purchas'd it . and his word declares infallibly all the rules of our duty , not in general onely , but oft brought down to particular cases with their circumstances , and resolv'd in most familiar instances . so that as to this part of wisdom , which consists in pitching upon good means , sure the child of light is prepar'd as much better than the other , as the wisdom of god exceeds that of men . 't is true the other hath the compass of all arts , professions , and all other humane inventions for his choice , but besides that they are humane , how fantastically are most put upon their course of life as to this world ? to some chance does appoint it , others are determin'd to it oft without considering their capacities , whether they can fulfil the obligations of the charge they undertake , are blindly set down ; one for example for a soldier , this a merchant , one a scholar , this for law , that other for the gospel &c. as if they thought god in the distribution of his faculties and abilities were bound to follow their rash inconsiderate appointments . but be the ways and means design'd well , yet how insufficient they are for the most part for their ends is every man's complaint , who seldom can attain them with all industry imaginable , g the race is not to the swift , nor the battel to the strong , h there is no king saved by the multitude of an host : the ways to some too are false and slippery and on a precipice , the men that aim at high place often find it , men that build on aire , as others do on water , on the waves , men whose means are most uncertain ; so the paths in seas are also to the merchant , and the winds and weather : some are dangerous too as shelves and tempests to them . so the soldier 's constant conversation is with death too , and his life is always in his hand , saith david . yea many of the means men use are treacherous , false arts , exactions , frauds , injustices , and bribes breed rust and canker in the gold and silver which they get , and eat the flesh like fire , james . . and what is taken from the altar hath a live coal in it . and as to the means men use in order to the plentiful enjoiments of their good things , the luxurious oft eats surfet , the intemperate drinks feaver , the incontinent embraces rotteness that eats out his marrow . so that certainly the worldly man that aims at satisfactions of this life by such means , makes the worse choice , and were wiser , if he sought them also by those means that tend to life hereafter , to salvation even in the ways of piety ; for as david and st peter both prescribes , he that loves life and would see good daies , let him eschew evil and do good . but he hath a very obvious objection , it is the most concerning part of wise men in the choice of means to pitch on such as are within their power ; for to deliberate about , and to intend impossibilities , is the most horrible instance of folly . now the man of this world chuseth such means , as humanely speaking , seem within man's power . but the means whereby the christian must attain his ends he thinks are not so , and he is glad to think so , 't is apology , and he had rather have the excuse of god's not giving grace to him , than have the virtue ; and 't is certain truth , that god must give it . o god , from whom all holy desires , all good counsels , all just works do proceed , saith our church . all holy desires , for he prepares the heart that his ear may hearken thereto , his spirit is the spirit of supplication , he must intercede in us with grones unutterable , as if men need not set themselves to it , but were to wait for inspiration for it from that spirit who blows where he listeth . all good counsels also and just works are from him ; for we are not able of our selves to think a good thought , as of our selves , all our sufficiency is of god , cor. . . the very preparations of the heart are from him psalm . . 't is he that does touch the heart , sam. . . and open it , acts . . turn it , jer. . . he must draw us , john . . which if he do not , no man cometh to him ; and must give an heart to know him , jer. . . give a new heart , ezek. . . and in all variety of expression , a new spirit i will put within you , and will take away the stony heart out of your flesh , and cause you to walk in my statute , and ye shall keep my judgments and do them . in a word , he worketh in us both to will and to do , phil. . . now since he onely does all this at his own pleasure , as st paul affirms there , therefore 't is not in man's power : i know , o lord , saith jeremy c. . . that the way of man is not in himself , it is not in man that walketh to direct his steps , no not to his main soveraign end . and in this the worldling thinks he has advantage ; but does he not know that he must pray too , as well as labor for his own bread matt. . . it is god produceth all in order to it ; he bringeth food out of the earth , and giveth wine that maketh man's heart glad , and bread which strengthens it , psalm . , . he that watereth the hills from his chambers v. . and his clouds drop fatness , he prepares men corn , psalm . , . &c. 't is he that gives us power to get what we have , and he that does not know this , knows not god , deut. . , , . beware that thou forget not the lord thy god , and say in thy heart my power and the might of my hand hath gotten me this wealth ; but thou shalt remember the lord thy god , for it is he that giveth thee power to get wealth , yea he gives it it self , whatever labor we bestow in getting it chron. . . o lord our god , all this store cometh of thine hand , and is all thine own ; riches and honor come of thee v. . 't is i gave them corn , and wine , and oyl , and multiplied her silver and her gold [ even that ] whereof they did make baal , made an idol . and god is so jealous of his honor in this particular , that if men do not render this acknowledgment , he threatens to take all away : therefore will i return , and take away my corn in the time thereof and will recover my wooll and my flax given to cover her nakedness , hos. . , . and if he do not take it , he must bless it , otherwise we shall not thrive , shall have no comfort in it ; for the blessing of the lord it maketh rich , and he addeth no sorrow with it , prov. . . without that , bread may stuff us but not nourish , we may have saturity but not have sustenance hag. . . for i did blow upon it , saith the lord. so that for ought appears , if scripture signify to the men of this world , as here they appeal to it , the means whereby they should attain their ends seem no more in their power then the others . for as in the order of grace those general rules to which he hath determin'd the conversion of a sinner , god must work with his means to make them effectual ; so in the order of nature those general rules by which all things in nature are effected ; he must prepare the means , and bestow the power , and bless the endeavors , yea and himself give all too , otherwise they also cannot be effectual . thus he hath in both appointed , that in one and the other we should live with constant application to , and with entire dependence on him in the faithful use of means both in the one and the other order . so that the objection is quite vanisht . 't is true tho somtimes god doth blast mens actions so , that do they what they can , they cannot prosper for some secret cause that 's unaccountable to us , yet because for the most part in the sphere of nature , so far as the men of this world diligently use the means , they attain their aims in some measure ; therefore notwithstanding all the interest god pleads in these things , they make no doubt but they are sufficiently in their power ; much more then those in the sphere of grace are in that of the christians , where they have express promises of not being disappointed , and are requir'd by most strict and multiplied commands which represent the work of grace as duty . for tho all good desires and prayers , come from god's good spirit , and from his preparing of the heart as we saw , yet i before thou praiest , prepare thy self , and be not as one that temts god , as one that waits for a particular inspiration to it , one that will not pray without a miracle . tho god is said to open lydia's heart ; yet rev. . . he dos only knock , and we must open . he turns the heart , and therefore ephraim praies k turn thou me , o god : yet by ezekiel he saies l turn your selves from your transgressions , and bids judah m return now every one from his evil waies , and make your waies and your doings good . he promises to circumcise the heart deut. . . but yet he bids them circumcise the foreskin of their hearts , deut. . . he dos engage to put a new heart and a new spirit in them , ezek. . . in fine altho he worketh in us both to will and to do as s. paul says , yet he therefore charges us , work out your own salvation , for it is god that worketh in you . now when the man of this world thinks all those expressions of gods workings in the course of nature are such as yet leave n all to him to do , so far , that he were a fanatic as to worldly interests who without endeavoring in the use of means , should look that god would work out his ends for him , give bread without sowing , nourish without eating , notwithstanding that scripture dos ascribe to god the intire efficacy : shall the like expressions in the order of grace , leave nothing for the christian to do , especially when the same endeavors are commanded him too ? i know not whether these expressions made to us to turn our felves &c. do make more pelagians that deny all need of grace ; or else ascrib'd to god , make more deny all need of our endeavors , even of our praiers , or of any thing but more dependance , waiting for his season . whereas indeed we are to work , because he works and gives means to enable us ; and not to use the means he gives us is to temt him , 't is to refuse salvation by the ordinary methods of his workings , & expect new miracle , 't is to be that fanatic that dos look to live without food . 't is gospel truth to say it is not the direction of gods laws can rule us , nor his promises allure us , nor his threats affright us ; but his holy spirit must direct and rule our hearts . coll. . sun. aft . trin. and he must write his laws there heb. . . and he must give us a heart to love and dread him . to affirm the other is heresy : and to say that a sinner can dispose himself for his conversion , or that the outward means can by their own moral efficacy turn a sinner , is an heresy against grace , but grace where it hath not been too far resisted , still accompanies the means . gods word is o the ministration of the spirit and of p rightousness , and his word and spirit go together acts . . for to resist one is to resist the other . and if the heart be not by evil education , bad converse and example ( great advancers these of reprobation ) deprav'd , either hardened or made dissolute , or overgrown with principles that choak all god's good seed that can be sown in it , those means so assisted call attention , work some disposition to regard them . the ordinariest means are blest to that end . prov. . . thou shalt heal him with the rod and deliver his soul from hell . yea they do it , tho the force of good education have been broken , when these gracious means find congruous soft seasons , lay hold on occasions of calamity or such like ; and they move the inclinations , and so make soile prepar'd for god's husbandry . and since experience shews us mere gentile breeding and converse , if there be but care and parts , can temper , take off , at least moderate all insolence and passion , make men generous , and meek and humble , decent as to all behavior towards god and man , not one ill vicious habit in their practise , but an universal probity upon the face of their whole life ; why therefore may not those beginnings of god's workings , which he never fails to carry on for his part , do as much ? and if they but keep off ill habits , and by constant practise weaken inclinations to them ; here 't is plain that god's means of grace find not so much resistance , and that which in another state of mind would not have been sufficient there becomes effectual ; especially when with them that work , he works , and as s. james says , gives more grace to them that use it , and diverts temtations , enables to do all things thro christ that strengthens . o that the christian would but try and strive to use his means as heartily as the child of this world ! it is because men are not so industrious for salvation , answer not the motions of god's spirit , but neglect grace given , when the worldly man is indefatigable in , and therefore is wiser in order , to his end . yet in relation to their proper means in order to their several ends i must confess the worldling does observe the rules of prudence better ; the true child of this world for the most part chuseth the prescribed known waies to his end , and do's use the general means and methods of the world , gets into a profession or a place in which if he use false arts , they are trades now , mysteries well taught and known ; there are few adventure on untrodden paths : projectors seldom thrive . but the generality of christians who would gladly reconcile god and this world , life hereafter with the being well here , do not therefore acquiesce in gods means only , but make principles , by-rules of conscience , which they guide themselves by on occasions , and have taught themselves to think they are safe waies , and such as do not lead them from salvation . it is too well known what one sort of men have attemted in this case , how by new-rais'd principles of probability and directing the intention , they have reconcil'd all villany with christian life , made it safe yea meritorious to lye , forswear , and bear malice , to defame , revenge by either force or treachery , rebel , massacre , drown whole nations in their own bloud , depose or murder kings . but passing these as monsters in religion & honest heathen humanity ; there are pretenders to some tolerable regard of god and vertue , who on occasions , fit their conscience to their convenience . besides s. pauls good conscience void of offence to god and man , there is one of gentility , of politics , of honour , of friendship , and a conscience for persons , times and places , one of compliance and one of the mode , one for the interests of a profession , and the like . i might have nam'd some quite the other way ; the conscience that is rul'd by rouling changeable principles , which ▪ play fast and loose , now strains at gnats , and now can swallow camels : or a conscience of caprice , that sets it self strong suddain heats of nice observances somtimes in little things , somtimes in greater , but is firm in nothing . but waving these , and that for politics too , which is govern'd wholly by reasons of state , which is too nice and high for my consideration ; the man of honor makes himself a principle which will allow him to require reparations for the least affront so call'd ; for otherwise what gentleman would be of christ's religion ; he can right himself with sword and pistol and with a good conscience . the conscience for friendship is like that of chilon , whom i mention'd to you , hath a by-rule . and indeed who is there almost that hath the same sentiments or laws for equity and justice in his own cause or the cause of those he is most concern'd for , as in others ? they mesure not by the same standard : do not think in conscience the same case is like when it makes against , as when it serves a turn . as for persons , so for times . we have one conscience for the time of health , and one for sickness . things do not equally seem good or evil in their different seasons . and as for places , ut vestitum , sic sententiam aliam domesticam , aliam forensem saith the orator . men have their shifts of conscience as of clothes ; their dress is carefuller , and their rules stricter much abroad in public , then when at home or out of sight . as for the conscience of compliance , many do not only do things which they have dislike to , out of compliance , but satisfy themselves because they do them with reluctancy against their inclination , to avoid the being singular or offensive . for the mode too ; men learn to interpret god's laws also by the practice of the age , live and judge by imitation and example . the man's conscience tho it boggle at first sight of dangerous uncomely liberties , yet conversation with them , as it takes away the horror of them , so he thinks it do's the danger and ill influence . and as fashion makes all dresses to be mode and not look uncomely ; so the custom of these things makes them seem indifferent . a conscience also for the interests of a profession : as in trade for example , and in corporations of it , it thinks their combinations for the better keeping up the company fair and honest , and therewithal make tricks and exactions lawful . and in single traders such another principle makes princes laws be broken , & their dues stoln without any check of conscience ; and i verily believe that many think these are not inconsistent with a good mind . i might have instanc'd in other professions ; particularly in that which satisfies it self in the defending manifestly wrongful , and in right causes , in protracting suits to mens great molestation and the ruin of just rights . but in truth this is paltry trifling with religion , having false weights and mesures of what 's lawful and unlawful , things that god abhors : and indeed these frauds will in the end return upon their authors , and the unhappy artist will most certainly deceive his own soul. for he never can arrive at life , whom he that is the way do's not lead thither , christ and his rules only can introduce us into the mansions of eternity . 't is true there may be doubts somtimes about the way of duty ( for 't is that i speak to ) in applying general rules ; for circumstances may perplex & vary cases , obligations seem to clash and quarrel , so that one may be uncertain which to follow , what means he should take to attain his great end . . now in case of such uncertainty , as to the means , the child of this world do's observe a rule of prudence better then the christian , for he takes advice . for who intends to purchase an inheritance but he goes to counsel , and if there be the least appearance of uncertainty in the title , spares no charge to have it searcht and to be sure ? the least indisposition drives the man that aims at life to his physician . in every difficulty of a voiage where there 's any apprehension of a shelf or rock , the merchant and the master will consult the pilot. but in the voiage towards heaven how many make shipwrack of a good conscience , because they will not commit themselves to any conduct ? how often do they shake their title to god's inheritance , because they will not take advice of him at whose mouth god commanded they should seek the law ? and who do's go to the physician of souls to prevent death eternal ? i do not say men should betake themselves to a director in each action of their lives ; for who goes to a doctor to know whether he should eat stones or poison ; or who asks a lawyer whether he should keep or burn his evidences ? now for the most part what i ought to do , what to forbear , is every jot as clear as those , except where circumstances trouble , or else seeming cross obligations a muse our judgment ; and then for a man not to ask direction in his way to heaven , is unanswerable folly in a man that will inquire the way to the next village ; 't is nothing but a wretchless stupid carelesness in the eternal interests of his own soul. when he that takes the best directions he can get with this sincere intent that he may not transgress , may quiet his own mind in this that he hath don his utmost faithfully towards duty , and in doing that with our good god shall be interpreted to have don his duty , if he also faithfully pursue the means directed , the d. property of wisdom , which does set the man upon the use of those means which he must attain his end by ; the last thing i am to speak too . now as to this i must confess the child of this world wiser : and give up the cause . whoever does resolvedly intend his profit , pleasure , honor , or whatever state in this life , 't is the business of his parts , his study and his whole life to pursue it : and it is so while the appetite of any carnal end is eager in him , anger , hate , revenge &c. and i cannot say it is so with the christian as to his end . but the worldly man besides the zeal in using all means in pursuit of his end , he observs two rules that wisdom dictates , with more carefulness ; . be circumspect , then wary ; both prescrib'd us by st. paul ephes. . . see that ye walk 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 circumspectly , not as fools but wise , as we translate it , and the vulgar caute warily , with caution . now the first of these two , circumspection signifies the looking every way about him to discern , or if he can foresee whatever may obstruct him in his progress , give him any hindrance in whatever shape it is likely to attemt it ; whether it do threaten with inconvenience , or do flatter with the deceitful appearances of being useful ; come with treachery or open opposition , as a false friend or a known enemy : and the other , caution sets him upon all the care he can make use of to avoi'd or rid himself of such impediments of what kind soever . now t is evident the man of this world in whatever occupation , trade , profession , or place he may be , from the lowest to the highest , who proposes any one thing to himself , and does not live ex tempore and follow ends and objects as the boy 's do crows , but hath at least some one design , so far as he does so , looks round him , that he may shun every thing that would defeat , divert , or but disturb him in it , and endeavors to move every stone , which he may stumble at in his pursuit , whatever may be an impediment to his attainments . now the child of light hath warning given him by the wise man also , my son if thou come to serve the lord , prepare thy soul for temtation . there are those that will attemt to break his progress in pursuit of any such designment ; his enemy the devil like a roaring lyon , his false friend the flesh , and a third ( that will assault him under both appearances ) the world , somtimes by reproches taunts and insolent scorn , by turning piety and virtue into raillery , discouraging men from the pursuit , somtimes by vexatious molesting , injuring , oppressing good men that they think will bear it , making a prey of the meek , patient and long-suffering , treading under foot the humble ; because they know their principles will make them suffer it : and somtimes by invading them with downright persecution , when duty and religion are made crimes , true faith and a good conscience mark men out for ruine . sometimes on the other side it courts us , shews us all it's glory , it's places , powers , plenties , pomps and gayeties , and so kindles in us the desire of wealth , which is the only way to compass all those ; which desire if it touch the heart once , if the world can charm us once with the deceitfulness of riches as our saviour words it matth. . . we are quite betraid . for these deceitful riches , tho they are and may be made great instruments of good , and most well minded men , when they are in the way of getting them , imagine they shall do more good with more of them , when they have got them , they deceive them , prove occasions and foments of vices , do not only serve , but grow incentives to those sins , which men have any inclinations too , yea many times betray them into those they before had no disposition towards , by putting them into their power , and by heightning for them . and however many that possess them , do make blessed use of them , yet those that seek them and endeavor their increase on the account of doing so , to make them help their entry into life , do in our savior's judgment for the most part so deceive themselves , and are as sottish as a man that should get up upon a camel , to ride thro the eye of a needle . 't is our only wisdom to beware of all temtations . 't was christ's last advice in that agony both of his love and sufferings . watch and pray that ye enter not into them ; look about you , give no opportunities to them to approch you undiscern'd , advert still that you may be either able to avoi'd them , or have time to fortify and call up all the succours reason and religion offer , and all those of grace , which god is ready to bestow upon your prayers , that you may not be surpriz'd and taken unprepar'd ; and rather bear & suffer any thing then yield . whatever 't is that is most precious to thee , serves thy greatest uses , contributes to thy most charming satisfactions , rather part with it then let it temt thee . 't is our saviors charge , if thy right eye offend , insnare , thee pluck it out and cast it from thee . it is sad indeed when the eye that should watch , the organ of circumspection and with which we should discern the snare to shun it , should it self lead into it , and be it . but 't is sadder when the snare is dear to men as the usefullest part and most delightful of their senses , when they can no more endure to withdraw from temtation , then to cut off their right hand , or pull out their right eye , when they use those parts to look about for ruine , and lay violent hands upon the instruments of their perdition ; when they will loose any of those organs rather then not pursue what the temtation suggests , rather cut off a right hand and pull out a right eye , then not satisfy the appetite it raises , give up all their own aimes , and the worldlings also for that only ; loose their salvation , their god and their own soul , spend wealth and strength and body , honor and understanding on one sin , that they may become their own ruins here in this life , and the type of their judgment in the life to come . now these are such instances of folly that the men that practise them and call themselves christians , are not to be put in the comparison with the children of this world , who in every part of wisdom are much wiser , in relation to their ends , and to the means they pitch upon , and to the use of those means in pursuit of their intentions : which i undertook to shew . and then when all their wisdom is foolishness with god , and branded with the worst extremest names of it in scripture ; in what rank of folly stand most christians ? and truly to sum up all , 't is a most astonishing contemplation how 't is only in these everlasting interests that most men act without any consideration , as men wholly destitute of understanding , and that could not think . he that hath a journey or a voyage which he must make , and accordingly designes , he takes some thought of fit means of conveyance , and providing whatsoever else is at least necessary for it , never is so sottish as to chuse and prepare a ship for land , or a coach for sea , nor to hire and put himself in any one he meets by hazard , without minding whether it is going and will carry him . now each man hath a journey to the other world , knows he must make it , and is going on it , and and pretends at least to be assur'd there are two ways to that world ; one that leads to felicities which never can dye , and the other to as endless and immortal misery and torment : yet the one of these however dreadful , and the other how desireable soever never enter into his consideration so as to weigh ought with him , and to incline him in the choice he makes of that way which he walks in all his life long . and tho men know that they approch nearer to that terrible moment every day , and have for ought they know few paces more , but are to step immediatly into one of these two eternities ; yet if you ask them why they go that way they march in , not another , whether they ever minded where that way will lead them : why alass they did not ask themselves that question , may be never yet reflected on it ; but their inclinations and affections , the example of converse with others carried them along without consideration whither : these did guide them wholly , and from these they took their sentiments of things and actions , which they follow'd without ever giving heed too , or examining how they came by them , or what grounds of truth or goodness they have for them , but pursued them constantly , and doing so , that while those sentiments remain in them as judgments , and remaining long so and by that becoming prejudices , with them go for principles ; and if ever they be call'd on to reflect upon the way they walk in , being willing out of a desire that 's natural to man , and is inbred in him , to justify themselves as much as may be in their inclinations and their actions , they seek reason or colour of it to guild over and beautify the principles they took up so . thus they come to have their maxims and rules , and so a conscience which excuses or at least does not reprove their conduct ; and so go on confidently , and acquiesce in those , and never take nor ask other direction . yet these very men will hire a tutor to direct their footings that they may be to the mesures and the rules of music ; will be bountiful and docile & obedient to him , and spend time too in reflecting how to set their paces to the cadences of an aire : so much more considerable 't is to dance well then to live and dye well . no guide in that science that must teach them how to be for ever blessed ; they march forwards in the way they fall into , in which provided all their appetites be entertain'd well , and themselves diverted , the good company submissive and complaisant , and let them have their will , and rule it , then they go on pleasantly not ever thinking what way they are in or whither going . much less are they circumspect and wary , watching both their wayes and steps ; but rather love to walk amongst , break into snares ; and so walking so entangled , their last fatal minute overtakes them : never till then sensible , but then made so by despair , when , as the wise man words it , they repenting and groaning for anguish of spirit , shall say within themselvs , the righteous we had in derision and a proverb of reproch , we fools accounted his life madness ; how is he numbred among the children of god , and his lot is among the saints . therefore have we erred from the way of truth ; we have wearied our selves in the way of wickedness , yea we have gon thro deserts . where there lay no way ; but as for the way of the lord we have not known it . what hath pride profited us , or what good hath riches with our vaunting brought us ? all those things are pass'd away like a shadow . for the hope of the ungodly is like a thin froth that is driven away with the storm , but the righteous live for evermore ; the reward of them is with the lord , and the care of them is with the most high. therefore shall they receive a glorious kingdom , and a beautiful crown from the lords hand . which crown god of his infinite mercy grant , &c. sermon xviii . the light of the body is the eye . matt. . , . the light of the body is the eye : if therefore thy eye be single , thy whole body shall be full of light . but if thine eye be evill , thy whole body shall be full of darkness . if therefore the light that is in thee be darkness , how great is that darkness ? in daies that above all others so pretend to light , yet then in which the church was scarcely ever more involv'd in darkness , wholly overspread with error and confusion , and these new lights prove but like those fires that do mislead them that are overtaken by the night ; guide them only out of their way into dangers and precipices , and make them loose themselvs in many wandrings ; only religious meteors : it cannot be unseasonable or needless to try what kind of light it is that christ would have us follow ; if all were true those others do pretend , 't would give them but enlightned brains : but christs light here will give us shining lives , make our whole bodies full of light ; and which light if men want , notwithstanding all their wild illuminations , they are still in the most amazing darkness . for the light of the body is the eye . &c. the words are clearly the former part of a comparison , only hinting at , and leaving us to guess and to draw out the latter ; which hath by divers been assign'd diversly . in their direct view they say thus much , the eye is the candle of the body : that is , as in the body of man the eye is the director , do's that office to it that a lamp dos in the dark , shews it which way it should walk , what it should do , and by its guidance the body can discerningly set about its offices and perform its functions : and if the eye be as it ought , pure and right , it directeth well ; but if not , the body not being able to discern , not only cannot exercise its functions as it ought , but also may walk on in dangerous errors , and stumble upon precipices into ruin . so also it fares in our spiritual estate . but the particulars thereof are not by all agreed upon , and are very variously rendred . the single and the evil eye being exprest by such words as do assure us that a spiritual eye is here intended , yet leaves place for enquiry into what it is : and tho several meanings have been pitch't upon , and but one was meant , yet each having either large authority or reasons , i know not why i may not apply it too , and treat of every one : seeing each way afford's us true and good instructions . and first that which hath most generally been adhered to is that the singleness of the eye should mean the singleness or simplicity of heart , & purity of intention . so abimelech gen. xx . , . when he had taken sarah to him , pleads for himself he did it in the simplicity of his heart , and god acknowledges he did so ; with an honest intention , meaning to make her his wife , not knowing that she was so to another man. and then the second part of the comparison says thus : so also if thy heart be single and sincere , thy intentions right to god , if in all thy actions thou intend his service and glory , that thy good meaning will derive a goodness into all thy doings , thy whole body will be full of light , all thy actions holy ; but if thy intentions be vitiated , if in the duties i named before , alms , praier , fasts thou aime not at my service , but the praise of men , if thy heart be impure , mudded with the desire of earthly things , which i did last forbid thee ; thy actions must needs be dark and foul : yea indeed how . great a spiritual darkness , how much unholiness must needs dwell upon thy doings , if the only thing , that should give light , and shed an holiness into them , thy intentions be dark and evil ? to this sense i shall first speak , and divide my text into subjects rather then parts . . the first shall be this , the lamp of the body is the eye , a good intention a well meaning must enlighten & direct every action to make it not reprovable . . i shall lay before you a single eye , shew you what is required to make a religious intention singly and purely so . . that from such a single eye the body shall be light , that such good hearty meanings do either break out into holy actions , or are accepted as such . . that such a single eye makes the whole body light , that by such pure religious intentions a man may sanctify all the actions of his life . . the remaining part of the text , but if thine eye be evil &c. being but the affirming all the contraries to these of the evil eye , the bad meaning , the intention that is not honest and pure , must needs be prov'd and press'd in pressing of the former part ; and therefore that shall only furnish me with application . first of the first , the candle of the body is the eye , a good intention ; a well meaning must enlighten and direct every action to make it not reprovable . i mean in actions that are any way matter of duty ▪ i know only an innocent harmless intention , if there be no other unhandsom circumstance , will serve to make the common actions of life innocent and not blameable ; but without the religious intention the action cannot be accounted duty , and upon this score 't is in religion reprovable . among all creatures here below man is the only one that hath a faculty to chuse his ends , & consequently that can direct his intentions . things without life are carried only to the makers ends , not to their own ; the stone however by its own weight it hurry downwards to it's sphere of rest , and as it does approch goes faster still and faster , as if there were it's inclination , and that inclination were more sensible as it came nearer , and so increas'd upon it ; yet 't is determined to it's line , 't is bound to move by plummet , and cannot possibly turn one point aside , not make the smallest crook to meet a nearer knob of earth that stretches up it self to give it soonest rest : and all it's hast is only weight not inclination , not choice , but natural violence as it were . things that have life and sense , have inded aims , and these do prosecute those aims with eager strong intentions ; but they also are limited , determinantur ad unum , as the schools speak ; their end is set to them , nor do they pick and chuse upon comparative considerations ; that which strikes their present sense with strongest relish , that they necessarily fix upon : and therefore buridan tells us of an asse that was so justly plac'd between two bottles of hay of so exact and equal sent and goodness , that neither of them being able to determine his appetite to the one more then the other , his inclinations stood divided equally betwixt those equal invitations , and being not able to preferr , nor consequently chuse any , he wanted both , and two bottles sterv'd him whom one would have preserved . but 't is not so with man , for as there is as great a difference betwixt his ends as does distinguish hell from heaven in obedience on one side , and transgression on the other ; life and death , eternity of blessedness , and immortality of misery are set before his choice ; one of these everlastingnesses sets out it self before every action of his that is not merely indifferent , and offers it self to be his aim . so also he hath ( as it mostly proves ) a most unhappy privilege , that he can chuse his ruine : and as by the assistance of that grace , which god does not deny , he can intend those actions that look directly towards happiness ; so he can by the power of his will prosecute his own destruction . now then as for him that can thus chuse his ends , that can direct his intentions either to good or evill , to limit this his freedom to the choice of evill would be most unreasonable ; god knows 't is too much so for him to let the lawful delights of his senses according to their degrees and strengths fix and determine much of his intentions ; and to employ his soul to spring and start such pleasures , and let his appetite still hover over them , and the fairest quarry alwaies engage it in the pursuit , tyed to that object that does strike his sense with greatest vigor of temtation : for this is to live merely a life of sense , 't is to degenerate from man into the rank of lower creatures ; for just these are their aims , and so they make their choices : and did god place an immortal and angelic spirit in a man only to make him be a more sagacious brute ? but then much more then brutish would it be when as two objects court his choice , as different as hell and heaven in desireableness ; for him to chuse the terrors , to pursue that which carries with it inconsistency to all his happinesses . the beasts cannot do so , they cannot chuse the worse , but man will preferr misery , and make his choice of wretchedness . and truly thither every action of man does tend , that is not otherwise level'd and directed by honest intentions . it is the meaning that distinguisheth the deeds , and as the mind intends , so it alters the exterior action into good , bad or indifferent . if i do take a walk to the next town , whether i do it for fresh aire and recreation , or else to make a charitable christian visit , so to relieve or help a weak sick soul , or go to meet companions of my sin and to appoint or execute a vice , the walk is still the same , but those so different ends do make the action tend to consequences of an eternal difference . nay the aim hath so great an influence upon the deeds , that tho the action be an action of a vertue or religion , yet according to the quality of the mans meaning that performs it , so it may either lose its vertue , or transmute into a vice , and the very religion become sin . the first part of this chapter is all demonstration of this : 't is lawful without question by all good humane means to seek to advance my reputation , but he that does endeavor it by his devotions , tho his life be all strictnesses , and he do spend himself in alms and fasts and praiers , by all these holy practices he does not purchase the reward of piety , but only praise of men ; so that all that religion ceaseth to be holy , and if it mainly aim at that , becomes hypocrisy . and all the reason in the world it should be so ; for he that merely in order to his ends does chuse and practise such means , 't is certain he does love those means no otherwise then as they serve that end , and therefore tho the means be vertue , he does not love the religion of that vertue , but the convenience of it as it does contribute to his aim . now if it be convenient to an ill end , 't is an evill convenience , and so in chusing vertue he chuseth evill ; if but to an indifferent end , 't is an indifferent convenience ; and so the religion becomes insipid and indifferent ; and tho there be honesty in the thing , yet 't is by accident as to his mind , 't is not for that he chuses it , but for its usefulness ; and ordinarily 't is not that males it convenient or useful for ends , or if it do , yet the appearance of it is as good as it is it self ; and so 't is clear , howsoever he chuse vertue , yet the vertue hath no interest in his performance , not in his intention , nor election . thus he that is charitable to one in distress on purpose to oblige him afterwards for some designs he hath in using him , he does contract , not give , and 't is not alms , but commerce , 't is rather earnest of wages , then a liberality . she that abstains from vicious and suspected company , and observes strictest chastity merely to avoid an ill name or worse consequences , does not fear god , but shame and being undone , and 't is not vertue this but care of reputation : she 's no more chast as to the religion of it , then she that does abstain from places suspected of diseases , that would spoil her face or do her other injury : she does avoid uncleanness , as she does small pox or breaking of her limbs ; and she that will not lame or deform her self is every jot as vertuous . they that make long praiers for a pretence to cover their devouring widows houses , that their opinion of their religion may palliate some other wickednesses they have ; their prayers only pull down woes upon them matth. . they that go to the place of gods worship and service and to the exercises of devotion , intending there to offer up some eyes and thoughts to some object , which their vicious inclinations have service for , their very religion is idolatry ; and truly they who do good actions to an ill intent , their wickedness is multiplied , they do not only sin in the intention , but they defile the means , they make piety serve their vice , and christ minister unto belial . occasion enough to perswade us to look to our intentions , and have a care our meanings be purely and singly religious ; which when they are i am now next to shew you . now for this intentions may be considered either precisely in order to the end they aime at , without taking in the consideration of the means , by which i must prosecute that end ; as for instance , from this time forward i intend strictly and duly to observe my private and the public hours of prayer ; nothing but such an occasion , as god shall interpose , shall hinder me . or i intend according to my ability to practise charity to the distressed . or secondly the man considers also what means there are for him to pursue that intention , and chuseth what he thinks the most convenient , and by that means intends to compass his designs . so in order to my constant keeping prayers , i will be sure to rise so early , as that the hast of any business i shall have , shall not hurry me from my private morning devotions ; i will be up timely enough for both : and i will so and so order my business of the day , and so cut off , or so dispose my pleasures as that they shall not enterfere with prayers , shall not intrench on my religious hours , but doing so and so i will have void spaces left for them , that are so much more my concerns ; and will not suffer trifles to detain me from them ; or from any part , such as i may easily shake off , or defer for so much better interests then trifles , as the business of my prayers is ; which yet truly 't is to be doubted they do scarce believe , that let trifles turn them either from all or part , or slacken them in coming . and for my charity i do intend out of such my revenue , or my wages , or out of the superfluity of my expences ( from which i do discern i could spare somthing , and be never the worse ) to lay aside constantly for the uses of that virtue . and so any man intends to set upon the serious practise of sobriety and temperance or chastity ; and then considers that 't is necessary for him to avoid such and such engaging practises , or such and tempting companions , and occasions , and thereupon intends that too : where we see the means come in with the end to make up the intention ; as where they do not , god knows the bare intention of the end is but imagination and fancy . . now as to both these intentions : first for the precise intention of the end ; that in religious aims that may be single and pure , i must . take heed that neither temporal nor vicious aims do mixe in any degree with my religion in my thoughts , nor that the pious meaning do decline unto any such intention . for any either mixture or defilement , makes a thing not pure and single . do not mistake me , temporal ends such as profit , recreations ; reputation are not only lawful , but necessary for our intentions , provided they do not transgress their bounds of time ot mesure , but they must not in any degree come into your obediences to god. to intend both in that , were to endeavor that which christ saies we cannot do , 't were to serve god and mammon , or god and pleasure , or the lord and honor : yea 't were to serve them with the lords religion , to make the very worship of my god be the idolatry of my covetousness , 't is one of the worst kinds of sacrilege to alienate his own service from him . nay i must take a care that an intention piously begun , do not decline into any degree of such meanings . i may out of a real sense of my imperfections or detestation of some of my former practises begin a confession , and complaint against my self , and have the thoughts of emtyness and of humility of heart , when this intention springs within me , but if i then find some have a better opinion of me for it , and speak well of my modesty or my humility , and that opinion do begin to tickle me , that air to fill me ( and i shall easily discover it , if there be any thing of such an aim , for if i cannot wel endure another should say that of me which i say my self , then it is sure that my confessions were either dissimulation , or fishing after praise : ) here the humble intention declines , & now 't is time to have a care and turn my thoughts from other mens opinions to my own guilty consciousness . so for vice , if the same confessing man acknowledg sadly former loosnesses , or out of a good meaning tell some story to aggravate the vileness of such fault , and doing this before a female auditor makes her pleas'd with the expression of it , and as she begins to like the person for the story , so the contagion spreads , and the relator from such a liking ( as it quickly will ) contracts a mutual kindness , and refreshes decaied desires ; here the good meaning is sunk and drown'd in sin ; desinit in piscem , 't is but a mermaid intention , the fair upper part , however beauteous , ends in monster , the saint declines into a feind . . if none of this , yet if i can foresee some casual unconcern'd evil accident will happen and come in ; then i must either free my good intention from that , or change it . if i intend to reprove my superior towards whom i have some office of so doing , for his vice , and do foresee that probably upon that his just respect and authority may decay with some others ; i will then take some other way of doing it . if by aggravating the guilty hainousness of some practices of those that do profess the strictness of religion , i can guess my doing so will cast a dash upon the profession of religion it self in the esteem of som that hear me ; i will forbear a good of so ill consequence , except such aggravation be necessary upon some other score , as to take off the opinion of those that may be mislead by those persons into guilt . if i foresee my laying open of a false opinion ( provided that it be not fundamental as to practise ) in a man of pious learning and of reverend esteem , may chance to stagger the beliefs of some that must receive their knowledg from instruction and cannot do it better then from such ; and make them thinkalas from whom shall we learn truths , or what assurance have we that any thing we have given credit to is so : sure my intention is more noxious then his false opinion and to be turn'd aside . if by telling a true story intended for the disparagement of vice , i think aspersions may come upon a person ( which are not at all necessary for my hearers avoiding of the vice , ) yea tho he be mine enemy , the story and my intentions would be much better spar'd . a meaning then is purely good , when it hath nothing else but good in view of it ; and that intention is not truly single , that hath two ends , altho but one be mine , and the other chances only ; for if i foresee it , i some way adopt it , and do make it mine . so for the first intentions . . the intire intentions as they take in the means succeed into our consideration ; and here i would be plain because i know it is the common plea and ground of most whereby they excuse actions otherwise very blameable by saying that they did it with a good intent : and this they think will stop the mouths of their impleaders and their conscience . on this score phineas's zeal is grown a christian principle ( tho the like zeal were blamed by christ in his disciples ) yea and that stretcht now much beyond the original ; such a zealous intention shall execute real murders , and all the bloudy hainous consequences of a war undertaken upon no other appearing ground : when not upon a visible confest idolatry , and impudent whoredom , as that in phineas case , but upon only controverted doubts , or indeed fancied stains in an established happy church ; their zealous intention must warrant them to let out those taint's together with the life , to bloud them with the sword ; and if they cannot call for fire from heaven to purge away the dross , yet they will make the reformation with fire and faggot , prune the worship by cutting up both root and branch : tantum religio potuit suadere malorum . and religion must perswade and warrant all these mischeifs . a like good meaning shall engage men to defy the persons and authority of their most just superiors , to both which they were bound by laws and oaths ; but they are nothing to a good intention : and while they prosecute the ruine of their governors , and desolation of their nation , yet they can mean well to them both , and be still innocent . so the ends of self-preservation , or which is much worse , preservation of a little wealth or dignity , shall justify perjury and doing things against the conscience : and those things look't upon as slight transgressions in order to that end , when the pride of an estate , or of a wife and family is in the intention . i could make divers other instances in common actions of our lives , in which whatever men do practise , if they have a good meaning , they believe themselves excusable . therefore . that an intention may be good , 't is absolutely necessary , that it do not take in any forbidden means to bring about its end ; for if it do , however the end were good , the intention will be sinful . the reasons clear , because that particular intention do's especially respect and include that particular means ; which means is evil , that is to say , it do's especially respect and include evil , and consequently is so . nay if i use ill means , tho to advance an end of noblest religion , yet in so intending that intention do's not do god service , nor obey his commands for it is impossible that the same action of the mind should in it self be both commanded and forbid by god. now as the intention takes in and pursues the evil means so 't is forbid , and consequently is a sin , and therefore cannot be service to god nor obedience to his command . if that this reason will not do , example and command shall do it . saul did intend to sacrifice when he did spare the fattest of the sheep and oxen : 't is true he was commanded to slay all , but he intended to preserve the best for god , his meaning was religion and worship ; but yet that good intention of worship did condemn him , and he and his posterity lost the kingdom for this religion . god do's not require any action , which he sees i cannot compass without sin ; for the requires no man to sin , for that were to require that we should break his commands , and 't were a strange obedience to the lord to disobey him for his own sake ; shall i speak wickedly for god , saith job , job . . . and talk deceitfully for him ? will ye accept his person ? and plainer yet s. paul. rom. . , , , . but if our unrighteousness commend the righteousness of god , what shall we say ? is god unrighteous who taketh vengeance ? ( i speak as a man. ) god forbid : for then how shall god judge the world ? for if the truth of god hath more abounded thro my lie unto his glory ; why also yet am i judged as a sinner ? and not rather as we are slandrously reported , and as some affirm that we say , let us do evil , that good may come : whose damnation is just . the argumentation runs thus , if gods way of grace may be thus set out , and more illustriously seen by the sins of men ; why should god thus punish their sins which so tend to his glory ( irecite the objection of some men ) or if he do's , is it not injustice in him so to doe ? v. . for ( say they ) if the faithfulness , and mercifulness of god in performing his promises to abraham giving the messiah hath appear'd more abundantly , and tended more to his glory by occasion of the jews sins or infidelity , there will be then no reason why they that are guilty of such sins so much tending to gods honor should be complained of or proceeded with in judgment ; but on the other side men might do well to commit such sins , from which so much good or glory to god might come . i recite , saies the apostle , a damnable doctrine , and in opposition say , that no one sin is to be committed , tho in order to and contemplation of the greatest good , gods glory . and this is proof enough , and therefore . tho an intention that sets it selfe an holy and religious end , the glory of god , the purity of religion , the peace and flourish of jerusalem , nay church and nation , or some particular service to god , while it looks only at the end is good and holy , yet when it comes to think of means in order to that end , if he can find there is only one within his compass , and that forbidden , as he is bound to renounce the means , so also he must desert the intention instantly : for if he go on to intend good , which he knows he cannot compass but by doing ill , 't is clear he do's intend the doing ill ; as he that know it is not possible , that he should shoot at such a mark , behind which a man stands , but he must kill the man , if he intend to shoot , he do's intend to kill . no , he may pray for such an end that god would find expedients to bring it about , but must not set wickedness on work to do it ; god do's not need the aids of sin to promote his glory or service . and therefore . a truly religious intention of a good end purely as it is good cannot suffer a man to chuse an evil means of working towards it . it is not possible that he should do it ; for he that do's chuse a means unto an evil end , intends it only as 't is useful to that end , and otherwise he could not like nor pitch upon it ; but sin cannot be useful to a vertuous action as it is vertuous , but perfectly repugnant to it . i may exact , and gripe , oppress deceive , and many more such things , that so i may be rich , and have to give to them that want ; but i cannot do those things truly intending the religion of charity , because that would not suffer me to do them . those actions are perfectly contradictions to its nature , they ruinate the very being of a vertue , as it is in obedience to god ; for a man cannot disobey god in obedience to him , and therefore are not useful to it , as it is a virtue , nor chosen so but on some other motive . the man that heaps by fraud and by oppression intending to build hospitals , intends thereby to build himself a monument , and leave as great a name behind him , as he do's treasure may be , but if he truly had intended charity , he had not been uncharitable for charity . the man that do's intend to be a daily constant person in the public exercises of religion , and travail up and down to get the opportunities , if when he do's begin to think how he is to prosecute those intentions , and so considers that then he must neglect his calling greatly and impoverish , may be break himself and family , if he then set down with himself ; i may allow my self some arts of thriving , take ways of getting greater gains in my commodities then are fit for others that do not give god so much of their time ; or i will restrain my hand as to the poor ; for if religion to god take away so considerable a part of what i should gain , charity to the poor , hath no reason to have a great share too in what i have ; and so leave off to be a doer , that he may be a hearer , or do that which is not justifiable , use some deceitful methods , or be not merciful ( and these are no strange things they say ) 't is clear this man do's not intend towards the real power of religion , for that would not allow him such waies to it , which are so far from useful to it , that they are perfect oppositions to its nature , but either the repute of a professor , or the being own'd as of a party , or some such motive lurks under the visor of religion ; it may be undiscern'd by him who minds that fair appearance of a good end , so intently as not to search , and try the whole intention , the means as well as aim . for such means , however they may contribute to the action of religion and vertue in the general , yet they cannot be useful to the religion , or the vertue of the action , nay do they not contribute sin more then their own to the intention ? 't is a hard question ; and tho indeed it be apparent , that he that chuseth an ill way only to bring about a good intent ; do's not like or chuse that ill for it self , and would not embrace it if it were not drest and varnisht with the adornments and the paint of a well meaning , and consequently is not so malicious , as they that chuse sin barefac't in its own shape and colours ; yet when to do so is so directly against the very nature of piety , against reason and command , and hath so harsh a sentence as s. paul do's thunder out against them , that shall entertain such a doctrine , that truly i do not know what to say to them , that notwithstanding that dare practise it . i 'am sure the wise man saith eccles. . . he that bringeth an offering of the goods of the poor , doth as one that killeth the son before the fathers eyes ; an offence that to the father , that hath more then his sons death in it , it strikes him also thro the eyes and would make his own sight his murderers , do's make it to be his torment ; and defies his displeasure , chusing to spite him to his face : and some such aggravation it should seem vice carries in it , when it comes into religion , as it do's , when it thrusts into our holy intentions , as means to pious ends . however it be , i 'me sure i 've said enough to prove that truly good intentions cannot take in evil means , and that such means when they are taken in , make the intention mixt and unholy , and therefore far from pure : and so have don the second thing , and let you know what is required to make a religious intention singly & purely so . the third follows . that from such a single eye the body shall be light , that such good hearty meanings do make the actions good and holy , or are accepted as such actions . the former part , that actions regulated by intentions compleatly religious are religious , needs no proof ; because our actions derive theis guilt or their religiousness from thence : there can be nothing there to blame ; for when the end is good , and the means good , then all is so . but i would tell you such intentions have a privilege beyond this of making outward actions acceptable to the lord : for where we do endeavor in pursuance of such intentions , and cannot bring them into act there those intentions are in gods sight as the actions themselvs , he do's so value them , and so he will reward them . for god accepts the will for deed , and if there be first a willing mind , it is accepted according to that a man hath , and not according to that he hath not , cor. . . here thy good meaning if it put forth it self according to thy power is compleat performance ; here is a way the meanest soul may be an heroe in religion : there is no bounds that can be set to holy meanings . my actions may be fetter'd in , ty'd by impossibilities , that i cannot perform such holy deeds as others , but my intentions are free as angels ; i can mean heartily and intend to the utmost , and by such an art the poor widow , that gave nothing but the expression of the meanest poverty , did yet give more then they that bestow'd treasures , because in two mites she meant to give her utmost ; and at such rates god will reward them too . those good intentions that sincerely mind gods glory shall themselvs reap glory , even before the action shall . from resurrection to eternity is time enough to reward holy actions , but before that , betwixt death and judgment , the soul shall be rewarded with the blessing of its intentions . as it did often do its part in piety without the body , so it shall have a crown before the body , shall forestal happiness , and for a while it shall alone be blessed , as oftentimes it hath been vertuous alone in good intentions , when it could not act . . but all this is not strange , that the great mercy of our god should so interpret to our advantage our designs of piety , as to impute good meanings to our glory as if they were good doings , and consequently where the intentions are holy , the actions must be holy , and where this eye is clear , the body must have light : but 't will be very strange if a clear eye make the whole body full of light , illustrate those performances which have no relation to the soul. most of the actions of our life are common and indifferent , serve only the necessities or recreations of nature , and how can these be holy ? why yes , by pure religious intentions a man may sanctify all the actions of his life , and if thine eye be single , thy whole body shall be full of light . whether you eat or drink or whatsoever you do , do all to the glory of god , saith s. paul cor. . . every therefore the most common action may be intended to gods glory , and then 't is sanctified . that the lord should look for honor from the devout performances of our strictest religion , 't is no wonder , for therefore he requires them : but that when in the meanest instance i do serve my self , in doing so i should be able to give glory to my god , is sure by vertue of some strange stratagem , some divine elixar that will so transmute things : why a good meaning will do this . to shew thee how , when thou goest about the employments of thy lawful calling , have but good thoughts about thee , good intentions in them , and the actions of thy calling are for the uses of grace , and thy necessities do prove thy vertue . as for instance , when thou labourest do but consider to what pains sin hath put thee , sells thee thy bread for sweat ; for if man had not sin'd , eden had furnish't him with all the delicacies of paradise , without his care or contribution , and he had had the fruits of the tree of life without the pains of planting any thing : 't is sin that gives thee all this toil ; and then do but resolve to use this as an argument to thy self to make thee hate the cause of so much trouble : i will sure labour most against that , which hath so chang'd and debas'd my condition , and which do's aim to make me far more miserable to eternity . if i am weary of my work e're night , what shall i be of everlastingness of torment ? if little thirsty heats and drops of sweat offend me , what will unquenchable feavors , and what a lake of brimstone ? and think again upon the mercies of thy god , who offers thee at the rate of easier endeavors the food that lasteth to eternal life ; the calling of a christian being the least painful , and yet it brings the greatest fruits , the price of that high calling being blessedness , if thou but labor in it . if thou be sustaining the necessities of nature in meat and drink , look up to him that do's provide for them , and resolve only not to use his blessings to his dishonor by excesses , not to spew his mercies out into his face again ; but use them as assistances of nature to enable thee for such emploiments as his providence hath assign'd to thee . and in thy recreations also do but take notice thankfully how god hath provided for delights too , how he hath not only brought forth bread to strengthen man , but wine to make his heart glad , and oyl to make him a cheerful countenance , and instruments of sport to delight him : and but acknowledg all these things to god , and intend with thy self to use them only to his ends . thy calling either to provide for thy subsistence here , that thou may'st serve him , or to do good to others . thy meals for preservation of that life which he hath lent thee for his uses ; and recreations for refreshment and for health ; and make no doubt if nothing do interpose to spoil these instances , that thou art serving god in all of these , that thy most secular actions are thus make spiritual imploiments by being dedicated so to god undertaken in his fear , and intended for the uses of his providence : so that if whensoever thou art going about any thing , thou do but ask thy self , why thou do'st set upon it , and can'st but make a good intention look towards it , and resolve only to let it serve such ends , resolve not to transgress in it the bounds that god hath set thee either of time or measure , and to make all subordinate and to assist towards piety some way or other ; and then sometimes with eyes lift up , call for , and look for a blessing down upon thee in it : and by this means the action is sanctified , so thou dost consecrate thy deeds to god and he accepts thy meaning in it , as an offering to him , the action is adopted into the stock of religion meant to god , and so thy whole life may be made pious by such good intentions , and thus thy single eye makes thy whole body full of light . and this consideration alone might apply it self with pressingness upon us . shall i think god not easy to be serv'd when i may teach my recreations to serve him ? shall i think heaven placed out of my possibilities , when i can learn my sports to wing me towards it ? religion sure is not so very difficult , when a good honest meaning can transmute every action of my life into religion ; and then who would not at such easy rates change his imployments , which he must do , and his sports which he will do , into pieties ; when it is don by putting good intentions into them , by good thoughts and ejaculations engaging god along in them ? but the last words do urge an application which i promised in one word . but if thine eye be evil , thy whole body is full of darkness . my brethren , if ill intentions have so destructive an influence upon our actions , that when the end is foolish , tho the action i practise be a vertue , yet that aim do's defeat it of its vertuosness , it loseth all its tast of piety , and an ill enddo's debauch it into vice , as i have prov'd ; and so for want of a good meaning i either lose my religion , or my religion becomes sin unto me : unhappy i that when with such intentions i practise duty , i lose the pleasures or the profits of the sins i might have practis'd every jot as innocently , and much more usefully , as to those ends ; and i lose the duty , and by the very duty i purchase condemnation ; enjoy neither the vice i do omit , nor yet the piety i practise , nor any thing , but the sad sentence of they have their reward . and on the other side , if my ends be never so pious , if i intend to compass them by unlawful means , and do evil tho that good may come thereof ; what do's the justice of my ends do for me , but only make damnation just to me ? alas ! then in one word what is their doom , who do by evil means intend to compass evil ends , whose intentions are intirely singly wicked , that design only the plesures or the profits of iniquity , that level directly at sin both all the way and at the mark too , whose aimes and whose contrivances are wickedness , thy purpose such an evil action , and care not by what means they compass it , so they acquire their ends ? our savior had no way to express the condition fo these , but that of an admiring question : if the light that is in thee be darkness , how great is that darkness ? the sinner notwithstanding all his pomp of shine and splendor , that he thinks himself cloth'd with , drest up with guilded profits or with a glory of pleasures ; yet he is still in the dark , his life is all night , and that condition , which three days made intolerable to egypt , is always on the sinners soul ; he is envelop't in thick darkness like theirs that may be felt by any thing but by a soul of such stupidity as the sinners is ; a darkness such as christ had not a fit word for , nor did know how to phrase but by being astonish't at it . how great is that darkness ! a state indeed that is most proper for his deeds and intentions of darkness that need a night to cover them : a darkness , that do's border on the regions of utter darkness , that shall never have any dawne , but such as flaming brimstone strikes into it : and o how great is that darkness ? o blessed savior , who art the day spring from on high , that came to visit us , deliver us from those dark regions . o thou eternal sun of righteousness that camest to enlighten the darknesses of the world by thy example and by thy doctrine , and the illuminations of thy holy spirit , let these thy methods shine powerfully upon our souls to scatter all the clouds and mists that dwell upon our hearts ; that we may have no misapprehensions of our duty , that our intentions may be clear , our affections pure , and all our actions regular and holy . wee know , o lord , we were created for thy glory , and our own eternal happiness : we beseech thee direct all the purposes of our minds , the inclinations of our hearts and actions of our lives unto these blessed ends . teach us to mind thee in every thing we do , that so whatever we shall do in our whole lives , may work towards our future happy life . let no unholy aims mixe with any of our actions , no forbidden contrivances or purposes creep into , and make sinful our performancs . let not self-ends of pride , vain-glory , gain , revenge , or any vice make our religion hypocrisy of sin , nor any poor low ends of little pleasure or of profit rob the actions of our callings or recreations of that religion , which a good intention may put into them : but make all our actions so orderly and temperate , and so subordinate to holy ends , that they may all turn into duty : make us heartily intent on our religious performances in their seasons , and submitting all our other works to the occasions of religion , and making them serve and assist towards it , and thereby become religion ; that so our whole lives may be consecrated unto thee , and our whole conversation become holy . and do thou prevent us in all our doings with thy most gracious favor , and further them with thy continual help , that in all our works begun , continued and ended in thee , we may glorify thy holy name , and after an age of doing so may be glorisied with thee in thy kingdom , thy power and thy glory for ever &c. sermon xix . the light of the body is the eye . matt. . , . the light of the body is the eye : if therefore thy eye be single , thy whole body shall be full of light . but if thine eye be evill , thy whole body shall be full of darkness . if therefore the light that is in thee be darkness , how great is that darkness ? what is observ'd of the lights of our daies that they still abound in their senses ; will appear true of the light in the text : and indeed 't is but proper , that it should have that most excellent quality of light still to communicate it self without decay , to pour out fresh streams every moment , and yet be still the same : one of the rivulets we have exhausted in the last daies discourse ; and we shall also find that in another sense the light of the body is the eye . amongst the divers things to which the eye in the text may have analogy , and which may make christs aphorism here true in the spiritual sense , as well as in the outward literal ; the second and indeed in my apprehension much more proper then that i have already given , tho not so general , is conscience ; that eye of the mind in order to practice , from which alone and nothing else in matters of religion the actions have all their direction and guidance ; and which so far as it is clear and well informed , the actions that are regulated by it are all full of light and piety : and on the other side so far as the conscience is amiss , so far the mans deeds must of necessity be dark and evil . and that i may now for all say , without discussing every minute particular analogy , 't is for this that the expressions of blindness of mind , understanding darkened , and sins being call'd darkness ; and on the contrary holiness light , and the eye of the understanding enlightened , are so frequent in the scripture , to let us see the whole comparison is good . for to declare to you that the conscience may be properly set out by the analogy of an eye , i need but tell you this eye of the mind is in the little world the frame of man , the true deputy and vicegerent of that universal and all seeing eye of providence and inspection : for as that eye of inspection spies all our waies , watches over all a mans motions , inclinations and thoughts ; and as the eye of providence guides and directs every thing to its ends ; all this the conscience do's in man : 't is privy to every little rising of the appetite , it knows each bending of the will. there is not any closet , no recess in the whole heart , where the soul can retire to think of , wish , or design any thing , but this same eye of conscience looks in , beholds it all , and lays it up . and conscience also is the under-eye of providence in man , it prescribes to all our actions , it leads the will that potentia caeca , and gives directions to all that man attemts or do's in matter of religion . thy word , saith david , is a lanthorn to my feet , and light to my paths , and it is certain gods commandments are the light we are to walk by , except we will walk on in darkness unto the land of utter darkness . but as a lanthorn is no guidance to the blind , and a light is of use only where there is an eye ; so gods commandments can have no influence upon , nor give direction or assistance to our waies except this eye of the mind be enlightned by them ; for it is conscience that is the conveiance to all duty to the heart of man , that cannot set up obedience , but as the conscience do's press it on it , that conveys the immediate obligation . my conscience tells me this i must forbear , that i must practise . yea where there was no law to give direction , the eye of conscience looking o're the frame of man , a creature reasonable in his making , could strait see a necessity of doing things agreable to right reason ; and viewing the materials of the pile saw he was built of soul as well as body , of of an immortal spirit , as well as a carnal part , knew that his life was to be order'd to the uses of the spirit , as well as of the flesh : ( and more indeed that being the better part ) and easily could gather hence , that man was not to serve his lower brutish part the body , so as to discompose his soul , and when it did so did condemn him for the doing of it . and upon this s. paul affirms . rom. . , . when the gentiles that have not the law , do by nature the things contained in the law , they having not the law , are a law unto themselves , which shew the work of the law written on their hearts , their conscience bearing them witness . which says that tho the rest of the world had not the revelation of gods will , and law as the jews had , yet from the dictats of their reason , and the notions of good and evil implanted in them , their conscience did oblige them unto the performance of such things as the law required , and upon such performance or omission without any other law did either excuse them , as men that did not culpably wander out of those paths , which the light and eye that god had planted in them , did direct them in ; or else accuse them as transgressors , and render them obnoxious to punishment . and so it did before the law. so rom. . , . for until the law sin was in the world , but sin is not imputed where there is no law , nevertheless death reigned from adam to moses even over them that had not sinned after the similitude of adams transgressions . first after adams time till moses before the giving of the law men fin'd , and tho it be true that sin is not charg'd to punishment but where there is a law to forbid it under that penalty , and therefore it might be thought that sin without the law would not have brought death into the world , yet from adam till moses death reign'd , men died that had not sinn'd as adam did against an express actual precept promulgated , as his was , and establish't with a positive threat of death : but died because they had sinn'd against the laws of their nature , the principles of duty that were put into their making , which conscience prest upon their practise and whose guidance they would not follow , they pull'd death upon themselvs in the errors of their waies . 't was by the equity of this that when the wickedness of men grew great in the earth , the floud grew so too : an inundation of waters overspread it , when sin had once don so , and iniquity against the dictates of conscience struck all the world at once with death , except eight persons . conscience therefore where there is law , and also where there is none , is the great director of our actions ; and to this i shall apply our saviors discourse dividing not the text but conscience , and in the several members verifying what our savior he reaffirms . . conscience either respecteth actions to be don , or actions already don . first as it respecteth actions to be don , telling us this we must do , that we must forbear , so first as it answers to the single eye , it denotes the pure conscience the enlightned eye of the mind as s. paul calls it , that is a truly well inform'd conscience , a conscience that judges according to its rule : and to this i shall first tell you what is the entire rule of conscience , and consequently when it s dictates are right , when it informs me truly this i must do , that i must forbear . . prove to you that all our actions that are regulated by such a well inform'd conscience are good and honest ; so that if this eye be single , the whole body shall be full of light . if the conscience be pure , the man's holy , and so the first part of the text is proved . . as it answers to the evil eye , so it denotes an evil conscience , a conscience that do's not give true judgment of duty , ill inform'd . and this either first wholly so , and then 't is reprobate sense , such as that of them that call good evil and evil good , from which men are stil'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tim. . . or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith phavorinus , rom. . . or secondly but in part , and then 't is either first an erring conscience , or secondly a doubtful conscience , or thirdly a scrupulous conscience , to which also several others will fall in . and i shall shew you how every of these do's mislead a man into the dark . the scrupulous raiseth clouds and mists about him , dark errors and discomforts too : the doubtful do's instead of guiding leave him so puzl'd , that he knows not which way to be-take himself ; and the erring conscience lights him into the pit , takes him by the hand to thrust him down , guides him into a necessity of sin ; and the no conscience , the reprobate sense , it is a darkness somwhat worse then that , the blackness of hell here . all this i shall do in order . upon the other part conscience as it relates to actions already don , so it do's testify , and in so doing either excuse or accuse rom. . . now tho conscience in the other former respect hath indeed the greater influence upon our practise , and so to it the text do's more directly answer : yet this latter having some also in order to the making future actions holy by repentance , ( for when once the soul hath shipwrack't on a sin , and she is ready to sink and perish , there is no plank on which she can escape but repentance . ) now 't is this eye that must look out for that ; 't is an accusing conscience that must set him upon repentance : this hurry's him about and will not let him rest , 'till he get upon the plank that 's fastned to the anchor , even the anchor of hope , by which until it be secur'd , a good conscience never is at quiet . because i intend to say but little to this , i shall dispatch it now . and that in order to its actions excusing and accusing . and first if conscience be the eye : then a clear single eye is a clear conscience ; and then of that it must be true that it do's make the man full of light ; and so it do's indeed as light do's signify joy and gladness , and so it often do's in scripture psalm . , . and truly the applauds of an honest undeceiving heart , that is conscious to it self of cordial endeavors after good , and knows it neither had ill ends nor ill means , they shed comforts beyond all that the earth can give , they shed the peace of god that passeth understanding . if my conscience be clear , let my condition be never so overcast , never so dark and cloudy , yet do i live in shine . this is the only thing that makes every estate gladsome : if my condition be low pressing adversity , yet if my conscience assure me 't is not my fault that threw me down into it , my sin did not put out the light of gods candle of prosperity that before shone about me ; but rather because i would hold fast my duty , and would not let go a good conscience , therefore i was thrown down with them into deep affliction , here my conscience assures me i am in a case which s. james bids me count all joy jam. . . and which our savior do's call blessed matth. . . s. peter tells me : if ye be reproched for the name of christ ( and 't is so for all duty ) happy are ye ; for the spirit of glory and of god resteth on you , pet. . . what if i be in the place of dragons , my conscience do's assure me 't was my duty not guilt did put me there , that is , god brought me thither , and he is with me there : the spirit of god resteth on you . what if i be in darknesss and dimness of anguish , encompast with the shadow of death , the spirit of glory resteth on me . and then sure a clear conscience makes the man full of light , when it makes him full of glory : when in his darkest solitudes there do's break in the light of gods countenance . let them be sadded with afflictions , who understand no delight but in carnalities , whose souls are married to some little comforts of this world . adversity indeed sweeps all their joys away at once , a cross throws blacks upon them strait , their heart 's in mourning instantly . but he that understands the comforts of a good conscience , and knows where to find them , and hath a treasure of them in his breast , will soon be able to allay the other sadnesses . what can i want while i have a continual feast , for so'is a good conscience ? it is not in the power of words to express the happiness of this blisful state . it is the peace of god which passeth all understanding phil. . . and tho felicity seems to be measur'd by our perception of it , here we are happy beyond the scanty limits of our narrow apprehensions , do not take in the beatific object , but are our selves enclos'd , and enter into the joy of our lord , matt. . . . in order to the second act , accusing ; if conscience be an eye , then the well qualified eye is the tender conscience . i mean not in the modern sense , not only as it is accompanied with , but as 't is but another word for a weak judgment and a proud heart ; sturdy opposing private opinion or phancy against public authority . and whereas conscience is said to be the eye of the soul , a tender conscience has the sme importance in this case , as when we call a blear or bloudshot , a tender eye . a gentle word for a troublesome malady . the innocent importance of the word is that which denotes , besides weakness in judging , quickness in perception ; for conscience is the judgment of the mind concerning actions , and whatsoever is tender is weak ; but a conscience which is such , as tender things are alwaies , is sensible of every the least touch of guilt , checks at whatsoever we do amiss ; the least thing we do is a wound to it . this is the tender conscience . such a one as is deeply sensible of the majesty , and power , and justice of almighty god , and the fatally provoking guilt of sin ; fears alwaies , doubts and trembles , foregoes lawful enjoyment , least they should prove to be unlawful , and flies from every not only approch , but even appearance of evil . this is an uneasy state , but the inconvenience is abundantly repaid by the safety it procures , whilst this flaming sword that turns every way , guards both our paradise and us , and suspicions render us secure . but if my heart grow hard , not tender , and my conscience insensible , there is no hopes of cure . i shall content my self with this one instance in answer to the evil eye as it relates to both these actions of accusing and excusing : tho i might also name the conscience that accuseth to despair . this is an evil eye indeed that entertains it self with the terrors of utter darkness in their own shapes , that sees nothing but feinds , those spirits of the dark ; nor will see any other . an eye that will not endure , but hates the least light of instruction or comfort . a darkness this , out of which the grave hath been counted an escape , the darks of death a refuge , yea to avoid the horror they have run into the shades of hell. and oh ! how great , how insupportable is this darkness ? but god knows in this age we see little cause to fear , nor reason to endeavor to prevent this . some little beginnings of it would be mercies to most men , the danger now a daies is in the insensibleness of conscience , the heart that never do's accuse of its commissions in earnest , nay rather do's find out excuses ; it do's not check or sting them to the quick , but rather tickles them . good god ▪ the heathens had a much more tender constitution of soul. the poet says of guilty souls — ad omnia fulg●ra pallent , cum ●onat exanimes primo quoque murmune coeli . they that knew not there was an hell to recompence iniquity , nor knew that god threaten'd it with plagues ; yet when they heard it thunder , their guilt did strike them like the thunder-bolts , their souls did faint as it were the voice of god pronouncing wrath to their iniquities , as if its lightnings were the flashes of that brimstone in whose eternal burnings sin must dwell . this conscience did in them , when knowing christians can stand unappal'd . we read of men of sear'd consciences tim. . . and such indeed cannot be tender . searing do's make insensible of pricks or little touches , that you may lance and gash , and it will not perceive . and so it seems are some mens consciences : and you will find there some other qualifications of such men , they depart from the faith , they give heed to seducing spirits and doctrines of devils ; and it will be no wonder if they desert the holy christian faith , who have put themselves under the tutorage of satan , and have imbib'd the doctrine of devils , who with his institution , have receiv'd his flames , whose consciences are fear'd , that feel no stripes from their commissions , and are such whom sin do's not wound . we read of a strange evil eye matth. , . seest not the beam that is in thine own eye . a beam upon the eye must needs make all dark : but the insensibleness of such an eye , that do's not feel a beam is strange beyond imagination , yet 't was but fit to word a conscience that was not sensible of the guilt of wilful gross deliberate sins ; 't is like an eye that under the dead weight of a mighty beam yet rouls and feels no pressure . a much worse then feared conscience this . that which is seared tho it will not shrink for a prick or gash , yet 't will shrink under load ; but this feels no degree of weight ; but tho it be that weak and tender part the eye , yet is this without feeling under that which the whole body cannot stand under , nothing but pillars can support . the characters of such a conscience , and its dark consequence ( to fit it to my text , ) are given by s. paul eph. . , . you see here a blind heart like an evil eye creates a darkness such as makes them aliens to the life of god ; for indeed they lead the life of feinds the inhabitants of darkness , and they do quickly grow to an estate past feeling , and then they commit evil with greediness . and indeed 't were very easy for me to shew how this do's grow by deading the tenderness of conscience at the first , by fortifying against its checks and pricks , by seeking little excuses to allay and palliate the sores , either christ do's not mean so strictly ; or getting other principles to set against the strictness , as custome of the age , or honor , or the like ; god knows things that will not be principles , nor be allow'd in any lest degree , when he comes to examin , but in the mean time they do stop the mouth of conscience , and the doing so frequently , together with the conversations of sin , do clear take off the horror , and the aversation , and by degrees the sense● the mind first leaves to be affraid and startle at it , and then leaves to check for it . all this i could deduce at large , but that i hasten to the other remaining consideration of conscience , as it respecteth actions to be don , as it signifies the judgment of the mind informing us what we may or must do , or what we must forbear . and so , i told you , as it answers to the single eye , so it denotes the pure conscience , the enlightened eye of the mind , that is , a truly well inform'd conscience , a conscience that judges according to its rule . and to this i must ( what i promised ) tell you first , what is the entire rule of conscience , that so we may know when conscience do's inform us truly this we must do , that not . for conscience being not it self supreme director , it hath a god above it , that conscience may be right , it must be according to its rule , therefore we must enquire of that ; and first 't is certain that the law of god in force ( as all the law of christ is to us christians , particularly that of these chapters that contain christs sermon on the mount , repentance , self-denial , charity , forgiving injuries , humility &c. ) is a rule of conscience . and here i will suppose that i do not speak to antinomians , and that i need not to prove that we are oblig'd to do what god by his commands has enjoin'd , and that whether the mandate terminat in duty to himself , or to our fellow men , especially his vicegerent upon earth the lawful magistrate . there are some men i know who would acquit themselves to their governors , if they are content to suffer in case of disobedience : but unless there were guilt in the neglect of active obedience , it would be very unjust to enforce passive , especially when 't is plain that all the apostles arguings rom. . do prove an obligation to active duty . . because the magistrate hath commission from god ; and therefore he that will not yeild active obedience to their lawful constitutions , will not obey the lords commission v. . and then . he is the minister of god , his officer ; and he that do's refuse obedience to those constitutions of an officer , which his superior hath impower'd him to make , he do's refuse it to that superior . and out of these he then infers wherefore ye must needs be subject . yea indeed if the just laws of such governors do not oblige the conscience , neither can many of gods laws . to instance ; god hath commanded me i shall not steal , and i think my self bound in conscience not to do it ; but what is it to steal ? to take that which of right is another mans against his will. and what do's give a right but human law ? 't is according to that , any thing is thine or mine . christ do's not interpose in setling rights ; for when the man would have had him speak to his brother to divide the inheritance with him ; answers man who made me a judge or a divider amongst you , let the laws do it . that inheritance which here a man do's claim as eldest , in other places of this very nation the youngest should have only right too ; where the tenure of burrough english takes place . and again in other places each brother should have equal right to by gavelkind . and in some other nations , as in denmark for example , no child of any second wife hath any right , according to the example of abraham : yet all these several waies of right are one as just as another , and in one place the one hath as true a right as the other hath in the other . establish't laws therefore do give the only right , and by those human laws thou hast a right in conscience to that which they make thine ; for otherwise how can it be a sin against my conscience to take that from thee , which neither thou nor any man else hath a right in conscience to ? such human laws therefore do oblige the conscience , or else gods eighth and tenth commandements cannot . . there is yet another branch of the rule of conscience , and that is the law of scandal . in things that both by gods and by mans law are free to me to do or not , if yet by doing any of them , or by not doing , i see others will be ensnared in sin , i am bound in conscience to avoid either such actions or omissions . cor. . from v. . rom. . and here i will not wonder how barefac't temtations to vice , and pressing sin upon a man with all the arts of friendship , or of treachery or force , should grow to be civilities and kindnesses ; when an innocent lawful action is so ill character'd because it may prove a stumbling block : but i will only sum up what hath been said in one word : the will of god is the rule of conscience , i am bound in conscience to do what god will have ; and so the law of christ , and the just laws of our just governors ( which that we should submit too , is the will of god saith s. peter ) and the law of scandal are the full and entire rule of conscience . whatsoever they prescribe or forbid , that my conscience , if it be rightly inform'd , will tell me i must do or forbear ; and if i act according to the dictates of a conscience so inform'd , my actions will be good and honest , and such a single eye makes my whole body full of light , which was the second thing . now this is prov'd in one word ; that must needs be a good life , which is regulated by a good conscience , because all good life is call'd by the name of a good conscience tim. . . this was s. pauls whole charge to timothy holding faith and a good conscience , there 's the belief and duty that 's the whole . so pet. . . a good conscience is explain'd by a good conversation in christ , and plainer yet heb. . . we trust we have a good conscience willing in all things to live honestly . sincere endeavors to obey the conscience in every thing , not boggling with it accepting the persons of duties , and being very conscientious in some things , but taking liberty in other , bribing my conscience to wink like an evil eye , and leave me in the dark as to some actions , this is not to be conscientious ; he is so only that is willing to live honestly in all things , and to do so is matter for the apostles confidence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . this also was the sum of all s. paul himself endeavored after acts . . and herein do i exercise my self to have alwaies a conscience void of offence towards god and towards man. he had no stricter aims , here was the height of his religion , these were his exercises . and the antient father clemens alex. strom. . says 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and what would any man have more ? yea 't is apparent from the very terms ; for if thy conscience truly inform thee of all thy duty , and thou dost accordingly , then thou dost all thy duty , or which is all that we can do . so far as thy hearty endeavor is to this , so far is thy life good and acceptable . and here i have an hint for application by conviction of those , who guide their conscience , and consequently their lives by humors and fancies , and not by the certain rules of conscience , the laws i have assign'd . some men will call that conscience which is their inclination , tho they do not examin whence the inclination springs , from god , or from suggestion of an interest , or an affliction , and think they are bound to do , or may do that they have a mind to do . some mens rash heats that have somthing like zeal , and it may be that have good intentions in them , are strait the dictates of their conscience , and they must actuate those animosities and heats , for they are bound in conscience . some men are advis'd by their fears , and that will look like conscience in a little time . some mens imaginations promted by loose and libertine interpretations of scripture or false infusions , are strait their conscience , and then their conscience tells them they must act accordingly . but where 's the law for these ? conscience was , i told you , gods vicegerent , possest his throne in man , and was his deputy , prescrib'd to all mans actions and took cognizance of them ; and accordingly did sentence : and will a man have humor give the law to gods vicegerent , or vain imaginations rule 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that god within us , as the ancients call'd it , set fancy on the throne ? or i might secondly complain of them that would divide the rule of conscience , and pick and chuse and take but part of it ; the immediate law of god they would think themselves bound to , but for the law of scandal they regard it little . who did make them the keepers of their brothers soul ? if others by misunderstanding of their actions be drawn to sin , at their own peril be it ; and at so little rates they value the salvation of that soul , which christ thought worth his bloud , that for their meat or drink , as s. paul words it , they will let their brother perish , for whom christ died , do actions for their interest or security under a close and secret sense of their own , which being not understood by other weaker souls that look on their example with some reverence , they are led to sin and to perdition . but much less do they think a law of man a rule for conscience . according to the spartan method , to be found out was transgressing the law , the crafty performance was merit and vertue : and whereas only almighty god has cognizance of the heart , his laws alone can reach designs and the obortive issues of the thought , or those reserv'd enormities that are committed in the dark , and without the privity of a witness . here were a subject for a sad complaint , but that i have occasion for a worse , and that is of the conscience , that answers to the evil eye , the other subject of the parable , that is , an evil conscience , a conscience that do's not give true judgment of duty , ill inform'd . and first that which is totally , or for the most so , and of that but a word for 't is not pleasant sure to rake in such a sinke . we read in scripture , of men given up to a reprobate mind or sense , rom. . . and to every good work reprobate tim. . . men who against all the checks of conscience , and in despite of all its oppositions have chosen and pursued forbidden interests and pleasures so long , till custome of them hath made them a part not only of their family but themselves : and they do nothing now but prosecute them by contrivances and actions , and have don this till conscience is stupified ; and as pleasures are especially saith aristotle , corruptive of principles , from the absolute necessity they have conceived of them they think them little sins , and from a long practise none at all , these men are so far in a reprobate ense , their hearts give a false judgment , as false indeed as satan would have them give , and falser much then he can give himself of things of religion , who believes and trembles . for they stick not to think those terrors clergy men do talk of are but mormo's , vizards of fear , only religious spectres , shades of terror ; those strictnesses of vertue and of the means of practising it , but the dreams of bigots , foolish self injuries , and those things we with so much eager zeal call sins , the only and not dangerous enjoyments . 't is the apostles asseveration , and it is justified by every daies unhappy experience , that evil men and seducers wax worse and worse , deceiving and being deceiv'd tim. . . habits of ill emprove gradually as those of vertue ; only with this difference , that the grouth is more suddain and prosperous : like that of weeds and noxious plants in respect of those which are medicinal . there is no opinion , nor no practice so bad which men by degrees cannot make plausible ; as custome renders vice necessary , so by familiarity it becomes acceptable ; the first horrors are soon worn off ; and as it fares in war ; the enemy is made a servant , and after grows up to be a favorite , and is at length a master . the progress from bad to worse , is like that of heavy bodies downwards , the native weight , gains fresh accessions from the decent already made , and the motion being continued grows still more rapid and irresistible . that fool who said in his heart there is no god , e're long emproves into a wit , and loudly saies there neither is or can be one . conscience gall'd with perpetual ill usage contracts a callows hardness , and becomes utterly insensible ; and by these unhappy steps , ungodly men are dead , while they live tim. . . are dead in trespasses and sins . eph. . . o thou the day-spring from on high that cam'st to visit us , who sat in darkness and in the shadow of death , in ignorance and sin , and in the suburbs of eternal darkness , shed thy light in our hearts we beseech thee and by the illuminations of thy holy spirit give us enlightned minds , and sanctified wills and affections . thou hast plac'd conscience in thy stead within us , to do thy offices and to be thy vicegerent , to lay thy laws to us for our direction , and to watch over all our actions , to teach us , to convince us , to correct , or comfort us . furnish we beseech thee then this thy commissioner within us with all qualifications necessary for thy offices , endue it with the knowledg of all thy will , that we may have a right judgment in all things , and then endue us with obsequious hearts , that may be alwaies ready to obey the dictats of our consciences , willing to live piously and honestly in all things , exercising our selves alwaies in this to have a conscience void of offence both towards god and towards man , and when the good lord delivers us from this sad state and the occasions of it , and if at any time we do rebel against thy officer our conscience , lord arm it with thy terrors that it may whip and lash us back again into our duty , and sting , and goad , and never let us rest till we return to our obedience and persevere therein unto the end , then shall we have the blessed comforts of a good conscience here , and the gladsome light of a clear heart in this world ; and in the world to come light and glory with the in thy kingdom &c. sermon xx. the light of the body is the eye . matt. . , . the light of the body is the eye : if therefore thy eye be single , thy whole body shall be full of light . but if thine eye be evill , thy whole body shall be full of darkness . if therefore the light that is in thee be darkness , how great is that darkness ? i have drawn you the parallel betwixt the eye and the conscience , to several of their objects and uses ; shew'd you how the clear eye is not a better guide to a mans walks , nor finds more pleasure in the prospects of those beauties that are made to temt and entertain the sight , then a pure conscience do's find in looking over the landshape of a life led righteously , soberly , and godly , which it must needs if it follow the guidance of this single eye , this well-inform'd conscience : i have lead you also to the confines of that more dismal prospect , the dark of that sad state , which an evil conscience do's lead into . this i have done in one , and that in the worst consideration , that of a sear'd reprobate conscience ; there remain three that i propos'd to consideration ; the first that of an erring conscience , second doubtful , third scrupulous . and now i am to shew how each of these do's lead a man into the dark ; the scrupulons raiseth a dust about him , leads into error and discomfort too ; the doubtful do's instead of guiding him leave him so puzl'd that he knows not which way to betake himself ; and the erring conscience lights him into the pit , and takes him by the hand only to thrust him down : if in any of these waies the eye be evil , the whole body shall be full of darkness . of these in their order . . an erring conscience , a conscience that gives false information of duty , that either tells me i may or i must do that which either gods law or some law in force upon me tells me i must not do ; or else tells i must not do that which i am bound to do , or at the least may do . now that this is a light indeed like those deceitful ones that lead men over precipices into dark ruins ; like such lights that were so plac'd between the rocks as to guide the mariner into a shipwrack , to make it necessary for him to be dasht against the one or the other , is most certain : for so it is here . there is scarce such another infelicity as that this man lies under , whose conscience tells him one thing , when god's law , or that which is any way his duty do's require the contrary ; for if he do according to the law of god , he acts against his conscience , and so sins ; and if he act according to his conscience , he sins against the law of god. poor soul ! sin lies on the right and on the left hand , which way soever he do's turn , it seizes on him , and all this i shall prove . . that if he act against his conscience he sins , ( tho the law of god make it no sin ) scripture and reason shall make good . rom. . . i know , and am perswaded by the lord jesus , that there is nothing unclean of it self , but to him that esteemeth any thing unclean , to him it is unclean . god had once forbidden such and such meats under pain of sin to the jews by moses law , and made them unclean , that is , unlawful to their use : now christ had taken off this obligation , and made all meats lawful for any man ; s. paul saith that he knew so . i am assur'd that christ hath so remov'd all obligation to the law of moses , that to a christian no meat is unlawful to be eaten : but yet for all this 't is unlawful to him , who thinks it still prohibited , and if his erring conscience tell him he ought not eat it , tho by christ's certain law he may , he sins if he do eat against his conscience , and that to such an height , that he whose example wrought with him to eat against the perswasion of his mind , destroyeth the man v. . destroy not him with thy meat for whom christ died ; 't is therefore a destroying sin to do a lawful thing against a mans conscience . the reason of all this is cleer , because no law of god or man , no rule of duty can be applied unto us , but by the mediation of conscience : for till my conscience laies it to my heart , and tells me such a thing is commanded and my duty , it is to me as if there were no such command , and it were not my duty , for till then i knew nothing of it ; this alone therefore do's propose and apply duty to us , and consequently whether that which it proposes be my duty really in it self or no , yet i must needs look upon it as so , having no other direction imaginable what to do or forbear , but what my conscience some way instructed tells me god or my governors have commanded or forbid me . so that if i am resolv'd in my mind of the sinfulness and obliquity of an action propos'd , tho really the thing be innocent , yet to me in my present circumstance 't will be utterly unlawful , and tho the action be innocent , the agent will be guilty . . that god hath plac'd the conscience in us as the only next and immediate rule of all our actions , according to which they are to be directed , which if they be not , they are faulty , as every thing that swerves from its rule is not right : tho what i have said will sufficiently prove , yet scripture do's confirm ; when it saies rom. . . whatsoever is not of faith is sin , that is to say , whatsoever is contrary to the perswasion of lawfulness , that is in other words contrary to conscience , is sin ; whatsoever he do's as long as he thinks in conscience he should not do it , he sins whether the thing be sin or no , as that was no sin of which he there spake . and reason good ; for we are so far honest hearted lovers of god , as we embrace that which our hearts are really possest is his service and our duty , and hate the contrary ; that is , as we follow our conscience : conscience being nothing but the persuasion that this is duty , which if we go against 't is sure we like and follow that which in our thoughts is vicious and wicked ; be it what it will in it self , to us 't is so : 't is sure the inclinations and the actions pursue vice , when they pursue that which they cannot look upon but as vice . conscience therefore is the rule from which 't is sin to recede . 't is with fair pretence to reason said , that nothing can be a rule which is it self crooked and irregular . that which is strait is indeed said to be index sui & obliqui , and having justified its own rectitude , becomes qualified to be a test of right and wrong in others . for certainly if the man knew what god's law do's require of him , in that case the conscience do's not erre ; if he do not know what god's word do's require , how can he follow it against that which his conscience tells him god requires ? and it is certain if the man should suspend his action , and have not reason to act according to his erring conscience , he never can have reason to act according to a conscience well-inform'd , not when it tells him god is to be lov'd ; for it is sure his conscience do's as much propose the error as his duty , as it do's the truth : the man as really believes the one is to be don as the other , and hath no reason to make difference , and therefore if at any time he must follow his conscience , he must alwaies , and it will be sin to act against it , be it what it will. but then you 'l hope it will excuse to act according to it . oh no alas ! for that 's the second thing in this case of erring conscience : if a man act according to his conscience he sins too , if he act against the law of god. scripture will furnish me with several examples and proofs of this , and 't is a doctrine worth the taking notice of , it having prov'd to so many persons a plea for actions otherwise abominable ; they follow'd their conscience , 't was , it may be , mistake in judgment , but 't was uprightness of heart , sincerity of conscience . now to take off this color , which i shall do with all imaginable plainess . our savior john . . foretells to his disciples , they shall put you out of their synagogues yea the time will come that whosoever killeth you will think that he doth god service , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that he do's offer god an oblation or worship ; shall think it not only lawful but acceptable to god , and of the nature of a sacrifice which propitiates for other offences , to put you to death . see here a conscience bravely glos'd , when the error look'd like religion and attonement , ( a color not at all strange to our daies in such another case , ) and yet these jews that did so ( for of them he speaks ) were given up to the direst punishments that ever any nation did groan under . of the same jews s. paul saies rom. . . i bear them record , that they have a zeal of god , but not according to knowledg ; that is , i must testify of them , that they are very many of them great zealots for their law , as that which is commanded them by god , and so in their way and heart zealous to have god obeied , only for want of knowledg they are mistaken in their zeal . here is strong conscience granted in these jews , and that built up upon a law of god , then indeed outdated , which yet thro a zealous earnestness they were ignorant of : but yet the following this zeal and conscience was plagued with total induration of of that people c. . , , . nor was this s. pauls heat against that persecuting nation , but that apostle do's more plainly yet and home to our matter say of himself , acts . . i have liv'd in all good conscience before god until this day : i have all my life long , even when i was a defender of the mosaical law against christ's reformation , acted sincerely and uprightly according to my conscience : and again tim. . . i thank god , whom i serve from my forefathers with a pure conscience , i. e. whom i have obeied sincerely all my time , even when thro ignorance i persecuted the christian faith , doing according to the dictate of my conscience , and as i was perswaded i ought to do . and now if conscience will excuse , there was enough of that , a good conscience and a pure conscience ; and will his fiery persecutions n●w by vertue of his conscience be christned holy zeal , shall the pure conscience make his bloudy hands to be undefil'd ? oh no : 't was blasphemy , and injury , and persecution , for all 't was conscience , tim. . . i was before a blasphemer , &c. and notwithstanding i did it all in the uprightness and sincerity of my heart , i am the chief of sinners , v. . and let us not suppose these aggravations were laid on by s. paul upon himself because of his unbelief , that that was the only thing that gave guilt to his actions , and that we thro faith and assurance shall escape , if we do such gross actions out of an erring conscience . for on the contrary s. paul do's bring his unbelief not as the aggravation , but the apology of his crimes , he pleads that for himself v. . and he finds another occasion for god's remitting him not from his conscience , which might alleviate the faults , but by his being by the horror of his sins a greater instance of god's wonderful grace in forgiving , v. . howbeit for this cause i obtained mercy , that in me first jesus christ might shew forth all long-suffering , for a pattern to them which should hereafter believe in him to life everlasting . god dealt most mercifully with me , call'd me from heaven , whilst i was persecuting him , to be a prime object of his patience and longanimity , and in order of time the first that was so miraculously call'd , that so the wickedest of the gentiles may in me have an example of hope of mercy , if they shall come in to christ. and will it now be fit , my brethren , with this of s. paul , who notwithstanding such true pleas of conscience is forc'd to seek out for such motives of forgiveness , and plead hard ignorance and unbelief , and yet confess himself the cheif of sinners , with this i say to parallel some actions of our daies , that under the pretence of conscience ( which too hath no law , as that of s. paul had , tho then outdated ) will justify forbidden actions even against repentance , men will not ask forgiveness where they can pretend conscience : i could instance in a strange particular of one of my remembrance , and my knowledg of the person and the story sufficiently notorious , who because the papists believing that to be christ , which indeed is bread , worship it , therefore thought in his conscience all kneeling at the sacrament idolatry , and to that error adding the command deut. . , , , . cut off his brother's and his mother's head : yea and when condemn'd to death by sentence of law for the action , would not be beaten from his hold , but on the strength of that mistaken place went as boldly with that bloud on his hand and his soul to face the judgment seat , as he could have don , had he bin wash'd in christ's own bloud ; and of this resolute fury the zealots of our neighbor country of scotland have made many recent instances in their reviv'd ravilliacs . see the sad issue of an erring conscience , an action whose horror feinds would startle at , such a perswasion do's make meritorious , and yet god knows , that erring consciences have brought the parent of a nation ( a thing of much direr guilt ) to the same state ; and yet that conscience must be admitted an excuse , when god knows jealousies and suspicions have bin all the ground and all the rule for their determinations of conscience , and yet on that stock alone they could misjudge and censure , speak evil of and revile the actions of just governors , and do that which i dare not say . when against all laws both of god and man , all ties sacred and civil , obligations of oaths and duties , that it may be impossible to plead ignorance , men yet will act under the banner of such a thin conscience , that never could produce any law of god for its direction or its quiet , and yet think themselves secure . when a confident perswasion of heart , god knows how taken up , shall quite annual that command of christ , of taking up the cross , and change that state which he calls blessed , suffering for righteousness sake , ( if there were such a thing ) change it into so great a curse , as men will rather embowel themselves in their brother's hearts , involve a nation in bloud and misery , in guilt and ruin , than not throw off the cross from off their shoulders . and now 't is to no purpose to observe , that when perjury and sacriledg and breach of almost every commandment in the decalogue shall not only become tolerable , but be the only character of a godly side by vertue of a thing call'd conscience ; surely s. paul was a weak man , that when he had don some such things out of a good and pure conscience , yet calls himself the chief of sinners . in like manner in the church new religious fancies are bold to take upon them the holy face of conscience , and then to quicken men into schisms , and all uncharitable separations and factions , withdrawing them from the obedience of them that have the spiritual rule over them , not at all submitting themselves to them , who by gods appointment watch over their souls , but rather flying in their faces , at once with open disobedience , loud reproches , bitter censures , and severe condemnations . others , by having had mens persons in admiration , and consequently their opinions , suffer'd their models to be stampt upon their conscience , and then that must justify ecclesiastical parricides , destroying their own fathers that begot them to the church , and at once cutting off the whole line of those progenitors , that can derive their race from christ , a fairer stem and pedigree than most can shew . but alas ! my brethren , if we shall grant that these opinions really possess their souls , and that in the uprightness of their heart they did pursue them , that neither interest nor faction , nor having bin disoblig'd , or having suffer'd , hath pufft up a passion into conscience , but that 't is all sincerity ; yet we have seen that cannot bear us out in such commissions , 't is but an erring conscience still that animates a man into any breach of duty , and if there be no other law to warrant actions , the conscience is so far from being able to justify them , that while it errs , it but entangles a man in the necessity of sinning , leads him into such labyrinths of guilt , that whatever he do's , he offends : on one side if he do what his erring conscience dictates to him , he sins against god's law ; on the other side , if he forbear , he sins against god's vicegerent , his own conscience ; there is the guilt of his deed , here is the guilt of his heart , which do's oblige a man to follow that which it is sin to follow , and which makes him he must and ought to do that , which he must not nor ought to do . and sure , my brethren , the only application to such a conscience is to advise the laying it aside , to rectify the error . good counsel that indeed , but the hardest to be taken in the world ; for that a man may rectify , he must know himself in an error , and if he know that , then he hath not an erring conscience : this when it is strongly so , doth not so much as doubt of his opinion , and while he do's not doubt , what temtation hath he so much as to set upon the rectifying ? i shall but name some means . the first will be praier for divine illumination ; s. james has directed this , if any man lacks wisdom , let him ask of god , that giveth to all men liberally , and upbraideth not , c. . . and our savior has promis'd , that he will give his holy spirit to them that ask him , luke . . whose office , we know , is to lead us into all truth , john . . the second means will be , not to be wanting to our selves , not to shut our eies against , or resist the truth , acts . . tim. . . nor by a wretchless unconcerndness take up with slight appearances , and receive a vulgar error for a sacred revelation , and having mens persons in admiration , jude . believe as doctrines the devices or commandments of men , matt. . . not to consider what this celebrated teacher , or this sect and party say , but make our resort to the law and to the testament , what law of god there is for , or against this action . for in this case it is most true , there is one law-giver , who can save and destroy , james . . and if sin be the transgression of a law , john . . it inevitably follows , that where no law is , there is no transgression , rom. . . and yet 't is strange to see , how men amuse and embarras themselves in things that have no bottom or foundation in scripture , and in the mean time omit the weighty matters of the law , judgement , mercy , and faith . thirdly , if i have bin engag'd in any practices , of which by the contrary practices of other sober rational men , i see there may be reason , if not to doubt , yet to search into them ; then i 'le take the same course in order to the settling , or the rectifying of my judgment ; and especially if any obligations to the contrary have got possession of me , if obedience and meekness , and peace of the state or church , or any sacred bond , in a word , if any commands of superiors , or engagements to them seem strong for the other side , then nothing but clear law of god or my superiors shall fixe me . fourthly , where things are not absolutely convincing on either side , and there is no clear law on neither , or else so much like law on both sides ; here , as i must suspend if possible my action , for these must needs make doubts , so if i be necessitated to act on one side or other , then if my conscience do mistake , according to the degree of my diligence in examining , so will be the degrees of my guilt . if i have search't to my utmost , and so offend out of an ignorance i could not overcome , it is the constant doctrine of all , that the mercy of our god by the tenure of the gospel will not impute the error to a person otherwise of holy life : but if there was a means of knowing , that either heat , or any other thing did hurry me from a sufficient consideration thereof , according to my means so is my sin . abimelech had a competent ground to think that sarah was not abrahams wife , when both herself , and he had told him so , and upon that he saies , he took her to him in the integrity of his heart , his conscience reasonably well-inform'd telling him that he might do it ; and yet god p●nisheth his hast : he determin'd too speedily , his desire was too quick , did not proceed by those slow steps , that a good careful conscience do's move with , that will examin with all strictness where he discerns there will be gross sin on the other side . the jews had a strong prejudice against christ's reformation of the law , by those so many promises of scripture that their sacrifices should be eternal , and when for many ages they had bin brought up in a religion so own'd by god , and were so harden'd in that religion by all their teachers , 't was no wonder they rejected the apostles preaching out of conscience of their own religion , paul himself had don so , and yet god gives them up to final induration for it ; because they had sufficient means of knowing christ was sent by god to reform their religion , for have they not heard ? rom. . . thy diligence therefore shall alleviate the fault , and where it is us'd in a good measure , probably will not suffer the conscience to be long positive and peremtory in a mistake , but at the most will let it only be a doubting conscience , which how far 't is an evil eie , and how we are to guide our selves out of that darkness it do's lead into , we must now shew . a doubting conscience may be either in things of very little moment , and also where there is very little light to guide it , and then we only call it scrupulous ; or else in things of consequence , and of these we now treat ; and the position is , that he that acts according to a doubting conscience sins , and this evil eie leads into utter darkness . the aphorism is a certain reveled pronunc't truth , he that doubteth is damn'd if he eat , rom. . . however sacred the tribunal of conscience can be thought to be , it must not stand in competition with the throne of almighty god , and oblige us to do that which the divine command has interdicted , or to leave that undon , the doing of which he has expresly charg'd upon us . it was thought to be a tyrannous hardship which the egyptian task-masters put upon the israelites , that they should be beaten because they made not brick , when they had no straw to make it with : but it would seem a more tyrannous cruelty , to punish them if they made , and also to punish if they did not make it . but so it is ; he who chuses to do that which his conscience suggests he ought to avoid as being ill , and resolves to omit that which he judges or believes he ought to do as being good , has all the inordination of mind that constitutes the most flagrant guilt ; he pursues evil , and turns away from good apprehended to be such , and so has that depravation of mind that constitutes a devil . but on the other side , our opinions cannot alter the real natures of things , nor will my belief that my act is laudable make it to be so , any more than my fancy that poisons are wholsome food , will free them from their noxious venim , and render them restoratives and cordials . in like manner , my adventuring on an action which i think is bad , upon the cold reserve of a possibility , that it may be otherwise , involves the desperate resolution of doing it howsoever ; which differs very little from doing it , tho i know it to be certainly unlawful . but a doubting conscience admits of a counterpoise from a contrary doubt , and there is fear of sin , as on the one , so also on the other part . i am uncertain whether i may not do ill in acting , and yet whether i may not do worse in forbearing : or thus , i am not sure that what i enterprize is lawful , but yet i have no ground to believe it is unlawful . now from this exigent thus declared i might deduce resolutions in many cases of our life . as . when there is no ground to build a certain judgment on of either side , but it is only probable the thing is not sin , and consequently i cannot be sure it is not , yet if upon that probability i act , this is clear different from the state of the doubting conscience : for tho i may have some doubt 't is possible the thing may not be good , yet having honestly examined it , i have no reason to think it not good , and i am sure of my own heart , that if i thought it were so , i would not do it ; here is no chusing of a sin , not with the least degree of inclination . 't is this secures the physitian , who cannot possibly be assur'd there may not something lurk in his patient's body , ( for whose dark and unwholsome closets he hath no prospective , ) to which the physic he prescribes may be pernicious ; yet because god hath revel'd no certain grounds for guidance in this case , therefore he upon diligent search and grounds of art , which are the best god hath allow'd us prescribing what he really believes will do him good , satisfies a good conscience . upon the same account the pilot satisfies himself , where he adventures his ship and fraight upon shelfs and shallows : and the captain , when he leads his men upon he canon's mouth , and other desperat attemts of war. shall i make more familiar instances to you : some have doubted whether celebrating christ's nativity be not will-worship , because 't is not commanded in scripture ; other have doubted of the use of garments prescribed ministers from the same ground , and from their being significant . now as to these , not to shew the unreasonableness of these doubts , tho i could easily do it : for in god's name why is it to set apart a day to thank god for the redemtion of mankind will-worship , and yet to set apart a day for the deliverance of a nation from a temporal plague not will-worship ? is the fifth of november in the scripture any more than the twenty fifth of december ? or is it the infinitely greater mercy of christ's birth-day that makes it more unlawful than the gunpowder-treason day , and therefore 't is not lawful because 't is more fit ? and for the garments of the clergy , i would they were all significant , but that that is an argument against them in these daies . it is true scripture prescribes them not , and by that rule they should wear none , for it prescribes none : but pray tell me , will not any of these doubting men seek a pulpit to preach in , or now a daies a bason to baptize with , never looking whether they have a warrant in scripture to command it ? just so , rational and sensible men select a particular habit for a priest , whereby his words and exhortations may be receiv'd with greater respect and authority , and this without any written precept : for as where scripture commands , it renders every thing necessary ; so where it is silent , it renders nothing unlawful in such circumstantials . so a prescribed way of praier is boggled at , and why that more unlawful than a limited way of praising god ? they had effusions of those in the first times , why do not we as well pretend to the one as to the other ? or why should it be less faulty to have set forms of singing psalms than have set forms of liturgy , in which too people might communicate , as they do also join in praises ? or indeed would that rhyme and tune become unlawful , should the magistrate command them too ? but passing over this , and to speak in short of the whole matter . if the man that doubts , bids his conscience stand aside , and because of legal penalties muffles himself , and resolvedly goes on , notwithstanding his speculative irresolution , with desperat boldness judging it better to trust god with his soul , than the law with his estate or liberty : if he fears to consider or enquire , least he should get conviction , that suits not with his interest , and thinks it easier to doubt than to be certain , because he 's certainly determin'd to do what is enjoin'd , tho it be never so unlawful . this is a profligate state of mind , that wants nothing but occasion to engage upon the greatest villanies , and close with apostacy it self , when recommended by impunity . but if this doubting makes another scheme of reasoning , and performs what is enjoind , because the magistrate's command is certain , but its unlawfulness is only dubious , and the safest course is ever the most innocent , because it is the most prudent ; then the obligation to suspend the going on to act in case of doubting , is superseded by another obligation , actually to obey the undoubted injunction of superiors , and the good subject will not fail to be a good christian too . but alas ! why should i busy my self in picking cases which here , i hope , are not useful , when as upon this very proposition we are now upon , other things do apply themselves to most mens hearts of a more strong concern , and of more daily practice . if an action otherwise lawful will make up an indictment to our condemnation , if don with a doubting conscience ; what guilt and damnation is there in those actions that are don against present full perswasion of conscience . truly , my brethren , i have no aggravation for sins don against knowledg , that being the worst that can be said of sin ; and i shall only add , that they who so defie their conscience , are in the ready way to have no conscience , the sad estate of whom my last did display to you ; and in short , 't is no wonder , if god's vicegerent do depart , when he is so affronted . there is a great and sad example of this procedure rom. . , , . for the wrath of god is reveled from heaven against all ungodliness and unrighteousness of men , who hold the truth in unrighteousness . because that which may be known of god , is manifest in them , for god hath shewed it unto them . for the invisible things of him from the creation of the world are clearly seen , being understood by the things that are made , even his eternal power and god-head , so that they are without excuse . there is no plea for such , because they did not use their knowledg to his service , but sin'd against it , and by their deeds of darkness put out that light , which was vouchsafed them by god , yea indeed did commit those deeds of darkness in the face of light . i have to what i have already said , one word to add for the scrupulous conscience . scruples are little suspicions in things of small concern or indifferency , and where there is but little ground ; for otherwise they swell into that we call doubts , and which denominates a doubting conscience . now scruples , which are small particles of dust , do indeed cast dust into the eies , which dim the sight , and make the eies to roule , and fret , and grieve ; and so do these the mind : they disturb duty wonderfully , by taking up the heart , and making it restless and unquiet , and so quite discompos'd for duty ; for the heart is still call'd aside , & wandring about that which troubles it . and indeed these quite take off the edge of the mind ; for while scruples arise , i am unsatisfied in every thing i do , and then with what heart can i do them ? i am in fear of every performance , and such a fear exceedingly damps love , and quashes all endeavors . i have no cheerfulness in my actions , and consequently never can be eager and forward , but cold and slack ; for these do still put demurs , and nothing but discomfort dwells upon my spirit . a dark and ill state this , and therefore 't is no wonder if the spirit of darkness sheds it , especially where he cannot draw in the soul to works of darkness ; if he cannot quench the heats of their devotion , then he will strive to cool them by these arts , which like little dashings of water thrown into the fire , if they cannot put it out , yet at least they darken the flame , and change that which was pure and clear into thick fume and smother : so do these raise smoak and cloud in the soul. if the devil cannot betray the heart to downright vice , but his suggestions are shut out , and temtations scorn'd , or at least avoided ; then he will trouble them in their duties , he will suggest things that under the vizor of nicer and stricter religious shall be let in , and when they are in , shall put the soul in little combustions , and disturb all its performances . therefore these are to be combated with , and the heart to be fortified against them ; as soon as ever we find these little spies and incendiaries of satan stirring in the mind , let us strait seize them , and examin what they do there , what account they can give of themselves . have they any ground or plea ? when a thought checks me with a sudden motion of heart , least what i do may be amiss , i will question instantly , hath god said so any where , is there any law that forbids it ? if i cannot resolve my self , i will call in counsel ; ( for if i be not ashamed to whisper the unhandsomnesses of nature to a physician , to betray uncomely infirmities , shall the chearful quiet of my soul , and the comfortable progress of my religion be less considerable to me ? ) and if by these means i cannot find god hath forbid it any way , either directly or by consequence , why then shall i do satan's work for him , help him to disquiet my own heart , make the semblance of religion hinder my religion , and with a pudder about duty keep my self from doing duty , much more of which i might perform with less trouble , than i do think of these things , and with infinitely more comfort ? no sure , i will make no sins to my self that god hath not made , but in god's name with an upright heart set about my known duty , in full assurance of faith . but secondly it will become us , whosoever is at any time troubled with these , to consider with our selves , when we find scruples arise about things of very small concern , to examin , am i thus wary and thus nice in every peice of known duty , have i as sharp checks there , and is my conscience as stirring in every circumstance of sure religion ; if a true object of charity pass by me , or i hear of such an one , whose real wants seem to call upon me for christ's sake , and i instead of satisfying his needs , satisfy only the importunity of my own thoughts by some little excuse , i have not about me , or let others give that are more able , or why should i give to every one that asks me ? in this case now is my heart restless and scrupulous , least the real wants of the poor soul should make an alms duty , unsatisfied till i either know that , or till i do releive him ? if when praiers call , and at the same time either a trifle or something , which i had time enough before to prevent , and knew well enough the fit times of doing one and t'other , yet seek to detain me ; have i scruples here , and are they strong enough to throw aside the less concerns , and will not let my heart rest till it brings me honestly and zealously to my devotions ? if some little slight injury , or it may be inadvertency of another fret my mind , and begin to swell me into a passion , or thicken into a grudg , and i am in present heat of words , and remember him with a slight or a less esteem ; do scruples rise as fast as these heats , and my heart become more troubled at it self , than at the little conceiv'd injury , and never well at ease , till i am calm to him ? if it be not thus , but we who strain at gnats and swallow camels , we whose eies boggle at motes in the sun , can wink , or suffer beams to hood-wink them ; we that scruple at things indifferent , things of which we have no rule to judge them sins , and are not nice at all in things of certain duty , have no such scrupulous conscience in known faults , or at least in much more concerning matters , we may do well to consider , whether our nicest carefulness in these do not betray , that in such little things the main of our religion lies , our hearts lay their greatest stress upon these . there are certain formalities of religion , things that speak people professors , distinctive characters of a party professing godliness , little things by which they are discriminated , as niceties in habits , or gestures , or modes , or tones of speaking , or forms of doing things in religion , or some strict forbearances of things that all the world beside themselves never imagin'd hurt in . now they that do make such to be the stamp and signature of a professor , it is no wonder if they be nice and scrupulous in them ; and truly to be scrupulous , especially in such indifferencies , do's dangerously look towards that : 't is certain , where the greatest care and watchfulness is laid , there will the most and greatest scruples be apt to stir ; so that if these be most in such indifferencies , either the heart hath entertain'd some end besides religion , the seeming strict or a professor ; or else the heart hath bin betraied , and by being bred up to strict cares , especially in such things , it hath let it self be besotted by those strict and handsom appearances , and low spirited as it is , hath rais'd no higher , but set up his cheif rest there ; they think if they do these things , they are religious . there cannot be any other reason given of these different strictnesses , this scrupulosity in little things , and negligence in greater interests ; and therefore 't is worth the search in every heart , in which examination whosoever shall find his scruples to be universal , and proportion'd to the duty , his heart watchful , especially where the concern is greatest , and there most careful where it most behoves him ; let that heart take comfort , that quality is but the nicety , the quickness of a clear , pure eie , that can endure no dust , no soil upon it , and such an eie shall lead a person thro the paths of god's word , which is a light to the feet , and a light unto the paths here to the land of everlasting light and glory , where in god's light he shall see light for evermore . sermon xxi . the light of the body is the eye . matt. . , . the light of the body is the eye : if therefore thy eye be single , thy whole body shall be full of light . but if thine eye be evill , thy whole body shall be full of darkness . if therefore the light that is in thee be darkness , how great is that darkness ? the kingdom of heaven is like unto a treasure hid in a field , matth. . . a field this much richer than it shews for , that provides for several uses of our life , that furnisheth with food and wealth too , and is both granary and treasury ; and just such is the word of the kingdom also , it hath in it more than it promises to sight , there are still hidden treasures besides the food that grows before our eies : if we search , we shall find still more and more furniture for life , more wealth yet in the bowels of it . these words give us experience of this , from which tho we have had several spiritual entertainments , provisions for divers cases of our life , yet have we not exhausted them ; for we shall find that yet in another sense the light of the body is the eie , &c. to the two interpretations , i have given of these words , the first of which that by a single eie should be meant a single intention , an intire , honest meaning , an heart like that of jacob , plain , simple , and upright , such as may therefore stile a man an israelite indeed , in whom there is no guile , no doubling , but such an one as laies alwaies to it self good ends , and intends to take in no ill means to compass them , hath bin generally adhered to by almost all expositors . the second , that by the single eie should be meant the pure , clear , good conscience , which to me indeed seems much more proper than the other ; to neither of them have i any objection but this , that they do not at all relate to the matter of the discourse , which our savior hath in hand , and 't is not imaginable why christ should in the midst of a paragraph concerning mortifying the desire and love of wealth , the beginning of which commands laying up treasure in heaven , and the end tells us we cannot serve god and mammon , should interpose any thing of conscience or intentions : and therefore , tho what we have delivered of them be exactly consonant to the words , and built upon other certain scripture , and be the sense of most men , yet we will view one other , which tho it be assign'd but by one expositor , that i know of , yet being exactly pertinent to the matter in hand , and having a surer plea for its being the sense of the place , than any of the rest have , it shall not escape us , tho no more have lighted upon it . now the way of finding out the meaning was , not to consider what may be compar'd to a single eie or an evil eie , for possibly so many things may be ; but by seeing what those words do constantly signify in scripture , and so what light and darkness also do , and then put them together , and see whether they will so here : and we shall take those grounds . . then what a single eie and evil eie do use to signify in scripture : and for the evil eie , we find it often prov. . , . eat thou not the bread of him that hath an evil eie , neither desire thou his dainty meats ; for as he thinketh in his heart so is he ; eat and drink , saith he to thee , but his heart is not with thee : which means , eat not the meat of him that is a niggard , who tho he do invite thee to it , yet he do's grudge it thee , and grieves thou eatest it ; his heart do's not speak in his invitations , but he had rather thou wouldest spare , and he computes thy morsels . so again prov. . . he that hasteth to be rich , hath an evil eie , that is , is covetous ; he envies every other man's prosperity , ( so most translations render it here ) is troubled to see another flourish , and thinks their gain his loss . so matt. . . is thine eie evil , because i am good ? he saies to them , who tho they had contracted for a penny by the day for labor , yet when they saw those that had wrought but a little part receive so much , strait entertain'd desires and hopes of more than they had bargain'd for , and when they saw they should have nothing but their due , they murmur'd ; to whom the master do's reply , friend , i do thee no wrong , didst thou not agree with me for a penny , be thou content with that which comes to thy share ? this man that came last to work ( it being not his fault that he came no sooner , but his not being sooner call'd , and he having labored honestly and cheerfully ever since he came ) shall by me , who accept the will for the deed , be rewarded with the same reward that thou hast ; and sure thou hast no reason to complain , that i dispose of my own as i see cause : what reason is there that my bounty to others should be matter of envy and discontent to thee ? so that an evil eie signifies unsatisfiedness with ones own condition , and envy at anothers , an eie that grieves to see any thing go besides it self ; in one word , an illiberal , covetous , envious mind . you have its perfect character ecclesiasticus . from v. . to . riches are not comely for a niggard , and what should an envious man do with mony ? he that gathereth by defrauding his own soul , gathereth for others , that shall spend his goods riotously : he that is evil to himself , to whom will he be good ? he shall not take pleasure in his goods . there is none worse than he that envieth himself , and if he doth good , he doth it unwillingly . the envious man hath a wicked eie , he turneth away his face , and despiseth men ; a covetous man's eie is not satisfied with his portion , and the iniquity of the wicked dries up his soul : a wicked eie envieth his bread , and he is a niggard at his table . next for the single eie , that certainly is set as opposite to the evil eie , as meaning liberality and chearful bounty , and we shall see accordingly that singleness do's signify ; for so our bible almost alwaies translates the word : cor. . . their deep poverty abounded unto the riches of their liberality , the riches of their singleness it is in the original . so chap. . . being enriched in every thing to all bountifulness , to all singleness ; again v. . liberal distribution , singleness of distribution the greek do's say ; and so in many places which others have observ'd ; and rom. . . he that giveth , let him do it with simplicity or singleness , for 't is the same word still , and there our margent tells you , that it means liberality . single therefore do's in scripture signify bountiful , and we shall find that coupled with the eie , prov. . . he that hath a bountiful eie shall be blessed , for he giveth of his bread to the poor . and so we have the scripture sense of these two words , the single eie do's signify a liberal mind , and the evil eie a niggardly , uncontented , envious disposition . and here let us stop a little , and say a word on these expressions , why these things to the eie ? is that the chief seat of those qualities , is not the heart much rather ? 't is true indeed that discontent and envy shed themselves into the eie , they dwell there in a cloud , the eie flags and is dull , and do's so certainly betray a niggard , envious heart , that we may see it grudges spirits to its own eies , and do's restrain that current that is to feed them with a vigorous life : when bounty on the other side flows into the eies in a chearful stream of spirits , that make them full and bright . but this is not all the reason ; 't is not only the sign of these same inclinations that hangs out in the eie , but the lust it self do's lodge and dwell there . s. john calls covetousness the lust of the eie , john . . and that not only because the eie of the covetous is never satisfied with wealth , but lusts still more and more ; but there is reason why it should be the lust of the eie , for when goods increase they are increas'd that eat them , and what good is there to the owners thereof saving the beholding them with their eies ? ecclesiasticus . . when plenty do's stream in upon us with a torrent , while we do lay it by and do not use it , then it is clear , that nothing but the eie enjoies it : when we do lay it out , if we dispose it to comply with fashions , or to serve pomp and ostentation , or to feed emulation , because i will not be without what any other hath , or else to entertain sports and delights , it is clear that nothing but the eie is treated with the expence , and with the magnificence of these ; neither the back nor belly hath the least relish of them , nor hath the soul any other organ to imploy about them , but the organ of seeing . but if thy riches be expended in great provisions for the appetite , unless a man can stretch his belly as he do's his barns and his demesnes , and make all bigger , enlarge his stomach as he do's his table , pull out new sides of appetite , and multiply his hungers as he do's his dishes ; the wealthy man himself devours but little more , than when he had not such abundance , only he sees more meat , and sees more eaters of it : so that muchness of wealth , what is beyond sufficient competency , nothing but the eie enjoies , and it is therefore said that that lusts after it ; 't is the eie desires riches , and with them we serve no other part . and then , my brethren , this expression of single eie or bountiful eie do s let us see , that liberality is no great pressure to a man , it do's require no inconveniences from him , it do's retrench from nothing but his eie ; if we can but get this to be moderate in its objects , get but a single eie , an eie that is not covetous of every thing it likes and that delights it , an eie that will be satisfied with competencies , and then a man will have no other uses for much wealth , but only those of doing good with it ; for if thine eie be not alwaies gaping after superfluities and daily novelties of entertainments , pursuing every thing it fancies , or any other man possesses , and still ambitioning the heights of whatsoever it beholds that pleases it ; if he can keep it from thirsting after every thing that feeds its own pride , or anothers envy : keep , i say , but the eie in bounds of moderation , and there is nothing else in man , that do's require much for its satisfaction . 't is nothing else but the unlimited , unwearied eie , that looks thro all the world for entertainments , and must have services from every part of the whole universe ; the indians must dive into the depths of the abyss , and digg the rocks to get a jewel that shall dash a little light into thine eie ; the mariner must pass throughout all the variety of climes , must cross the frozen and the torrid zones to pick up those diversities of things that are to please thy sight , with a new garment for thy self or for thy chamber , or rather are to make a dress , not for thy back indeed or for thy room , but for thy eie , which is not well , except it see fine things ; that must have furniture out of the bowels of the worms , and out of the bowels of the earth , have gold and silver utensils , and silken ornaments , and have i know not what : so also several nations must conspire to make up almost any one in the whole variety of sports , which yet do but pass by , and please the eie , and move away as quick as sight it self . it is the eie indeed that endears every excessive sin to us . the scripture do's most properly express it , when it saies the adulteries of the eie ; for its delights , those of variety i mean , for that too hath no other , serve nothing but the eie . so it is in the sin of pride , and covetousness , and pleasure : it is that part spends almost all the riots and intemperances , that drinks in objects minutely , and thirsts for all diversities , these consume . do but teach that to be content , and there will be enough for charity . if god had bid us rob our bowels for to feed the hungry , divide necessity betwixt us , and deny nature's cravings to hear those of the poor , it had bin hard ; and tho the lord emtied himself for us , yet sure the croaking of our emty bowels would have sounded much like murmurings at such a precept : but when he bids us only spare a little of the provisions of our eie , which wants nothing at all of them , do but deny thy sight some little portion of its excesses , and lay out some of its unnecessary objects on the poor , and i will ask no more for charity . this sure is no hard duty . get but a single eie , an eie that is not niggardly and covetous , that catches at and grasps at every thing that likes it ; do but moderate its desires and lusts , and all the rest of thee , thy back and belly will be easily contented , will spare enough for liberality : 't is nothing but an evil eie that hinders . the pinching miser he can deny all other appetites to gorge his eie , he crucifies his flesh , and almost starves his body to provide for his sight ; 't is this alone he cares for , to have wealth to behold , not use . could he cure this wolf , this canine appetite in his eie , that is so greedy to look on wealth , he might afford to give his heaps , for he do's nothing else with them , but see them . and 't is the very same with them who are as covetous of pleasures for their sight , or things to furnish out the pomps of pride or ostentation of vanity ; if their eie would abate in these , bounty would have provisions . and sure , my brethren , among the lovely changes that the eie delights in , this might come in for one handsom variety , to see such and so many souls live cheerfully thro the help of thy liberality , to see thy wealth , not only feed the instruments of thy delight , thy dogs , it may be , or thy hawks , but feed poor christians , but feed the members of thy savior ; to see when with a great deal thou canst hardly furnish one room well , much less of it do's furnish such poor laboring families : furniture of a very comfortable prospect it will be at that day , i am sure , when all the other satisfactions of thy eies are dead , or else dissolving in a floud of fire , then to behold those works which thy estate did help thee to perform ; for they shall follow thee to heaven , rev. . . and to see that christ upon the throne , whom in his members thou hast oft reliev'd ; an object that will comfort such a single eie with everlasting light . and so i pass to the second terms to be expounded , light and darkness . . light in scripture do's often signify prosperity , as darkness do's the contrary . i need not cite much scripture for it , psalm . . for thou wilt light my canlde , the lord my god will enlighten my darkness . job . . how often is the candle of the wicked put out , and how oft cometh their destruction upon them ? god distributeth sorrows in his anger to them . isaiah , c. . . do's express times of affliction thus , and if one look unto the earth , behold darkness and distress , and the light is darkned in the heavens thereof . so chap. . . behold trouble , and darkness , and dimness of anguish . now if it mean thus here , then the sense is , a single eie fills the body full of light ; charity makes a man prosperous in all his actions ; but if the eie be evil , the body shall be full of darkness , he that either to furnish coffers , pride , or pleasures , or excesses do's retrench from bounty , however he advance these for a while , yet before long god will cut off the opportunities of these ; he that will not put a good portion of what he hath to good uses , the time will come , when either he or his , however well provided for , shall not have for their own uses : if their eie be so evil as not to let their candle shed a light to any other but themselves , god will put out their canlde , and uncharitableness shall bring adversity upon them or upon their families ; and if the verse mean thus , then it agrees with solomon's aphorism prov. . . there is that scattereth , and yet increaseth ; there is that withholdeth more than is meet , and it tendeth to penury . but to this i have spoke already ; now i shall only say , this is a doctrine that we need not only trust on christ for the truth of , a very turk believes it , and not the gospel only , but the alcoran affirms it : saying , that which they lay out of their wealth in the way of god , in pious charitable uses , is like a grain that brings forth seven stalks . blessed harvest of charity , increase more than an hundred fold ! and i will add but one place of scripture to it , which saies over the text in larger and more glorious words isaiah , . , , , . to deal thy bread to the hungry , and that thou bring the poor that are cast out to thy house , when thou seest the naked that thou cover him , and that thou hide not thy self from thine own flesh ; then shall thy light break forth as the morning , and thine health shall spring forth speedily , and thy righteousness shall go before thee , and the glory of the lord shall be thy reward : and if thou draw out thy soul to the hungry , and satisfy the afflicted soul , then shall thy light rise in obscurity , and thy darkness be as the noon-day : and the lord shall guide thee continually , and satisfy thy soul in droughts , and make fat thy bones , and thou shalt be like a water'd garden , and like a spring of water , whose waters fail not . the expressions seem to grow upon the prophet , first he saies , thy light shall break forth as the morning , by little slow degrees of increasing light , which peeps out first in a dawn , and so grows into day ; and so shall thy prosperity , which dawns and brightens by degrees , as thou drawest out reliefs : but he corrects these words , and thinks this is not blessing quick enough for this vertue , whose return shall be more eminent , conspicuous , and notable ; thy light , saies he , shall rise in obscurity , shall have no creeping twilight for to usher it , but they very night shall break into sun-shine , and in the midst of hopeless affliction the face of joy and gladness shall rise upon thee . yea more as if the rising light were but weak , and too faint for his meaning , thy darkness shall be as the noon-day , strong and hot brightness shall break in upon thy occasions of sadness , which shall both cherish and enlighten thee , thaw every thing that did sit cold about thine heart , and make all pleasant shine about thee . but where , i pray you , are the luminaries that are to shed this noon ? the prophet hath them here , thy righteousness , that is in scripture dialect thy alms , shall go before thee , and the glory of the lord shall be thy reward : light express'd not only in terms of overflowing blessedness , but terms of guard and strength ; light he shall have here that shall be glory to him , and shall be fortification to him ; the glory of the lord shall be his reward , as if the charitable man did also dwell in light that were inaccessible , who is so guarded as to have righteousness in his van for his avantguard , and the glory of the lord of hosts and victories for his rere-defence ; which means in plain words this , that the lord will make the righteousness of such a man appear , and will do good and glorious things for him in this life . and then let others please themselves to have their wealth break out in shining pomps of bravery about them , or flow in streams of plenty and of delicacy , or of pleasure ; alas the spring of these will quickly fail . if any scorching weather come , any fiery trial , any persecution , yea any daies of adversity , the wealth will go out that is to furnish them ; or if there do not come such daies , yet the too full streams will drain the fountain , and there will be no spring to feed the current ; yea or however in a while these streams must grow unpleasant , and they will choak the soul that swims in them : but the charitable man , the man that deals his bread , and draws out his soul to the hungry in relief , while he hath the means , and in compassion and assistance while he hath not , whatever fail , the fountain of the glory of the lord cannot be exhausted , he will have righteousness and glory still about him ; the comfortable streams of which are of another relish than those carnal worldly delights which wealth provides , or else can give ; of a more blessed goust , the inextinguishable shine of which is surely far more cherishing and gladsom , than the gauds of vanity or fading pleasures . the brightness of god's glory cannot die , cannot be taken from thee , it is its own defence and shine : for righteousness shall go before thee , and the glory of the lord shall be thy rereward , and then 't is clearly prov'd , that such a single eie shall make the body full of light . . light do's signify holiness of life , deeds truly christian ; walk as lights in the lord , nothing more common in scripture : and darkness signifies a sinful and un-christian life , a life that 's full of deeds of darkness . and then the words mean thus ; as the eie is the candle of the body , lightens and directs it well if it be as it ought , but otherwise very ill , and the man is in the dark , if his eie be ill , and do not serve him : so is the heart of man , as to the guidance and direction of his actions ; if his eie be single , if he have an heart taken off from the world , a liberal , bountiful mind , not set upon the love and desire of the things of this world , his whole body will be full of light , his whole life will be very christian , all his actions holy and heavenly , and to the making of them so , liberality of mind hath a very observable influence . it will incline a man wonderfully to pious courses , it is a leading vertue , as the eie is a leading part . but if the eie be evil , but if the heart be worldly set upon wealth , either for it self , or for those heights or fine things , or pleasures which wealth do's procure ; if it be unsatisfied in these things for it self , or envious at others for them , the whole body will be full of darkness , the whole life will be very un-christian ; such a disposition of mind as that , quite draws a man off from the temper that christ requires : the unsatisfied , the envious , and the covetous person can never serve god , but only sin , those dispositions being the root of all evil . now if the light that is in thee be darkness , if thy heart be un-christian , and if thy leading vertue , that was to take thee off from all worldly inclinations , be extinct and dark in thee , how great is that darkness ? what an un-christian life will there be , and whatever light do's shine about thee of the gospel , whatever light thou dost pretend of knowledg , or of whatsoever else , there is a deep darkness dwells upon thy heart , and is in all thy actions . now this sense we see connects what went before and that which follows after , drives on our savior's design that he is pressing here , and to this sense scripture alwaies speaks in the expressions of single and of evil eie , of light and darkness ; and therefore this was certainly the sense that was intended by our savior , and to the prosecuting of it i shall shew , . that to have a generous , liberal mind , an heart taken off from the self uses and advantages of wealth , is the great means , the great engine and instrument of making all the actions very christian , the life holy . . this grace in the heart , bounty of mind , is a great evidence of a true christian heart . . a worldly heart , loving and desiring wealth , troubled at its condition , envying others that are in better , and for the ends of any advantages to it self , straitning its liberality , is not only in it self an un-christian temper , but such as is the root and cause of a life wholly un-christian and unholy . of these in their order . . to have a liberal mind &c. that the throwing of this earth out of the heart is a most hopeful way of making the man clean and pure , we have most pregnant scripture , luke . , , . now do ye pharisees make clean the outside of the cup and the platter , but your inward part in full of ravening and wickedness . ye fools , did not be that made that which is without , make that which is within also ? but rather give alms of such things as you have , and behold , all things are clean unto you : which bears this sene , ye hypocritical pharisees wash yor selve as if a man should wash his vessels , the outside of them only , leaving the insides of them full of filthiness ; for thus do ye wash your bodies , leaving your souls full of all uncleaness . this is an extreme folly ; for it your outward washings were in obedience to god , you would cleanse the insides , your hearts and souls , as well as your bodies . the best way of purifying your selves , your estates , your meats and drinks , &c. from all pollution cleaving to them , is by works of mercy and liberal alms gifts , and not by washing pots and vessels . thy broken meats , thy scraps , thy charities shall cleanse thy platters more than washing them shall do , alms shall make all things clean . but how this ? to cleanse hath two aspects , either on the guilt of past actions , or on the habits and dispositions to future commissions ; and is to cleanse us from the evil that we have don , or to make us clean from those vices that were in us , and which would make us do more evil : the first of these is don by repentance , not by alms. indeed the wise man saies , the alms of a man is as a signet with the lord , and he will keep the good deeds of a man as the apple of an eie , and give repentance to his sons and daughters , ecclesiasticus . . the happiest way of purchase for a family in the world . the give to children an estate perchance is but to give an instrument of vice , bestow the means of sining on them ; at best 't is but to leave them pomp and superfluity ; but to give repenetance to them is to give security of everlasting blessedness , this is as it were to entail heaven on ones children . but this is not the thing we mean , we are to see how alms should make us clean from vice . it is observ'd by a reverend expositor , that our savior speaking syriack , useth a word for alms , which in that language and arabick signifies cleansing ; that is , give alms , which as it comes from a word that signifies to cleanse , so all shall be clean to you : and they give this reason of the notion , they derive alams from a word that signifies to cleanse , quod opes ab inquinamento , & animum ab avaritiae sordibus purgat , because . alms purgeth our wealth from the pollution and filthiness that adheres to it . as among the jews it was not lawful for any man to use the increase of his own land or cattle , to eat part of his own harvest , nor feed on his own vineyard , or imploy the profits of any one beast of his own herd or flock , till he had given up to god the first-born of that beast , offered the first fruits every year of his fruit-yards , and dedicated a first sheaf of his harvest : this must sanctify all the rest , which till then was unclean , not to be used by him ; to this , it seems , our savior do's look in his direction . there is an unclean tacke in every thing that comes from earth , it do's derive a soil and tincture thence , and tasts of the palce from whence it came , there is a kind of unsanctifiedness in wealth , which must be purg'd away . our savior do's imply this , when he saies , all things shall be clean to thee , intimating , that without some such course be taken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all our possessions are unclean to us ; and s. paul saies expresly of meat , it must be sanctified . now saies he , the way to cleanse thy meats ( and so for all thy wealth ) is to give up part of thy meat to god by the now christian way of sacrificing . alms : this the truest way of blessing a meal , by engaging god a guest to it , who brings his blessings alwaies with him , and he hath still a share in that meal that the poor partake in . this course is of so great importance to be taken in every sort of our wealth , that holy job presses an imprecation on himself , if he have not don so , job . , , , , , , . if i have withheld the poor from their desire , or have caused the eies of the widow to fail , or have eaten my morsel my self alone , and the fatherless hath not eaten thereof ; for from my youth he was brought up with me as with a father , and i have guided her from my mother's womb : if i have seen any perish for want of clothing , or any poor without covering ; if his loins have not blessed me , and if he were not warmed with the fleece of my sheep , then let my arm from my shoulder-blade , and mine arm be broken from the bone ; for destruction from god was a terror to me , and by reason of his highness i could not endure . so that alms makes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , all our possessions , all our moderate enjoiments clean , if sanctifies them to our use . but secondly , which is mre to our design , their second reason is , animum ab avaritiae sordibus purgat , it do's draw off the heart from worldly mindedness , and by that means from all unclean carnalities : but to not mistake me , brethren , that a few , tho perhaps noble acts of charity will necessarily take a man off from all vice ; he may perchance be willing in some good humor to part with some wealth , that will not part with a lust or an ill custome , and his profuse and inconsiderate bounty may come in amongst his prodigalities , and be his vice , so far it will be from lceasing him from vice . but the thing is this , he that hath thus far conquer'd his heart , and unwrapt is out of the intanglements of riches , that he is perfectly dispos'd in mind , not once , but by a constant course to dedicate a good portion of what he hath for those compassionate uses , and is very well pleas'd to look upon such a share as not his own , but set aside and consecrated : 't is certain that if this be hearty , he that can resolve to part with such a part of income for those uses , must also resolve to part with all worldly or carnal advantages of that income , such things as it procur'd him , and he cannot have without it . if i will cut off so much from my estate on that good consideration , then i must cut off such degrees of superfluity , i must abate such and such pomps and vanities , i must retrench excesses , and i must part with heights of pleasures , for these are virtually resolv'd in the other ; i cannot have these if i give away the foment , the thing that is to feed and preserve them , these therefore i dispos'd of with that part of my revenue , nor shall i think them fit to vie with those necessities , that beg or christ his sake , nay with those wants of christ himself that begs in those poor mens request and needs , nor shall i for such things draw back or grudg my charities . i can much easier want some portions of those contents , than see so many souls want necessaries ; compassion strikes me deeper than those satisfactions , and finds me much more pliant , and more sensible . lo here a man already brought within the mediocrities of vertue , there too where vertue finds the greatest oppositions of temtation ; those of intemperance , and pride , and pleasure , in all these he is moderate and calm , merely by vertue of his bountiful-mindedness : and if he be not so , 't is certain that the person is not free-hearted , unless it be unto his sins or the companions of them . for if he love his pride , and heights , and honors , and all those pomps that are to serve them and his emulations ; or love the superfluities of riots , or love immoderate delights , 't is certain he loves wealth implicity , altho he take no notice of it , and he is covetous in his heart , tho he do's not discover it ; because he cannot but desire passionately that which is to furnish his eager desires , and love immoderately that without which he knows , if he consider what he do's , he cannot have that whicih he loves immoderately ; and if he do resolve to serve those still , and yet do give away , 't is out of inconsiderateness , not from bounty ; he is not liberal but rash and careless , will not weigh how the wealth serves the other ends , but still resolving upon thees , not minding what he do's , disposeth of the other . no he tha is truly compassionate and liberal , resolves to deprive himself of somewhat to relieve others wants , that is to say , if he consider what he do's , ( and if he do not , 't is not liberality of heart ) to deny himself some of the advantages of his estate , ( for to consideration those and his estate are all the same ) pomps , profits , and pleasures to sustain those that need : and he that do's so , he hath plainly brought himself into the bounds of all vertues , and for the rest that concern men , 't is sure he that is so fully dispos'd in heart , as to deny himself his own advantages merely to do good to others , cannot be inclin'd to do ill to others for his own advantage , these inclinations cannot dwell together ; so that in one word , this bounty of heart ingages into all morality , he will be humble , sober , contented in himself , and live righteously and justly with other men . 't is such a leading quality , that merely by vertue of that disposition of mind , when it is seated there in earnest , the other parts of that which we call honesty , come in . and then for all religion and piety , if he that out of obedience to god and compassion to the afflicted have brought his heart to such a pass , that he can draw out his soul to the needy , 't is certain that in doing so he laies up treasures in heaven , v. . and by the verse that follows he that laies his treasure there , he sets his heart there also ; and he whose heart is set on heaven , i shall not fear to pronounce of him , his actions will drive him thitherwards with all religious violence . do but think with your selves how you pursue the things you hearts are set upon in earnest , what out-goings of soul you have to this rencounter of the object of its strong affections , no rest but in the labors that work towards it , no calm but in those violences . and much of this there must be in religion , where the heart is set upon the hopes of it , on heaven . he must be eager in it , as the covetous is on his gains , the proud man on his pomps , the pleasurist on his sports , the epicure on his excesses . it is not possible a man should have no heart to that on which his heart is set . he therefore that hath set his heart on heaven , must be religious and holy ; and so it is concluded that the liberal-minded must needs be so . the progress of which proof is this , he whose heart is in heaven , his conversation will be there , his life will be christian and holy : he whose treasure is in heaven , his heart is in heaven : he that hath taken off his heart from the world , and out of liberality of heart gives alms , he laies his treasure up in heaven , and then it is concluded that he is religious . and this now may apply it self without my help to press it to you . ah my brethren chuse and strive towards a vertue that will help you to all the rest , that will calm and moderate your affections to this world and the dying follies of it ; and that will draw your hearts to heaven , and set them on the world to come . who would not labor for one disposition of mind that comes with such a train of pieties , that hath all christianity in its attendance , and brings all into the soul with it ? who would not give alms , if by doing so he give himself a shole of vertue ? to whom is this man bountiful , but to himself indeed ? here is a ground for men to beg after the fashion of lombardy , be good to your self , sir , and bestow an alms upon me : for he indeed is good unto himself , who what he gives laies up in heaven as a treasure for eternity , and at the same time entertains the disposition to all piety in his heart , receives all vertue into him . i sahll not need to call in accessory proofs , fetch in auxiliary motives , tell you that works of charity are called good works in scripture , and the liberal man good . so rom. . . the good man signifies , and tit. . . where the women are commanded to be good , it is merciful ; so works of mercy are call'd good works , acts. . . doing good , matt. . . heb. . . good fruits james . . so to work good signifies gal. . . and every good work cor. . . is works of mercy , as if he did engross all goodness , and that same vertue did fulfil the title . nay i tell you more , that the merciful man and the perfect man are but two words for the same person , matt. . . luke . . all christianity is so sure appendant to this disposition of the heart , ( when it is in the soul i tell you , not when it is now and then in the actions ) that this alone is perfectness , 't is entire lacking nothing . and then here is a clear account , why at the last great trial nothing should come upon account but charity , that is the only thing the judg takes cognizance of at the day of final doom ; when i was hungry , ye gave me meat : the words of everlasting judgment pass only in relation to this , nothing but charity do's come into that sentence , for all the rest is implied in this : and where the heart is liberal , the whole life will be christian ; this is an evidence will pass at god's assise , stand before the searcher of the heart and reins . and therefore it may well be a sign to us , and make proof , that this grace in the heart , bounty of mind is a great evidence of a truly christian heart : the second proposition . blessed savior , thou that wert all bounty to us , that didst emty thy self to enrich us , and didst chuse rather to die thy self than not relieve us when we were sick to everlasting death ; give us grace to be like-minded , shed into our hearts this disposition of soul , that will make us so remember thee , a disposition that will make our affections even and moderate to things of this earth , which by teaching us to part with wealth contentedly , will work us out of the world , and teach us not to be enamoured on the advantages of wealth , not to be passionate for pomps or pleasures , or for any superfluities which wealth procures , which will set our hearts in heaven , and lay up treasures for us there ; which if it rob us of the pomps and the magnificences of this world , will give us for them pomps of piety , the whole train of vertues , a long attendance of graces ; if it deprives us of some heights or some excess of pleasures , it will recompence with the satisfactions of relieving christ in his members here , and reigning with him hereafter in kingdom : sermon xxii . the light of the body is the eye . matt. . , . the light of the body is the eye : if therefore thy eye be single , thy whole body shall be full of light . but if thine eye be evill , thy whole body shall be full of darkness . if therefore the light that is in thee be darkness , how great is that darkness ? philosophy do's say that all vertues are so annext and tied together , that it is not possible for any man to have any one truly and compleat , but he must needs have all ; they are like pearls upon the necklace , from which if any violence pull one , the string is broke , and all are shatter'd and disorder'd . and s. james saith , c. . . whosoever shall offend in one point , is guilty of all ; and sure the vertue of the text makes good both these positions : if liberality of heart be that one point , he that excludes it from his soul , shuts out the rest at once . all the graces are as train to that leading vertue , are its such close attendants , that they must needs have the same fate , and either dwell together in the heart , or all together be thrust thence : for , if thine eie be single , thy whole body shall be full of light ; but if thine eie be evil , thy whole body shall be full of darkness . an envious discontent , uncharitable mind , makes the whole life un-christian , and he that do's offend in that one point , must needs be guilty of all ; and if charity , that bond of perfectness in s. paul , that tie of graces that do's unite them to it self , and with each other , if that be there , all graces must be there , and liberality of heart makes the life christian ; for if thine eie be single , thy whole body shall be full of light . but i am now to shew you that bounty in the heart is a great sign of a true christian heart , that that person who not out of easiness or modesty of constitution not knowing how to deny when he is askt , nor out of inconsideration or vanity bestows an alms , or else when importunities do's beg it ; but he who out of real compassion to the wants of others , and hearty sense of their calamities , and out of sincere obedience to god resolves with himself to deny himself such and such advantages of his condition to such a good proportion of what god hath bestow'd upon him , purposes in his heart to set aside such a portion from his own uses , knowing and considering that by so doing he do's part with such and such satisfactions which did accrue to him by that wealth , yet will do it for the relief of others necessities , that their souls may be comforted , and they may praise god in his behalf . this person hath in himself a great evidence of an heart truly and sincerely wrought upon by the gospel , and wrought over into the realities of christianity . i shall prove this to you , and tho i know there be many vertues which seem to have no connexion with liberality , and many inclinations in the heart which bounty hath no direct influence upon , several evil tendencies of soul which it hath no formal opposition to , that it should thrust them out of the heart ; yet that such a complexion of mind doe's either directly or by consequence so oppose them , as not to endure them in the heart , i shall very briefly shew you in gross , and by retail . and first that in gross that is a sign of a true christian heart , see col. . . put on therefore , as the elect of god , holy and beloved , bowels of mercies , kindness ; it seems that bowels of compassion and bounty is a sign of being such full christians , that the apostle takes in all words to compleat the character , and do's it in words of a beloved sense : and let men take them in what sense they please , they do my work , whether as persons chosen out before all time ; it seems then to be liberal is a sign of that , and they will have very little reason to conclude themselves elected an eternity before they were , who now they are , and are call'd and taught by god , do not find this disposition in their hearts : or to take them in their naked meaning , be liberal , as being god's choice and pretious ones , ( so it signifies , elect , pretious , pet. . , and in other scripture elect is the choicest , best , ) such as are priz'd and valued by god : as the elect of god , holy , such as have his sanctifying spirit poured out upon them ; and such are beloved by him ; as choice and pretious things are alwaies dear to us . now then to be compassionate and bountiful is to be as thus , and liberality of heart is one mark of election and holiness , and they that have it , are as god's choice , sanctified , dear ones . put on therefore , as the elect of god , holy and beloved , bowels of compassion and bounty . . as it is a sign of our being the elect of god , and the inhabitation of the holy spirit , so it is also a sign of our being like minded with christ. s. paul do's urge his example as a motive to the corinthians liberality , ep. . c. . v. . for ye know the grace ( or charity ) of our lord jesus christ , that being rich , yet for your sakes became poor , that ye thro his poverty might be rich : and therefore for us to do so is to follow his example , and to have our hearts set to it is to be like minded , and truly that is to be christian enough . if that a person of the god-head emtied bimself , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 phil. . . exhausted himself of divinity to relieve us ; if the god of all the pleasures of the earth and the joies of heaven became the man of sorrows to rescue us , if that the lord of everlasting blessedness made himself prince of sufferings and calamities to ransom us , if this be a temtation to the inclinations of our heart to set us upon going to do likewise in some low weak mesure after the rates of our abilities ; then to do so considerately , to deprive my self of some advantages , to exhaust somewhat for the sakes of those that want , is to have the like mind in us that was in christ jesus our lord : but because this may possibly evince us to be like-minded only in one thing , therefore . in particular , he that is thus minded hath a great evidence of his having overcome the world , a wide and a vast conquest ; for , my brethren , 't is not only he that is a slave to mony , whose heart and actions do importunately pursue the waies of getting or of hoarding that , whom the world overcomes ; but he is a slave to the world , whose mind is impotently set upon any of the advantages of this world , the man whose heart do's in too great a proportion either of time or whatsoever else pursue any thing which this world is to furnish with , that man's heart is entangled in the pursuit , and it is fetter'd to the world , which is his motive and pretence for that too eager inclination . and therefore in our baptism when we renounce the world , we do not only bid defiance to the love of mony , but we renounce the pomps and vanities of this wicked world ; whatsoever either too great pleasure or height , excess or ostentation , or pride that this world ministers unto . now then , when a man do's not only now and then give little to them that ask and beg of him , ( for so it go's away in such small instances , as will not evidence either much consideration of it , or any great work wrought upon him as to not loving of the world , ) but in devout retirements resolves to deny himself in such a proportion , and cut off such a part , 't is certain he do's cut off such degrees either of pomp or vanity , or plenties , or whatsoever other thing that part of his estate did serve . now he that can do this resolvedly in his soul , not out of any heat , but from deliberate purpose of heart , 't is certain he hath to so great a degree disentangled himself from the snares of the pleasures or other advantages of this world , he hath unloosed their fascinations , and weakned all their sorceries ; 't is clear he hath so far withdrawn his heart from the degrees of whatsoever he did love that this world serv'd him in , that he resolves none of them shall engage him to their superfluities : for to prevent that he cuts off their foment , the streams of those contents , they shall not overflow his soul ; for he will turn the spring , and make the current run another way . 't is evident he hath so torn all beloved earthly satisfactions from the embraces of his heart , as that he will not feed them , not with his own estate , if he cannot also to a vertuous degree feed the poor : he hath so far turn'd out the love of pleasures , or of pomps , or whatsoever , as that he willingly do's part with those degrees of them , cannot be retain'd together with his liberality . and such a heart sure is without the vicious degree of worldly contents : for vicious inclinations to them use to pursue them as far as they are able , and set no bounds to themselves but those of possibility , will not be limited in their prosecutions by considerations of a vertue as this man's are , and therefore he is too strong for these temtations , and so hath overcome the world . and now if we consider the advantages of this conquest either in gross , it is a victory over such enemies as were in christ's opinion almost invincible , such as did so block up all passages and avenues to blessedness , that he affirms and repetes it is impossible for a rich man to enter into the kingdom of heaven . let men think what they will of those occasions of sin , which their dislikes of a low condition or of poverty makes them believe it do's abound with ; but i tell you there are such ineluctable temtations to vice in an estate of plenty , as that without a greater measure of god's grace than is sufficient for any other state of life , a man will never overcome them . it is so insuperable a temtation to have that which will furnish him with all his heart or lust can wish for , to have every thing that is in his desires put into his power , and so impossible to part with that which serves all his inclinations when god calls for it , as he do's when we cannot at once keep the estate and obey christ , ( which was the occasion of our savior's words : ) and wealth it do's so sawce and invite every vice , it do's so dress objects for lust , and feed with those full plenties , that heat men into it and strengthen for it , do's so pour in provocatives by idleness and excesses , it do's so fill with insolence , or pride , or ostentation and vain glory ; it do's so swell and so puff up with heights and scorns , makes men contemn others and oppress them , think any thing almost is lawful in their usage of them ; yea become careless of religion , and by degrees contemn it too , wax insolent with god , scoffers at piety , rude in profaness , any thing forsooth they may do ; and a whole shole of other such like qualities are the almost certain appendages of men in estate , at least in some degree . in a word , it takes off the heart quite from the love of god and those things that relate to him , it fixes them so to these worldly satisfactions : yea when it comes to such a pinch , that a man must either wound his conscience , do some great deliberate sin , or part with this so forsooth happy utensil , his estate ; break with all the duty in the world rather than part with that which furnisheth him with such convenience of sins , that 't is no wonder if it be impossible for a rich man to enter into the kingdom of heaven . and then for a man to have overcome the general of this great army of ruinous vices , the only leader that can draw them up against him , to have cut off the source that feeds this inundation of mischeifs , these overflowings of ungodliness from the heart , is a good strong evidence to a man's heart , that he is well resolv'd against the vices , when that he do's resolvedly deprive himself of the instrument of them , the thing that do's advance them , and hath perfectly divorc'd from them : he needs not doubt but that if it please god to bring him to straits , that he shall rather be content to part with a good portion of his estate , than part with a good conscience , who is content to give away good part of his estate merely to exercise a vertue in obedience to god. he will give it if christ call for it , who gives it if the poor call for it . he is well secur'd from feeding pride , excesses , and the other sins of fulness with his plenty , who gives all superfluities away to feed the hungry , his wealth is otherwise emploied than in ministring to vice : and however 't is certain his heart is taken off from the sins that are occasioned by riches , who heartily gives away the occasion of those sins ; and tho the gate of heaven be as strait as any needle's eie , yet this wealthy man , this camel in one sense of the word as it do's signify a cable rope , when his wealth is divided thus and scattered , when the rope is separated into little threads , then it will go thro the straitest needle's eie , and this rich man enter inter into the kingdom of heaven . and here were argument enough for the triumphs of comfort to an heart that can discern this sign of his election , this fruit of the holy spirit , this instance of like-mindedness to christ , this assurance of his conquest over that same enemy , which is the fleshes auxiliary , and the devil's instrument , without which neither of them could much prevail upon us ; for they do it by the aids the world do's bring , by the temtations and the baits which it do's minister . a consequent fit for christ to glory in , i have overcome the world , saith he , matt. . . and truly if any man , the religiously sincerely bountiful man hath don so to a great degree . he hath unglued his heart from it , they part with ease ; you see how he distributes it , and throws it from him : and this is sure incouragement enough to set you upon searching whether you can find this evidence within you , if it were not a certain sign also of more things , a sign of particular evidences and effects of having overcome the world . for first , it is a sign of a perfect contentedness in ones condition ; for apparently he is not unsatisfied with what he hath , who not only is content , but who contrives to have less , and gives away good part of what he hath . he cannot be discontented that he hath no more than he hath , who is resolved not to have so much , but searches for occasions to distribute what he hath . and if this be an infallible sign of a contented mind , ( still i speak of the liberal heart , not only of a scattering hand , ) it is an evidence of the greatest happiness in this world ; for god hath prescribed one certain remedy for all the evils in the world , a contented heart . this is the only aim of all the arts and all the plenties of the world , it is for this alone men dig the mines of treasures , search the whole circuit of delights , run thro the hurry of an universe of pleasures , wherein , god knows , they seldom find it , but all intend only content . whether they would be great or rich , or be luxurious , or every thing , it is because they seek content in these things ; which he that hath in whatsoever state he be , he hath the scope , the price of all the treasures in the world , he hath the sum and comprehension of its felicities , which therefore the liberal heart hath the sure sign of : yea in this he hath the certain evidence of s. pauls temper that he so much exults in , phil. . , , . i have learned in whatsoever state i am , therewith to be content . i know both how to be abased , and i know how to abound ; every where , and in all things i am instructed , both to be full and to be hungry , both to abound and to suffer need . i can do all things thro christ which strengtheneth me . secondly he hath an evidence , that he is freed from envy , and those black disturbing passions that attend it . for certainly he do's not envy other mens greater condition , who willingly diminisheth his own . i am not troubled others coffers are more full than mine , when out of choice ●emty mine , and rather chuse to lay up my revenues in the bowels of the poor . i do not envy their richer furniture , when i give mine away to furnish needy laboring families , and change the clothings of my roomes into the clothing of the cold bare christians ; and i can much more calmly see my chambers naked , than christ's members . i have no emulations at the full plenties of other mens provisions ; for why should i , when i send away my own provisions to chear the hungry , to make the hearts of famishing souls rejoice ? if i have not so many plenties in my dining room , yet i make more feasts in the cottages , where every alms is a feast . 't is certain he that will not use what he hath to his own interests and advantages , but gives them to advantage others , cannot envy the advantages of others : so that he is free from envy , that rottenness of the bones , that consumtion of the soul and body too , that which makes every other man's prosperity his own torment , and tho he have a kind of malice wheresoere he sees any thing of flourish or of excellency , yet by all those malices he only strives to vex himself ; from this the liberal heart is clear . thirdly from covetousness also , and all the griping and injurious passions that are in its train : for it is certain he cannot be inclin'd to do ill to others for his own advantage , who out of choice parts with his own advantages , that he may do good to others . and indeed i need not prove this ; for that a man should be bountiful-hearted and covetous-minded is a contradiction . so that we see the man hath a certain evidence of being of a contented spirit , and being free from envy and from covetousness , which to be free from will appear to be the great ingredients of a christian , when you shall see that those three qualities of discontent and envy and of covetousness are the fountains of all the most un-christian vices of the soul ; which was the last proposition from the later part of the words , for if thine eie be evil , thy whole body shall be full of darkness . that , as i prov'd , do's signify , if thy heart be discontented and unsatisfied in its own condition , apt to envy another's prosperity , and covetous of greater things than it possesses , the whole life will be full of most un-christian actions ; they will betray the man , and fill him full of all inquity . a subject this of a most vast extent , and truly worth considering and staying on : but i shall only point at things , and shew you how they are so in a word ; for i will dwell no longer on this theme . first then discontent in ones condition is the mother of many provocations of god : for . it seems with many murmurs and rebellions of heart against the dispositions of god's providence . you must not think , beloved , that a discontented soul is only unwise , tho truly so he be to great degrees . he whom a tempest storms in open field , on whom the rain beats and the wind , is sure a fool if he sit down and cry at it , and vex . what relief is it to him to vie shours of tears with those the clouds drop , to return the blasts of wind with sighs and murmurs , and storm at the tempest ? sure there is no one so unwise , but would make hast and seek for shelter rather , and not sit down to fret and weep at it . and yet that is the fashion of the discontented heart ; if the least cross be upon their mind , their sad and troubled thoughts make it look very big , ( as thick and misty air do's make all objects , ) they fancy it insufferable , they look upon it as if god's indignation did lie hard upon them , and he had vexed them with all his storms : and in these storms why do they not flie to god for shelter , nor run under the shadow of his wings for refuge , but vex and cry at it , yea murmur and repine ? and what an insolence is this to be angry at the almighty , because he do's not govern the world as they would have him ; to quarrel , because his providence disposeth of events otherwise than they think is for their interests ? some are discontented when god takes from them any thing they did possess . now since neither health , nor wealth , nor any other good is thine or from thy self , but only lent , vouchsafed during his pleasure and discretion , and whatsoever he takes from thee is only thy not enjoying any longer what is no way due to thee , when he in his wisdom and in his love also to discipline thee calls for what he lent thee . is this occasion for a contest with the lord ? must he lend thee his mercies , when his wisdom sees fit to do otherwise in order to the ends of providence ? what irreligious rebellion is this , to have risings of heart against god's dispositions , to fall out with their maker , if he will not lend them his mercies as long , and in as great degrees as they would have him ? others are discontented , because they are not in a better , higher , or more plentiful condition ; and why do they not as well quarrel with god , because he did not make them angels ; for what they are is his mere gift , and more than their deservings ? he was no more oblig'd to make thee what thou art , than he was bound to make thee a cherubim or an archangel : and must thou murmur at the lord , because thou hast not the disposal of his gifts to lay them out in what degrees thou pleasest ? it is the sin of both these discontents , that they do not submit their hearts cheerfully to god's disposals . they that do not so , s. peter saies , are proud , and such as god resists and fights against . and surely then the discontented is a strange person that is proud towards god , and an unhappy person whom god resists and fights against . . he renounces his own praiers ; he begs of god , thy will be don , and yet do's murmur that it is so : and what a strange petitioner is this , who repines if he be heard , and is vext that god do's grant his praiers , is angry with the lord because he do's what he desires ? and then shall such a person ever hope that god should hear his praiers at any time , who is displeas'd because the lord do's not deny him ? . all concupiscences are the effect of this ; for because they are not satisfied with their own condition , they desire what is not their own : and so the breach of the tenth commandment is the certain consequent of this disposition of mind , or indeed rather it is but several instances of forbidding discontentedness with our own condition ; and in it , thou shalt not covet thy neighbor's wife , is not meant , thou shalt not desire to commit adultery with her ; for that was forbidden in the seventh commandment : but as thou shalt not covet his house , which do's not signify thou shalt not desire once to walk thro it , or to sit and dine in it , but thou shalt not desire the possession nor propriety of what is not thine own , shalt not desire it should be thy house , but be contented with thy lot ; so here , thou shalt not be troubled that his wife or servant is not thy wife or servant , and think it as fit thy neighbor should enjoy the comforts of a happy wife , if god have given him one , or the pleasures and splendors of an estate , or the advantages of a commodious servant , as thou dost think it fit thou shouldest enjoy what is thine ; and not desire not only to be theif , but not the owner of them : be content with what is thine . . all the seditions and rebellions in the world , and those armies of sins that attend them , that wage their wars , which are upheld by legions of villanies , as numerous as those of men , all the disturbances of states and churches are but the effects of discontented spirits , men that were unsatisfied with their condition , desir'd a change , and car'd not by what means they compast it . they can charge thro seas of bloud and sin , over the faces of men and conscience to get out of the condition , which they are not well content with . i could assign more sins that do attend a discontented heart , when it hath opportunity to break into them : all the effects of anger , and of malice , and of concupiscence , and a whole shole of others are in its train , but that i must reserve one word for envy . . envy , to say all in one word , however slight a thing we may esteem it . for to envy at another person 's having better qualities , or greater dignities , or richer furnitures , or wider estates , or handsomer provisions , this we think do's no mischief to the persons , and therefore is no crying crime . yet besides that it is more unjust than hatred or than malice , for these have still pretences that do look like reason . i cannot hate a man , but because he do's me some wrong , and that is some reason ; for i hate his injustice : but envy hath not any least pretence . is it a wrong to me , because that person is better qualified , or better endowed ? is he unjust because he is rich , or learned , or well provided ? and yet for this i envy him . besides this , i say , to stab it with one thrust , envy hath all the vices and all the ruins in the world for its issue , all sin and all damnation is its brood . the devil envied man's felicity , and therefore temted him , and so man lost original righteousness , and he lost paradise ; and he envies his recovery by christ , and therefore temts him still until he ruin him eternally . whatever guilt , and whatever misery is in the world , hence it springs , it is a feind-like devilish humor . and now would you take the prospect of these two qualities , discontent and envy . lucifer was not satisfied with his condition , and he was therefore cast from heaven , and all his fellow angels became devils ; and then he envied man's condition , and chang'd his paradise into everlasting misery . these two qualities rob'd heaven it self of those inhabitants that should have fill'd it , and the son of god himself , and peopled hell ; it made angels become feinds , it made god die , and made men damn'd , and there is enough for that . . covetousness , i am sure i can say no more of that , than what s. paul hath said , nor more to my purpose , . tim. . , , , , . godliness with contentment is great gain ; for we brought nothing into this world , and it is certain we can carry nothing out , and having food and raiment let us be therewith content . but they that will be rich , fall into a temtation and a snare , and into many foolish and hurtfull lusts , which drown men in destruction and perdition : for the love of mony is the root of all evil , which while some coveted after , they have erred from the faith , and pierced themselves thro with many sorrows . and oh that three such dismal qualities with their accursed trains should breed in that same little part , the eie ! an evil eie is the womb wherein they are conceiv'd , and if that one small faculty be so fruitful in guilt and in destructions , how shall we reckon the whole man ? miserable men that we are , who shall deliver us from a whole body of death , and from the state of those deaths , and from darkness , in which this evil eie engages us ? a darkness which our savior could not otherwise express , but by astonishment , how great is that darkness ! a darkness great indeed , because 't is wilfully incurable , no state do's so withstand the light as this . the sun of righteousness , the day-spring from on high , that came to visit us , could strike the light thro darkness , and make the shadow of death bright luke . . that did shed light , that was a glory , luke . . could not yet break in upon a country clouded with this humor : his miracles and he were both desired to withdraw , could have no least reception , when interest and profit came to be toucht ; and a legion of devils , that did plot together , could contrive no surer means to keep out christ himself , than by setting up an evil eie to look upon him and his miracles , than by engaging this greedy affection against him , and that but in a small instance . we read a strange story matt. . . marke the contrivance and the policy ; the devils knowing that christ would cast them out of the two possessed men , and by that miracle so far show forth his power , that it would probably bring all the country to believe on him , they desir'd to prevent this , and thereupon fall on this project , which might incense the men of that country against him ; and in order to it they besought christ , that if he did cast them out , he would suffer them to go into the herd of swine ; and tho he seldom wrought any destructive miracles , yet that the people might see the virulency of these devils , how destructive they were , if not restrain'd by his omnipotent goodness , and so they might understand the mercy don to those that were possessed , and likewise see the mercy now approching to their country by the coming of christ , if they will accept of it , and withal to try whether their love to their swine was greater than that to their own souls , he permitted the devils to go into the swine , he would not restrain them , and they went into them . they who fed the swine gave to the owners notice of their loss , and did let them know , as the swine were drowned on the one side , so two men possessed with devils were recovered , and that christ had don this since his coming thither . hereupon the whole city , as being very much concern'd in that which had happen'd , came out to meet and see jesus , who did such miracles ; and instead of being wrought on by his cure on the men to desire his continuance among them , the consideration of the loss of their swine made them desire and beseech him that he would depart out of their coasts . behold an equal enemy to christ and all his miracles , an enemy that was too hard for them , even a little worldly advantage ! the senate of hell hath no project like this to keep out religion , as this making religion thwart an interest ; rather no christianity , than abate gain or greatness , or any earthly satisfaction ; rather the swine , than christ himself . but we have a worse instance yet than this , and more comprehensive as to our purpose . an evil eie could not endure to see the son of god alive , and when the second person of the godhead was to be betraied and crucified , the devil had no other passion to employ on that design , but these same , discontent and envy and a greedy mind , and all these but at little trifles . we find that judas bore the purse , and s. john saies that he robb'd it , john . . was deceitful in the discharge of his office of relieving the poor . now it happen'd that a woman spent a box of precious ointment upon christ , at which judas was discontent , and envied it his master , matt. . . mark . , . he murmur'd , and had indignation at it , saies the places ; his evil eie could not endure to see such a sum should pass his purse , ( of which yet he could have purloin'd but very little , for the sum was not great ) and missing that , for very envy ( for it was immediatly upon it mark . . ) his own covetous heart by the devil's suggestion put him upon his project of gain to make some advantage by delivering christ to the hands of the jews , and upon his consenting to this suggestion the devil was permitted by god to have this power over him , to enter into him , john . . and doing so incited him to make a bargain with the rulers of the sanhedrim , their great council , and with their officers to deliver up jesus unto them ; and he yielding to his incitation , and after christ's talking with him , and telling him distinctly of it , and the sin and danger attending it , mark . . and his not yet relenting , the devil entred into him again more forcibly than before , john . . hurried him to the speedy execution : and he went and covenanted with them that he should have thirty shekels , matt. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 luke . . and thanked them , altho it were a low and a vile sum , as could be the price of a slave , exod. . . yet judas thankt them for the offer , so covetous he was and glad of an occasion to get mony . we see the devil enters at an evil eie , if that be envious , satan gets in strait at that eie himself in person , and he possesses hearts set upon gain : and then no wonder if the kingdom of darkness be in such an heart , when as the king of hell , the devil dwells there . satan entred into him , and when he was there , what design hath he to fill an heart with ? nothing but that of getting mony , this is effect enough of his possession . the devil hath don work enough in such a heart as he is entred into really , if he but make it set upon desire of mony , tho it be but a trifle of gain , but three pounds fifteen shillings . but , lord god , what will not a worldly heart adventure on ; what will not a mind undertake , which envies at another , and is greedy for it self ? when such an one did set judas upon betraying christ for almost nothing : one vanity , one sport , one dress , one sin's engagement to damnation costs a man more , than what an envious covetous soul did sell the son of god , the ransom of mankind , the price of all the souls in the whole world for , yea and was thankful for it too : so low , so fordid , and so base a soul it is that loves increase . and now , my brethren , there is no need that i should tell you , that you must bring no evil eie to the lord's table to see his body crucified , and his bloud poured out in the sacrament ; no discontents , no murmurs , no envious intentions , nor covetous desires must come near that , for they were these betraied him . if such a soul come thither , judas is there again ; the things that sold him come again to tear his body , and to shed his bloud . and do you think that such shall be receiv'd and entertain'd by christ ? oh no , the bread of the sacrament will be their sop ; and not christ , but the devil enters into such . oh sure no heart so fit to come to that same feast as the charitable ; those that feed him , he will feed : and i could tell you , charity ( the offertory i mean , an offering for the poor ) was used as an essential part of the sacrament , and was a service of so high esteem , that preparation was requir'd for it as for the sacrament ; and by the first councils men guilty of gross sins might not offer , their charities would not be receiv'd by the church . yea and there was an excommunication from this duty , and to be excluded from bringing their gifts for the poor was a greater censure , than to be shut out from the sermon or the praiers . but these are things our world do's not take notice of , nor will understand ; to be censur'd from liberality , and to be excommunicate from bounty , and that receiving of mens alms should be a grace and an indulgence to the givers , are talks that men now have no notions of , nor much care for . but let them be sure no time so proper for our relieving the members of christ , as when the body of christ is relieving us to life eternal ; no occasion more urgent for us to contribute towards the clothing of the naked body of christ , than when christ is clothing us with the crimson glorious garment of his righteousness ; no opportunity more pressing than this to visit his sick members , than when he administring to us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : nothing do's preach charity like a sacrament , nor no sacrament more than this at the time of his incarnation , when the son of god did so exhaust himself for us , as to emty immensity of god-head into a span of weak , poor , helpless flesh , to become really one of the meanest objects of compassion , one that had no revenue in the world but charity ; for while he liv'd he had not an hole to put his head in , nor when he died a grave to put his body in , but as thro all his life his sustenance was alms , so at his death his burying place was alms too , and yet this was the heir of both the worlds . and this he did to settle us in an inheritance of infinite , eternal glory ; and the approching day began this state to him , a day sure to be reckon'd not with the riots , but with the charities of hospitality , with feasts not for our sins , but feasts for christ , and for his members ; feasts such as his own table is fit to be the leading entertainment in . o lord , who hast taught us , that all our doings without charity are nothing worth ; send thy holy ghost , and pour into our hearts that most excellent gift of charity , the very bond of peace and of all vertues , without which whosoever liveth is counted dead before thee : grant this for thine onely son jesus christ's sake . amen the end . errata . vol. . page . line . for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. . l. . for meres r. metes . p. . l. . for no r. do . p. . l. . for an r. can . p. . l. . for despute r. dispute . p. . l. . for of any of one kind r. of any one kind . p. . l. . after found r. them . p. . l. . for it is r. is it . p. . l. . read after evil ? p. . l. . for palms read psalms . p. . l. . for but that r. than the. p. . l. . dele and. p. . l. . for censor r. censer . p. . l. . for coersively r. coereively . p : . l. for antimonians r. antinomians . p. . l. . for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. . l. . dele that . p. . l. . for beleif r. disbeleif . p. l. . for what r. when . p. . l. . for salisfaction r. satisfaction . p. . l. . before proved r. is . p. . l. . for breast r. beast . p. . marg. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. . l. . for difference r. deference . p. . l. . for persecutions r. persecutors . p. . marg. for thoma r. thomae , for precamus r. precamur . p. . marg. read homagil for homigii , ordinat for ordinatu . p. . l. . for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 marg : for ps. . r. . p. . l. . for with r. which . p. . l. dele re . p. . l. . dele to . p. . l. . for no r. now . p. . l. . for fins r. sins . p. . l . dele is . p. . l. . for insalliable r : infallible . p. . marg . for feri r. fere . p. . l. . after other r. that . p. . l. . dele to . p. . l. . for immitate r. imitate . p. . marg . for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ibid. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. . l. . for powr'd read pour'd . ip . . marg . for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. . l. . for entertain r. entertain . p. . marg . for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ibid. marg . r. galatians . p. . l. . for st. peter's r. st. paul's . p. . l. . before man r. no. p. . l. . for where r. were . p. . l. . for isral r. israel . vol. . page . line . for unto read●nto ●nto . p. . l. . f. an r. and. p. . l. . f. renverse r. reinverse . p. . l. . place the comma that is after tenents , after government . p. . l. . after tenth r. v. l. . f. put r. puts . p. . l. . before arrive r. men . p. . l. . f. permetted r. permitted . p. . l. . before will r. that . p. . l. . dele the comma after is . l. . dele the comma after sacrifices . p. . l. . dele are . p. . l. . f. ad r. and p. . l. . before it r. of . p. . l. . f. it r. i. p. . l. . after beleive dele the stop , and for that r. that . p. . l. . f. art r. are . p. . l. . f. one r. once . p. . l. . f. sins r. fires . p. . l. . dele the. p. . l. . f. solomn r. solemn . p. . l. . before heal dele to . p. . l. . f. measuress r. measures . p. . l. . f. faith wich r. faith which . p. . l. . f. whom them r. them whom . p. . l. . f. kearkning r. hearkning . p. . l. . for pcesrib'd r. prescrib'd . p. . l. . f. n● r. us . p. . l. . f. statute r. statutes . p. . l. . f. too r. to . p. . . f. too r. to p. . l. . f. thei● r. their . p. . l. . f. to all r. of all . p. . l. . f. pet. . . r. . . p. . l. . before answers r. he . l. . f. too r. to . p. . l. . f. obortive r. abortive . p. . l. . f. ense r. sense . p. . l. l. ult . f. the r. thee . p. . l. . f. pronunct r. pronounct . p. . l. after my arm r. fall . p. . l. ult . before kingdome r. his p. . l. . before became r. he p. . l. . f. matt. . . r. john . . the first sermon , preached at white-hall . january . . pet. iv. . he that hath suffered in the flesh , hath ceased from sin. so great a flatterer is man of himself , that from all kind of events , how various soever , he will adventure to conclude himself in the right way to blessedness ; and rather than want argument , contradictions shall conspire to make him happy . if he prosper , then god allows his doings ; and the success of actions is his mark and seal , that they are acceptable and dear to him : and if this argument be good , the tribe of benjamin while it conquer'd ( as they did conquer those that fought gods battels ; and that by his immediate commission : ) yet all that while , those sodomites and foul adulterers , the men of gibeah were saints ; but when calamity does take away this argument , then on the other side the gibbet ; though the punishment of villany , is only execution of that decree , whereby god hath predestinated them , to be conform'd to the image of his son. as if they died most like christ , who died with the most guilt about them , and they will needs be martyrs when they suffer for their vices ; and , if this argument be good , aegypt was blest with all her plagues , and the consuming fire that ran upon the ground , was the light of god's countenance upon them . yet both these arguments have been made use of lately , by each several party of us , in the variety of gods dispensations to us . now this each could not do of right . some parties of us made false and unjust pleas to them both . now to decide which did so , not à priori , from the cause ; though that alone does guild prosperity , and that alone too makes the martyr , not the sufferings . but men will never be agreed of that , while whatsoever happens ( whether their cause prosper or be opprest ) still proves them in the right . but i shall do it from a plain notorious effect : nor do i know what else can be more seasonable than while some men seem to stand candidates for sufferings , and choose sedition and schism , rather than lose the reputation of not being afflicted with their party ; and while others plead the merits of affliction , and trumpet out their having suffered , as a pretence for the ambition and the covetousness , the luxuries and intemperance , and all the other vices of prosperity , which their late sufferings have before hand expiated ; while it is thus on each side , to give both a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereby to judg the case , which my text here presents ; for , he that hath suffered in the flesh , hath ceased from sin. the words make a single proposition , and therefore cannot well be taken asunder , nor indeed need they ; the terms being very well understood . the subject every one is willing to assume to himself ; no one i believe that hears me , but will say he hath suffer'd in the flesh. therefore we have no more to do , but to see whether the other term agree as universally , which certainly it must , if our proposition here hold good , if he that hath suffered in the flesh , hath ceased from sin. therefore in order to this , i shall offer at three things . first ; discourse of the truth of the proposition in general , and see if we can discern how necessary , and how effectual this instrument of reformation is , whether it be such as may build a confidence of asserting ; that he who hath suffered , hath ceased from sin. secondly ; because discoursing in general , is not so practical and useful , i shall endeavour to discover in particular , by what artifice of method the flesh engageth men into courses of sin , and how it works them up to the height of it , and then see how sufferings blast that method , and make the arts of the flesh either unpracticable , or too weak . thirdly ; i will attempt to view our own concerns in all this ; propose to consideration , whether this method hath had this effect on us ; or , whether indeed it be as easie to confute god's word , as to break his commandments , and contrive that his truth shall no more stand than his will does ; but notwithstanding scriptures bold affirmation here , yet they that have suffered have not ceas'd from sin : and if so , then to propose the danger and infer christ's application that at least we begin to cease , and sin no more least a worse thing come unto us . i. he that hath suffered in the flesh hath ceased from sin : none but he , and he certainly : when it appear'd that eden had too much of garden for innocence to dwell in , and although man were made upright , yet amidst such delights he could not be so a whole day , but of the many inventions he found out , the first was to destroy himself immediately , and under the shadow of the tree of life he wrought out death , and made the walks of paradise lead him towards hell : god saw himself concern'd to take another course : he sets a guard of fire about eden , about the place of pleasure , as well as in the place of torments ; and there was as much need of flame to keep man out of paradise , as flame to fright him from hell. he makes the earth not spring with garden any more , but bring forth thorns and briars , that might scratch and tear man in the pursuit of things below , which , if the soul should cleave and cling unto the earth , might gore and stab it in the embrace ; nothing but sufferings will do us good : the earth was most accurst to man when it was all paradise , nothing but the malediction could make it safe and bless it to us ; our happiness must be inflicted , executed on us , and we must be goaded into blessedness : and therefore god hath put afflictions into every dispensation since the first . among the jews sin did receive immediate punishment by the tenour of the covenant , and though the retributions of our covenant be set at distance , as far remote as hell , yet christ has drest his very promises in sackcloth and in ashes , tears and trouble : when he would recompence heroick vertue , he says it shall receive an hundred fold with persecution , mar. x. . and he does grant us sufferings ; to you it is given in the behalf of christ to suffer : phil. . . so that the sting of the serpent is now the tempter ; his bitings and his venom moving us to obedience , as much as his lying tongue did our first parents to rebellion , and when he does fulfill gods threat and wound the heel , he only drives us faster away from him , and makes us haste to him that flies to meet us with healing under his wings . this method god hath always us'd , and the experience confirm'd by the blood of all ages , even from the blood of righteous abel to the blood of this season : of all the prophets that went before us , and the apostles that came after them , as if those were men inspir'd for ruine , and what ever judgment they denounc'd , it was their own burden ; and as if these were men chosen out for , and delegated to persecution , men appointed unto death , as st. paul expounds their office , none escap'd : and the next succeeding times of primitive christianity were but centuries of martyrdom , so many years of fire and faggot , and worse tortures . this method hath not past by any grandeur , but of those great ones that have been eminently good , their afflictions have vy'd with their majesty , the calendar hath had as much share of them as the chronicle , the martyrology as the annals , and their blood , not their purple put them in the rubrick . gods furnace made crowns splendid , gave them a majesty of shine , and an imperial glory , and so all our crowns indeed must be prepar'd in the furnace ; he that told us we must be baptiz'd with fire , saw there was something in us that the christians water will not cleanse ; baptism may wash sullays but not dross away , that must be washt in flame , and nothing else but fire will take away our base alloy . and it cannot be otherwise , never was there any other way to glory : for when god was to bring many sons to glory , he sanctified the very captain of our salvation through sufferings . heb. ii . . who though he were a son , and that the son of god , yet learned he obedience by the things that he suffered , heb. v. v. . this therefore is the only and most effectual way of teaching it , when god speaks in judgment : and indeed he counts all other of his voices but as silence in comparison of this ; and though he gave his law in thunder , and sent his prophets dayly to denounce wrath to transgression , yet he reckons of all this as if he had said nothing till he speak plagues and command afflictions ; psal. l. . after a catalogue of sins he tells the man , these things hast thou done and i kept silence ; though my law did warn thee , and my messengers call'd to thee , yet i hardly expect that thou shouldst hear those whispers , with all those voices i did scarce break silence ; but now i will reprove thee , and thou shalt hear the rod or hear thy own groans under it : for that we may be sure to hear this voice , god does by it open the ear , job xxxiii . , , . god speaks once , yea twice , yet man perceiveth it not , in a dream and in a vision , then he opens the ears of men by chastisements , as it follows in four verses full of them , , , , . and sealeth his instruction that he may withdraw man from his purpose , i. e. that he may make him cease from sin . it seems the place of dragons is gods chiefest school of repentance ; and we may have a clearer sight of him in the dimness of anguish , than vision it self does give . when men did not perceive that , saith job , yet this open'd the ear , and so god sealeth the instruction : and truly when the soul dissolves in tears , and when , as david words it . the heart in the midst of the body is even like melting wax , then only 't is susceptible of impression , then is the time for sealing the instruction . nor does chastisement open the ear only , but the vnderstanding also ; i will give her trouble , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i will take her into the wilderness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he , and speak unto her heart ; there is convincing experience of all this . pharaoh that was an atheist in prosperity , does beg for prayers in adversity ; before he suffers , pharaoh says , who is the lord that i should obey his voice ? i know not the lord , neither will i let israel go , exod. v. v. . but yet thunder preaches obedience into him , and pharaoh sent and called for moses and aaron and said , i have sinned , the lord is righteous , and i and my people are wicked , intreat the lord that there be no more mighty thundrings , ( no more voices of god , the hebrew words it ) and i will let you go , exod. ix . . and in the book of judges you will find that whole age was nothing but a vicissitude of sinning and suffering , divided betwixt idolatry and calamity . when gods hand was not on them they ran after other gods , as if to be freed from oppression had been to be set free from gods worship and service ; but when he did return to slay them , then they sought him , and they returned to enquire early after god , and they remembred that god was their rock , and the high god was their redeemer . psal. lxxviii . , . so that from such induction the prophet might pronounce , that when gods judgments are in the earth , the inhabitants of the world will learn righteousness , esay xxvi . . and s. peter in the text , they that have suffered in the flesh , have ceased from sin . which calls me to my second task ; . to shew first , by what arts the flesh engages men into courses of sin , and by what methods it does work them up to the heights of it . that i may secondly declare how sufferings blast those methods , and make all the arts of flesh either unpracticable or too weak . . that the carnal appetite should reach after , and give up it self to sensual delights is so far from strange , that it is its nature ; 't is the law of the members , the very signature of flesh , and inclination imprinted into it , of which it can no more divest it self , than the heated deer can restrain it self from thirsting and panting after water-brooks : but when reason and religion have set bounds to this appetite , for it to scorn these mounds ; for that law in the members to fight with and prevail against the law in the mind , those original dictates born in it , and christian principles infused into it , this is the fleshes aim and sin . now this it does by exciting to ill actions , as being sauc'd with pleasures and contents , and by indisposing to good actions , as being troublesom or not at all delightful to the sense , and as for all other delights , it hath no apprehension of , but indisposeth for them perfectly . so that this it does , it engages too much in pleasures here , and it takes off all cares or thoughts of any joys hereafter ; both these i will shew you , and thus it works ; . it prevails with us to indulge our selves the full use of lawful pleasures , and for this the flesh will urge , it is the end of their creation ; to do otherwise were to evacuate gods purpose in the making ; did he give us good things not to enjoy them ? thus every sort of sin insinuates it self at first : youth will not deny it self converses with temptations , although he have reason to fear they will commit a rape upon his warmer passions , which are chafed by such encounters . but god has not forbid him conversation ; and why should he be an anchoret and recluse in the throngs of cities and of courts ? another that would not by any means be luxurious or intemperate , yet goes as near them as he can , and contrives to enjoy all those delights that do indeed but sauce intemperance , and make excess palatable : and truly why should he restrain himself from meats and drinks , and be a jew again ? all these believe they live righteously , soberly , and godly enough . this resolution works in every recreation , pleasure , honour , and advantage of this world , men are content to make as near approaches to the sin as they can ; and indeed believe they have no reason to be morose unto themselves : i will deny my self nothing that god hath not denied me , but enjoy as far as possibly and lawfully i may . but then , by doing thus it secondly , does oft take in somewhat of the immoderate and unlawful , which cannot be avoided , both because it is hard to set the exact bounds and limits of what is lawful : the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the line that meres out vertue from its neighbour vice , is not so plain in every place as to chalk out exactly to this point thou mayst come , and no farther ; hence the man sometimes mistakes himself into a fault ; however the extremity of lawful is , we know the confines and very edge of vice. and then to him that plays upon the brink of sin , it is a very easie step into it , and indeed unavoidable , when a man is rusht and hurried on , not only by his inward stings and inclinations , but by the practice of the world , which makes use of that holy name of friendship , to bring vice into our acquaintance , and to befriend us into everlasting death ( of such friends i can have legions in hell ; and the god of this world will serve me , upon this account , to procure for my sin and my destruction : ) but howsoever when the appetite is heated , they are not to be denied . thirdly , this happening therefore sometimes proves a snare and bait still to go on , both as it takes away the horrour and the aversation of the sins which at the first seem uncouth , till a man be experienced in them ; and also as it smooths the way , for such beginnings do nurse up a habit and prepare a custom , and make vice very easie , which at first it is not , while the appetite is modest and not able to digest full doses , till use enlarge and stretch it . and now the mind , which by these means tasts diverse pleasures , and the degrees of them , and finds a gust in them , yet not being satisfied in any one ( as 't is impossible it should be ) stirs up the appetite to vary and proceed ; that that contentment which single pleasures could not afford , diversified might make up . wretched nature using that as an attractive , which should repell ; for who would hugg a cloud ? embrace that which does not , cannot satisfie ? but only flesh which for that very reason , hunts on and follows the scent . and by doing so a while , it brings upon it self . fourthly , something like a necessity of doing so : thus continence would be some mens disease , and the intemperate cannot live without his vice , but gapes as much as thirst and fever do , and if he have not satisfaction , suffers as many qualms and pangs as his riot used to cause in the apprentisage of his sin ; so that there is a kind of necessity of the practice , and he wisely seeming to make a vertue of necessity , begins to think them the only happiness , at least of this life , freely without reluctancy embracing them . and now the flesh is callous , and if you doubt how it could so harden it self , as not to be pervious to any stings of conscience , but proof against all pricks , though experiment may persuade you ; yet i will shew you the method . as all appetite you know is blind , so the guides also of carnal appetite ; the senses are very short-sighted , they cannot look forward to the next life , to the hopes of heaven , or the pains of hell , to bring them into the ballance with the present pleasure , and see which does over-weigh . the flesh only lives extempore , looks but upon that which is before it , scarce on that . we have sufficient experience of this , for when one vice will not look forwards a year or two to the penury and rottenness some courses do pull down : and when another vice , as if it had learnt to fulfill our saviours command , and take no care for the morrow , will not think of the next mornings pains and headach ; nay , when the ambitious usurper will not look just before him , to see where he does place his steps , on precipices and sword-points , to note how the pyramids he does climb are made slippery with blood ; pyramids , did i say ? pointed reeds rather , things that have not strength to bear , but only sharpness to stab ; and where the man 's own weight makes his upholders fail and wound him both together , at once sink under him and pierce him thorough . nay , we see many whose sins inflict themselves , who may be truly said to bear their iniquities , yet chuse those sins that bring their plauges along with them ; for we see men with most excessive difficulty practise a vice only that they may have the vice , swallow sickness , drink convulsions and dead paralyses , foaming epilepsies , only that all this may be easie to them . and this is but one instance of the many that might be made ; just as the king of pontus , that are poison that so he might be used to it : strange ! that a man should torture himself with all those deadly symptoms that poison racks the body with , only that he might eat poison ; yet just such is the sinners design , and all the ease and pleasure he acquires at last in sinning , is but familiarity of poison , custom of danger , and acquaintance of ruine . good god! that men should train and exercise themselves so for perdition ! that they should go through a discipline of torments to get an habit of destroying themselves ! that they should work out their own condemnation with hardships and agonies ! that as if 't were too easie to go down the hill to hell , the descent shall be made craggy , and they force breaches into it , and great headlong precipices to make the way more painful , and more dangerous , to make the fall more wounding and more irrecoverable ! and what shall give a check where difficulty does provoke , and torments do ingratiate . well : but though flesh be so short-sighted and inconsiderate , the mind might trash it by suggesting other sorts of punishments that do await transgression . why truly if rude and unmannerly conscience do sometimes thrust in the thoughts of hell , the flesh , which i told you , is not terrified with any thing but what it feels ( now conscience presents hell as a thing of hereafter , not till death be past ) it satisfies conscience with a repentance of hereafter , before death come i will be sorry for my sins , and god is merciful . conscience being thus quieted , and both reins and spur given to the flesh , it takes its full carier , and leaves behind all thoughts of repentance , and indeed , of god , or heaven ; the hope and joys of which , are the only possible method that is left to take off the man from his eager pursuit , or to divert him in his course . but as to that also , that i may shew you the next heat . the mind that is immerst in body , and hath been long accustomed to tast no pleasure but the carnal ones , its fancy fill'd with those ideas , it does imbibe such a tincture of sensuality , receives such an infusion of flesh , and so impregnated with the fumes of carnality , which clog the spirit , that its complexion and temper is quite altered , it is diluted and deprest , and so grown stupid and unactive to all higher things . heaven and all after-things , it may be , are the prejudice of such persons , not their persuasions ; some thin conceptions of such things have been thrown into them , but never were improved ; for their mind hath otherwise been employed , and they can have no appetite to them , because they have never had any tast or relish of any thing but sensual . and indeed that both longings after , and thoughts of a better life should be altogether dead in the carnal man , is but a natural and necessary effect of the verge of his delights . for what motive is there in heaven to stir up his appetite , to whom heaven it self would not be a place of joy ? for i am verily persuaded , were the carnal man in those eternal mansions compast with streams of glory , it were impossible for him to take delight in them , and he would grope for paradise in the midst of heaven : as much impossible as for the most unlearned idiot to satisfie himself with the pleasures of a mathematical demonstration : let him have the hecatombe , and let pyth●goras be an epicure on the dimensions of a triangle , the other hath no palate for these pleasures ; and indeed how could the unclean lascivious please himself in the enjoyment of those felicities that have no sex , where they neither marry , nor are given in marriage ? or how the riotous , that eats to eat , eats to hunger and provoke , not satisfie ; how will he content himself there where their happiness is , they shall neither hunger nor thirst , or the incendiaries that love to set all on fire , what should they do there where there are no flames but such as kindle seraphins ; so that flesh and blood , not only shall not , but cannot enjoy the kingdom of god : and why then should they long after , or think of it ? nay , i would this unhappy age , and an unlucky axiome of aristotles did not convince that they do think there are no such things ; sensual pleasures , are corruptive of principles , saith he ; and indeed where damnation is the conclusion , 't is a much quieter and more easie thing for men of wit and understanding to deny the principles , than granting them , to lie under the torture of being liable to such an inference ; they therefore that resolve to love this life and all the sinful pleasures of it , at the next step resolve there is no other life . and now this pamper'd and puft flesh is got into the psalmists chair , the chair of scorners ; and 't is one of the luxuries of their life to scoff at them who are so foolish as to be religious , and to deny their flesh its present appetites and pleasures on such thin after-hopes ; here their wit also is an epicure , and feasts and triumphs , dictates , and professes in that chair ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the chair of pestilences , as the lxx translate , and very truly , for such men shed a sphere of contagion about them , and their discourses are effluvia of the plague , and the breath of pestilence . but how to get flesh down out of this chair , that 's the difficulty ; yet that my text will tell us , for all this progress of the flesh is trasht and checkt by sufferings , for , he that hath suffered hath ceast from sin. which how , i will briefly shew . the fleshes first art was by immersing it self in the full lawful use of pleasures , and by consequence , in the immoderate ; to prevail with the soul to find a gust in them , and from a continued enjoyment to conclude them necessary ; and so from the importunities of a perpetual temper and an accustomed satisfaction to think of nothing else in this life . now it is plain affliction made this art unpracticable , for that it did do so , was every ones complaint ; it rob'd them of the immoderate , and even of the lawful use of pleasures , it took off those customary delights by which the mind was habituated and glued to them , by not allowing them ; and made them so far from being necessary , that they were not acquirable . thus by denying us even the lawful use of them , it stabs the flesh in its first onset : indeed it does that for us which every man in every state of life in his most plentiful prosperity must sometimes do for himself ; that is , deny himself what he desires , and might enjoy without offence : which he that does not do , but constantly gives his appetite every sort and degree of lawful thing it asks , does teach it to crave on , and be importunate , and insolent , and not endure to be resisted , when it did always find him to be so obsequious to it . if david never checkt adonijah , did not at any time displease him , saying , why hast thou done so ? he easily takes confidence to say i will be king , and step into the throne . kings i. , . but he that mortifies sometimes , that does acquaint even his most innocent desires with a denial , how can unlawful ones assault him ? for can my appetite hope to betray me into superfluities , who have taught my self not to wish for necessaries ? will he be tempted with excesses , or hearken to the invitations of luxury , that will not hear his bowels when they croak for bread ? or he gape for intemperate satisfactions , who will not let thirst call , but shuts his mouth against it ? why should he covet more that hath learnt to give away , and want that which he hath ? now sufferings inflict this temper on us , and acquaint us with the necessity of all this , and in a while with the liking of it , teach us content without lawful delights ? yea , by degrees make that content appear better than an assured enjoyment : for were i offered the choice either of an uninterrupted health , or of a certain cure in all diseases , sure i had rather never need a potion than drink antidote and health it self . and even so the lawful good things of this life are at the best but remedies and reliefs , never good but upon supposition : therefore while affliction taught us to want , it hath destroyed this art of the flesh. as for the second , then the lulling asleep all sense or thoughts of any life hereafter , neither minding the fear of one , or hopes of the other ; affliction surely met with this too : for sufferings bring both the hereafters to remembrance , the sad one , while every punishment was an essay and tast of that which is prepared for those that live after the flesh , and the more insupportable our fiery tryal was , the more it caution'd us to beware of that fire which is never quenched ▪ and for the other life , surely when our condition was such , that if we lookt unto the earth , behold nothing but darkness and dimness of anguish , and darkness as of the shadow of death , we could not choose but turn away our eyes and lift them up to heaven . when the soul is thrown down by oppression , it mounts by a resiliency , and with the force of pressure is crush'd upwards ; or if the load be heavy , so as to make it grovel and lie prostrate , it is but prest into the posture of devotion : when she 's disseised of all , turn'd out of every possession , then she begins to think of an abiding city , and eternal mansions . for the soul that is restless , when it sees nothing here below to stay upon , but all is hurried from her , roams about for some hold to rest on , and being able in that case to find nothing but god , there she does grasp and cling ; and when the storms splits all enjoyments , and devours friends which ●●ke enjoyments comfortable , all perish in one wrack , then she sees she must catch at him that sits above the water-floods . i told you out of job , affliction did discover better than revelation , and in the dimness of anguish we might see more than by vision ; and truly of two visions which our saviour gave to his most intimate apostles peter , james , and john , the one of glory on mount tabor , the other of sufferings in gethsemane ; shewing in the one heaven and himself transfigured , a glimpse of beatifical vision ; and in the other hell transfigured , and a sad scene of all its agonies , he thought this a more concerning sight , for when they fell asleep at both , at his transfiguration , luke ix . . peter , and they that were with him , were heavy with sleep ; yet he does not rouse them up to behold his glory ; when they did awake , indeed they saw a glimpse of it , but straight a cloud did overshadow it , verse . but at his passion he bids them watch with him , matth : xxviii . . and when he findeth them asleep , he says , what , could ye not watch with me one hour ? ver . . and bids them watch again , ver . . and comes again a third time and upbraids their drowsiness , ver . . so much more necessary was it to behold his agonies , than to see his felicities : glory does not discover or invite to heaven , so much as sufferings drive to it ; and we are more concerned to take a view of that garden in gethsemane , than that of paradise , and the going down from the mount of olives does more advantage us in climbing the eternal hill , than all mount tabors height . nor do afflictions only drive us toward heaven , but they beget an hope of it . knowing that tribulation worketh patience , patience experience , and experience hope , rom. v. . . and i will give them the valley of achor for a door of hope , hos. ii . . as if despair opprest them into hope , and that low troublous valley opened into the highest firmament . now he that rides at anchor of this hope , though his anchor lie buried under waves , yet those rouling hills of sea , swell'd by storms of affliction , and raised too by his tears , do without hyperbole mount him to heaven : he that hath entertained these expectations in earnest , how will he slight temptations here below ? what will he not sacrifice to christs command ? see , abraham that did but hope for canaan , and that far off too , to be possest by the posterity of his son isaac , yet when god commands him to slay isaac before he had any posterity , and so to dash all his own promises , and quite cut off the very motive to abrahams obedience , yet he hopes and obeys even to contradiction , does both against hope . and had we but the shadow of his hope , as he had but the shadow of our promises , how would we sacrifice a sin at his command , and think a fleshly lust a good exchange for the hope of heaven , which tribulation worketh ? and he that had suffered in the flesh , would certainly cease from sin . and now my last work is to view our own concern in this , and surely that must be all exultation and triumph , and this not so much that our sufferings are ceast , as that our sins are so ; not that our enemies are sunk , but that our flesh is vanquisht , that sub hoc signo vinces is thus also come to pass , with the standard of the cross , that cross on which our selves were crucified , we have overcome ; and with this christian banner we have put to flight the armies of our heathen vices . for thus it must be , if my text be true ; and sure it is not possible it should be otherwise : for look upon the muster-roll of these our foes which s. paul does produce , gal. v. v. , , . and see which of them could escape ; it runs thus , adultery , fornication , vncleanness , lasciviousness , idolatry , witchcraft , hatred , variance , emulations , wrath , strife , seditions , heresies , envyings , murder , drunkenness , revellings . to begin with the great commanders , those that lead the van and bring up the rear , vncleanness , and revellings ; they that consider how they not only suffered for , but by these vices , which did misplace mens watches and attendances ; sins that were not only like achans in our army , and ruin'd it by bringing the accursed thing into it , but were like hannibal's numidians in the roman army , that did at once betray to , and inflict ruin ; sins that did merit and effect destruction , and made as well as provok'd , overthrows ; and sins that by gods goodness did cut off themselves , while they did bring men into a condition that would not bear such vices . these are the guilts of wealth and splendor , that do attend felicity and pomp ; it is not only hopeful that men did resolve to be reveng'd on these great workers of their mischief , and will no more reset such traitors in their bosoms ; but sure these sins are ceast that did put out themselves . then for seditions ; they who consider when they broke the scepter , they left us nothing but the rod of god instead of it ; a rod that turned straight into a serpent , that changed our seas into blood , or rather made new seas of our own blood ; that brought locusts over the earth , and frogs into the temple also , to croak there ; that struck lights here worse than egyptian darkness , and destroyed all the first born of the nation , all the nobles of the land ; these will easily believe that we have selt this rod too much to seize upon it hastily again ; the scepter is restored , and this rod like to that in israel , laid up , i hope , within the ark together with the tables of the law , never to be dis joyn'd from gods commands , nor taken thence against them . next for heresies ; truly we have left us none to revive , or to make new ; the mischief both of them and their cause , the want of government in the church is now discerned and remedied : and for divisions and schisms , they who reflect on the said issues of them , how well meaning soever all their causes were , will certainly avoid them : to see how while we quarelled for the fringes of religion , we tore the seamless coat of christ to pieces ; yea , and the body too : how when we first dislik'd a liturgy , the daily sacrifice of prayer was made to cease , and then the house of prayer was demolisht ; next , christs , our lords prayer was rejected , that liturgy of his own framing , thrown away in the rubbish of his temple , and then it was a sin to pray at all . his table we must have remov'd , and then his supper was so too ; and that great mystery of our religion , the sacrament of our redemption , was buried in the ruins of his altar . to see how thus out of heats of religion we destroyed all religion , because that some adjacent circumstances did not please us , and fetcht a coal from the altar to set fire to and burn down the temple , because the building of some out-court was , we thought , irregular ; is document enough not to attempt this any more for religions sake : for now it would be in despite of christ , who hath almost verified the jewish accusation of him , destroy this temple also , and in three days he will build it up again ; and hath built it up we hope , as he did that of his own body , never to fall again by us : surely we will not kill this body of his out of love to him , and make his temple his burnt offering . when god hath set our sins in order thus before our eyes , shewed them us in their sad effects , there is no fear that we should fall in love with them . but where it is not thus , where gods last and most working method hath been able to produce no good , i must , to keep my word , apply the danger : in that case what remains but the curse of the ground , heb. vi . . which , if after all the husbandmans methods of care and art , it brings forth only thorns and briars , it is rejected by him , he will bestow no more labour on it , but can hardly forbear cursing such an ill piece of ground , and its end is to be burnt : so we after gods husbandry of afflictions , when the plowers plowed upon our backs and made long furrows , and the iron teeth of oppressors as it were harrowed us ; if we bring forth only the fruits of the flesh , we are rejected , reprobated , god will bestow no more arts on us , we are not far from his curse , and there remains only a fearful looking for of judgment and fiery indignation . if any did continue refractory to the rod , sinn'd under and against judgment , and did commit with an high hand even while the lords hand was stretch'd out against them , what shall reform , what can express their guilt ? to have beheld that tragical iniquity we read of lyons , where when the city was so visited with the pestilence that scarce any were free , that the dead without a figure buried their dead , falling down one upon another , each being at once a carcass and a grave ; the soldiers of the cittadel would daily issue forth and deflour virgins now giving up the ghost , defile matrons even already dead , committing with the dust , warming the grave with sinful heats , and coupling with the plague and death ; would not this have seemed the landskip of hell to us , when they suffer and sin together ? yet when a church and state were on their death-beds , gods tokens on them , visited with the treasures of his plagues , and our selves sinking in that our ruin , if any went a whoring after their own flesh , still fulfilling the lusts thereof , and in the midst of deaths searching for sins ; what was this but to do the same things whose story does affright us , while the actions please ? and in this case what method will be useful ? do we think our selves of that generous kind that will do nothing by compulsion , but will for kindness ; and though we would not be chained , yet we will be drawn to vertue by the cords of love ; and now god hath shewn mercy on us , we will return him service out of gratitude . truly , i make no question but most of us have promised some such things to god , how if he would but save us from our enemies that we might serve him without fear , that we would do it in holiness and righteousness before him : and if he would restore his opportunities of worship , how we would use them . thus we did labour to tempt god , and draw him in to have compassion ; and this was ephraims imagination just , i heard ephraim bemoaning himself , saith the prophet , as a bullock unaccustomed to the yoke , turn thou me and i shall be turned ; turn my captivity , and i will turn my life : but this was as a bullock unaccustomed to the yoke , that did not like the straitness and pressure of it , and would promise any thing to get it off , thought it more easie to reform than bear affliction : but is this hopeful think you ? the soldiers of lyons that would ravish death , and break into the grave for lust , it may be would have been modest , and retired from the fair palaces that are prepared to tempt and entertain that vice : cold and insensible of all those heats that health and beauty kindle ; but remember it was the taking off gods hand that hardened pharaohs heart , and a release from punishment was his reprobation . and as for those that were humbled under the rod , and when god had retrench'd from their enjoyments , did put restraints upon themselves , gave over sinning . i have a word of caution for them , that they examine well and take a care it be a ceasing from sin , like that in the text , a dying to it , that they no longer live the rest of their time in the flesh to the lusts of men : for if this old man be only cold and stiff , not mortified ; by the calm and sunshine of peace , likely to be warm'd into a recovery ; if thou owe all thy innocence to thy pressure , wert only plunder'd of thy sins , and thy vertue and poverty hand in hand as they were born , so they will die together , thy vices and revenues come in at once : what is this but to invite new desolations , which god in kindness must send to take away the opportunities and foments of our ruining sins ? 't is true , when god has wrought such most astonishing miracles of mercy for us , when he did make calamity contribute to our happiness ; when we were shipwrackt to the haven and the shore ; when ruins did advance us and we fell upwards ; it is an hopeful argument god would not do such mighty works on purpose to undo them , we have good ground of confidence that he will preserve his own mercies , and will not throw away the issues of his goodness in which his bounty hath so great an interest and share . but yet if we debauch salvation , and make it serve our undoing , if we order these opportunities of mercy so , that they only help us to fill up the measure of our sins , if we teach gods long-suffering only to work out our eternal sufferings , these mercies will prove very cruel to us , and far from giving any colour for our hopes . when the prodigal was received into his fathers house and arms , had a ring put on him , and the fatted calf killed for him , if he should strait have invited the companions of his former riot to that fatted calf , and joyn'd his harlot to him with that ring , he had deserved then to be disinherited both from his fathers house and pitty , who would have had no farther entertainment , nor no bowels for him . to prevent such a fate , let us make no relapses , but quite cease from sin ; which if we do not , a little logick will draw an unhappy inference from this text ; if he that hath suffered hath ceast from sin , then he that hath not ceast from sinning hath not suffered , and then what is all this that we have felt and so lain under ? what is it if it be not suffering ! if this be but preparative , then what is the full potion , the cup of indignation , when all his vials shall be poured into it ? if such have been the beginnings of sufferings , what shall the issues be ? if the morning dew of the day of punishment have been so full of blood , what shall the storm and tempest be ? the deluge and inundation of fury ? take heed of making god relapse , 't is in your power to prevent it , your reformation will be his preservative and antidote . that is the way to keep all whole ; to settle government and religion both ; at once to establish the kings throne and christs : for notwithstanding mens pretensions , these thrones are not at all inconsistent : for that there must be no king but christ , that there cannot be a kingdom here of this world , because there is a kingdom that is not of this world is such another argument , as that there cannot be an earth because there is an heaven . indeed if we fulfill my text , then we shall reconcile these kingdoms , and bring down heaven into us ; for that 's a state where there is neither sin , nor suffering , where there shall be no tears because no guilt to merit them , and no calamity to ●●ke them . now reformation does work this here in some degree , and afterwards our comforts that are checker'd with some sufferings , and our piety which is soiled with spots , shall change into immortal and unsullied glories , he prepare us all who washt us from our sins in his own blood , and by his sufferings hath made us kings and priests to god and his father , to whom be glory and dominion for ever and ever , amen . the second sermon , preached at white-hall . october . . psalm lxxiii . . truly god is good to israel , even to such as are of a clean heart . ' t was a false confidence the jews did nourish , that they should dwell securely in their land , notwithstanding their provocations , because the worship and the house of god was in it ; they did but trust on lying words , the prophet says , when they did trust upon the temple of the lord , the temple of the lord ; as if the temple were a sanctuary for those that did profane it , and the horns of the altar would secure them , when 't was the blood upon the altar call'd for vengeance . nor was that after-plea of theirs valid , we are the chosen israel of god , we have abraham to our father ; as if when by their works they had adopted to themselves another parent , were of their father the devil , they could claim any but their present fathers interest , or have the blessings of forsaken abraham . now if it be no otherwise with us , but because in our judah god is known , his name great in our israel , with us in salem , that is , in peace , he hath his tabernacle now , and his dweling in sion : and so much knowledg , such pretences to the name of god , and to his worship , are not with other nations , nor have they such advantages to know his law : if as each party of us does assume these priviledges to it self , so each do also rest in them , although their lives answer not these advantages . if while they judg themselves christs chosen flock , boast covenants and alliances with god , although they violate all those relations , they yet trust those will secure them : for why ? the being of such a party and persuasion is the signature and amulet that will preserve them in gods favour , the charm through which he will not see iniquity in jacob , nor perversness in israel . lastly , if we that were the distinctive character of israel , that of a ransom'd , purchas'd people ( for sure our rescues rise unto the number and the rate of those which brought the sons of jacob from the house of bondage ) if we , as they , presume and furfeit upon goodness , and think these gifts of god too are without repentance , beli●●● our being his redeemed , his church ; conceit our orthodox profession ( as once we thought our righteous cause should do ) will shield us from the danger of our enemies , and of our vices too , and neither let our foes nor our selves ruin us ; with such my text and my intentions prepare to meet , lest we should fill the parallel ; and as we equal israel in our deliverances , and imitate their practices , we do transcribe the fatal pattern too in the most full resemblance , and repletion of an entire excision ; for although god be truly loving to his church ; yet the ungodly does his soul abhor ; however in a signal manner he be good to israel , yet this his kindness does confine it self to such as are of a clean heart . the words need not much explication ; by israel is meant the church of god , and by his goodness to it , all his external mercies also and protections , as the psalm evinces ; and by such as are of a clean heart , those that to the profession of religion and holiness of outward conversation , do add internal purity and sincerity ; for some trnaslate it , such as are of a clean heart , some , such as are true●hearted and sincere : and it signifies both . the words thus explicated give me these subjects of discourse . first , a general proposition , truly god is good to israel , to his church . secondly , an assignation of conditions under which that general proposition holds , all are not israel that are of israel , it holds only in such as are of a clean heart . and in this we have , first , a quality appropriate to the church , cleanness . secondly , with its subject , the heart ; and there i shall enquire why that alone is mention'd , whether the cleanness of the heart suffice , and having answered that , shall proceed . thirdly , to consider them together , in both the given senses as they mean , a sincere heart , and a pure undefiled heart : in each of which considerations , because the latter part of my text is a limitation of the former , shewing where that general proposition is of force , where it is not ; i shall as i proceed , view all the several guilts opposed to either notion of cleanness , and see how far each of them does remoye from any interest in the lords goodness to his church , which is the natural application of each part , and shall be mine . . truly god is good to israel , his church . and sure this proposition is evident to us by its own light , to whom god proved his goodness to astonishment , by exercising it to miracle ; while he at once wrought prodigies of kindness and conviction ; to which we have only this proof to add , that god hath been so plentiful in bounties , that we are weary of every mention of them , and have so furfeited on goodness that we do nauseate the acknowledgment . so that his kindness in sustaining his compassions does vie with that which did effect them , who as he will not be provok'd not to be good by such prodigious unthankfulness , so neither will he by the most exasperating use of his favours : god did complain of israel , thou hast taken thy fair jewels of my gold and my silver which i had given thee , and madest to thy self images : my meat also which i gave thee , my fine flour , mine oyl , and honey wherewith i fed thee , and hast even set it before them for a sweet savour . and if men now do offer things , in which god hath the same propriety , to baser idols , to their vices ; if they do sauce his meat , which he hath given them , to sacrifice to luxury , take his silver and gold to serve in the idolatry of covetousness , and use his jewels to dress images also for foulest adorations . if atheism grow against miracle and goodness too , and men do most deny god now when he hath given greatest evidences of his kind providence ; i know not by what argument encouraged , unless his in the poet , — factum quod se dum negat hoc videt beatum , because they see they fare best now , though they deny him most ; teaching his goodness to consute his being . if they do look upon the wondrous restitution of gods service as but a shifting of the scene of worship , only another and more gaudy draught and landskip of religion shot on the stage , and do accordingly esteem it as a variety and entertainment for their senses only ; for nothing higher is engag'd , i doubt me , in those offices : if they assist in them not out of principle , but meer indifference to all , and therefore these at present ; it is not halting betwixt god and baal this , it is the bowing of the knee to both , which they can do to each alike , when either is the uppermost , and truly count them deities alike , i fear . nay , when the only ordinance , the sermon , is but a prize within the temple , the preacher but rhetor dicturus ad aram , that comes to do his exercise before the altar , in which men are concern'd no farther than to hear and judg , not to be sentenc'd by : if god endure all this , and do continue still his church , his worship , and his other mercies , then i may well conclude that truly god is good to israel . but i will not be this fastidious remembrancer : these arguments may prove his goodness , but sure these qualities will not preserve it to us ; the limitation , my next part , must suggest them ; which tells us . who they are god is good to : even to such as are of a clean heart . . clean. clean , pure , and holy , are so essential attributes of the israel or church of god , that though i must not say the church does take in none but such ; for there are tares , unwholsom poppy too , and darnel with the wheat , yet i must say that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the church is but a congregation of such as are called to be saints , cor. i. . in the first israel almost the whole discipline of their religion was purity in type , and all the ceremonies of their worship were but figures , rather doctrines of cleanness , when they came first to enter covenant with god at horeb , and to receive their law , they were to sanctifie themselves and wash their cloaths . what purity do those commandments require , which they must not hear with any thing that was unclean about them ? which they must wash all to receive ? and indeed nothing with them was enterprized without it ; they were to cleanse themselves from the impurities of meer contingency ; yea , they were bound to wash their dreams and purifie their very sleeps ; and all this is expounded by the prophet isaiah , i. , . wash ye , make ye clean , put away the evil of your doings , cease to do evil , learn to do well . and in our israel by our covenant there is as much of this required , for we were all initiated into our profession by washing , regenerated in a laver , and born again of water , becoming so tertullians sanctitatis designati , set aside for holiness , consecrated to cleanness , and made the votaries of purity . how clean a thing then must a christian be who must be wash'd into the name ? nor is he thus wash'd only in the font , there was a more inestimable fountain opened for sin and for uncleanness , apoc. xi . . jesus christ hath wash'd us in his own blood ; and heb. ix , . the blood of christ did purge our consciences from dead works to serve the living god : how great is our necessity of being clean , when to provide a means to make us so , god opens his sons side , and our laver is drawn out of the heart of christ : yet we have more effusions to contribute to it , cor. vi . . but ye are wash'd , but ye are sanctified by the spirit of our god , and we must be baptized with the holy ghost and with fire . a laver of flame also , to wash away our scurf as well as sullages , and beyond all these , some of us have been purg'd too with the fiery trial , and molten in the furnace of affliction , to separate our dross and purifie us from alloy , that we may be clean and refined too ; may become christians of the highest carrect . such , among others , are the obligations , such the instruments of cleanness in a christian : let us inquire next into the importance of the quality , and the degree that is exacted . and here i need not say that it stands in direct opposition to the licentious practices of vice ; this scripture calls corruption and pollution , pet. ii . , . and the sinner is there stiled the servant of corruption ; sure a worthy relation this , a servant is we know , meaner than whom he serves , at least he is in that consideration as he serves ; and then i pray you , in what rank of things is he or she who is below and baser than corruption ? david does also call such open sepulchres ; things all whose horrour does not lie in this , that they enclose rottenness and putrefaction , but open sepulcres are gaping frightful noisomness ; and they do also shed a killing stench . a man that is ingaged in conversations with impure sinners , is in a like condition with him who hath no air to draw into him , but that of funeral vaults , and does suck in only the breath of pestilence . but it is a small thing to say the cleanness of a christian does abhor such licentious impurities ; for it is such that though it may consist with those little stains that come by slips and failings of infirmity ( these are the spots of children ) and also with some single fouler acts , into which the man may be surprized , provided they be suddenly wash'd off in tears : yet can it not consist with continuance in a known sin , though it be but a breach of a single commandment : and though the man be strict in other things , yet if he do allow himself one vice , he is of the number of the unclean ; for partial obedience does imply also partial disobedience , and to the worst and foulest mixture ; therefore no purity . herod feared john the baptist , knowing that he was a just man and an holy , and observed him , and when he heard him he did many things , and heard him gladly , mark vi . . could you but pardon him one crime , he were a most religious person , but that indulg'd makes him the wicked herod : the matter of vriah threw dirt ; perpetual sticking dirt , into the character of david , that man after gods heart . there are few persons but some sin or other finds a particular engagement on , and does insinuate especially above all others into them ; the vice of constitution , the crime of my bosom , 't is my own flesh and blood , i cannot tear that from me : or else another sin does get into my coffers , the profits of it bribe me to make much on 't , and it brings such a reward with it i cannot be unkind to it ; or else the custom of a vice hath made it my acquaintance and my friend , and then it is so joynted into me that there is no divulsion of it . now when a vice hath got any of these relations to me , rather than use a violence upon my self , i must find out some salve now to quiet conscience , and yet keep the vice. and truly if it be but one thing that a man transgresses in , he is apt to be gentle to himself , and finds plump grounds to be so . the best man hath his fault , and this is his , only in this the good lord pardon him ; in other things he will be strict , but this is his particular infirmity , to which his very making did dispose him , having been poysoned by its principles without his fault or conspiration . 't is true , indeed , men have some one or other sinful inclination , which is a weight and violence upon them , and which they did derive from adam , whose sin like an infection taken in by divers men , breaks out in several diseases , according to variety of constitutions : but truly adam gave them no ill customs , and they have no original habits , themselves did educate their inclinations into vices : and for those inclinations that are derived into them , the water of their baptism was therefore poured upon them to cool those inbred heats , and quench those flashings out of nature , wash away those foul innate tendencies in that laver of regeneration ; which therefore they who spare and are tender to , because they are original and natural , they spare them for that very reason , for which they there engaged to ruin them , and do renounce their baptism , as to the aims and uses of it . there thou didst list thy self a soldier to fight against the devil , world , and flesh ; now whichsoere of these gets most into thee , wilt thou think fit to spare thy enemy , because he is thy bosom one ? the risque is greatest when the foe is rebel and traytor too , is got in thy own quarters , shuffled with thy own forces , entred thy holds and thy defences , and mixes in thy counsels , does counterfeit thy guard , so that thou but command'st , and leadst on thy own ruin . sure here is need of strictest care to rid thy self of so much treacherous danger ; so far is it from a defence to say , this is the single force and bent of nature in me , that if i no not therefore most resist it , i am perjuriously confederate with my destruction ; and howsoever pure i keep my self from other vices , i am not clean . david will tell me when i am , psalm xviii . . i was uncorrupt before him , and eschewed my own wickedness . god hath not given us authority to pick and choose our duties ; observe him where we like , and leave the rest ; and when in the severe contritions of repentance we come to judg our lives , we have no leave to spare a vice because custom hath made it our companion and intimate , or 't is as near to us as the close inclinations of our hearts . he that does so , although he live a careful life in other things , yet all his innocence is only this , he hath a mind to but one sin ; and those he does not care for he forbears , but that which pleaseth him , that he commits . and sure god is beholden to him that there is but one way of provoking which does take him , and therefore must allow him what he hath an inclination to , and pardon him because he does abstain from those he does not like . i shall now only add that in this case st james's aphorism holds , that whosoever shall keep the whole law , and yet offend in one point only , he is guilty of all ; he that allows himself to break one precept , does keep none , but shall be reckoned guilty of those things which he does not commit . for whosoever keepeth the whole law , and yet thus offendeth in one point , is guilty of all . and then i need not prove such have no title to the goodness of the text , but may conclude , if god be good to israel , it is to such as are of a clean heart ; and so i fall upon the subject , heart . and here i must first caution not to think the heart is set as if it were the entire and only principle by which a judgment might be past upon our doings ; as if our actions so wholly deriv'd denomination from it , that they were pure which came from a clean upright heart ; in opposition to which , i shall not doubt to put , that the external actions may have guilts peculiar to themselves , such as are truly their own , not shed into them by an evil mind ; and a man may be wicked in the uprightness of his heart , when he does not intend any such thing , but rather the clean contrary . our saviour tells his apostles , the time will come that whosoever killeth you will think he doth god service , john xvi . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that he does offer an oblation or worship , shall think his murder sacrifice ; that that would propitiate for other faults ; his crime should seem religion and attonement to him . ( we have seen guilts put on such colours too : ) and yet by these same actions which their hearts pursued with holy aims , out of a zeal to god , as s. paul says , rom. x. . they sacrificed themselves and their nation to gods vengeance . once more st. paul does find reason to call himself the chief of sinners , tim. i. . for the commissions of that time of which he says that he served god with a pure conscience , ver . . did what he was persuaded in his heart he ought to do , pursued sincere intentions ; and after says , he had lived in all good conscience before god until that day , acts xxiii . . so that here was enough of the clean heart , a good and a pure conscience , and could his fiery persecutions by vertue of that flame within be christned holy zeal ? could his pure conscience make his bloody hands undefil'd ? oh no! 't was blasphemy , and persecution , and injury , for all 't was conscience ; for all his heart was clean from such intentions : i was before a blasphemer , and a persecuter , and injurious , ver . . we may not think to shroud foul actions under handsom meanings and an innocent mind ; a conscientious man may yet be chief of sinners ; st. paul was so , he says , and a clean heart will not suffice alone . therefore heart is put here accumulatively , as that whose cleanness must be added to the purity of conversation to compleat it ; and it implies what elsewhere he does set down more expresly clean hands , and a pure heart , all which a clean heart may be set to signifie , because under gods holy spirit it is the principal and only safe agent in the effecting of the rest , as that which only can make the other real , valuable , and lasting . when a disease hath once insinuated it self into the vitals , spread through the marrow , and seised the garrisons of life , the souls strong holds , and after fallies out into the outer parts in little pustles and unhandsome ulcers ; they who make application only to those outward ulcers , may perchance smooth and cure the skin , make the unhandsomness remove and shift its seat , but all that while the man decays , the forts of life are undermin'd and sink , the vitals putrefie , and the whole skin becomes but the fair monument of its own rotten inwards : just so we have a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an inward deep infusion , bed or seed-plot of malignity , which sometimes shews it self in outward gross commissions ; but if we only use the lance or corrosive to these , we may perchance make a man shift a sin ( thus it is possible that the profane may alter into factious , or contrary , the profuse proud man turn covetous ) but till the ground of these be purg'd away the man 's not cur'd , but only the disease is chang'd , and he is as unsound as ever . gods severe judgments that did lie so long so close upon us , like strong repercussives , may have stricken back the breakings out of former sins or inclinations : but then no care being taken of the heart , the first heat sent them out again , and mercy made a restauration of vices too . but if the heart once entertain a real and sincere sense of religion , if it consent to thorough resolutions of piety , as far as the man discerns , so far the cure is perfected , and such are fitted for gods goodness ; for truly god is good to israel , even to those that are of such a clean heart ; and so i fall upon them both together , first in the former sense propos'd . that clean heart signifies sincere true-hearted men , i have not only the assurance of translations , and among them the syriack , but the text it self does evince it , because such only are indeed of israel ; for so our saviour says , behold an israelite indeed in whom is no guile , john i. . one like the father of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . gen. xxv . ▪ a man unfeigned , that did seem nothing he was not , all heart . and such each israelite , each man that does expect an interest in that goodness which the lord hath for israel , must be , sincere and without guile . . in his conversation with men : i am not here to say , sincerity is much , most generous , when it looks like a disingenuous fear to be afraid of my own mind , when my heart dares not look into my face , or speak in my tongue , but must lurk under a disguise of words , or countenance , that are assum'd and not its own . nor is it secondly , my business to say it is the greatest prudence , or as we call it policy , and that not only because it hath most reason to attend and to expect gods blessing , which other false acts cannot ; but because though bold open truth breeds anger frequently , yet insincerity breeds hatred and contempt ; there being no so ignominious thing as reputation of falsness , which yet is unavoidable , for events must discover insincerity , and then how piteous a thing he is when he must turn and wind still in more mazes , till he be quite lost in his own shifts , and having no clue for his own labyrinths , betrays himself more by his not knowing where he is ; and men must needs be much more angry at pretences when they find them , than they were at unpleasing truth at first ; when they discern their wants and expectations too deceived , themselves refus'd and mock'd , find nothing but a vizard for a friend : nay , find an enemy indeed , for so is the dissembler to mankind . great casuists do tell us , that the moral obligations to speak truth depend upon a right that each man hath who is a member of humane society ; man being a sociable creature meerly by vertue of his speech : but speech could not contribute to cement society , if there were not an obligation to speak truth ; hence they conclude , that children , fools , and madmen who are not truly members of humane society , and also open enemies , with whom we are in a state of war , and have broke that society as to all things but laws and articles of war ; all these and these alone we may deceive , and then surely the false insincere man either esteems all others fools and madmen , or holds himself in a state of war with all mankind , out of all laws and obligations of humane society , and is an enemy to the world ; a creature by himself , but that there are so many of them . but to pass by such arguments , gods precepts of not lying to one another , oblige us and all those that require faithfulness and his command that love should be without dissimulation ; that while we speak gently , we should not be hard-hearted , give melting language soft as the airs of flattery , but yet have crusted inwards , that cannot yearn nor stretch into compassion , jacobs voyce but esau's rough red hands ; besides gods reasons do inforce this , putting away lying , speak every one truth to his neighbour , for we are members one of another : so that dissimulation is as great a treachery as for the eys to seek traps to ensnare the feet , the hands to sauce stones for a meal , which may perchance delight the palate with a transient gust of that they are condited with , but cannot be digested into nourishment . go prepare for your hungry stomachs only festival smells , which may encourage fainting appetite , but do but mock its emptiness ; go warm a cold part with a painted light , cover a naked member with a shadow ; when your own parts would take it well from one another to be thus insincerely dealt with , then , not till then , will it be tolerable to dissemble . for we are members one of another ; all fellow-members of christs body the church ; this israel to which the text says god is truly good , not in presence or colour onely , he hath not the hypocrisies of kindness . now such a true good god he will not be to them who are but counterfeit and mock-parts of his israel , for what is there in such a man that he can be good to ? to the good kind well-spoken part ? alas , that is but shape and varnish , 't is not the man that speaks , 't is all a motion and artifice , he puts it on , and then it vanisheth and dies , is not a subject for gods kindness ; or to the heart , but that is hard , and is not qualified for his goodness , our true good god being onely such to those that are of a clean , true , and sincere heart towards their brethren . . and much more , secondly , is he such onely to them that are sincere in their religion to him . christ hath nothing but woes for hypocrites ; the d chap. of s. matth. is made up of them ; when he would word gods vengeance to sinners , he says , he shall give them their portion with hypocrites and vnbelievers . things strangely coupled sure , that they whose life does seem all faith , all godliness , should be onely fit company in tophet for the unbelievers , rank'd and condemned with them ; that all their strong belief cannot remove them from an infidel ; sure they are far enough from the goodness of the lord , when the portion of hypocrites is rhetorick of hell , is its torments exprest with art. they whose heart is not clean to god in their pieties , but let their strictnesses take in some temporal aim besides , as reputation with their party , or getting praise , or wealth ; they serve mammon or fame with gods religion , and make the very worship of the lord be the idolatry of covetousness or of honour . if jehu in his executions on ahab and his family intend the cutting off the regal line as well as baals worship , and with their blood to purple his own royalty , though god did bid him shed that blood , yet does it stain his soul with crimson guilt ; and god will punish him for his obedience , i will visit the blood of jezreel upon the house of jehu , hos. i. . but he that lets a vicious aim mix with his vertue , and does good to an ill end , addresses gods religion to the devil , and makes christ minister to belial ; he does sin multipliedly , both in his vicious intention , and in debauching vertue to serve vice , and he might much more innocently not have been pious . neither is that vertue or heart sincere whose intentions are not purely and meerly vertuous , but intend to compass some religious end by means that are not lawful ; for such intentions are not clean but mixt with vice ; and 't is sure i cannot please god with such kind of holy meanings . if saul will sacrifice with the sheep and oxen he was bid to destroy , his very worship loseth him the throne of israel : nor an i serve god with such pieties . god never does require an action which he sees i cannot compass without sin , for he requires no man to sin , for that were to command me to break his commands , and i were bound to disobey him in obedience to him , shall i speak wickedly for god , saith job ? and then shall i do so ? such religious intentions , the justice of those ends , will never qualifie me for gods goodness , when it but makes damnation just to me , for so s. paul affirms , rom. iii. , , , . in fine , if there be any wickedness in the heart , it gives so foul a tincture to whatever pious actions we perform , that they become sin to us . 't is true , prayer is as the incense , david says , and the lifting up of our hands is like the evening sacrifice ; but if the heart of him that prays have any heats of malice in it , truly that man does light his incense with strange fire , kindles his sacrifice with the flames of hell , for so s. james does call those heats . he that gives god any of his performances , and hath a naughty heart , like nadab and abihu , he presents his offering in an unhallowed censer , and all his holy worship will get nothing else from heaven for him but a consuming fire as theirs did . he that will offer any thing to god , must take a care it be not tainted with such mixtures , which spoil all the religion , making it not sincere , and also spoil the heart by making it not clean , and undefiled . the last remaining sense , a clean and undefiled heart . of those things which our saviour says defile the man , some are meerly sins of the heart , such as may be consummated within the soul ; and for the perpetration of which a spirit is sufficient to it self ; such are pride , especially spiritual pride , the sin of those that think none holy as themselves , and cast the black doom of reprobation upon all that do not comply with their opinions and interests : such also are uncontentedness with our estates , inward repinings at the dispositions of providence concerning us , black malice , bitter envyings . now in these as the mind does need no outward members to consummate them , requires no accessary organs to work them out ; so neither does it require any outward accessary guilt to make them liable to condemnation : we know 't was one sin of the spirit onely that made angels devils . if a foul body be abominable to the lord , shall a foul spirit be less odious ? he that defiles his soul offends god in a much nearer concern of his , because that speaks nearer relation to him than the body : this was only his workmanship , made out of earth , the spirit was created out of himself ; a foul body is but filthy clay , but he that does pollute his soul does putresie the breath of god , and stains a beam of the divinity . the other sort of things that are said to come from the heart , and to defile , are those which s. paul calls works of the flesh , such as if they be committed must be committed outwardly , murders , drunkenness , revellings , revenge , wrath and contentions , seditions , factions , schisms , all vncleannesses , &c. in these indeed the heart can be but partial actor , the utmost it can do , is to desire and to intend them , and to contrive and manage the designs of compassing them ; which yet providence or the innocence of others may put out of the reach of mans power , or his own temporal fears may make him not dare to set upon them , though he do cherish the desires . now if they be obstructed from committing , most men use to conclude gently of their guilts while they do keep within the heart ; the execution of them is the onely thing that does look mortal ; and till the sin be perfected there is no death in it . and truly i confess that , as it happens many times , on a sudden surprize of soul , when a bright gilded temptation strikes the heart , and dazles the mind , we see that the will rushes on it instantly , consents and wishes heartily ; yet within a while the spirit does recover out of the surprize , puts by the thrusts of fancy , and the stabs of the temptation , and that will languishes and dies like a velleity , as if it had been nothing but a woulding ; and now the man would not by any means consent to the commission : in this case though there be a guilt to be repented of , and cleansed with many tears , yet this is innocence in the comparison ; but if the will purpose , contrive , and do its utmost , it is the same to the man as if he had committed . 't were easie to demonstrate this , that whatsoever evil thing a man intends and does fixedly resolve , he is guilty of , though he do nothing , or though the thing he chance to do be never so much lawful . those sayings of st. paul , i know , and am persuaded by the lord jesus , that there is no meat unclean of it self , but to him that esteemeth any thing unclean , to him it is unclean , rom. xiv . . and he that doubteth is damned if he eat , ver . . these could have no truth in them , unless the heart by choosing and pursuing to the utmost any thing that it does judg unlawful , incurr'd the guilt of that unlawfulness , even to damnation ; and all that meerly by it self without the action , which in that case had nothing sinful in it . a weight that is upheld by a mans hand , and otherwise would rush down to the earth , does surely gravitate as much , it is as heavy though it do not fall quite down , as if it did , and , were it let alone , it would : a setled tendency , a resolv'd inclination to sin , that presseth with its utmost agitation is that weight , which though it may perchance be stop'd in its career , yet it tends to the abysse , its center , and will not rest but in that pit that hath nor rest nor bottom ; the heart in this case is as liable as it can be , because here it hath done its worst , and such a will shall be imputed to its self . and now i need not tell those who are still designing sin , or mischief in the heart , although it never dares come out of those recesses , how far they are removed from the goodness of god to israel . a father finds a way to prove such souls have larger doses of gods vengeance , who when he had asserted that the soul does not die with the body , and then was ask'd what it did in that long interval , for sure it is not reasonable that it should be affected with any anticipations of the future judgment , because the business of the day of judgment should be reserved to its own day , without all prelibation of the sentence ; and the restitution of the flesh is to be waited for , that so both soul and body may go hand in hand in their recompences as they did in their demerits , joynt partners in the wages as they were in the works : to this he answers ; the soul does not divide all its operations with the body , some things it acts alone , and if there were no other cause it were most just the soul should there receive without the body the dues of that which here it did commit without the body : that 's for the former sort of sins , those meerly of the heart : and for the latter sort , the soul is first engaged in the commission , that does conceive the sin , lays the design of compassing , and does contrive and carry on the machination ; and then why should not that be first in punishment , which is the first in the offence ? go now and reckon that thy outward gross transgressions are the only dangerous and guilty ones and slight thy sins of heart ; but know that while thy flesh is sleeping in the quiet grave at rest and ease , thy spirit then 's in torments sor thy fleshes sins , and feels a far severer worm than that which gnaws thy body : poor soul ! eternity of hell from resurrection to for-ever , is not enough to punish it , all that while it must suffer with the body , but it must have an age of vengeance besides particularly for it self , to plague it for those things it could not execute , and punish it for what it did not really enjoy ; only because it did allow it self to desire and contrive them ; and it must be tormented for those unsatisfied desires : and though indeed desires where they are violent , if they be not allayed by satisfaction , are but so much agony , yet do they merit and pull on them more ; these torments shall be plagued , and the soul suffer for its very passion , even from death to the last judgment ; and 't is but just that being it usurp'd upon the pleasures and the sins of flesh , it should also seize on and take possession of the vengeance appointed for those sins , it should invade and should usurp their condemnation . but why do i stand pressing aggravations against uncleanness of heart in an age , when god knows vice hath not so much modesty or fear to keep within those close and dark restraints ? instead of that same cleanness which the text requires , we may find purity indeed of several sorts , but 't is either pure fraud , or pure impiety ; the one of these does make a strange expression very proper , pure corruption , for so it is , sincere and without mixture , nothing but it self , no spots of clean to chequer it , but all stain : the other is pure white indeed , but it is that of whited sepulcres ; a life as clean as light , a bright pure conversation , but it shines with that light onely which satan does put on when he transforms himself into an angel of light , and it is but a glory about a fiend . but yet this shines however , whereas others do stand candidates of vice , and would be glorious in wickedness ; and that is such a splendor as if satan should dress himself with the shine of his own flaming brimstone , and make himself a glory with the streamings of his lake of fire . and yet thus is the world , we do not onely see men serve some one peculiar vicious inclination , and cherish their own wickedness , but they make every vice their own , as if the root of bitterness branch'd out in each sort of impiety in them , such fertile soyls of sin they are , here insincerity were to be wish'd ; and where there is not cleanness that there were a mask , that there were the religion of hypocrisie . we may remember god was good to israel of old by obligation and performance ; the one as great as he could enter , the other great to miracle and astonishment ; when after seventy years captivity and desolation , he did rebuild a temple where there was no monument of its ruines , and raised a nation and government of which there was no reliques . and yet at last when the religion of some turned into faction , of others into prophaneness ; when the strictest sect of them , the pharisees , became most holy outwardly , to have the better means 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to mischief those that were not of their party , and got a great opinion of sanctity , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , so as to be believed in whatsoever they did speak against the king or chief priests ; and that so far as to be able openly to practise against both , and raise commotions . they are josephus's words of them ; and when another sect , the zelots , the most pernicious of all , saith bertram , did commit murders , sacriledg , prophanations , and all kind of villanies , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with good intentions , saith the same josephus ; and when those who did not separate into sects , but were the church of israel , became lukewarm , supine , and negligent in their profession , yea , and licentious and prophane , fit only to be joyned with publicans , in christs expressions ; when sin grew generally impudent ; when they did live as if they would be scandalous as well as vicious , as if they lov'd the guilt as much as the delights of sin , and cared not to be wicked to themselves , but must debauch , as if they did enjoy the ruine of other persons , sinning just as the devil does , who does not taste the sin , but feasts upon the sinners condemnation : then did god execute a vengeance whose prediction was fit to be mistaken for that of the day of judgment , and whose event almost fulfill'd the terrors of that day . i need not draw resemblances , shew how gods goodness to our israel does equal that to them ; applying to our selves their raptures ; how when the lord turned the captivity of our sion , we also were like them that dream , surprized with mercy . indeed as in a dream ; ideas are not always well connected , there is no chain or thred of fancies , and the thoughts are not joynted regular and even ; but there are breaches and disorder in them still , the images of sleep being like nebuchadnezzar's , made of such things as do not well unite . so there is something i confess , like this in our condition , for with our gold and silver , our precious things that are restored , there is iron and clay , not onely meaner mixtures , but such things as will not close , or be soder'd , but do incline to part asunder , and would moulder and tend towards dissolution ; and just as in a dream , the composure of things is no so undisturb'd , but that there is some confusedness ; neither our affections nor practices do perfectly cement ; but yet i hope it is no dream of mercy , 't is not a phantasm or an apparition of gods kindness , but the lord will be truly good to us . yet if we do proceed as israel , and equal it in provocations : — but i will make no parallels , publique clamors do that too loud ; these do display the factions of iniquity among us , and muster up the several parties of our vices too ; and each man is as perfect in the guilts of all sides that he is not of , as if their memories were the books that shall be opened at the day of judgment ; some men can point you out our pharisees and zelots ; others can shew you our prophane licentious professors , lay and clergy both ; and indeed we need not go far to seek any or all of these ; nor do we want our sadduces . now if all this be true , then as those were the signs of the son of man's coming to them in judgment , so we may fear they are his harbingers to us . if they be , i am sure the only way to make his coming good to us , is to prepare for it by cleansing from all filthiness and insincerity ; then though he come clothed with a glory of flaming vengeance , yet will those streams of fire find nothing to consume or wash away in us ; but through that flame the pure in heart shall see god , so as that that sight shall be the beatifick vision : yea , they shall see the goodness of the lord in the land of the living , they shall see jerusalem in prosperity all their life long , and peace here upon israel , and in his light hereafter in the jerusalem that is above , to the state of which glorious light he bring us all , who is the brightness of his fathers glory : to whom be glory , and dominion for ever and ever . amen . the third sermon , preached at white-hall . second wednesday in lent. levit . xvi . . ye shall afflict your souls by a statute for ever . the words are one single precept concerning one part of the celebration of a day : i shall not take the precept asunder into parts , for it hath none ; but shall frame my discourse to answer three enquiries that naturally offer themselves to be consider'd from these words : and they are , . what the importance of the thing commanded is ? what is required in this injunction , ye shall afflict your souls ? . what usefulness and efficacy this duty had upon that time in which it was prescribed ? what the afflicting of the soul contributed to the work of that day ? that it should be made so indispensable an ingredient of its performances , tied to it by a statute for ever ? . whether that for ever do reach us ? which is the application , and brings all home to us . first , what the import of the thing commanded , the afflicting of the soul is ? the arab. and targum of jerusalem translate it fasting ; yea , and a learned rabbine says , that wheresoever these two words are put together , that is meant . and indeed they are often joyned in scripture to express it , psalm xxxv . . i afflicted my soul with fasting . and the prophet isaiah speaking of this day in my text , says , is it such a fast that i have chosen ? a day for a man to afflict his soul ? isa. lviii . . somewhat a strange expression it is ; for fasting does afflict the body properly , and yet we find the like too in the other extream : we read of pampering the soul , psalm lxxviii . . they required 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meat for their souls ; not to supply the hunger of their body , that they had before ; but to indulge the lusts of their mind ; they did not want for food , but variety ; festival diet , and a table furnish'd they would have ; and this luxuriancy and wantonness of meat the scripture calls meat for the soul : such as god says in other places the soul lusteth after . indeed forc'd meats , and things that please meerly by being rare and dear , or by being extravagant , these do not feed the appetite but opinion , and the mind ; it is the soul that only hungers after these : thus when i look after wine in the glass , and make my eye a critique of its accidents , and by the mode and fashion of it teach it to please or displease my judgment , i do not thirst after the cool moysture of it , but the sparkling flame , and do not drink the wine , but the flavour and colour , and this is all but notion . now certainly these are not proper objects for our appetites , meat for the body , says the scripture , and it is the stomach and not the imagination that is hungry ; nor is it fancy or the soul that thirsts , but 't is the palate , so that these are unnatural and monstrous satisfactions . and yet to bring mens selves to this , is one of the great masteries of wit and art , to force themselves to find a relish in these things , and then contrive them , is a piece of skill which the advantages of parts and fortune are desireable mostly , as they are useful to : and a well studied epicure , one expert in the mysteries of eating , is a singularly qualified and most grateful person . it were in vain to ask what else such men can be good for ? that being their profession , they are out at most other things : indeed the soul that dwells in dishes , and is stew'd in its own luxuries , grows loose and does dissolve , its sinews melt , all its firmness of mind forsakes it , the man is strong for nothing but for lusts , his faculties are choak'd and stifled , they stagnate and are mir'd within him , and there corrupt and putrefie . and then what cranes will force out thence , and wind up such a soul into the practices and expectations of piety ? will make it mind and entertain the hopes and duties of religion ? what macerations , what chymistry will defecate a spirit so incarnated , and rectifie it into such a fineness as befits that state where all their blessedness have no sensual relish , but are sublimed into divine and purely spiritual . lord god! that thou shouldst shed a rational angelick soul into us , a thing next to the being of thy self , to animate only the organs of intemperance , and gluttony , and their appendant lusts ! only inspire us how to be but more sagacious , indeed but more luxurious brutes , when thou hast set us here to train and discipline our selves for a condition of such glorious joys as are fit to entertain souls of reason with , and to make them blessed ; which to enter upon , our bodies must drop from us , our souls must be clarified from flesh , and flesh it self refined into spirit ; that we should make our selves antipodes to this , walk contrary to all , and so debase our spirits as that they are qualified for no other satisfaction , but those of dull sense and carnality . adam fell his great fall by eating , but ever since men fall further by riotous intemperate eating . he fell from paradise , and they from reason ; the man sinks into beast , and the soul falls into very flesh , and hath no other faculties or appetites but fleshly ones . such people of all others are not to be raised up by religion ; their fulness gives no place to that , but does exclude it . god did complain of this of old , deut. xxxii . . jesurun waxed fat and kicked : that we may see they want to brutish quality , who do allow themselves the appetite of brutes ; they that pamper themselves like to fed horses , will also neigh like them and kick even him that fed them ; thou art waxen fat , thou art covered with fatness ; then he forsook god that made him , and lightly esteemed the rock of his salvation . when they came once where they did suck honey cut of the rock , and oyl out of the flinty rock , they could not mind the rock of their salvation . indeed this sensuality as it consumes estates , eats time , and all the faculties of the mind , so it devours all religion too , it hath not only a particular opposition to some one duty as the other vices have , but by a direct influence it destroys the whole foundation of vertue and obedience to god ; i mean subordination of the lower appetite to reason and religion , which it renverses quite , and breeds an universal cachexy of the soul as well as body . for ever since adam did eat of the forbidden fruit , the carnal mind we know is neither subject to the law of god , neither indeed can be , as s. paul says , rom viii . . because gods commands are restraints upon those things which flesh desires eagerly . now therefore while that mind is unsubdued , it must needs lust against the spirit for those things that are forbidden , nor endure to be limited ; which he that feeds it , is so far from working towards , that he does give it still more provocation and more power , and makes the flesh more absolute ; for it is clear that plenty does encrease all its desires and their unruliness ; it ministers both vigor to it by which it is enabled to fulfill its lusts , and it ministers aptness and incitation also , both by custom of satisfaction , and by adding heat which makes it more prone to rebel , and more impossible to be kept under . the progress of this is apparent in the scripture , exod. xxxii , . the people sat down to eat and drink and rose up to play : lusum non denotasset nisi impudicum ; he means , to play the wantons . but jeremy is plainer , chap. v. , . how shall i pardon thee for this ? thy children have forsaken me , when i had fed them to the full , they then committed adultery , and assembled themselves by troops in harlots houses : nor stays it there , but does encrease as well as feed to an excess ; we may discern that by the wisemans prayer , xxiii . ecclesiast . . o lord , father and god of my life , let not the greediness of the belly , not the lust of the flesh , take hold of me , and give not over me thy servant to an impudent mind , gyant-like he had called it in the verse before ; and sure the wiseman in the proverbs apprehended it as such , and dreaded it accordingly ; as if bellies full gorg'd were those mountainr which the gyants cast up to storm heaven on : he look'd upon this vice as that which would bid defiance to god , and out him , and therefore thinks it necessary to beseech the lord not to afford him so much as would furnish plenty , prov. xxx . . give me not riches , feed me with food convenient for me ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with an allowance , with no more than is sufficient for me , lest i be full and deny thee , and say who is the lord. it seems such persons know no other god besides their belly ; nor is it any wonder if a soul made flesh cannot well apprehend a deity that is a spirit , or believe it , but thinks all notions of such beings to be contradiction , when once by the suffusions of carnality all the impressions of a spirit are wrought out of it self : and truly this is the most natural and certain way to become atheists . whether this time that hath been almost always set aside for strict severities , and to work out repentance ( and if it be not so intended now , i know not what pretence did call us hither ) ( for though there be some relaxation of the severer dyet of this time , sure there is no indulgence of that penitence which the strictness of this time design'd ) and let some men talk what they please of the intention of their statutes , yet these assemblies certainly were not intended for th● increase of cattel , and advance of fishing ; these were for higher aims of piety : now whether we employ if so much towards this as to afflict our souls , i. e. our appetites , and to revenge our superfluities upon our selves , and to teach our desires to be denied : or whether we do teach the dyet of this season to be but a variety of luxury , and if the law did not command it , and so make it pressure by giving it the inconvenience and the uneasiness of being duty and obedience ; our selves could make it be one of the changes of our vice , only another course , a diverse service of the same riot , and so defeat the law by our obedience to it : or whether we do break the law outright , and to our superfluities add disobedience to authority , whether we do the one or other is not for me to say . but if the nation and we our selves have any sins to be repented of , and we design this season for that use ( as sure some season must be so employed , and why not this as well , rather indeed than any other ; ) if we be not of those that would be glad to see all thrown again into confusion ; glad to see a return of the same vengeance , as indeed a return of the same sins , and the abuse of mercies seem to call for it , while men do live as if they thought god had wrought all these miracles meerly to give them opportunity to serve their vices or their other ends , to put them in a way to get places , estates , and dignities ; and by uncharitable gains , hard-hearted griping , yea by false unworthy treacherous arts , to heap up wealth , to raise their families , or feed their lusts : these , these cry out to god to renew his commission to the sword , to pass through all the land again , and embowel it self in church and state ; these call for it as loud as the hatangueing prayers of seditious men ; and the lord knows there are too many hands that would unsheath it , if god do not interpose to hinder , and well we have deserv'd he should . but if we would endeavour to engage him by repentance , that will require the afflicting of the soul by some severities . do not mistake your selves ; repentance , as it cannot be wrought out amidst our courses , that were contradiction to return , and yet go on ; so also it will not be wrought out amidst the comforts as we call the jollities , of life . tertullian is very pleasant with those who did dislike that in their penitencies , they were by the church prescrib'd to put off mirth and put on sackcloth , and take ashes for bread ; come , says he , reach that bodkin there to braid my hair , and help me now to practise all those arts that are in mode to attire it ; give me the washes of that glass , the blushes of that paper , the foyles which that box hath to beautifie and dress my cheeks ; come and set out and dress my table too , let me have fowl with costly forc'd and not a natural fat ; or let me have cramb'd fish , and cram my dishes also ; get me chearful wine too : and if any one ask why i do thus indulge my self ? why i will tell him , i have sin'd against my god , and am in danger of perdition , and therefore i am in great trouble ; i macerate ( do you not see the signs of it ? ) and excruciate my self , i take these fearful careful ways that i may reconcile god to me whom i have offended . alas , to humble ones self thus in fulness , and to afflict the soul in chearful plenties , is such a thing as none but he that sinks under the surfeit of those plenties understands . i 'm sure the lord , when he required his people to repent , required them then to discipline , and use severities upon themselves ; they were to fast or dye : god took the execution , for whatsoever soul it be that shall not be afflicted that same day shall be cut off from among his people , levit. xxiii . . even cut off by god himself . and i do verily persuade my self , that one great cause , why men that have sometimes thought to reform their lives , and do resolve against their courses , yet repent of their repentance , their resolutions untwist , and become frail as threds of cobweb , the first assault of a temptation does break through them , is , they do not use mortifications , to work their aversations high and strong against their sins , and fix their resolutions . the universal sense of the whole primitive church gives me confidence in this persuasion , who for that very reason in their penitential excommunications did inflict such severities , as 't is almost incredible that christians would submit to ; yet they beg'd to be censur'd into ; and those had s. paul for their precedent . but now repentance are but dislikes , little short unkindnesses at our sins , and wouldings to do better : on some moving occasion , if gods hand or his spirit lash , it may be tears will gush out of the wound , and we in angry sadness do intent against our vices ; but when that fit is over , and the flesh by indulgences prepared to make or answer a temptation , we fall again , and then it may be shake the head and curse the sin ; but yet again commit it , if the invitation be fair : and then are very sorry , account our selves unhappy , who lie under such a violent infirmity , but act it still . now if we consider how it comes to pass that we go round like men inchanted , in a circle of repenting and of sinning , we shall find it is for want of discipline upon our selves ; for had we strove to make our humiliations more low and full of pungent sorrow , the soul would start and fly at the first glance of that which cost it so much anguish ; but who would fear to act that sin which puts him to so little trouble to repent of ? as a sad thought , a sigh , a wish , and a loose purpose , thin intentions , and that 's all . do not complain of the infirmity of the flesh for this , and say thou wouldst live spiritually , but the frailty of thy sensual part betrays thee ; its stings and incitations make thee start from duty , and goad and force thee into actions which otherwise thou neither shouldst or wouldst commit . 't is thou thy self that arm'st thy flesh with all its stings ; thou givest it strengths , whereby it does subdue the spirit ; thou waterest thy desires with wines ; thou feedest them with strong meat and teachest them to crave ; thou cocker'st them with thy indulgence , and thou dost treat temptations to sin , dost invite wickedness , and nourish the occasions of ruin ; and then it is no wonder if thy resolutions be not strong enough , there is no way but by austerities to mortifie all inclinations that stir against the spirit , and by denying satisfactions to thy appetite , to calm and moderate thy affections to every thing below , and then temptations will have neither aid nor avenue . but secondly , you shall afflict your souls , cannot be meant only that ye shall afflict your bodies ; the spirit also must be troubled , and we must rent the heart as well as garments ; that is indeed a sacrifice fit for a propitiation day , for it is such a one as god will not despise , psal. li. . and without which all others are but vain oblations . god may call fasting the afflicting of the soul , because it is the most appropriate and natural means to work it ; but when he calls it so he does intend it should produce it . austerities are humilificandi hominis disciplina , as tertul. says , humiliation discipline ; but yet they have not always that effect . the pharisee that fasted twice a week did not mortifie at all , but his humiliation made him lofty , his emptiness filled him with wind , and puft him up , and the publican was more justified than he . and late experiences have taught us , that fasting does not always humble , when it did gape for sovereignty , and did afflict then into power only , when there attended it a sacra fames , an hunger after holy things , and such as all the relicts of old sacriledg could not allay , but it devoured church and state , and yet crav'd still : and the throat of these fasting men was an open sepulchre indeed ; open to bury , and that could no more be satisfied than the grave . but 't is not only these demure impieties , and those that are devout in wickedness , and act it in religion and the fear of god , i have to speak against : but in the general , if fasting do not humble , and those severities that wear the flesh break not the heart too and make it contrite , then they are lost upon us , and do not profit us . all these strictnesses of bodily and outward exercise , as s. paul calls it , are acts of discipline prescribed to make the sorrows of repentance more severe and operative , and so to be the correctives of the distempers of the soul , to quell the risings of the appetite and passions , and bring the sensual part of us under obedience to reason and religion ; to make all calm and even in us , and put us in the frame of men and christians , of rational and pious creatures . and if they do not work this in us , if the soul do not meet in the performances , they are not acceptable in themselves at all ; these are only the mint anise and cummin of our pieties ; and as origen says , the condimenta actuum the sauces of religion , not the main standing parts of it , which he therefore that offers solitary gives god a sacrifice of sallads , and thinks that will be a sin-offering . they do mistake themselves who cherish any hope from having spent a day , or lent of abstinence ; if the excesses of their vices be not made over , and evacuated by it ; if they continue still full gorg'd with their iniquity ; or who think all is well , they have atton'd by having bowed down the head like a bulrush ; if the soul were not also humbled in them ; for as s. paul does say , i may give all my goods to feed the poor , yet have no charity , and i may give my body to be burnt , yet in those martyr-fires there may be no heats of love to god , and then all these profit me nothing , cor. xiii . . so i may chasten my self too , and yet yet receive correction or be disciplin'd , and then gods punishments are still due to me . that church indeed which hath found out the easie expiation of indulgences , that hath the treasure of christ's merits and all the supererogations of the saints at her dispose , and by commission can issue them at pleasure out , and apply those merits to mens uses not by sacraments , but by a bull or brief , and not require gospel conditions of faith and repentance in the persons that receive them , but visiting a church in rome , ascending the steps in such a chappel in the lateran on such a day , shall give a plenary remission from sin and punishment ; the saying of such a prayer over daily shall do it for fourscore thousand years ( could they but make a lease for men to live and sin out the indulgence too , that would get them good store of chapmen ) that church i say , may give encouragement to hope that god may be compounded with at easie rates ; that for a surfeit i may give a meal and god will pardon it , and let me have wine too into the bargain ( for they allow afflicting of our souls in wine ) that some weeks change of dyet may go for a change of life , for indeed these come up somewhat nearer the just value than some of their prices . but though there be all the reason in the world they should let men out of purgatory on what condition they please , when themselves onely put them in , and make the breath of a few noster's quite blow out those flames which burn no where but in their doctrines : yet when without any commission from christ they make attrition able to secure men from hell , and an indulgence able to release them out of purgatory ; when they make new conditions of pardon , that is new gospel , new ways of application of christs merits , and though our saviour god when he found in his heart to dye for us , yet in the agonies of his compassion could not find in his heart to give us easier terms of life than such as do require contrition , humiliation , and amendment , which they commute so cheaply with his vicar : we justly stand astonish'd at such usurpation on christ's blood and merits , that does assign them at these rates . i make no question but easie expiations get them many converts . rome from its first foundation grew from being an asylum to the dissolute ; but they that go away upon such hopes , 't is to be feared that easiness betrays them into sins from which those expiations cannot rescue them , and at once makes them proselytes to rome and hell. nor are our trusts much more secure , if we rely upon our opus operatum , too , our little outward strictnesses , unless the soul be engag'd , and except there be inward life of religion , all those will not avail : if i deny my self my meals , and give my self my sins , that is so far from expiation that it aggravates : i am an argument against my self that my crimes are incorrigible , when i will have them though i cut off the instruments and foments of them , and though i meddle not with the temptation , yet i seize the sin . what s. austin does say of alms , in meliùs vita mutanda , & per eleemosynas de peccatis praeteritis propitiandus est deus ; non ad hoc emendus quodammodò ut semper liceat impune peccare . this is applicable to these performances also , our lives must be reformed , and so on that repentance and these strictnesses god will be reconciled , and our offences done away ; but he will not be brib'd by these to let us alone in them ; he is not gratified by such performances so as to wink at vices for their sakes , and suffer us in our rebellions upon such compositions as these ; take a reward to spare the guilt : nor is he such a soft and easie god as to take them for payment of that infinite debt we owe ; that which he bought off with the blood of god shall not be ours at such unworthy prices . the prophet micah seeking for a present to appease him with , rejects all the jewish rites though god prescrib'd them , as insufficient ; and in them all things of the like external kind . mic. vi . , . wherewith shall i come before the lord , and how my self before the most high god ? shall i come before him with burnt-offerings , with calves of a year old ? will the lord be pleased with thousands of rams , or with ten thousand rivers of oyl ? shall i give my first-born for my transgression , the fruit of my body for the sin of my soul ? if i do offer up whole hecatombs to god , will that atone for having offered up too plentifully to my genius ? or if i do remove my riots from my table to the altar , and change my few extravagant dishes into whole herds of thousand sacrifices , shall i by doing so remove the guilt too of my luxuries ? if i give god ten thousand rivers for my overflowing cups , will the intemperance be wash'd away in those ? or shall i think to expiate an adultery with a child ? and for that momentary and unclean delight give up the lovely and first issue of my lawful bed ? and who will be content to be his own priest in such manner ? to pay such sacrifices for sins ? but yet that will not do , as it cost more to redeem souls , which not rivers of oyl can cleanse , but streams must flow out of the heart of christ to do it ; nor the fruit of mans body make a satisfaction for , but the eternally begotten son of the divinity , and none but the first born of god alone , for thus expiation of sins was wrought : even so to make that expiation mine , besides reliance on it , i must transcribe the copy of the sufferings of that son , transplant the garden of gethsemane into my breast . if his soul be sorrowful even unto death , my soul must be afflicted too ; humiliations must prostrate me upon my face to deprecate that fire and brimstone , burning tempest that is the portion of the sinners cup , saith david : o my father let this cup pass from me ! the lustful feavers of my blood must excern themselves in cold sweat of fear and grief , in agonies of penitence ; and my excessive draughts not onely make me to cry out i thirst , but give me vinegar and gall to drink ; sorrow as bitter as my riotous egestions have been ; my oaths that have struck through the name of god , must pierce my soul with grief as pungent as his thorns and nails . in a word , i must so afflict my soul as to crucifie the body of sin , and nail it to his cross. and this is that which in its own proportion was required of the jews this day here in the text , to the work of which day how the afflicting of the soul in both the given senses does contribute , was my second and the next enquiry . secondly , what this day was the verse before the text informs us , it was their day of expiation or atonement . now that the jews esteem fasting and humiliation expiatory sacrifices , appears from a form of prayer which even yet they use on such a day where he that fasted says , o lord the governour of all the world , i have now finished my fast before thee , thou knowest that when we had a temple standing , the man that sinned was bound to expiate it by a sacrifice , the blood of which was poured out , and the altar consumed the fat to make amends for his offence ; but now by reason of our many wickednesses , we have neither a temple , altar , or priest to make atonement for us ; i beseech thee therefore o lord my god the god of my fathers , to accept of that little portion of my own flesh and blood which this days fasting hath torn from me , in lieu of a sin-offering , and be thou reconciled unto me for thy mercies sake . thus when he cannot give a lamb for his transgression , he gives some of himself , he offers hunger for shewbread , and thirst for a drink-offering , he consecrates a meal instead of a beast , and sheds a sower fasting sigh for incense ; and this he hopes god will accept as sacrifice . and truly the text says no day of expiation could be kept without it . nor does the scripture want great instances of its effect towards atonement of gods wrath : how when judgment was given on a nation or person , and execution going out against them , yet this revers'd the sentence ; ahab is a great proof of this , king. xxi . . and it came to pass when ahab heard those words , that he rent his clothes , and put sackcloth upon his flesh , and fasted , and lay in sackcloth and went softly : and the word of the lord came unto elijah the tishbite saying , seest thou how ahab humbleth himself before me ? because he humbleth himself before me i will not bring the evil in his days . on fasting-day secured a life ; the weaknesses it brought upon the body , upheld it against all gods threats , vengeance pronounc'd and coming out against him falls to ground if ahab humble and afflict his soul. gods stretch'd out arm will not strike sackcloth , nor wound through fasting garments : one fit of it removes his judgments a whole age ; and had it been sincere and persevering , how had it wip'd them out to everlastingness ? ninive is another instance of the practice and success of this even among the heathens . nor should it seem to have less efficacy among christians : the primitive fathers call these severities satisfaction for sin , and compensations , the price with which they are bought off , the things that cover them , and blot them out , and which propitiate and appease god for them ; not in their sense who force up these expressions to a strange height of meaning ; and yet have quite beat down the practice as to the publique wholesom use of them out of the church . but though these sayings assign not the power and just efficacy of that discipline in it self , yet they do the acceptance and effect of it by virtue of christs satisfaction : a fainting body cannot bear indeed the weight of our iniquities , nor will lowest prostrations in the dust bury them in the dust , or tears alone blot out our guilt ; but christ having done that which is effectual to all this , and requiring no more of thee to make that thine ( as he does every where most solemnly avow ) but faithful humbling of thy self in an afflictive sorrow for what 's past , and so to mortifie as to work out repentance ; the doing this is doing what he does require , and consequently will accept : these satisfie the command , and therefore god , though not by a condignity of performance , yet as conditions which his covenant of grace hath set us , which when they are fulfilled then god is satisfied , thy sins are expiated , and thou art pardoned : and so in this lower sense these are thy satisfactions with which god is well pleased . and thus these self afflictions of the sinner supply gods indignation and divert it ; they leave no place nor business for it , and by these short severities upon himself he does make void , he does expunge the sentence of eternal torments , saith tertullian : as thou becomest severe against thy self , so will the lord abate of his severities , and he will spare , and he will pity thee in that he sees thou wilt not spare thy self . how can he choose but be appeased towards thee when he shall see thee executing his sentence even upon thy own self ? and punishing his enemies although they be thy members ? so that by this means thou dost censure thy self into gods absolutions , afflict thy self into his pardons , and dost condemn thy self into eternal life . our church says the same thing ; that in the primitive church there was a godly discipline ; that at the beginning of lent such persons as were notorious sinners , were put to open pennance , and punished in this world , that their souls might be saved in the day of the lord ; and she does wish ( if her wishes be of any force and value when her orders and constitutions are not ) that discipline could be restored . but this i shall not press ; if all those whom the primitive church condemned , or s. paul sentenced were so used , if every schismatick that lies tearing himself and others off from the lords body were rejected , and if the fornicator that joyns himself to his unclean accomplice were disjoined from christ , and not suffered to make his members be the members of an harlot ; if every scandalous debauching offender that lies corrupting christs body , spreading contagion , thrusting the gangreen forward , were cut off , and these and all the rest delivered up to satan , alas what part would christ have left of his own body ? sed illos defendit numerus junctaeque umbone phalanges , and that i fear too in more senses than the poet means . therefore i shall not urge the churches wish , but onely see whether the statute in the text says any thing to this , and whether the for ever do reach us : which is my third and last enquiry . thirdly , divers of the jews rites are said to be , and be prescribed for ever , although those very rites and the whole oeconomy of their covenant were to be chang'd and cease ; among other reasons , as the fathers say , because they foresignifie and point at things in the new covenant , which were to last till covenants and rites shall be no more , and so their meaning and signification was to be for ever . now truly that their expiation performances , those which i am upon , did so , the whole epistle to the hebrews is employ'd to prove ; the margin of your bibles in this chapter so refer you to the places , that i shall not need to make it out . christ did fulfill the temple and the altar part , yea and the refuse outcast part of the atonement satisfied the religion and the contempt of that days offices , he was the whole true expiation . now does this expiation as theirs did , require afflicting of the soul in its attendance , or was that but a ceremony of their rite ? and though a jew must mourn and fast to see his sin killing a beast , and when he does behold his wickedness eating up a goat for a sin-offering , he must deny himself his daily bread , and suffer thirst if his iniquities drink but the blood of bullocks ; yet when we behold ours embrew themselves in the blood of the son of god , not onely lay hands and confessions on his head , but drive thorns into it , make him cry out , almost despair and die ; we need not be concern'd so much as to do ought of that either in order to the better celebration of that expiation , or on the very day of it . indeed if we consider most mens practices , it would appear most probable that if we were to expiate our sins as the jews did by sacrificing of our flocks not of our jesus , those satisfactions would more afflict our souls , and more restrain our vices than that which was made for us by the death of christ , and how can this be rectified , unless by some severities upon our selves , we give our selves a piercing sense of what our sin deserves , and grateful apprehensions of what our surety suffer'd for us ? when in sad private earnest i have thought fit to afflict my soul with some austere mortifications , and when my fainting spirits are scarce able to sustain my body that sinks under the load of it self , then i may have some tender apprehensions of that weight that sunk the son of god , and 't was my weight that he fell under . but he that cannot think fit to revenge a year of follies and of vices with a few weeks severer life , sure thinks his saviour suffered much in vain ; quorsum perditio haec ? why must the blood of god be paid for sin , when i cannot afford a little self-denial for it ? why such great agonies of the holy jesus , when i cannot find in my heart to bear a little strictness for it ? but i could easily deduce ( were i not to suppose it done before ) that sure as if the church had thought a statute had annext these two for ever , they have been joyn'd from the beginnings of our christianity ; it was the fast that did attend our saviours sufferings that in part caused the contest about easter , which polycarpe s. john's disciple manag'd ; and then there was a fast so soon : and he that tells us this , irenaeus , scholar to that polycarpe , says some observ'd it many days , some forty days also , if we can take the antient ruffinus's authority but for a comma . and if the antient fathers do expound aright , christ himself thought that men were interested so much in his death , that they would fast by reason of it ; when the bridegroom is taken from them , then shall they fast in those days : upon which words they say the season was determin'd to this duty by the gospel . but they may say so , who knew how to persuade men to take up restraints of strictest discipline and of severest piety . but we cannot engage them into order or from scandal ; they made them fast , we cannot make them temperate . blessed saviour ! what kind of christians didst thou hope for thy disciples , of whom thou wer't so confident they would so concern themselves in thy passion as to fast because of it ? when in our times christians will not be kept from their excesses by it ? not in those days of fasting which thy primitive followers did celebrate with abstinencies , that did almost mortifie indeed and slay the body of flesh as well as sin , and we in imitation of them , in answer of thy confidences , will not abate a meal , nor an intemperance , will eat and riot too , and make a lent of bacchanals : thus we prepare load for thy day of passion , sin on to add weight to thy cross , and yet we our selves will not be humbled under them . it is in vain to tell men thou expectest they should mortifie , that it will spirit their repentance , for they will have no kind of penitence for sin , but such as will let them return to sin again , suffer no discipline with which their vices too cannot consist , for they can scarce live if they make not themselves chearful with them , even in this time of sadness , and in sight of the memorial of thy sufferings for them . indeed when i consider how this season is hodg'd in from vice by all gods indignation , threatned at first , suffered at last , pronounc'd in commination , executed in passion : ashwednesday gave us all gods curses against sinners , all which good friday shews inflicted on our saviour . thus we began , cursed are the vnmerciful , the fornicators , and adulterers , the covetous persons , worshippers of images , slanderers , drunkards and extortioners ; and we shall see the son of god made this curse for them ; yea we our selves said amen to all , as testifying that that curse is due to all . when i consider this i say , i cannot choose but be astonish'd to behold how men can break through all gods curses and their own to get at vice , first seal gods maledictions , then provoke and incur them instantly , as if they lov'd and would commit a rape upon perdition ; as if because men have so long in oaths beg'd god to damn them , and he hath not done it yet , they would now do it in their prayers too ; make their devotions as well as imprecations consign them to the wrath of god. he that does love cursing thus in the passive sense , surely as david says , it shall come unto him , it shall be unto him as the garment that covereth him , it shall enter into his bowels like water , and like oyl into his bones , psal. cix . , , . and truly amongst those things which we did curse , there are that will fulfill all that most literally ; the riots of thy gaudy bravery that make thee gripe , extort , spend thy own wealth and other mens , undo thy self and creditors , be sordid and in debt , meerly to furnish trappings to dress thy self for others eyes and , may be , sins ; these bring a curse to cover thee as does thy garment , yea and they gird it to thee . the draughts of thy intemperance carry the malediction down into the bowels like water , yea like the wine into the very spirits : there is another of them too that will conveigh the curse like oil into the bones , till it eat out the marrow , and leave nothing but it self to dwell within them , yea till it putrefie the bones , till it prevent the grave and judgment too , while the living sinner invades the rottenness of the one , and torments of the other ; and then the lents and abstinencies that the sin prescribes shall be observed exactly , onely to qualifie them for more sin and condemnation , may be at the best but to recover them from what it hath inflicted ; when ●et alas ! they are too soft and tender , the lord knows , to endure any ●rities to work out their repentance and atonement : and yet sure ●se the sinner does go through have nothing to commend them which these others do not much more abound with . if those are not grievous to thee because they are so wholesom , and though it be a miserable thing to go through all their painful squalid methods , yet , how disgustful soever , by the benefit of their cure they excuse their offensiveness , and ingratiate the present injury they do the flesh , by the succeeding health they help thee to , and by the death they do secure thee from : why sure ( to omit , that the other have all these advantages , none have so calm and so establish'd health as the abstemious and continent , and their mind is still serene , their temper never clouded , but besides this ) the christians bitter potions do purge away that sickness that would end in death eternal , his fastings starve that worm that otherwise would gnaw the soul immortally ; his weepings quench the everlasting burnings , yea there is chearful pleasure in the midst of these severities , when god breaks in in comforts into them : the glory of the lord appears in that cloud too that is upon the penitent sad heart ; when he is drench'd in tears the holy ghost the comforter does move upon those waters , and breaths life and salvation into them ; and he who is the vnction pours oil into those wounds of the spirit ; and we are never nearer heaven than when we are thus prostrate in the lowest dust , and when our belly cleaveth unto the ground in humble penitence , then we are at the very throne of grace : and this our light afflicting of the soul which is but for a moment , does work for us a far more exceeding weight of glory . to which , &c. the fourth sermon , preached at white-hall . october . . . john xv. . ye are my friends , if ye do whatsoever i command you . the words are a conditional assertion of christ's concerning his apostles , and in them all christians : and they do easily divide themselves into two parts . the first is a positive part , wherein there is a state of great and blessed advantage , which they are declared to be in present possession of : in these words , ye are my friends . in which there are two things that make up that advantage , . a relation , . the person related to . friends , and my friends . the second is a conditional part , wherein there are the terms , upon which that possession is made over , and which preserve the right and title to them : in these words , if ye do whatsoever i command you : in which there are two things required as conditions . i. obedience , if ye do what i command you . ii. that obedience universal ; if ye do whatsoever i command you . the first thing that offers it self to our consideration , is the relation , friends . it is a known common-place truth , that a friend is the most useful thing that is in whatsoever state we are : it is the soul of life , and of content . if i be in prosperity : we know abundance not enjoy'd , is but like jewels in the cabinet , useless while they are there : it is indeed nothing but the opinion of prosperity . but 't is not possible to enjoy abundance otherwise than by communicating it : a man possesseth plenty onely in his friends , and hath fruition of it meerly by bestowing it . if i be in adversity ; to have a person whom i may intrust a trouble to , whose bosom is as open and as faithful to me , as 't is to his own thoughts , to which i may commit a swelling secret ; this is in a good measure to unlade , and to pour out my sorrow from me ; thus i divide my grievances which would be insupportable , if i did not disburthen my self of some part of them : now there is no bosom so safe as that where friendship lodges ; take gods opinion in the case , deut. xiii . . if thy brother the son of thy mother , or thy son , or thy daughter , or the wife of thy bosom , or thy friend that is as thine own soul. this is the highest step in the gradation ; and there is all the reason in the world ; for though parent and child are as near one to other as any thing can be to part of it self ; husband and wife are but two different names of the same one , yet these may become bitter and unkind : a parent may grow cross , or a child refractory , a mother may be like the ostrich in the wilderness , throw off her bowels with her burthen ; and an ungracious son is constant pangs and travail to his mother , his whole life gives her after-throws which are most deadly : dislikes also may rest within the marriage-bed , and lay their heads upon two wedded pillows ; but none of these unkindnesses can untie the relation ; that ends not where the bitterness begins , he is a parent still though froward , and a child though stubborn ; but a true friend can be nothing but kind ; it does include a dearness in its essence , which is so inseparable from it , that they begin and end together : a man may be an husband without loving , but cannot be a lover , that is a friend , without loving . and sure to have no one friend in this life , no one that is concerned in any of my interests or me my self , none that hath any cares or so much as good wishes for me , is a state of a most uncomfortable prospect . the plague that keeps friends at a distance from me while i live out of the sphere of my infection , and after gives me death , hath yet less of malignity than this ; that leaves me the compassions , the prayers , all the solitary comforts , all indeed but the outward entertainments of my friends ; that , though it shut the door against all company , yet , puts a lord have mercy on the door : but this i now described hath none of that , hath no good wishes , nothing else but hate , is worse than a perpetual pestilence . yet neither is this state so comfortless , in respect of this life , as not to have a friend in the concernments of the life to come ; none that hath so much kindness for my soul as every man hath for his enemies beast , which if he see fallen in a ditch he will at least give notice that it may be help'd out thence : no one , that when a sin , like to that falling sickness in the gospel ( and it is such indeed without a parable ) is casting me into the water , quenching my parts , my reason , and the immortal spark within me ; or throwing me into the fire , raising lascivious heats within , which after will break out into hell fires ; none yet that will stretch out his hand to catch me , or to pull me out : none that does care to see me perish to eternity , or that values my soul , which yet did cost the blood of god , at a word speaking : this is to be like dives in the flames , to whom they would not lend the help of the tip of a finger , or give the kindness of a drop of water : i am as it were on the other side the gulf already , here is the use of friendship , the only noble one , that 's worthy of that blessed quality : when i have one that will be an assistant conscience to me , who , when that within me sleeps , or is benummed , will watch over my actions ; will testifie them to my face , will be as faithful to me as the conscience should be , hold a glass to my soul , shew me the stains and the proud tumours , the foul ulcers that are there , and then will fret , and rub , or prick , lance , and corrode , to cure those tumours , and do off those spots , such an one is a familiar angel guardian , is truly of that blessed heavenly rank , and onely less than the friend in the text , the person related to , and my next part. my friends . there are three things from which men use to take the measures of a friend . first , from the good things he bestows on them : he that thinks to keep friendship alive onely with air , that gives good words , but parts with nothing , that entertains onely with garbs and civilities , is but the pageant of a friend : they that own having but one soul , and seem to clasp as if they would have but one body too , cannot keep such distinct and separate proprieties in other little things , as not to have communication one from the other . and , secondly , the friendship of these benefits is rated by the measures of our need of them . when midas was ready to die for hunger , his god was kinder to him in a little bread , than in making all that he touch'd turn into gold : great things engage but little where there is but little use of them : and all these , thirdly , are endeared by the affection they are given with . good turns done with design , what need soever i have of them , are hire , and not friendship ; it is the kindness onely that obligeth , the gift without the love does but upbraid and scorn my want . now to measure the friend here in the text , by these , were an impossible undertaking , whose friendship did exceed all bounds and measures . i shall do no more towards it but read the words before my text , which were the occasion of it , greater love hath no man than this , that a man lay down his life for his friends , and then it follows , ye are my friends . the token therefore of his friendship , the gift he gave them was his life , rather that was the least he gave : he gave his glory first , that so he might be qualified to give his life , for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 phil. ii . . he lessened himself from the condition of being lord of all , into that of a servant , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heb. ii . . being diminished , made lower , meaner than his creatures for the suffering of death . now with the price of such divine essential glory to buy onely a life , rather onely a possibility of death , that after he might give that life for us , and with his death purchase us an immortal life , is such a gift as no romance of friendship ever fancied or did aim at : we may have heard of two companions that would die for one another , that never quarrelled in their lives , but for this , who should suffer first to save the other , and strave onely for execution : but for a person of the trinity to leave his heaven to come down to us ; to dwell with agonies that he might be at one with us : and be tyed to the cross , that he might be united to us ; this is a friendship fit for ecstasies of apprehension . of all the things that court thy kindness here below , that spread snares , and lay baits for thy friendship , if any bid so fair , so temptingly , if any will give such a price , in gods name let it have thy love , i shall not blame him that engageth his affection there : but sure heaven cannot give a greater gift than this ; for what can god give greater than himself ? yea i may say god could not give so much , for he must be man too , to give his life , and this , saith he , he gave for his friends , even in our stead , who must have perish'd else eternally , which intimates the second thing , the need we had of this . a need great as the gift , necessity invincible , that could break into heaven , rifle the trinity to serve it self , throw death into those regions of immortality , and which would not be satisfied but with the blood of god. and now is not the kindness and the condescension of friendship in his expressions too , when he saith , greater love than this hath no man : which was the third endearment . there never were such wounds of love as those that tore this heart ; never such meltings of affection as dissolv'd this lover into sweats of blood. there was no motive to all this , but his meer love : for all this he designed to us before we were , and therefore sure before we were deserving : and o our god! thou that from all eternity didst lay contrivances to give thy life for us , so to redeem , and then to glorifie us ; what were we then that thou shouldst do this for us ? what were we then when we were not ? and yet that thou from the abyss of everlastingness , shouldst think thoughts of such kindness to us , and such blessedness for us , who then were not , and deserved nothing ; and who since we were , have deserved nothing but damnation . and as there was no other motive to all this design but love , so neither was there any thing but love in the fulfilling . look on your saviour in the garden , and upon mount calvary , and you shall find him there in as great agonies of affection as torment , and hanging down his head upon the cross with languishments of kindness more than weakness . his arms stretched out and rack'd , as if on purpose to the posture of receiving you to his embraces , and his side opened not onely to shed blood for you , but to make you a passage to his very heart . look on him offering up his tears , his prayers , and his soul for sin , and in the midst of all , projecting happiness to you , as it were praying , o my father , here i charge my self with all the guilt of those my friends , i thy onely son god , one with thee , am content to suffer torments that they all may be acquitted ; here i lay down my life that they may have eternal life , let me be crucified , so they be glorified . which was the purchase and the gift of this his passion to all his friends , even to those that do what he commands ; which is the first condition that entitles to his friendship , and my next part. ye are my friends if ye do what i command you . i shall not urge , that great men upon earth will not take any to their friendship but upon these terms ; nor will i plead the reasonableness of this in christ , there being no cause why he should be a friend to any that will daily disoblige him and dishonour him : nor will i press the whole oeconomy of scripture , which says , all the advantages christ ever gave or meant us , and all the acts of friendship that he ever did for us were with this design . he gave his grace that brings salvation to save us into an estate of sober vertue . tit. ii . ver . , . he gave himself also to ransom us from our own evil doings , and to redeem us into his obedience , tit. ii . ver . . without which no dependance on him will avail . matth. vii . . he will own no acquaintance with , nor services from them who have friendship with sin ; though they have cast out devils in his name , if they retain their vices ; though they do miracles , if they do wickedly , he will bid them depart , profess he never knew them , ver . , . he will not let such have a bare relation to his name , nor have the friendship of a title , tim. ii . . all his rewards also that he will give are promised to none other , but them that do what he commands , apoc. xxii . . that is , do evangelically , heartily and faithfully endeavour it , and do this with all diligence exprest by words , that import all strife imaginable , as running , wrestling , fighting , warring . and persevere also by patient continuance in well-doing , rom. ii . . and he hath nothing else but vengeance for all others , thes. i. . and we have neither christ , nor gospel , nor religion , but with these terms . but i shall wave all this , and bound my self within the present words , greater love hath no man than this , that a man lay down his life for his friends . ye are my friends if ye do what i command you . when christ is boasting of his love , making comparisons , and vying friendships with mankind , nay more , contriving heights and depths of mercy , such as man hath no comprehension , nor fathom for ; when he was preparing to do an act of compassion almost equal to his divinity , when he had resolutions of so much kindness as to give his life that he might shew kindness . yet could he not then find in his heart to offer or declare one jot of kindness to the men that will not do what he commands , but in the midst of such agonies of compassion , he thought of nothing but infinite indignation and eternal vengeance to the disobedient . i have but now given my body and my blood even to the traitor judas , to one who is a devil : i am going to give my life even for my enemies , for the world : but i will give no love to any , have no friendship with any but the virtuous : no , though they be my own disciples , ye are my friends , ye my companions and apostles are my friends , onely on this condition , if ye do what i command you . and then is it not matter of astonishment , to see men fancy they have a right in all christ's actions and sufferings , presume upon his favour and their own happy condition , though they do nothing , or but very little towards this , and the main of their life be disobedience , as if all christ's commands , appointed them to do no commands , and christianity were but a liberty from virtue ? to pass by those that do nothing but evil , that which the devil does suggest , or their flesh dictate , and to consider the demurer sort of christians , that pretend a respect to christ , and to religion , and see what they will do . why sometimes you may find them troubled at their vices and themselves ; and those troubles breath out in sighs , and in warm wishes that they could do that which christ prescribes ; to will is sometimes strongly present with them , but to perform they know not how . alas christ does not tell you that you are his friends , if you wish well to him , and his commands , but he requires that you shall do them . these are but vapours of a troubled soul , which howsoever they may chance rise warm , catch a strong suddain heat , breath up in flashing thoughts . they are but meteors , little shooting flames that onely do catch fire and fall and die ; shew fair , but they warm nothing : and so these thoughts do never , heat the heart into devotions and holy resolutions , the fire is not strong nor does it live enough , to melt and work away the filthinesses of the soul : no , though they grow to aversations ; for you may find such men , when wearied with the pursuit of their sins , hating their customs , and the engagements to the practice of them ; complaining thus , i know 't is ill , and 't is against my heart , that i obey the motions of my passions or lusts : the incitations of my appetite , the usance of the world , the obligations of civility or mistaken honour do indeed prevail upon me , but 't is with great reluctancy of mind that i yield to them , but i cannot avoid it . there are not few that satisfie themselves with this condition . now sure christ does not say , ye cannot be my friends except you sin against me and against your knowledg , and your consciences too . 't is strange that men should think the heathen instance of a witch that cryed , — video meliora , proboque , deteriora sequor — i know , and do approve of better things , but cannot choose but follow these that are the worser ) strange , that this fury that had the devil for familiar , should make christ a friend ; that this should be the state of gospel saints , and of gods favourites . 't is possible some therefore go yet further to good purposes towards obedience , and have holy intentions , but this is not sufficient neither , if to do his commands be necessary : for to purpose and intend to do them , is not certainly to do them . yet where are any that do aim at doing any more ? and there is none of these but does presume upon his interest in christ , and satisfies himself and is secure . yet is it hard to find a ground of this their confidence , unless it rise from the unhappy use they make of gods preserving mercies , and his kindness to them in the concernments of this life . they see without their cares , and upon very weak intreaties indeed , against all provocations both of god and danger ; yet his protections secure them , although they neither mind the asking them , nor mind the walking worthy of them . the man whose sins , not prayers , prepare him for his bed , he sleeps well : perhaps more soundly than he who at his bedside throws himself on his face into gods arms , and there bequeaths himself to the securities of the almighty : and he , whose sleeps onely refresh him for returns to sin , does often live as long , as safely , and as merrily , as he that daily most religiously does beg protections from above . and others that afford the lord some little homages , themselves some prayers when their pleasures or occasions permit , god hath a care of them , and their desires flow into them , all does succeed well with them . now they take confidence hence to conclude , these are the tokens of gods friendship , and all his mercies will come in at the like easie rates ; that such a short petition as committed them to the refreshments of the night , and after which they wak'd into renewed strengths and pleasures , such another shall lay them down in safety , to the sleeps of that long night , that afterwards will break in happy resurrection : for why ? god will not sure fail his own mercies , but be as friendly to their souls as he is to their bodies . and thus god's preservations here , in meer defiance of our provocations , which are the arts of his long-suffering , his strivings of compassion , meerly to give us opportunities of being reconciled to him , and to invite us to be so , while we make them occasions of carelesness and security , they are so far from being pledges of his friendship , that they have all the aggravations of affornted goodness , become temptations and degrees of ruin ! 't were fine indeed it christ's eternal preparations for his friends , would come in to us , without care or doing any thing , as an accession to our pleasures ; if when we had lived many years as in a garden , our days all flower'd with delight ; we might expire into paradise , and in soft airs of musick breath into hallelujah's but alas ! the smooth easie way leads down the hill , and he must strive and pant that will get up into the mansions and the bosom of his saviour , and whosoever will be his friend , must do that he commands . but is there nothing less indeed will qualify ? the scripture saith , that abraham believed god , and it was imputed to him for righteousness , and he was called the friend of god , james ii . . and then , is christ more inaccessible , and harder to be made a friend ? why , truly god and christ both are so much friends to all true believers , that the life of christ was given for them ; for , god so loved the world that he gave his onely begotten son , that whosoever believeth in him should not perish , but have everlasting life , john iii. . nor are there any qualities more signally peculiar to friendship , more engaging than confidence and trust , dependance and relying , embosoming my self in him : now these are but the exercise of faith ; and 't is most certain if we heartily endeavour to do what he commands , there is employment then for all this work of faith , place for its applications and assurances . my text does make this good . but when his friendship is made over on conditions , as 't is not onely in these words , but every where in scripture ; ( there being not one promise absolute that does concern gods favour , justification , and eternal life : he does not once offer remission of sins , but to those that amend their lives ; nay , does express as if he could not give it otherwise , peradventure they will repent that i may forgive them , jer. xxxvi . . ) the promises therefore being conditional , faith must be answerable to the promises that it does rest on and apply ; and at the most , can be but an assurance that you shall be partaker of what 's promised , that is to say , partaker of the favour and the life of christ , if ye do his commands . but then if i perform not this condition , to trust upon his friendship which i am not qualified for ; to think by faith to receive a pardon , which in that case i am , was never offered me ; to apply to my self promises which were never made me , for none were ever made to them that do not do : and to assure my self christ will transgress his everlasting covenant for my vices sake , meerly to give me leave to enjoy my sins ; will do that which god may not do , forgive one that will not repent : if i believe thus against promise , and against decree , am confident whether christ will or no , and will rely upon him in despite of him , if such a faith will make us friends , affronts do reconcile . this is indeed to lay violent hands on his favour , and to invade his friendship , and without metaphor , take heaven by force . but sure i am , that this is not the faith made abraham be called the friend of god in that place of s. james , but a faith that was perfected by doing , ver . . of that chapter , a faith that made him offer up his onely son upon the altar , ver . . 't is true , he did in hope believe against all hope , rom. iv . . so that his faith was stronger than a contradiction , but yet his resolutions of obedience seem stronger than his faith ; for he did that even to the cutting of the grounds of all his faith , and hope . he trusted god would make his promise good to him , make all the nations of the earth be blessed in the seed of isaac ; though isaac had no seed , nor could have , if he should be slain : and he resolved at gods command himself to slay that isaac , so to make him have no seed . his faith indeed did not despute the great impossibility ; but his obedience caused it . he did not question , how can god perform with me when i have offered up my son ? i cannot look that a large progeny should rise out of the ashes on the altar ; nor will those flames that devour all my seed at once , make my seed numerous , lasting and glorious as the stars in heaven , which he promised me : but much less did he question , why should i obey in this ? he that does his commands , can but expect what he hath promised ; but if i should do this command and slay my son , i make his promise void , and destroy my own expectations : and if i disobey i can but suffer what he bids me do ; my own obedience will execute all that his indignation would threaten to my disobedience . though abraham had three days time and journey to the altar , that nature might have leisure the mean while to reason with the precept thus , and his affection might struggle with his duty ; yet he goes on , resolves to tear out his own bowels , and cut off his hopes , will sacrifice his onely son , and sacrifice gods promises to his commands . and then , he that will trust to abraham's example of believing , yet will not follow him at all in doing , will obey no commands ; that is so far from offering up an onely son , he will not slay an onely evil custom , nor part with one out of the herd of all his vicious habits ; will not give up the satisfaction to any of his carnal , worldly , or ambitious appetites ; not sacrifice a passion or a lust to all the obligations that god and christ can urge him with , he hath , nor faith , nor friendship , no , nor forehead . 't is true indeed , he that hath abraham's faith may well assure himself he is christs friend ; but 't is onely on this account , because he that believes as abraham believed , he will not stick to do whatever christ commands ; which is that universality of obedience , that is the next condition that entitles to christs friendship , and my last part. ye are my friends if ye do whatsoever i command you . there is no quality so necessary to a friend , or so appropriate to friendship , as sincerity . they that have but one soul , they can have no reserves from one another : but disobedience to one precept , is inconsistent with sincerity , that hath respect unto all the commandments ; and he that will not do whatever christ prescribes , hath reserves of affection for some darling sin , and is false to his saviour . he is an enemy indeed , so that there is no friendship on either side . s. paul says so of any of one kind ; the minding of the flesh , saith he , whether it be providing for the belly , or any other of the organs of carnality , is desperate , incurable rebellion : now such a rebel , is , we know , the worst of enemies . s. james does say as much of any of those vicious affections that are set on the world : whosoever will be a friend of the world , is an enemy of god , james iv . . and he calls them adulteresses and adulterers , who think to joyn great strict religion to some little by-love of an honour , or a profit of this world. such men are like a wife , that not contented with the partner of her bed , takes in another now and then , she must not count her self her husbands friend , though she give him the greatest share in her affections ; no , she is but a bosom enemy : and so any one vice allowed is a paramour sin , is whoredom against christ , and our pretended friendship to him in all other obediences , is but the kindness and the caresses of an adulteress , the meer hypocrisie and treachery of love . if it be necessary to the gaining christ's friendship , that thou do his commands , 't is necessary that thou do them all , that thou divorce thy self from thy beloved sin , as well as any other : because his friendship does no more require other obedience than it does that , but is as inconsistent with thy own peculiar vice as with the rest . indeed it is impossible that it should bear with any , they being all his murderers . if thou canst find one sin that had no hand in putting christ to death , one vice that did not come into the garden , nor upon mount calvary , that did not help to assassin thy saviour , even take thy fill of that : but if each had a stab at him , if no one of thy vices could have been forgiven , had not thy jesus died for it , canst thou expect he should have kindness for his agony , or friendship for the man that entertains his crucifiers in his heart ? if worldly cares which he calls thorns , fill thy head with contrivances of wealth and greatness , of filling coffers , and of platting coronets for thee , as the thorns did make him a c●own too , wouldst thou have him receive thee and these in his bosom , to gore his heart as they did pierce his head ? if thou delight in that intemperance , which filled his deadly cup , which vomited gall into it , can he delight in thee ? that cup which made him fall upon his face to deprecate , will he partake in as the pledge of mutual love ? he that sunk under , could not bear this load of thine , when it was in his cross upon his shoulders , will he bear it and thee in his arms , when thou fallest under it ? when thou wilt cast a shameful spewing on his glory too , if he own such a friend ? thou that art so familiar with his name , as thou wer't more his friend than any in the world , whose oaths and imprecations , moses says , strike through that name , which they so often call upon , thou mayst as well think his heart did attract the spear that pierced it , and the wound close upon its head with unions of love , as that he hath kindness for thee . if christ may make friendship with him , that does allow himself a sin , he may have fellowship with belial : for him to dwell in any heart that cherisheth a vice , were to descend to hell again . but as far as those regions of darkness are from his habitation of glory , and the black spirits of that place from being any of his guard of holy myriads ; so for is he from dwelling with , or being friend to him , that is a friend to any wickedness , to him that will not do whatever he commands . and now if these conditions seem hard , if any do not care to be his friend upon these terms , they may betake themselves to others . let such make themselves friends of the mammon of unrighteousness : a friend indeed that hath not so much of the insincerities as many great ones have : for this will furnish them with all that heart or lust can wish for , all that necessity or wantonness proposeth to it self to dress out pomp or vice : but yet when with enjoyment the affections grow , and become so unquiet , work them so , as not to let their thoughts or actions rest , make them quicken themselves , and like the motions of all things that go downwards tending to the earth , increase by the continuance , grow stronger , and more violent towards the end , then when they are most passionate , it fails them : and having filled their life with most unsatisfied tormenting cares , it leaves them nothing but the guilt of all : when their great wealth shall shrink into a single sheet , no more of it be left , but a thin shroud , and all their vast inheritances but six foot of earth , be gone , yet the iniquity of all will stick close to them ; and this false friend , that does it self forsake them , will neither go along , nor will let its pomp follow them , raises a cry on them as high as gods tribunal ; the cry of all the blood , all the oppressed rights that bribery till then had stifled , the groans of all those poor that greatness , covetousness , or extortion had groun'd or crush'd ; the yellings of those souls that were s●arv'd for want of the bread of life , which yet they payed for , and the price of it made those heaps which will that day appear against their friends and masters , and prove their adversaries to eternal death . let others joy in friends that wine does get them ; such as have no qualification to endear them , but this , that they will not refuse to sin and to be sick with their companions : men that do onely drink in their affections , as full of friendship as of liquor , and probably they do unload themselves of both at once , part with their dearness and their drink together and alike . i know not whether in be heats of mutual kindness that inflame these draughts , and the desires of them , so as if they did drink thirst ; but sure i am , that these hot draughts begin the lake of fire . let others please themselves in an affection that carnality cements . these are warm friendships i confess , but solomon will tell us whence they have their heat . her house , saith he , doth open into hell , and brimstone kindles those libidinous flames . there are strait bands , fetters in those affections indeed ; for the same wiseman says , the closets of that sinner are the chambers of death : that none that go unto her return again , or take hold of the paths of life ; it seems she is a friend that takes most irreversible dead hold , she is not onely as insatiate , but as inexotable as the grave , and the eternal chains of fate are in those her embraces . but god keep us from making such strict covenants with death ; from being at friendship with hell ; or in a word , that i say all at once , with any that are good companions onely in sin●ing . such men having no virtue in themselves , must needs hate it in others , as being a reproach to them , and therefore they are still besieging it , using all arts and stratagems to undermine it : and having nothing else to recommend them in mens affections , but their managery of vice , no way to merit but by serving iniquity , they not onely comply with our own evil inclinations , that so they may be grateful , and insinuate into us , but they provoke too and inflame those tendencies that they may be more useful to us , having no other means to work their ends . and then such friends by the same reason , must be false and treacherous , and all that we declaim at , and abhor in enemies , when that shall be the way to serve their ends ; because they have no virtue to engage them to be otherwise : and to be such , is to be constant to their own designs , their dispositions and usances . these are the pests of all societies , they speak and live infection , and friendship with them is to couple with the plague . these do compleat and perfect what the devil but began in eden : nurse up original sin , chase inclination into appetite and habit , suggest and raise desires , and then feed them into constitution and nature : in a word , are a brood of those serpents , one of which was enough to destroy paradise and innocence . 't is true , a man would think these were our friends indeed , that venture to gehenna for us : alas they are but more familiar devils , work under sathan to bring us to torments , and differ nothing from him , but that they draw us into them , and he inflicts them . and when sinful contents come home in ruine , and pleasures die into damnation ; then men will understand these treacherous loves , and find such friends are but projectours for the devil ; then they will hate them as they do their own damnation , discerning these are but the kindnesses of hell. nay it is possible , i may slander that place in speaking so ill of it . dives will let us see there are affections of a kinder and more blessed strain in hell , luke xvi . from the twenty seventh verse ; you find he did make truce with torments , that he might contrive and beg onely a message of repentance for his brethren ; he did not mind at all his own dire agonies , he minded so the reformation of his friends . good god! when i reflect upon these pieties of the damn'd , together with the practices of those who have given their names in to religion , when i see fiends in hell do study how to make men virtuous , and christians upon earth with all their art debauch them into vice and ruine ; i cannot choose but pray , grant me such friends as are in hell. rather grant us all the friendship in the text. but then , we must have none with any vice. friendship with that , engageth into enmity with god and christ i shew'd you . and to pass over all those after-retributions of vengeance christ hath studied for his enemies , when he , that now courts us to be our friend and we will make our adversary , must be our judg : for were there none of this , and should we look no further than this life ; yet sure we of this nation know , what it is to have god our enemy ; who for so many years lay under such inflictions , as had much of the character of his last execution ; they had the blasphemies and the confusion , the dire guilts , and the black calamities , and almost the despair and irrecoverableness of those in hell. and though he be at peace with us at present , at least there is a truce ; yet i beseech you in the presence and the fear of god , to think in earnest , whether the present provocations of this nation do not equal those that twenty years ago engaged him into arms against us , and made him dash us so in pieces : whether those actions of the clergy be reformed that made the people to abhor their function and their service , the offerings and ministers of the lord , and made god himself spew them out . 't were endless to go on the prophaneness , to the loose impieties and the bold atheisms of the laity , especially of the better sort ; in short , what one degree , or state or sex is better ? sure i am , if we are not better , we are worse beyond expression or recovery : who have resisted every method , and conquer'd all god's arts of doing good upon us , been too hard for his judgments and his mercies both . 't is true , when we lay gasping under his severe revenges , we then pretended to be humbled , begg'd to be reconciled and be at peace with him , and vow'd to his conditions , promising obedience , and aliened our selves from our old sins , his foes . but then , when christ came to confirm this amity , came drest with all his courtship , brought all the invitations of love along , our prince and our religion , our church and state , righteousness and peace , and the beauty of holiness , every thing that might make us be an happy and a pious nation , thus he did tempt and labour to engage that friendship which we offered him and vowed to him : and we no sooner seiz'd all this , but we break resolutions as well as duty , to get loose from him ; and laden with the spoyls of our defeated saviour's goodness , we joyn hands with his enemies , resume our old acquaintant-sins , enrich and serve them with his bounties , make appear that we onely drew him in , to work such miracles , but to assist our worldliness , ambitions and lusts , to be our opportunities of vice and provocation of him . and being thus affronted and refused , his enemy preferr'd , not this god , but barrabas , any the vilest thing for friend , rather than christ , must he not needs be more our enemy than heretofore ? and if he be , that question will concern us , are we stronger than god ? it should behove us not to fall out with him till we are . see how he does prepare himself for the encounter , wisd. v. taking his jealousie for armour , putting on justice , severe and vindicative justice , as a breastplate ; and , his wrath sharpening as a sword ; and , arming all the creatures for auxiliaries . alas ! when omnipotence does express it self as scarcely strong enough for execution , but almightiness will be armed also for vengeance , will assume weapons , call in aids for fury , who shall stand it ? will our friends , think you , keep it off us , and secure us ? did we consider how uneasie god accounts himself , till he begin the storm , while he keeps off his plagues from overrunning such a land , we would expect them every moment , and they must come . ah , says he , i will ease me of mine adversaries , and avenge me of mine enemies ; and then in what condition are we , if god can have no ease but in our ruine , if he does hunger and thirst after it , go to his vengeance as to a feast ? and if you read the th chapter of isaiah , you will find there a rich bill of fare , which his revenge upon his enemies does make ; view the sixth verse . he that enjoys his morsels , that lays out his contrivances , and studies on his dishes so as if he meant to cram his soul , let him know what delight soever he finds , when he hath spoiled the elements of their inhabitants , to furnish his own belly , and not content with natures delicacies neither , hath given them forc'd fatnesses , changing the very flesh into a marrow , suppling the bones almost into that oyl that they were made to keep ; all ●his delight the lord by his expressions does seem to take in his dread executions on his enemies , a sinful people . and if the vicious friendships of the world have so much more attractive than christ's love and favour , and the happy consequences of it , as to counterpoise all the danger of such enmity , you may joyn hands with them : but if his be the safer and more advantageous , then hearken to his propositions and beseechings ; for he does beg it of you : as he treated this reconciliation in his blood , so he does in petitions too . for saith s. paul , we are ambassadours for christ , as if god did beseech you by us , we pray you in christ's stead , be you reconciled , and then be generous towards your god and saviour ; and having brought him as it were upon his knees , reduc'd him to entreaties , be friends , and condescend to him and your own happiness . if he be for you , take no care then , who can be against you . his friendship will secure you not onely from your enemies but from hostility it self ; for , when a man's ways please the lord he will make even his enemies to be at peace with him , prov. xvi . . he will reconcile all but vices . and afterwards see what a blessed throng of friends , we shall be all initiated into , heb. xii . . to an innumerable company of angels , to the general assembly , and church of the first-born that are written in heaven , to god the judg of all , and to the spirits of just men made perfect , and to jesus the mediatour of the new covenant , &c. and of this blest corona , we our selves shall be a noble and a glorious part , inflamed all with that mutual love , that kindles seraphims , and that streams out into an heavenly glory , filling that region of immortal love and blessedness ; and being friends , that is , made one with father , son , and holy ghost , that trinity of love , we shall enjoy , what we do now desire to ascribe to them , all honour , glory , power , majesty , and dominion , for evermore . amen . the fifth sermon , preached at white-hall . third wednesday in lent . ezech . xxxiii . . why will ye dye ? the words are part of a debate which god had with the sinful house of israel , in which there are three things offer themselves to be considered . first , the sinners fate and choice : he will die ; that 's his end , yea , 't is his resolution , he will die . secondly , gods inquiry for the ground of this , he seems astonished at the resolution ; and therefore reasons with them about this their so mad choice , and questions why will ye dye ? which words are also , thirdly , the debate of his affections , the reasoning of his bowels , and a most passionate expostulation with them on account of that their resolution , why will ye dye ? which as it is addrest by god directly to the house of israel , so it would fit a nation perverse , as that ; which mutinies against miracles and mercies , is false to god , religion , and their own interests ; led by a spirit of giddiness and frenzy , unsteddy in all things but resolutions of ruine , that would tear open their old wounds , to let out life , and they will dye . and though the lord be pleased to work new prodigies of mercy for us , and to say unto us in despite of all our enemies both forein and domestick , live : the use we make of all is onely to debauch the miracles , and make gods mercies help to fill the measure of our judgments ; live as if we would try all the ways to ruine ; and since god will thus deliver us from dangers , we would call for them some other way . but to prescribe to these is above the attempt of my endeavours : may the blessed spirit of wisdom and understanding , the spirit of holiness and peace , and order , breath on their counsels whom this is committed to . i shall bend my discourse to the conviction of sinners in particular , and treat upon the words as if they had been spoke to us under the gospel . the first thing which my text and god supposeth , is the sinners fate and choice : he will dye . even the second death , for it is appointed for all men once to dye , and then cometh the judgment which shall sentence him to another death that is immortal , in which he and his misery must live for ever ; that is , he must die everlastingly : such is first his fate . that sin and death are of so near , so complicated a relation , as that though they were twins , the birth and issue of one womb and moment , yet they are also one anothers off-spring , and beget each other , while sin bringeth forth death , as s. james saith , and is the parent of perdition , and yet the man of sin is the son of perdition , as s. paul saith , and iniquity is but destruction's birth , onely itself derived . and that this death and perdition is eternal in the most sad sense of the word there are a thousand texts that say . this is the message of god in the mouth and blood of his son , who useth all the artifice of words affirmative , and negative , to tell us so , as if on purpose to preclude all doubt and subterfuge , calls it eternal fire , and eternal punishment , where their worm dieth not , their fire is not quenched , torment for ever and ever , and the like . your faith and certainty of which is as strong as your christianity , and therefore by attempting any farther proof of this , to imply there is reason and necessity for doing so , were to suppose my hearers infidels . but then this being granted that such is the sinners fate to lay down positively that it is his choyce , and that he doth resolve for death , is to suppose them worse than infidels , more than irrational and brutish ; beasts cannot so desire against the possibilities of appetite , break all the forces and instincts of nature , as to will destruction , and choose misery . yet that the sinner does so is the ground of gods expostulation here , why will you dye ? david enquires as if it were a prodigy to find , what man is he that lusteth to live ? and sure the vicious man does not , for wisdom that is virtue , says , he that sinneth against me woundeth his own soul , and all they that hate me love death , prov. viii . . and 't is most evident , that they who eagerly , and out of vehement affection pursue and seize those things to which they know destruction is annex'd inseparably , they love and choose destruction , though not for it self , yet for the sake of that to which it clings . he that is certain such a potion , howsoever sweetned and made palatable , is compounded with the juice of deadly nightshade , if notwithstanding he will have the poisonous draught , it is apparent he resolves to dye . and that i may evince this is a setled obstinate incorrigible resolution in him , and by what ways and steps it comes to be so , i will lay before you the violent courses he does take to break through difficulties and obstructions that would trash and hinder him : and when the avenues to death are strongly guarded , how he storms and forces them , overcomes all resistance possible , that he may seize on sin and death . and first , when such persons have entred the profession of christianity in baptism , and by early engagements tyed themselves to the observation of its duties , if principles of probity in nature , fomented by others , instill'd with education , have made impressions of duty on the mind , and wrought a reverence and awe of god and of religion , which is a fence about them , and does keep off vice , by making it seem strange , uncouth and difficult , while these fears and aversations are rooted in them ; why then the first thing that they do , as soon as youth and the temptations do stir within them , is to poyson these their own principles by evil conversation , and from that and example take infusions , which shall impregnate them with humours of being in the fashion of the world : thus they labour to strangle the then troublesom modesties of nature and of virtuous breeding ; thus they look out ill company to infect themselves : and surely they that seek the plague and run into infection , we have cause to fear they have a resolution to dye . but , secondly , if notwithstanding this in the first practices of vice , their former principles stir , and ferment within , and fret the conscience , set that on working ; why then if the sin sting gently , do but prick the heart , and make an out-let for a little gush of sorrow , then in spight of scripture , they do teach themselves to think that grief repentance , and by the help of that conceit this sorrow cools , and doth allay the swelling of the mind , washes away the guilt and thought of the commission , they have been sad , and they believe , repented ; as if those stings opened the fountain for transgression , and those little wounds did flow with balsom for themselves : and by this means that sting of the old serpent sin , while it pretends to cure by hurting thus , proves indeed the tempter to go on . for if this be all , why should a man renounce all the contents and satisfactions of his inclinations , and mortifie and break his nature to avoid a thing which is so easily repented for ? no , if it be no worse they can receive this serpent in their bosom , dare meet his sting , and run upon these wounds , and they do so till the frequent pungencies , and cicatrices have made the conscience callous and insensible , the heart hardned . but if their first essays of sin were made unfortunate by notoreity , or some unhappy circumstance , and so the wound were deep , and the conscience troublesom and restless , because this is very uneasie , these inward groans make discord in their chearful airs , make their life harsh , they therefore find it necessary to confront the shame with courage of iniquity , go boldly on that so they may outlook it , fear their own conscience that its wounds may not bleed . and as those fiends of men who sacrific'd their children in the fire to moloch , that they might not hear their infants shreek , nor their own bowels croak , had noises made with timbrels to out-voice them : so these to drown the cries and howlings of their wounded mind , put themselves in perpetual hurry of divertisement and vice , make tophet about themselves , and with the noise of ryots overcome all other , because they will not hearken to those groans that call for the physician of souls , and then sure these resolve to dye . nay if this will not keep them quiet , you may see them sometimes ruffle with their own consciences , desire present convictions in the very instant of commission , men so set on death , that they condemn themselves in that which they allow . and though a man would think there should be little satisfaction in those pleasures which condemnation thrusts it self into , and which have an alloy of so sad apprehensions ; yet such are it seems the satisfactions of sin : for while it slabs and gashes , he brave hero of iniquity , can charge the wounds and take the vice. yea thirdly , though the lord himself appear , and take part in the quarrel , joyn with our principles and conscience against the sin , and with importunate calls alarm us , give us no rest , ordain a function of men by whom he does beseech us , dresses their messages with promises of that which god is blessed in , and arms them too with terrors such as devils tremble at , and joyns his holy spirit too , that power of the highest , sends him in tongues of fire , that he also may preach this to our very hearts , and fright us with more flame : and yet the sinner breaks these strengths , and vanquishes the arts and strivings of divine compassion . if these embassadors speak charms , it is but what god tells our prophet in this chapter , ver . . and lo thou art unto them as a very lovely song of one that hath a pleasant voice , and can play well on an instrument . and it does dye like that , as it there follows , they hear thy words but they do them not . and if they flash in hell against their vices , in torrents of threatning scripture , they concern themselves no more than they would in the story of a new eruption of mount aetna or vesuvius . yea they do quench the spirit and his fires , do not like the deaf adder , stop their ears against his whisperings , and the charms of heaven ( that were a weaker and less valiant guilt ) but are religious in hearing them , curious that they may be spoke with all advantages to make it harder not to yield and live , that so they may express more resolution to perish , and with more courage and solemnity may sin and dye . nay more , when god hath found an art to draw themselves into a league and combination against their vices , bound them in sacraments to virtue ; made them enter a covenant of piety , and seal it in the blood of god , and by that foederal rite with hands lift up , and seizing on christ's body , and with holy vows oblige themselves to the performances , or to the threats of gospel , which they see executed in that sacrament before their eyes , see there death is the wages of iniquity , they shew themselves its damned consequences , while they behold it tear christ's body , spill his blood , and crucifie the son of god ; yet neither will this frightful spectacle , nor their own ties hold them from sin and ruine , they break these bonds asunder to get at them . the wiseman says that wicked men seek death and make a covenant with it , and so it seems : but sure they are strange wilful men , that seek it at gods table in the bread of life , that will wade through an ocean of mercy to get at perdition , and find it in the blood of christ , will drink damnation in the cup of blessing ; men that poyson salvation to themselves : they that contract thus for destruction , and tye it to them at the altar , with such sacred rites and articles , are sure resolv'd and love to dye . fourthly , god had provided other guards to secure men from sin and death , the censures of the church ; of which this time was the great season , and the discipline of abstinence we now use is a piteous relique , all that the world will bear it seem : but as the lord appointed them they were so close a fence , that our saviour calls them keys of the kingdom of heaven , as if they lock'd us in the path of piety and life ; and we must pick or break all that the key of heaven can make fast , burst locks as well as vows before we can get out , have liberty to sin . god having bounded in the christians race as that among the grecians was , which had a river on one side , and swords points all along the other , so that destruction dwelt about it on the borders : and god hath mounded ours with the river of hell the lake of fire , and with these spiritual swords ( as s. cyprian and s. hierome call the censures . ) but yet a mound too weak alas ! to stand the resolution and assaults of vices now adays ; which do not onely make great breaches in the fence , but have quite thrown it down , and slighted it ; and the church dares not set it up again , should she attempt it they would scoff it down . men will endure no bar in the way to perdition ; they will have liberty of ruine ; will not be guarded from it ; so far from brooking censures they will suffer no reproof , nor admonition , not suffer one word betwixt them and death eternal . but fifthly , though we will not let almighty god restrain us with his censures , yet he will do it with his rod , and set the sharp stakes of affliction in our walk , to keep us in ; thus he makes sins sometimes inflict themselves , and then we straight resolve to break off from them ; and while we suffer shame , and feel destruction in the vice we shrink and uncling : and now the sinner would not dye , especially if his precipitance have thrown him to the confines of the grave ; and while he took his full careers of vice , the fury of his course did drive him to the ports of ruine , and death seemed to make close and most astonishing approaches , when standing on the brink of the abyss , he takes a prospect of the dismal state that must receive him and his vices , then he trembles and flyes , his apprehensions swoon , his soul hath dying qualms , caused as much by the nausea of sin as by the fear of hell : he is in agonies of passion and of prayer both against his former courses , he never will come near them more ; and now sure god hath catch'd him , and his will is wholly bent another way , now he will live the new life if god will grant him any : but alas ! have we never seen when god hath done this for him , stretch'd out his arm of power , hal'd him from the brow of the pit , and set him further off , how he does turn and drive on furiously in the very same path that leads to the same ruine , and he recovers into death eternal ? and now this will is grown too strong for the almighties powerful methods , and frustrates the whole counsel of god for his salvation , neglects his calls and importunacies whereby he warns him to consult his safety , to make use of grace in time , not to harden his heart against his own mercies , and perish in despight of mercy . and when he can reject gods graces and his judgments thus , defie his conscience and his own experience too , there is but one thing left wherein this resolution can shew its courage , and that is , sixthly , his own present interests ; all which the sinner can break through and despise , to get at death . it is so usual to see any of the gross wasting vices when it is once espoused , murder the reputation , and all those great concerns that do depend upon a mans esteem , eat out his wealth and understanding , make him pursue pernicious ways and counsels , besot him , and enslave him , fill his life with disquiet , shame and neediness , and the sad consequents of that , contempt , and all that 's miserable and unpitied in this life ; and yet the sin with all these disadvantages is lovely , not to be divorc'd nor torn off from him , that i were vain should i attempt to prove a thing so obvious . i shall give but one instance of the power of the will , the violence and fury of its inclinations to ruine . the man who for anothers inadvertency , possibly such as their own rules of honour will not judg affront , yea sometimes without any shadow of a provocation , meerly becaue he will be rude , does that upon which they must call one another to account , and to their last account indeed at gods dread judgment-seat ; whither when he hath sacrific'd two families , it may be all their hopes and comforts in this life ; two souls which cost the blood of god , having assaulted death when it was arm'd and at his heart , and charged damnation to take hell by violence ; he comes with his own and his brother's blood upon his soul to seize his sentence , go ye cursed into everlasting fire : 't is plain against all interests of this world and the world to come , this man will dye . and yet this is one of the laudable and generous customs of the age. neither doth this man stand alone , the desperate rebel would come into the induction , that without any hopes sets all on fire , to consume all here , and to begin his flames hereafter . but i have said enough to prove the resoluteness of a sinners will , which is so great indeed that it is this especially which does enhance the guilt of sin into the merit of an endless punishment , this persevering obstinacy does deserve hell and make it just . for whatsoever inequality there is betwixt the short-liv'd pleasures of a sin , which dye while they are tasted , and put out themselves , and those eternal never-dying retributions of vengeance , ( as sure there is also betwixt the life of man , and several of those petty felonies that forfeit it ) yet the law does not murder when it executes . ( i might have instanc'd in the gathering sticks upon the sabbath day in israel . ) for since the preservation of publique safety and propriety is valuable with the lives of many men , and to secure that and affright the violation , it was necessary to affix such punishments to such offences ; they that know the penalty , and wilfully , meerly to feed their other vices , run upon it , justly suffer it : so that man might not rob himself of that immortal glory which god had ordain'd him when he did see it absolutely necessary , thus to hedge vice with eternal death : and as he set angels and flaming swords to keep him out of paradise , so to set fiends and flames to guard hell from him , and to entail those torments on man's sin , which he had prepared for the devil , and sealed the deed in the blood of his son. if notwithstanding men renounce the blessedness , and against all their interests and obligations , in spight of all the arts and powers of heaven , they will have the torments ; and , ( what they never would attempt for paradise ) invade those flames to get to hell , 't is very just that god should let them have it ; should not break his decrees , dispence with holy laws so confirm'd , meerly to gratifie those that are obstinate for ruine , and against his whole gospel quench hell fires because men are resolv'd to run into them . this will does , as it were , even the scales betwixt the sin and the damnation , equal the pleasure to the punishment , and fill the distance from a moment to eternity . but though this will do clear god's justice , yet it does not satisfie his reason , he seems astonish'd at the choice ; god himself cannot find a ground for such a resolution ; and therefore does enquire , why will ye dye ? which is god's question , and my second part. it is the present pleasure sin does tempt your sensuality withal , whose agitations are so quick and strong that they surprize or break the forces of your reason , and your principles , put the mind in disorder , and then seize it with such violence as to lead it captive to the law of sin and death ? 't is true indeed thus both of them had their original , so they prevail'd in paradise , for when the woman saw the tree was good for food , and pleasant to the eye , and a tree to be desired to make one wise , she took thereof and she did eat , although she knew that god had said , in the day that thou eatest thereof thou shalt surely dye , gen. iii. but there was generous pleasure here , such as tempted the soul , assaulted it with the appearances of wisdom , and divine knowledg : ye shall be as gods , gen. iii. . and sure 't is no great wonder if the proper pleasures of the mind ingage it , therefore when god would give a precept liable to a temptation of being broke , he laid it in the sphere of those things that delight the soul , of knowledg ; but far be it that those of sensuality should ever have prevail'd ; man may yield to the pleasure of being like god , but for pleasure to make himself a beast is contradiction to nature . for pleasure is but satisfaction of our appetites , and the more natural the inclination is , the higher and more powerful that nature , and the desire eagerer , so much the more delightful is the satisfaction . now it is certain that the reasonable faculty , the soul or spirit is the highest and most proper nature of a man : in all the rest he 's not a step remov'd from beasts , unless it be in shape , but in the accurateness of his senses is below them far ; and therefore must be so in sensual satisfactions ; but in his soul he borders upon angels , and does come towards god. now then that soul being mans peculiar nature , the highest part of him , it follows its delights , spiritual reasonable joys must needs be the most natural and most proper for it , most conform'd to it , and therefore the most taking with it . this may be cleared most irrefragably . a beast hath several ingredients of nature in his making , he is an heavy body , and a vegetable , and he hath also sense which is his highest nature . now though the onely inclination of heavy bodies be to fall down to the earth , and this be also natural to a beast , we do not find that 't is his greatest pleasure , sure he had rather feed than tumble in the pasture ; his chief delight lies in the satisfaction of his chiefest faculties , wherein he does excel , his senses ; and as beasts differ and transcend in these , so do their pleasures also differ and exceed . a man also , as aristotle says , does live a threefold life : at first he is but a plant-man , a growing span of living creature , and he 's born only into animality , a life of sense , and at last educated into reasonable . now the delights of his first stages , whilst onely vegetation and sense live , although proportioned to those states , yet have no savour to the mind ; he grows through nuts and rattles to the use of reason , and the pleasures of it also ; these must keep even with the growing faculties and become higher , rational , and manly : which if they do not , but the man still dwell upon the satisfaction of sense , he does confound the stages , contradict the progresses of nature ; he hath the age and strength of reason but to play the child with , to exert it in those things that are but a man's rattles , hath the sagacity of an intelligence meerly to find out how to be a brute with greater luxury and rellish . come therefore , shew me now the sins which the delights of reason do betray you to , and i 'le admit the plea : but if you live your own reverse that you may dye ; renounce all your own pleasures first , that so you may renounce the joys of god and heaven ; and fall from nature that you may fall into hell , this case hath no pretence ; and those pleasures cannot toll man on to death , which till the man be dead , and the brute onely live within him cannot be his pleasures . and it is plain they are not pleasures to a sober man that lives the life of reason , not to say of grace : nor are they such to any man till he have train'd and exercis'd himself into an habit of enduring them , and by a discipline of torment made himself experienc'd for vice and for damnation : nor is there ever any pleasure in some vices . what is there in the dismal wishes of mans imprecating passion ? there cannot be musick in those harsh horrours , and yet the sinners will destruction so as that they call to god to pour it on them , and tear it down from heaven , so that pain and disease seem to sauce those delights , and death to be the tempter to the pleasure ; 't is evident mens reasons and their practices must be first debauch'd , that they may count them pleasures , and therefore pleasure cannot be the first mover in the sinners race to death . but i will grant , that the spirit and flesh of man by their so strait alliance and perpetual converse , may grow to have the same likes and dislikes , have but one appetite , and this alas ! be that of flesh ; to whose onely satisfactions the man useth himself , by long custom of which , the soul doth so imbibe the inclinations of the body , that nothing of another kind can possibly be relish'd . in this case sensuality hath pleasures , yet such as cannot answer gods enquiry ; for do but consult mans other choices and you find a present satisfaction cannot work his resolutions to forego great after-hopes , or run upon a foreseen ruine . who will exchange his right to the reversion of a crown , which from his father he shall certainly inherit and succeed to if he do out-live him , for a present scene of royalty , and choose a painted coronet , the pomps and adorations of a stage , and the applauses of a croud before the real glories of his kingdom , the love and the obedience of his subjects ? and yet my soul , the disproportion of the sinners terms is infinitely greater ; and there is no hazzard , which to make his choice of present things more flattering , the others hopes are liable to : for that heir of the crown may die before the crown fall to him ; but it is impossible that we should miss of ours except we put our selves by , by such choices ; except we change it thus . and on the other side we know , men will adventure the sentence of the law by robberies and murders to provide for lusts , while they hope to be undiscovered : but sure a prison made delightful by all arts of pleasure , and all plenties of it , will not hire a man to own those actions which shall forfeit him to certain shameful execution the next sessions , and yet this is the sinners state exactly , he is ti'd and bound in the chain of his sins , they are it may be chains of gold and softned with delices , but they reserve him to the judgment of the great assise : and yet he chooses these and puts them on as ensigns of delight and honour . once more ; do not men choose a present agony to keep off an afterevil , they tear their bowels with a vomit to prevent a surfeit , they cup and scarifie , and with all artifice or pain upon themselves kill a disease , yea they are well content to prolong torment so they may but prolong life ; and though the preservation of it prove onely continued pangs , and all they can effect is onely this , that they are longer dying , yet they are glad to be so in all cases , except where the prescription is virtue , and the death prescribed against eternal . now why do you choose thus onely in sin and hell ? 't is clear the very pleasure you change heaven for , cannot invite you from this life , and then you that will suffer any thing rather than you will dye , why against all resistance will you dye for ever ? it is secondly , because you know not what it is to dye the second death ? at least your notions of it are so slight and easie , that they cannot fright you from a pleasure or cope with a temptation to it ; and so though present satisfactions are not able to engage you upon present ruin they can upon the after-death . indeed the sinner would have reason if it meant no more than hath been taught of late by one that hath gained many proselytes among the virtuosi of religion ; after the resurrection the reprobates shall be , saith he , in the state that adam and his posterity were in after his sin ( i. e. ) the state we are now in , live as we do , marry and give in marriage , and cease to be when they have got some heirs to succeed them in tophet . poor unhappy souls these ! that never had any sin to merit being there , nor any sentence to condemn them thither but this mans : who must put them there successively one after other , to find employment for everlasting fire . a doctrine such as had an angel preach'd from heaven by s. paul's award he must have been anathema ; when the devil made religions , and theology came from the bottomless pit , he never found out such an engine to conveigh men into it as this pleasant notion of the punishment of sin therein ; as if leviathan were made to take his pastime in that lake also , by such interpretations , which surely were contrived to make out the assertion of that romish priest , who says , that those in hell love to be there ; nay more , that 't was impossible for god to do a kinder thing for them than to put them there . doctrines to be abhorr'd as hell it self ; and yet upon these grounds he builds their church by demonstration , so strong as that the gates of hell cannot prevail against it ; and in truth they have no reason to assault it on these terms . but to pass by such dotages and frenzies , you will be able sure to check all those presumptions which grow from sleight impressions of the second death , if you but take that prospect of it which the close of this time gives : look forward through this season , which is designed for you to prepare the way of the lord to his passion in , and you shall see the death that does await iniquity . if you behold him coming to jerusalem with hosannas and palms about him , as if death were his triumph , his passion so desirable , that he rode to meet it , which he never did at any other time ; and then complaining he was straitned until it were accomplish'd ; as he had throws of longing after it , and singing when he went out to it , you would believe the sinner never chose his death , sweetned by his most pleasant sin , with a more chearful eagerness . but then open the garden and you see his apprehensions of it throw him on his face to pray against it . see how he sweats and begs , his very prayer is a passion , the zeal of it is agony ! and canst thou choose that he so dreads and deprecates ? and when he durst not meet the apprehensions , wilt thou stand the storm ? see what a sting death hath , when it makes out-lets for such clots and globes of blood , and stings the soul so too , that it pours out it self in sweat. and then he sinks again under the deprecation of it , and prays that that cup may pass from him . blessed saviour ! when thou hadst just now made thy death thy legacy , thy sacrament , dost thou intreat to scape this death ? if this cup pass from thee , what will the cup of blessing profit us ? thou hadst but now bequeathed a cup to us which was the new testament in thy blood , and now wilt thou not shed that blood ? but dost thou refuse thy cup ? oh 't was a cup of deadly wine , red with god indignation , poison'd with sin ! and can the sinner thirst for the abyss of this , the lake that hath no bottom ? and when he goes again , and prays the same words the third time , be yet not onely so supine as not ask to scape it , seldom and very sleight in any prayer or wish against it , but also so resolv'd to have it , as to gape that he may swill it down to everlastingness ? follow him from that garden and you see him even dying under his cross , he cannot bear that when it is laden with sin , who yet upholdeth all things by the word of his power . 't is said the time will come when the sinner will cry out to the hills to fall on him , any weight but that of iniquity , the burden of that is intolerable , 't is easier for him to bear a mountain than a vice , and yet christ saith he hath a beam in his eye , and can he shrink at any weight whose part , that is most sensible , tender to an expression , can bear that which shoulders must fall under , onely pillars can sustain ? oh yes ; that which did sink the shoulders of omnipotence : then the mountains rather and the rocks to cover ; but in vain , they will not cover , for thy very groans will rent them : christ's were so sad that his did , they tore the rocks , and that which is much more inflexible , the monuments : death started at them , and the bonds of the grave loosened , and the dust was frighted into resurrection ; and more , the hypostatick union seem'd rent by them , the god to have forsaken his own person . and can the sinner hope to stand this shock ? will the courage of his iniquity make his heart harder than those rocks , more insensible than the grave , and better able to endure than he that was a god ? and will you die into this state eternally ? which it was necessary for him to have the assistance of divinity in his person , that he might be able to endure one day , and which yet notwithstanding made one day intolerable . the sum is this , a person so desiring death and yet so dreading it , and sinking under the essays of it , and this person the son of god , and that dread meerly because there was sin in the death , ( for if this were not in the cause , no martyr but had born death with more courage but that son of god ) all this as it does leave no reason for the sinners choice of death eternal , so neither doth it leave a possibility of bearing it : and if so , give me leave in god's name to expostulate , the last imployment of these words , why will ye die ? after this killing prospect , while the damp of it is on you , let my bowels debate with you , which yearn more over you than they did over my beloved son in whom i was well pleased ; when i have sent my only son , god , one with my own self , to be made man , that he might suffer what was necessary to be suffer'd to preserve you from eternal sufferings ; when i have laid on him that was brought up with me from everlasting , and that was daily my delight , all your iniquities and my own indignation , that so you might be freed from both : when i have found out , made an expiation , with which i am more pleased than ever your transgressions offended me , which hath quite blotted out your sins and my displeasure ; when your redemption from death is made , the ransom paid , the price is in my hand , why do you then refuse your selves , your own eternal blessedness which was thus dearly purchas'd and is ready for you ? why will you seize that indignation which you are redeemed from , and force those sufferings on your selves , which have been laid already and inflicted on another ? 't is a small thing that you refuse me , the return of my expence , that which i gave my son for ; but do you renounce happiness because my love and blood is in it ? and will you die because you may , and i desire you should live ? when my son went from the essential felicities of my bosom to embrace agonies , and dy'd for you ; why will you also die ? as you have slain his person , will you crucifie his kindness too ? and crucifie your selves rather than have it ? and having us'd him most despightfully , will you therefore use his favours so ? and not let his death and passion do you any good ? contemn his methods of salvation , his divine acts of making you for ever blessed ? is your saviour and life it self so hateful to you ? and after such redemption of your persons is there no redemption of your will from perishing ? nothing of value that can bribe your choice against it ? nothing that can betroth you into a desire of life , and take you off from your resolves to die ? had i set no advantage on the other side , if sin had sweetned misery to your palate , it had been no such great despite and contradiction to appetite ; but when heaven and the joys of god are in the scale against it , to prefer misery is wretchless beyond aggravation . oh why will you rather die ? those very things that tempt your wills were they abstracted from the death they do inveigle you into , were they sincere and innocent , if they were set against that life , that blessed life , immortal life , would vanish quite in the comparison when you should see they are but frolicks of delight , that never take you but when you are turn'd up to them , in moods and fits ; and the complacencies you take in them are but starts of appetite , that swells and breaks out to them and then falls again , and so the pleasures die even in the birth , and therefore cannot satisfie ; indeed do but disquiet an immortal appetite such as man's is , so that it were impossible to choose a life , these rather , although there were no misery annex'd to them , if you consider'd : for it were to resolve that a few drops were more than an immence ocean of delight , a moment longer than eternity , a part were bigger than the whole , an atome greater than an infinite . now there is nothing then that can prefer these to your choice but the death only ; and oh will ye without and against all temptation , will ye die ? o thou my soul ! take other resolutions , thou seest the things that men with so much care and sin provide to make their lives delightful here , although success answer their care , are vain and helpless things , and life it self as vain , and i must die , and drop from heaven ; and therefore be thou sure to take a care their treacherous comforts do not make me die into the everlasting want of them and of all comforts . the artificial pleasures of the palate whether in meats or drinks , forc'd tasts , that do at once satisfie and provoke the appetite , will rellish ill when i begin to swallow down my spittle ; but sure i am , i am invited to the supper of the lamb , to drink new wine with christ in my father's kingdom ; the fatted calf is dressing for my entertainment , and shall i choose to be a while a glutton with the swine , rather than the eternal guest of my father's table and bosom ? and refuse these for a few sick excesses which would end in qualms , and gall , and vomits , if there were no guilt to rejolt too , and which will kindle a perpetual feaver ? the honours and the glories of this life will lose their shine when i am going to make my bed in the dark , in a black lonely desolate hole of earth ; my gayeties must die , when i must say to corruption , thou art my father , and to the worm thou art my mother and my sister : and if there were pride or ambition in them , their worm will never die , that pride will make me fall as low as lucifer , that glory will go out into utter darkness , and that ambition change my honour into everlasting shame , envy , and torment : but sure i am that there are glorious robes , and thrones , and scepters in god's promises ; and let thy gayety , my soul ! be in the robe of immortality , the throne of thy ambition that of glory . when i shall lie tortur'd or languishing in my last bed , palaces and possessions will no more relieve me , than the landskip of them in the hangings can do it . and if there were covetousness , bribery , sacriledg , or injustice in them , i shall be carried out of these , and have no other habitation assigned me , but with the devil and his angels , shall inherit and possess nothing but the almighty's indignation for ever . but in my father's house are many mansions , places prepared for me , and an inheritance as wide as heaven , as endless and incorruptible as eternity , and god himself : and sure if i may choose , there i will live where there is neither will nor possibility to die ; where there is life , fulness of joy , pleasures for evermore . to which , &c. the sixth sermon , preached at white-hall . psalm lxxiii . v. . whom have i in heaven but thee ? and there is none upon earth that i desire besides thee : my text is the result of the pious man's audit , the foot of the account in summing up his whole that he hath either in possession or desire ; and instead of nice division of the words i shall observe in them these subjects of discourse . first , the different tenure , or condition of estates in the two different countreys we relate to , this here is a land onely of desires , the other is a place of enjoyments , have in heaven , desire on earth . yea secondly , though our estate here in this earth be present , and that other seem removed far off , yet the possessions of that are present and in hand , but the most native satisfactions of the earth are still at distance , onely the object of our aims and expectations i have , now i have in heaven , on the earth i but desire . thirdly , here is the matter of both these desires and enjoyments to the pious man ; no person or no thing ( for so it bears also ) but god : there is nothing upon earth that i desire besides thee . and as to heaven the negation is express'd emphatically by a question , whom have i in heaven but thee ? yet least this question should look like an expostulation , and he that asks it seem unsatisfied with his portion , we will therefore , lastly , see the importance of it to the christian , since our saviour is gone up into heaven , see whom the christian hath there : and if the psalmist could find none but god , and david ( if he were the author ) could not see the son of david there , yet since christ is set at the right hand of god , the christians present interest in heaven is such , that looking with contempt on all that worldly men applaud themselves in the enjoyment of , rejecting all but thee o christ , he justly triumphs in resolving of this question to himself , and being satisfied in having thee , he does renounce even the desiring any thing but thee . of these in their order beginning here on earth , where our tenure even of earthly things is but desire , this world does give no satisfactions in hand , but still they are onely the objects of our expectations and wishes . when god hath given man an erect countenance , eyes that do naturally look towards him , and the very frame of him is such , that heaven is his constant object ; it were no wonder if his looks and thoughts were always there , since both the duty and necessity of that does seem imprest upon him in his making , and to desire things above , is , as it were , the law in his members . but when he swims in delicacies here upon the earth , is immerst in the plenties of all kinds , that these should give him nothing but desires of themselves , that the delights should not be present to him , but he should still pursue and need that which he is encompast with , that while with open mouth and in a most intemperate current he swills down the pleasures , yet his open mouth should gape only with thirst , and he be sensible of nothing but the want of these , is strange even to astonishment : yet such it seems the nature of them is . when s. john would enumerate all that is in the world the particular that he gives in is thus , john ii . . all that is in the world , the lust of the flesh , the lust of the eyes , and the pride of life . he does not say , the objects of these lusts that are to serve and satisfie them , for there 's no such thing as satisfaction , but onely lust ; and if we make enquiry into the particulars we shall find it . to begin with that of the eyes , covetousness , or the love of money : 't is evident that where an object is not useful to the faculty , it cannot satisfie , for satisfaction is fulfilling of our needs and uses , but money is not useful to the sight , nor indeed does it prove useful to , or serve any of the covetous mans occasions or faculties ; rather the contrary in every kind , he does bereave himself of good because he hath it ; he is in agonies of trouble and sollicitude , lest he should need , and not have that , which when he hath acquir'd he will still need , and will not have enjoyment of . nor is it possible it should be otherwise , for since there is no natural original or cause of this his appetite , for 't is not emptiness that makes him hungry , who is more ravenous the more full he is , whose most empty bowels shrink and cling together , and having learn'd not to expect repast , while his bags and desires stretch , and are enlarg'd by being stuff'd . nor is it fear of future want that makes him eager to provide so , for why should he be so unsatisfied in his providing against want , that will want more the more he is provided ? and since as there is no natural cause , so there is also no natural measure for this appetite of his ; for natures measure is our real uses of the object . but this man heaps up useful things that he does never mean to use : since therefore it hath neither bound nor cause in nature , 't is monstrous , and must needs be an unlimited lust , uncapable of satisfaction : and all this man's wealth does purchase nothing for him but desires , and is not the content but the lust of his eye . and the same reasoning will conclude the next , the pride of life , which is the lust of a sense as wholly unconcern'd in all the pomps and garnishes of pride , as the eye is in wealth : 't is a lust of the ear , all is but the man's passion to hear himself , his trappings , or condition commended . the learned man that 's proud , does think of no return for all his toyls and watches , all the present racks and tortures of his mind , and all the after-ones that he does pull upon his body , but to be spoken well of : he fasts , mortifies , and denies himself more than the covetous man can do , meerly to fill himself with wind ; he reconciles the babel of all languages , and sciences too in his own head but for a word , onely to hear an euge , and this with such solicitude that if the breath of mens applause should fail him he would straight expire , as if his soul breath'd onely at his ear. if my pride lies in gayeties , all natures wardrobe must be rifled , the beauties of the universe desloured , the art and sweat too of all nations employed to attire my person , or to dress my room , rather indeed to dress the tongues and furnish , out the talk of other persons , who must entertain mine ears with the discourse of my own splendors ; which is all the use i can make of it ; the eastern rocks must send me diamonds , meerly to dart a line of light into anothers eyes , which may return to me in a report that i have such fine jewels , and i have nothing else of all my sumptuous glories but the meer eccho of their shine , which is reflected and beat back to me in commendations . with so much expence anxiety and sin , i do provide onely for other mens discourses , or it may be , envies . now these are none of my enjoyments , and therefore i have nothing of them but the lust and the desire . as for those of the flesh , the third remaining kind , they seem indeed to be exempted from this reasoning ; the sensual person gorges his desires , and in solomons phrase makes his soul enjoy good : yet the same solomon salves that appearance too , in saying when provisions encrease , they are encreased that eat them ; and what good is there to the owners thereof , saving the beholding of them with their eyes ? my broad and my cramb'd tables do not more enlarge or serve my appetite , give me no satisfaction but onely that of seeing many dishes full , and many men consuming them , as if luxury also were a lust of the eye . it hath been said indeed , that the eye is the gluttons most unsatisfied and greedy part , and it must needs be so if its lust lie to all that other men devour , and if it crave not onely for the mans own stomach , but for throngs of clients , parasites , and attendants . and 't is too plain the other twin intemperance lusts by the same rules and laws : it does not onely claim its seat in the eye , which makes it self a judge of liquors for the palate , and does not choose them by the uses of their moisture , but by their body , by their air , and by the mode , and other rules of the authentick standard drinkers ; as if men thirsted in the fashion onely : but this eye also , as the riotous mans did , gapes for company , and thirsts to see the vice go round , it drinks in nothing with so much delight as the wine , when a weaker companion returns it back again in vomit , at that foul horrid spectacle it sparkles and triumphs . now 't were in vain to ask solomons question , what good is there in this ? or what enjoyment ? to urge that meats and drinks cannot give satisfaction to the eye that hath no palate , and then cry out oh prodigy that it should lust thus ! as for the other kind of riots , where with arts of epicurism men contrive to feast and entertain their private appetites , and put a patrimony into sauce for their own palats , men sordidly luxurious . 't is evident that these are studied to provoke , men choose such wines as they may longest drink , and with elaborate condiments make forc'd hunger as well as dishes , so that the riotous design onely to lust , and the whole mystery of luxury is to create desires . lastly , for that one that hath ingross'd the name of lust , it gives in a full evidence against it self . for the adulterer , much more irrational than the most greedy miser ; is insatiate in desiring what he hath , and his lust will not use his remedy , lest so it should allay and quench the lust : and whilst with so much feaver of desire , he courts nothing else but the change , and values that alone equal with all the discontents of this life , all the miseries of that to come , and will go to the devil meerly for variety , as it is plain : adultery hath nothing proper to it self but the desire , is a meer loosness of the fancy , which ranges in wild lusts , and which hath no enjoyment that 's peculiar to it but the lusting onely ; so 't is also plain that this lust must be endless , for that principle of change which gives it all its incitation must never let it rest ; for then 't is not variety . s. john said therefore most expresly , all that is in the world is lust ; men onely can desire here , pursuing their desires just as they do their shadows , no eagerness or hast can bring them nearer , still they onely pursue , yea like him that would hugg and force a cloud , his empty arms return upon his breast with strokes ; and while they seek to catch the object wound his bosom : and thus it must be till we fix our passion there , where onely there is satisfaction even on god ; the object of the pious mans desire , and my next part. nothing besides thee , or with thee : so it signifies also . there is nothing upon earth that i desire with thee . had he said , nothing without thee , the emptiness of every thing below which the lord and his blessing is not in , had made this his determination just and necessary : but sure when god hath put other needs in my making , and hath provided supplies for them , those also are as just and necessary objects of desire , while they are with and under him : but yet , he that had brought all his affections into davids frame , might well say he desired nothing upon earth besides , nothing with god ; for he had weaned his very flesh and all the craving appetites of sense from their own objects , and had fix'd them upon god in all their strength and vigour . my soul , saith he , thirsteth for thee , ( elsewhere , my soul gaspeth unto thee , even as a thirsty land , ) and my flesh also longeth after thee , psalm lxiii . . how ! my soul thirsteth for thee ? with thee indeed is the well of life : but thirst is an appetite , gasping a consequent defailance and impatience of the body ; to both which the soul is a meer stranger , as it is also to the ways by which the body does desire ; ●or the soul is drawn by moral engagements , by persuasions and motives , there is place for deliberation and choice in her desires , she can demur in her pursuits , divert her inclinations , and quench a desire with a consideration ; but the flesh pursues in a more impulsive manner , is drawn and spurr'd on by such impetuous propensions as are founded in matter : you can no more persuade a thirsty palate not to thirst , than you can woo a falling stone to stay its hast , or invite it to turn aside from its direction to the center . yea but the soul also exerts it self in all these appetites of flesh and matter , and with all their violence when it looks on god , when we have once had a taste , or when indeed we but discern our needs of him , whether our temporal , or spiritual , those of the soul or flesh , all the desires of both then fly at him , and with a tendency most close and uncontrollable , then nothing besides him . for all the appetites of body croud into the soul that they may catch at god , that thirsts and gaspes . and the soul does put on the violent impetuous agitations of the bodies appetites ; my soul thirsteth for thee , and my flesh also longeth after thee . what longing is , whether an appetite or passion of the flesh or mind , whose signatures are more express indeed upon the flesh than those of any other , yet whose impulses are so quick and so surprizing , as they were spirit ; i shall not now enquire : but sure if the flesh long it should be for some carnal object , for that is proportion'd to it ; flesh and the creature use to close indeed , and they imbibe each other , as if they knew to fill and satisfie each other ; yea some there are that have brought down their souls to the propensions of flesh , have given to their very spirits an infusion of carnality , for they mind onely fleshly things . but by the rates of david's practice it should seem the pious man does the just contrary ; sublimes his flesh into a soul , drains all the carnal appetites out of it , weans it from all its own desires , and teacheth it those of the spirit onely , makes it long for god. now he whose flesh is defaecated thus , and as it were inur'd to the condition which it shall put on , when it awakes from its corruption , as if it were already in that place , whose happiness and desires have no use of body , and were in that state where their bodies neither hunger or thirst , for these he hath translated from his flesh ; 't is his soul onely thirsts , and that for god : as if he were indeed like angels now , how can this man desire any thing on earth besides the lord , who is and does already what they are and do in heaven , where we have nothing but thee ? but notwithstanding this exalted temper , though we should arrive at this seraphick constitution of desires , and though god hath now made himself to us the proper object of these appetites , for since god struck the rock for us which rock was christ ; since the true bread came down from heaven , if our flesh long for god there is a satisfaction ready , he hath made his flesh be meat indeed ; if our souls thirst for god , he can furnish drink for a soul , the blood of god. but yet while this soul sojourns in this earthly tabernacle , the man will still want other supplies , and may be not desire them ; or can he choose indeed ? for they that tell us stories of some men , whose hungers and thirsts after god as they devour'd all other desires in them , so also gave themselves no other satisfaction but panem dominum , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 supersubstantial daily bread , the lord ; these men i say , would find it hard to make out how bare species could nourish and sustain a bodily life . yea christ himself when he was upon the earth did hunger , and although it was his meat to do his father's will , yet when he was an hungered angels came and ministred unto him , and then may not our earthly needs desire something besides him ? that while we are upon the earth all those necessities are in our constitution is certain ; but that we need not desire for them , or any thing besides him , is as certain : because to them that desire him all these things shall be added , they are annex'd by promise , matth vi . . it is for such to be sollicitous who would have something they must have alone ; something that cannot come along with god. but if i be assur'd that all my needs shall be supply'd in him , i need desire nothing besides him ; now this promise he must perform ; for he that when he put man in a state of immortality in paradise , provided him a tree of life that might for ever furnish and sustain him : for that age also that he does design a man a being for his service here upon the earth , he must allow him necessaries for his being and his service , otherwise he can nor serve , nor be : and then if they be certain what need he desire them ? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith s. chrysostome ; these are not objects for our careful wishes , but our trusts and confidences , we may assure our selves of these if we have him , these are his appendages , and then why should i put them with him into my devotions ? when my soul lies gasping towards god in prayer , my desires seizing on his blessednesses , to take them off from him , and to make my desires turn aside to little earthly things and fix them there , is to affront not my god onely , but my prayer too ; and when these things are sure , seems to betray a mind too earthly and too apprehensive of these needs : surely i were most strangely necessitous , or strangely greedy , if both god and that which shall be added to him were not enough for me : more wretched , or else more unsatisfied than hell , if the almighty were not sufficient for me ; if he be my provision , then i need desire nothing besides him . but yet necessities will crave ; hunger does croak aloud , thirst makes the insensate earth to gasp ; as if with open mouth it gap'd not onely to receive but beg gods showers , and god expects to be intreated for these things : he feeds but those young ravens that do call upon him , and the young lions roar to him and seek their meat at god : the eyes of all things wait on him for that ; yea , this our psalmist in this very psalm desires other things ; and christ himself hath put into his little summary these needs and these desires , give us this day our daily bread ; and my text does but regulate not exclude these desires , if we shall read it in the old translation , there is none upon earth that i desire in comparison of thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there 's none or nothing that i desire or delight in equally with thee , like thee , so we translate the same word , ver . . i shall not doubt to beg what my needs crave : but if god , and any the most signal earthly advantage stand in competition , and i cannot have one with the other , his providence or his commands have made them inconsistent , that i will not desire with him , then he shall be my choice alone : rather obedience and my god than any satisfaction how desirable soever ! this is the touchstone of a pious mans desires ; 't is not unusual for inclinations to things below , more to possess our thoughts , employ our faculties than any other , and we are far more sensible of their impressions , more busie in the pursuit , and more tender in our cares of them : but if upon contest betwixt god and our inclinations , upon debate betwixt a pleasure and command , we can decree for god and for obedience , pass sentence with the precept , we are safe , here the desire is not inordinate . 't is a known instance , and you may have seen , a tender mother spending almost her whole time in caressing her little infant , you would think she had eyes for no uses but to view it , and that she had her arms and breasts but to embrace and suckle it , to whom these are so wholly given up as if they had no part for any other , as the husband , had no share in her entertains and caresses of whom are far more sleight and not so pressing : but should it come to this pinch once , that she must straight resolve to part with one of these , however close her arms would grasp her child to rescue him ( to force whom thence were like the tearing of her bowels from her ) yet would she give those bowels to redeem her bosom guest , and the husband would be the choice ; so that although the other inclinations were more expressive , these are the stronger and the better setled . so it may happen , we may be more sensibly affected to some dear things here below , our thoughts , and eyes , and our embraces cling and fasten more to these ; but if it come to this that we must leave one , break with the duty or the passion ; if we resolve however not to part with god , but lay hold there and let the other go , then our affections are not onely regular when we desire nothing in comparison with him , but our desires are enjoyments , seize and take possession of him , and we have him : so my text implies here , whom have i in heaven but thee ? importing that we have him : which brings me to the other parts that yet remain to be discours'd of . three things are here to be considered . . that heaven is the place of possessions in opposition to this land of desires . . that god is the possession there . . that the pious man hath this possession in present . the first of these is so much common place , i shall not stay upon it ; those onely qualities that make this world to be a land of desires , have no place there , to wit , the instability and emptiness of all things in it , he that lays hold on them does but grasp mercury , which the more he clasps the more he forces it to slip away , and he retains onely the soyl and the defilement of it , like lightning which but passes by , stays not to cherish , onely dazels , and , it may be , scorches : so the shine of earthly glories startles the mind , amuses us , inflames desires of them , and goes out . but then above the tenure is eternity , and that assures immutability ; yea , if it be nunc stans , an indivisible infinity of permanent duration , whose every point does coexist to every point , a perfect and entire possession , all at once , of an interminable life that never can be all possest ; then nothing can pass by us , or cease from us , but we shall always every moment have , what we shall have in every any moment : our enjoyment also being like him that we enjoy , all in the whole and all in every part ; being not onely endless in the mass , but every moment of it is immortal : and then there can be nothing but enjoyment ; no place for desire there , where there is nothing absent , where all past and all futurity is always present ; and where also the infinite and all-sufficient god is the possession ; which is my next proposition , and that god himself affirms . gen. xv . i. i am thy shield and thy exceeding great reward . yea , this he hath present possession of , which my third proposition and my text asserts , in saying , whom have i in heaven but thee ? importing thee i have . the things we call most our possessions hee both personal and real , and our portions and inheritances : now david claims god under both these dues , thou art my portion o lord and the lot of mine inheritance ; as other men maintain themselves by these , so i live upon thee : and that we may not think that god is such but in reversion , those are present possessions which men reap the uses of in present to themselves . now what is there of god the pious man hath not the present uses of ? his eyes are over him , and his ears are open to his prayers , watch to attend each motion of his heart , and underneath him are the everlasting arms to carry and sustain him , his right hand wears him as his signet , and his left hand pours down blessings on him ; his wings are spread for him to nestle in that warm security , and hide him in the shadow of ; his bowels found and turn within him with compassion over him , and himself self is about his bed and about all his paths ; not so much to spy out his ways , as to preserve him in them all , and he waits that he may be gracious . in a word , all the securities that gods preserving mercies signifie , the watches of his providence , the blessings that fulfill his attributes of goodness , all are exerted upon his occasions , are made the present objects and the satisfactions of his nearest senses , and he may taste and see how gracious god is . and then give me o lord ! seizin of this the pious man's estate , i shall not envy other mens possessions ; though one lay house to house , and land to land till he become the lord of his horison , and his eyes cannot travel out of his demesne : for notwithstanding that we may have known ill courses or ill accidents consume all this , or force throw him out of all , and that great lord have no house but a goal , nor land enough to make a grave : but sure i am , that i shall be provided for in all necessities , unless there happen such a one for which there 's no relief in god ; nor can i be disseis'd , they must void heaven e're they can disfurnish me : for thee i have in heaven . but yet , though chance nor violence cannot put me out , yet i may forfeit this possession too ; for sin will separate betwixt me and my god , cast me out of his presence and enjoyments , as sure as it did adam out of paradise . and then alas ! if i had none but him in heaven , he is now become my adversary , holds possession against me , as he did that of paradise with flames ; so he does rain snares , fire and brimstone thence , and this is all the sinner's portion , psalm xi . all that i am like to get , unless i have a person that will attribute the cause , or mediate , there is no hopes of a recovery for me if i have none in heaven but thee . now here my last consideration will come in . if while my soul lies grovling under fearful apprehensions of its forfeiture , casting about for help and finding none upon the earth , if it look upwards and enquire whom have i in heaven ? have i none there but my offended adversary god ? it may resolve it self with comfort he hath other interests there . for , first , i have an intercessor there , rom. viii . . a master of requests , one that will not onely hand in my petitions , get access for my prayers and my tears to god , but will make them effectual : for saith s. paul , seeing we have a great high priest that 's passed into the heavens , let us come boldly to the throne of grace , that we may obtain mercy and find grace in time of need , heb. iv . . . for though my supplications have not strength nor ardour that can mount them into heaven , and are too impure , however wash'd in my repenting tears , to draw nigh to the lord , yet being put into the high priests censor with the altar coals to give them holy flame , and wrap'd up in his cloud and smoak of incense that will cover all the failings of my prayers , they may get access into his ears and his compassions . indeed how can they choose when christ does joyn his intercessions ? for my requests will go where the high priests do go ; he carries them , now he himself doth sit at the right hand of god : the intercessions that are made for me are made upon the throne , and therefore cannot be repuls'd from thence , and such desires command and they create effects . but should my prayers fail , and should god hide himself from my petitions , withdraw himself and hide his face from them , although they be even before his face . yet . secondly , i have an advocate there too , john ii . , . if any man sin , we have an advocate with the father , jesus christ the righteous , and he is the propitiation for our sins ; one that not onely pleads for me , but brings the satisfaction of my forfeiture in his hands , makes the just value plead ; appears there with his blood , and proves a recompence . 't is jesus christ the righteous advocate , that does propitiate and atone son , what he pleads for ; purchase what he begs . 't is true , that poor worm , saith he , hath provok'd thee often lord ! but thou didst smite the man that is thy fellow for it ; behold my hands , and look into my sides , see there thy recompence ; wilt thou refuse that satisfaction thy self didst contrive , and thy beloved son did make ? why did a person of the blessed trinity descend from heaven and divinity to be made sin and be a curse ; but to redeem him from the curse and sin , and to entitle him again to the possession of heaven and god ? why was i crucified but that thou might'st be aton'd and he be pardon'd ? thus he solicites for us there , presents himself in our stead , as our attorney . he was not a publique person onely on the cross , but he is so at the right hand of god ; as he was there our representative and bore our sins , so he is here our representative and bears our wants ; was there our proxey to the wrath of god , is here our proxey to his mercies and compassions . he looks upon himself as in our case , whose cause and persons he supplies , and so is prompted to desire and beg for our poor sakes , and he looks upon us as on himself , and so obtains as for his own beloved sake , pleads as our selves , and then as to himself he does decree sentence and grant : for thirdly , i have there a judg , and this is he , who sits at the right hand of god to judg the quick and dead ; i might have said a saviour , for he was exalted to a saviour to give remission of sins : but my judg is as kind a word . for however there be some will cry for rocks and hills to hide them from his face , yet this they are afraid of is the face but of the lamb , apoc. vi . . and it is strange that they who can look upon hell , and charge fiends in a sin , should tremble at a lamb , and fly him so : but to the faithful and sincere endeavouring christian though be sins , as his advocate is his propitiation , so his judg is his sacrifice ; is that lamb that does take away the sins of the world , is his ●in-offering , his expiation onely remov'd off from the altar to the judgment-seat , indeed the mercy-seat , the throne of his atonement , and his absolution : where his judg notwithstanding that his forseit shall decree possession to him , come ye blessed of my father inherit the kingdom prepared for you . lastly , we have our first fruits , for so s. paul does call our saviour ; and then in whatsoever sense that which is done to the first fruits is applicable to the harvest ( all this being hallowed in their consecration ) in that sense we our selves are raised to the right hand of god together with this our first fruits . and now o lord ! whom have i in heaven but thee ? i have my self in pledg and earnest there . and then they that rather than have these interests , these heavenly possessions in present , will have onely desires here on earth , are certainly of a preverse and reprobate choice . sure it would make consideration sick to think of the comparison betwixt the after-expectations of a pious man , and those things which our worldly persons call present enjoyments ; how for the little spangles of their pride , they are so taken with its rustling pomp , they reject glory that can never wither , fade , or sully ; forfeit the being cloath'd upon with immortality . how they lose all that everlasting heaven means , for little things that go by in a whirl-wind , come in storm and so they pass away ; refuse inmortal hallelujahs for a song , cast away solid joys , and an eternal weight of blessedness for froth , for the shadow of smoak . perchance this may be said for them , the nearness of the object does impose upon them , they choose something in present rather than dry future hopes . but then when that advantage to lies on the other side , their choice hath no temptation ; when the pious mans possessions are in hand , the others onely in desire ; in view indeed they may be , he does catch at and pursue them still ; but the hinder wheel of the chariot that presses and with larger turns and rowlings hastens after , may as soon hope to undertake the first , as that man reach a satisfaction ; still it removes , and he does onely heat his appetite in posting after it , onely get more desire . now 't is prodigious that these great men of sense should be men of such faith and expectation as to trust and hope in things that have so constantly , so daily mock'd their confidences and desires , yet be not onely infidels to all gods blessed preparations which they have nor reason nor experience against , but also have no sense nor relish of himself in present : not taste nor see how gracious the lord is . 't is said , that the desires of earthly sensual things do make the greatest part of the torments of hell : now though this doctrine be false and pernicious , yet 't is plain that torment must attend strong passions , and most infinite desires which are radicated in the sinner's heart , and which he carries hence and cannot there deposite , and to which yet satisfactions are impossible , against his knowledg to be mad , to have what he knows all the world cannot make it possible for him to have , this tears his soul. affections , these that may be said in some sense to fulfil some of the expressions of the torments of that place , their envy makes the gnashing of their teeth , and their desires are their vultures . thus tantal●s's riotous hunger that does gnaw his bowels , is his worm that never dies ; and his intemperate thirst his everlasting burnings ; and his water that he cannot reach or taste of , is his lake of fire without metaphor ; so that desire alone without its satisfaction , is so much of hell , and yet this is the worldly sensual mans estate exactly here on earth ; for he hath nothing but desires and lusts ; and his condition is not easier at all , for how is tantalus more wretched than a midas , or than any covetous wretch , who in the midst of affluence and heaps , hungers as much as midas did for meat and for gold too , and an touch neither for his uses ? so that the worlds delights are very like the miseries of hell , and men with so much eager and impatient pursuit do but anticipate their torments , and invade damnation here . and if the case be so , sure there is no great self-denial in our psalmist here , when he resolves to desire nothing upon earth in comparison of his god : 't is no such glorious conquest of my appetite to make it not pursue a present hell , and an eternal one annex'd to it before a saviour : yet the world does so . some there are that desire money rather ; and although when judas did so , this desire could not bear it self , but cast all back again ; and though it did disgorge , it burst him too ; the sin it self supply'd the law , and his guilt was his execution . yet this will not terrifie , men will do the like , betray a master , a saviour , and a god ; onely not for so little money peradventure . others , when the lord paid his own blood for their redemption , yet if their wrath thirsts for his blood that does offend them , their revenge makes their enemies the sweeter blood , though their own soul bleed to death in his stream . to others the deservings of the partner of an unclean moment , are much greater than all that the lord jesus knew to merit at their hands or purchase for them . and it is no wonder they are so ungrateful to their saviour , when they are so barbarous to themselves , as to choose not to have present divine possessions rather than not suffer the vengeance of their own appetites ; choose meerly to desire here , though that be to do what they do in hell , rather than have in heaven . o thou my soul ! if thou wilt needs desire , propose at least some satisfaction to thy appetite , do not covet onely needs thirst for a feaver , and desire meerly to inflame desire and torments : but seek there where all thy wants will find an infinite happy supply , even in thy saviour ; covet the riches of his grace and goodness , thirst for the fountain opened for transgression , for the waters of the well of life , desire him that is the desire of all nations ; yet why should we desire even him ? when we have him in heaven , and we have nothing upon earth left to desire , but that god who hath exalted him unto his kingdom in heaven , would in his due time exalt us also to the same place , whither our saviour christ is gone before . to whom , &c. the seventh sermon , preached at white-hall . third wednesday in lent . / . mark i. . prepare ye the way of the lord. i shall not break this single short command asunder into parts , but shall instead of doing that observe three advents of our saviour in this life , before that last to judgment : for each of which as it must concern us , there must be preparation made by us . in pressing which i do not mean to urge you to do that which none but god can do ; it is not in man to direct his own ways , much less the lords ; the very preparations of the heart are from him . therefore supposing the preventings of his graces , i shall subjoyn , that the comporting with those graces , the using of his strengths to the rooting out of our selves all aversation to virtue , and all love of vice ; and planting other inclinations , even resolutions of good life , is the onely thing that can make way for christ and for his benefits . now of those advents , the first was , when he came commission'd by god to reveal his will , to propose the gospel to our belief , the coming of christ as a prophet , which particularly is intended in the text. the beginning of the gospel of jesus christ , as it is written , prepare ye the way of the lord. the second was , that coming which the prophet isay did foresee , and in the astonishment of vision ask'd , who is this that comes from edom ? with dy'd garments from bozrah , travelling in the greatness of his strength ? why is he red in his apparel , and his garments like him that treadeth in the wine-fat ? and it was the prospect of him when he came to tread the wine-press of the wrath of god , to sacrifice himself for us upon the cross , his coming as a priest. the third is , when he comes to visit for iniquity , coming coersively as a king with his iron rod , to execute his threats on the rebellious ; those that will not have him reign over them : this coming also was considered in my text ; for in the parallel place of s. matth. it is said , repent , for the kingdom of heaven is at hand , for this is he of whom it was spoken by the prophet isaias , saying , the voice of one crying in the wilderness , prepare yet the way of the lord. for each of these in order , i shall shew you what prepares his way , beginning with the first , his coming as a prophet , appearing in the world to reveal his fathers ' will , the gospel . now the preparative for this appearance is discovered easily ; we find both in this chapter , and the parallel places , that john came to make way for it by the baptism and preaching of repentance ; and it was prophecied of him , that he should go before him in the spirit and power of elias , to turn the hearts of the fathers with the children , and the disobedient to the wisdom of the just , ( to the minding of just things ) so to make ready a people prepared for the lord , luke i. . and this is a preparative so necessary , that the nation of the jews affirm , it is meerly for the want of this that he does yet defer his coming : and though the appointed time for it be past , yet because of their sinfulness and impenitence he does not appear ; adding if israel repent but one day presently the messias cometh . and it is thus far true , that though it hindred not his coming , yet it hindred his receiving ; although it did not make him stay , it made him be refus'd . i may lay all down in this proposition . where there is not the preparation of repentance , where there are not inclinations and desires for virtue ; if christ come with the glad tidings of the gospel , he is sure to be rejected , his religion disbeliev'd . if the word of the son of god might be taken in his own case , this would be soon evinc'd , for when he came unto his own , they were so far from preparing his way , that they received him not , but did reject and would not entertain him as one sent from god ; of all this he onely gives this account , that he found no other opposition but from vicious humours . john. viii . , , . why do ye not understand my speech ? even because ye cannot hear my word : ye are of your father the devil , and the lusts of your father ye will do ; and because i tell you the truth ye believe me not . as if he should have said ; the reason why you do not regard me or my doctrine , but reject us both , is not because my doctrine hath not means to convince your understandings , but 't is not agreeable to your inclinations : the works that i have done to make my person be received , and my words credible , are such as no heart how hard or blind soever can withstand ; but the doctrine i bring along is most unwelcome , ye cannot abide to hear it . now as he that shuts his eyes , or turns away his face because he hates to look upon an object , may not see it though it be all cloath'd with day ; as visible as sunshine ; so your blindness proceeds hence that ye hate the light because your deeds are evil . neither do you love to hear that which you have no mind to practise ; and you will not be persuaded to believe that is your necessary duty , which you are not willing to perform ; but will rather choose to think i do my works by a confederacy with belzebub the prince of devils ; although it be apparent that those lusts which you will do , and which my works and doctrine come to drive out of the world , they are lusts of the devil ; and i , because i tell you the truth , truth i confess somewhat severe , and not so agreeable , therefore you will not believe me . and is it not strange when nothing can be acceptable to the understanding but as it hath appearance of truth , and when truth comes with evidence and demonstration , though it be but speculative useless truth , yet it does seize and force aslent , that yet christ's truths , which did not want conviction , for they came to them with that infallibility which miracles can give , should be therefore not believ'd because they were truths ? not strange at all : for his truths were not for their turns , nor humours . and therefore he says to them , mat. xxi . . ye repented not that ye might believe them . as if they assented not with their understandings but their appetites : and we our selves have seen too much unhappy evidence of men , whom libertinism hath made antimonians , whom a desire of being loose from duty hath made solifidians , of them whom sensuality hath made atheists ; men that become proselytes to their lusts ; the converts of their base affections . and we cannot expect it should be otherwise . for certainly that men who are averse to the duties of christianity , and cannot bend their minds to the observance of that which christs commands , should not care to believe they are his precepts or their duty is but very natural , they were unwise should they do otherwise , it being far more reasonable to deny the duty and obligation , than granting both , to trample on that obligation which they do acknowledg , and to renounce that duty which they do confess . is it not far more prudent to believe that there is not a god that does regard our foolish actions here below , ( which are not more worthy or more likely to enter into his considerations , than the buzzings of flies into the notices and observations of a statesman ; ) than if we do believe one does severely mark , will take a strict account of , execute a vengeance for them , yet not incline our minds to leave them ? if we did suffer this belief to creep into our minds , to lie close unto our hearts , sure it would fret off our aversness to piety and inclinations to sin ; we durst not entertain them both together , these thoughts would prove very ill company ; they would distract and tear the mind , our souls would tremble and disjoint , and we be sure to put one of them off . covetous and adulterous felix when he began to think that s. paul's sermon of a judgment to come might be true , straight be began to shake , and then immediately to turn the sermon off , bid s. paul depart till another time . nor can there any other reason be assigned for this ; for in the systeme of christs religion there is not any thing but is so suited to the very constitution of a natural being , that the soul would instantly imbrace and suck in , if the prepossessions of vices , which the mind will not resolve to part with and repent of , did not infect , taint the palate with prejudices , did not keep out the belief . for the morality which it injoyns did long before the birth of this religion make its way into the tenents and the faith of every sect of whole mankind , it broke through all the oppositions of corrupted nature and deprav'd habits ; nor could all the devils arts ( who then govern'd the world ) stifle or quench the light of reason , which through all that darkness did discover such deformity in vice , such strict agreement betwixt that which we call virtue , and a rational creature , that they accounted it , and truly , the essential duty of his nature ; he that was wicked was reputed false to his own being ; as great an aberration from , and contradiction to nature , as an animal that were insensible , or as cold fire . in this all the most distant factions conspir'd in despite of principles . the stoick , who by fettering all events , all consultations and designs in the lines of inexorable destiny does seem to make all virtue worthless , all endeavours towards it useless , yet requires it with as strict necessity as his fate prescribes with ; his reasons are as ineluctable as her laws . nay he does seem to break his adamantine chain , to make way for this chain of virtues , though his jupiter were bound by that , yet for the sake of these he leaves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , our appetites , and actions in our power , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that so there may be place for doing well while it is in our choice , and we are free to do it . and on the other side , the greatest enemies to their necessity and to choice too , the sect that made all actions and things in the whole world to be , not effects of any agent that intended them , but meerly sports of chance and matter ; who taught that their own souls were but the concretion of some atoms casually met together without any direction and to no end ; yet the great master of it in his ethicks would not suffer any of this blind contingency to have to do in humane actions , regulating them by strictest rules and laws , and in plain contradiction to his tenents ( from which our age derives the most of their impiety ) although he held there was no god look'd on , nor after-life attended , none that did see , or would reward or punish any of his actions , yet requires highest virtue , yea , and liv'd such too they say . in a word , many of them rais'd morality to such a pitch , as if it had arriv'd at the same heights from whence our christian revelation did pretend to come . and there is nothing so peculiar to christs doctrine in the points of morality , but you may find it recommended by the heathen as a thing which no external obligation did impose , but the law of their making did prescribe , which they read in themselves , and christian morality is but a fairer and more perfect copy of the impressions of reason on our soul , clear'd from the blurs and defects which they had been tainted with ; but naturales tabulae natures decalogue , wrote by the finger of the lord : so that to quarrel with christ for requiring it , is the same thing as to be angry with our saviour because the nature of the fire is such as does require that it should burn . nay many of them were so sensible of the unhappy state of their corruption , found so great pressures in themselves from the weights of their vicious inclinations , discerned so perfect an antipathy betwixt their being and their actions , that when with all the arts of reason and the practice of their philosophy they could not ease themselves , they went to sorcery and magick for a cure , receiv'd catharticks , and a discipline of purity from hell , the region of uncleanness ; the devil making them believe he would assist in casting out himself : such were the stress , the restlesness , the groans , the cry of nature to be rid of its impurity . these poor souls were mistaken in their method ; but if the devil by those worships of his which they were us'd to , had not stop'd the avenues , sure one would judg they had prepar'd the way for christianity ; there being no obstuction to it , nothing that can hinder its acceptance , but the low esteem and aversation of virtue : for if men believe the moral truths , they have no reason in the world to doubt the supernatural , these being intended for the most part as encouragements to those other , as god's last attempts to kindle in us love of virtue by such strong incentives ; that , that wherein philosophy was ignorant , and the law weak , as having neither promises nor terrors equal to the force of our corruptions , that the gospel might effect , as having both to the utmost possibility of divine contrivance : now this requires us to believe those supernaturals mostly for this reason , by believing them to make us perform what it enjoyns . and it is apparent that because men would not do this , therefore they will not believe those . shew me but any one that is sincere and strict in christian duties that does doubt the principles ; if there be such an one be cannot doubt them long , not onely for christ's promise sake , if any man will do my will , he shall know of the doctrine whether it be of god , he will soon know that doctrine is from god that does prescribe such godlike lives ; nor onely for the churches judgment , which did make synesius a christian bishop before he did believe the resurrection , upon that confidence they had of him by reason of his piety : but in reason why should he that does embrace the piety , disbelieve that which was propos'd to his belief only to urge him to embrace , only to crown that piety ? indeed he that accounts his vices but sleight tricks of wit , or folly ; onely pleasant satisfactions to the desires of his nature ; ( for he understands no nature but his carnal one ) he hath no reason to believe there was a passion of the son of god , by making him a sacrifice for sin so to condemn sin in the flesh ; is not prepar'd to think that there is an eternal weight of indignation due and ready for it . he that hath but mean thoughts of virtue , counts it onely pedantry , or as it were the flatus of the mind , making the soul hypocondriack , it is impossible that he should think god was incarnated and died to teach it by his doctrine and example , and to purchase graces to enable us to live it ; or that there is a resurrection to reward it , a trinity engag'd in working out salvation for it . i must confess i would believe , that men persuade themselves that the reason of their disbelief is onely this , that these things are not testified sufficiently ; because i find the man in hell would have one sent to his brethren from the dead , to testifie unto them of that place of torments , luke xvi , . as if those truths did want witnessing . but this is not because enough hath not been done for their conviction in the truth of christ's religion ; for there is hardly any thing besides in the whole world that men believe , but they believe upon less grounds . the whole world was convinc'd in such a manner , as that millions chose to die rather than not confess it ; that many ages prov'd but centuries of martyrdom unto that truth ; all torments were more eligible than the belief of this religion , which was confirmed so , that against all arts and power of opposition , against the wit and fury of the world , though all the subtlety , and all the strength of earth resisted it , yet it over-spread the universe . besides it is most prudent to believe it too , for if there be another world what then ? there was enough done therefore ; but corruptions suffer them not to attend to that which hath been done . and 't is no wonder they should do so at this distance , for they contrasted with christs miracles when present ; and they were so uneasie under the conviction of them , that rather than be prest so by the mighty power of his works , they did design to rid themselves of him that wrought them , john xi . . you may find them strugling with his demonstrations to keep off the evidence , what do we ? for this man doth many miracles . yea , they do conspire against the miracles themselves , and would put lazarus also to death , because he was raised from the dead ; they could not let the evidence and the conviction live , but they must murder that too . nay more , as if the pertinacy of their prejudices could do mightier works than christ , and could controul , and were above the power of his miracles , it is said to have bound his hands , and he could do no mighty works at nazareth because of it , mar. vi . . at least as saith theophylact , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he could not do them where men were not capable they should be done . so that christ did pronounce from reason and experience , if they believe not moses and the prophets , neither will they be persuaded though one rose from the dead . such an amazing argument might probably astonish , but would not convince , unless it met with honest inclinations ; for after the surprize of it were over and had vanish'd , then the corruption that bosom sophister , would stir , and goad ; and urge incessantly ; so that to ease himself , the man must find out some cross scruple to weaken the force of that evidence , and the conviction would vanish like the ghost . and if we should examine the experience of our selves and others , we should find that just according to the rate of virtuous inclinations and dispositions of heart to part with sin , so are men prepar'd for the belief of christ ; so are their cares and regards of his religion : he that is honestly inclin'd opens his soul to christianity , for it speaks to his heart , 't is right to the grain of his soul , he looks upon the promises as made to him , and lays them up as gods encouragements of his inclinations , every thing in the gospel fits the temper of his mind . and he that is but pretty well disposed , that loves virtue for the most part , but does allow himself some one corruption , he always hearkens to religion where it sets it self against those vices , which he hates , but as to his own particular evil inclination there he is a little infidel , cannot persuade himself that god will be so stern against a single pleasure , that one petty indulgence should be so considerable , that it should provoke to those extremities the bible threatens ; and can by no means believe s. james , that he that offends in one point thus , is guilty of all . and they upon whose constitutions there are weights and plummets , that incline them to some vicious courses , and by loose education have those pronenesses of temper pamper'd ; and by having their inclinations follow'd and indulg'd taught them to crave , then to get head and to command ; and then by conversation with others that mind nothing but satisfaction of those bents of the brute part , that allow themselves all the desires of constitution , are come to swill the pleasures , profits , and the honours that do wait on those practices : or whosoever by whatever steps arrive at an habit of doing thus , and a great liking of them , and so to improbity of heart , to utter aversations of the strictnesses of piety , all which they have lived so out of : 't is known that not enduring to be bound up in those narrow paths of piety and virtue , they burst all the obligations to them ; seek little things to cavil at , or to deride , hoping with those their poison'd arrows , through the skirts , and the extreamer parts to send a wound into the very vitals of religion ; for they aim at the heart , when they pretend to strike only the out lap of its garments ; and to say all at once , grow down-right atheists . and though as once at corinth , now again the world by wisdom knows no god ; there being skill and manage in this mystery of infidelity , and it requires study , wit , and parts ; yet they proceed just by the method of king david's fool , first , he says in his heart there is no god , before he say it in his thoughts and opinions : he wishes it , and so comes to believe it , the atheism is rooted in the seat of the affections , and it branches thence into the mind , at least into the mouth , and finding hell the greatest check to their delights , which they cannot determine with themselves to leave and to repent of ; therefore because they will not quench it with their tears , they study how to put it out with arguments : and meerly for this reason , that they will not live like men , they resolve therefore to believe that they shall die like beasts . but alas ! they must live for ever with the devil and his angels , it that christ whom they reject , does not lay hold on them , and rescue them from thence as he is in his passage to his cross , the next way we must prepare for him ; and my next part. the solemn days approaching will discover to you this way , namely , the passage from the garden in gethsemane to golgotha ; there you will see he does begin his journey with the amazements of an agony , and ended it in something like the horrors and the outcrys of despair ; he travailed under such a load as made his life gush out through all the parts of his whole body , the weight of it did make his soul faint by the way ; and when he was upon the tree , crush'd it out , and made it expire sooner than the stress of nature would have done , and forc'd it to burst out away in prayers and strong cries , that so he might sooner escape from under that sad pressure . and then do but consider and look on him under that representation which s. paul does shew of him , how all that time that he was creeping under that dire burden in that dolorous way , he was meerly pressing on with all the haste he could to overtake us in our course , and rescue us from ruine . for that journey was a race , and we the prize . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i have been laid hold on , saith he , phil. iii. . laid hold on in the agonistick sense , as in a race , he so expresses it : and that he was laid hold on by these sufferings , the epistle to the hebrews does evince ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith chrysostome , in that way he pursued me till he catch'd me ; his agony was but his strife to overtake me , his sweat the issue of his race : when he came down from godhead in his incarnation , he pursued us then into our nature , he laid hold of our flesh , and followed us from heaven to the lowest parts of the earth . but when he went thus to his cross here , he pursued us then into our guilts , he laid hold of our sins , and took them up and bore them on the tree , then he descended into hell to follow us . this as it was formally done once for all , so in its virtue , influence , and bless'd effects , 't is still in doing , as to thee , and me , and all of us ; and the approaching season is to represent it so . now sure we need no motives to prepare the way for him who runs that he may obtain our salvation , who though he laboured under such a dismal burden , yet still presses on to catch us , so to rescue us from sin and hell : if he think fit , and can endure to strive thus , i will make all ready , and stand fair to have my guilt seized from me , and to be laid hold on for my blessedness , to be the prize , the crown of all christ's agonies , that which he thinks worthy with so much strugling to contend for . now the same preparation is required here , that made way for his other coming , that is , repentance , in one word , a disposition and sincere desire of heart to part with every evil and corrupt affection , to quit every sin . sin lying in the way made it so dreadful , god laid upon him the iniquity of us all , and that weight threw him prostrate on the earth , and sunk him into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : and yet if any were more galling , 't was the weight of those that were clog'd with impenitence , this was more heavy , more afflictive to him than his cross. to bewail this and the issues of it he left off to consider his own sufferings and required others also to do so , weep not for me , weep for your selves . and sure it was for want of such tears to dilute and temper his sad potion that his cup was so amazing to him : it was for this the angel that came from gods presence to comfort him , left him still in agonies , could not do it , because the joyes and comforts of that presence are at sinners that repent , luke xv . . and god himself in hoseah seeing ephraim would not reform cries out , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . consolatio abscondita est ab oculis meis : comfort is hidden from mine eyes ; so the lxx also . now they that refuse to do themselves this honour that the angel could not do , to comfort their god in his agony , how will he ease himself on them ? how will he laugh at their calamity ? be comforted in their destruction at his coming as a king in executions ? the next way that we must prepare , and my last part. a progress this , i confess , that is not usual to our king , nor is according to the method of his government : god call'd it his strange work under the law , and much more is it so under the gospel , when he governs by the law of faith : for faith being the evidence of things not seen , shews us rewards and punishments not present , but at distance , out of sight , in the world to come , to keep us in our duty . and then why should the ax be now laid to the root of the tree ? when as there is to be an universal conflagration , where every tree that beareth not good fruit shall be cast in ? and upon this we see events do not discriminate deservings , things happen to the good and bad alike ; we may have seen the wicked in great power , spreading himself like a green bay-tree ; like a triumphal garland , as he were all ensign of victory , all verdant spreading conquest . yea , and when the ax is at the root of the tree , we know not whether it designs it for the temple or the kitchen , to make a fire , or to make a god. the day that cometh shall declare all , when the delay both of rewards and punishments shall be compensated with interest : and it does scarce seem equal to inflict them twice . but yet o lord ! in days when scoffers appear : that walk after their own lusts , and say , where is the promise of his coming ? for except that the fathers fell asleep , some men are dead and others risen in their place , all things else continue as they were from the beginning , there always were vicissitudes of flourish and decay in every nation , and in these things there are no footsteps of a providence or judgment : in days when men resist and deny thy hand because they do not feel it ; and since thy judgments are removed out of their sight , defie thee too , and dash thy self out of the world ; in such days 't is but just that thou shouldst come to their conviction , and confute them with thy judgments into ruine . and truly since it must be horrid provocation that makes him come beyond the compass of his covenant to revenge , the executions are mostly very fatal , as if they were what they seem to prevent , the last day , and the final doom upon such nations . for to the jews they look as if they had fulfilled all that the prophecy was mistaken to foretel , and were as irreversible and utter as the sentence of the day of judgment . now to prepare for such approaches of the lord our king , there is one onely means , that is , resolving fealty and allegiance to him , and that not formal onely , or but idle homage , but renouncing all confederacy with his enemies , sin , and the devil , and serving him with all the heart and all the strength . for he is that king in the . of s. luke , who did not onely cause his contumacious enemies , such as would not have him to reign over them to be slain before him , v. . making his way over their necks whose hearts he could not set up his throne in ; not did onely cause those servants who were so far from preparing his way , that upon confidence he delay'd his coming they smote their fellow servants , and did eat and drink with the drunken ; were unjust to others , and indulg'd themselves in all licentious living , cause them to be cut asunder , and to have their portion in the region of weeping , where these intemperate should have onely tears to drink , and for their riots onely gnashing of teeth , teeth ready to revenge their former luxuries on themselves , gnashing as to devour one another , matth. xxiv . . but he is that king too that executed sloth as well as treason , in matth. xxv . . who having given one a talent , trusted him with abilities of doing service in the station he had put him in , which for his not endeavouring to do , though he corrupted not his faculties , because he buried them and did not use them , but indulg'd to idleness , condemn'd him therefore to utter darkness , to the proper mansion of the slothful , all whose time can be nothing but night , since his whole life is but as sleep . but in a word , s. matthew hath said all , repent , for the kingdom of heaven is at hand ; as it is written , prepare ye the way of the lord. and here to stop , and to reflect at once upon our selves and this which hath been said : and first , on this last way by which he comes as a king in executions . here i cannot but take notice , that we have some that do design and act among us as if they were this king's harbingers , his pioneers rather , to prepare the way for his invasion on us ; or were his forlorn hope sent out to give the onset of his executions , and were sure of him in the reserve to second them : truly their threats and their attempts are big and insolent , and most mens expectations are not very comfortable . to say with some , this confidence of theirs is built on the non●execution of the laws ( which seems slighter than in the old comparison of cobwebs ) for notwithstanding their fine close contexture , there are holes left for spiders to creep through ; and not the great flies onely , every ruffling and befriended sinner whether by his money or relations , but the lesser too , now they have learn'd to fly in swarms , break through , to say that were a complaint out of my sphere . and ▪ truly when i think on the temper of their fury , how it is hardned in the fire of execution , charges death not onely in the field , but on the scaffold too ; i must needs think it hath some stronger ingredients , and there is something of religion in it . now really there can be nothing else of that but an opinion of the great defection of vertue in their enemies : open prophaness , publique licence , living without fear of god or man , makes them look upon them as men designed for excision . achior is said to give this counsel to the captain of the host of babel , when he went against judaea . my lord and governour , if there be any error in this people , and they sin against their god , let us consider that this shall be their ruin , and let us go up and we shall overcome them : but if there be no iniquity in the nation , let now my lord pass by , lest the lord defend them , and their god be for them , and we become a reproach before all the world. and sure that they who when they were a formidable body , furnish'd with principles as bad as now they can be , and with weapons too ; and flesh'd with victories and mischief , should at once depart from these advantages , quietly lay them down and all their interests ; and now when they are scattered and disfurnish'd , destitute of every strength but what our selves afford them , that they should make attempts which no courage can sustain , nor reason countenance ; all this i say , admits of no account but this , that they who were amazed at gods exertings of himself , when they saw him appear so visibly on our behalf , and lock'd upon us as a party purified in the furnace of affliction , and the dross and scum gone out of us ; ( for we had some reputation then : ) now seeing the return we make to god , as we had been delivered to commit abominations , they are grown confident god is engag'd against us , that we have fill'd up our measure , have been fatted for a sacrifice and are ripe to bleed : and if our supineness give them weapons , and our iniquities give them courage , there are enough will count our slaughter an obligation to the lord. o! give me leave to contradict the counsel of my text , prepare not this way of the lord , do not thus make ready for his coming by provoking him to hasten it in fury ; rather block up all passages and stop his march ; you have wherewith at hand ; the duties you are now practising , those of this season , humiliation and amendment , are barricadoes strong enough against him , he cannot break through them . he had sent out his executions against israel , and ahab did but fast and put on sackcloth and they straight retired , were beat off for a whole life , seest thou how ahab humbleth himself ? because he humbleth himself i will not bring the evil in his days . the habit of repentance , if piety and vertue get but countenance , it will divert him in his march ; and it must needs , for it prepares his other way , that to the place of expiations , to the throne of grace , his cross ; the second thing . and should we not prepare his way to that by our repentance , we were false to our own actions that pretend to do it , unjust to the time that calls for it , but most unkind to christ and to our souls . what in that fatal race , and under all that load he did stretch and press on so to lay hold upon us , to seize our sins and sacrifice them in himself , that then we should retain them , should not let him have them , but cling to them still ; that when he was upon the cross with naked breast and open arms , as it were ready to receive all wounds sin could inflict , and every wickedness of ours had a stab at his heart , that we should still reserve the envenom'd ponyard , keep the malice of the wickedness to crucifie him to our selves afresh , and kill our selves also for ever ! that we should suffer him to swoon and die under the burden of our guilt , yet we our selves resolve to keep and not to quit the guilt ! for do not you deceive your selves , christ did not take away the guilt of any one sin , from any man that does not part with it , but still retains the sin ; that would imply a contradiction : such men are so far from preparing the lords way to his cross , that that whole journey was to them in vain : they will not let him have their sins to bear upon the tree , deny their priest a sacrifice for them when he was going to the altar . indeed they that come to the celebration of his passion thus dispos'd , plant troubles in his way to his cross , and make it more grievous ; yea they obstruct his passage thither even when they wait upon him to it : those that come with indevotion to attend that sad procession , such as they usually go to their prayers with ; these are so far from making his way smooth and easie , that 't is they that throw him in that journey prostrate on his face , and cast him into agonies of prayer , so to expiate and instruct their little sense of that to which such sufferings were due , and which must have such deprecations . they that come thither with their swelling scornful prides and their ambitions , lay hills in his way , and when he is so heavy laden and so weak , they make him climb up precipices , whence their scorns too throw him down again with his cross and incumbrances upon him . all these heights must be levell'd and the mountains be brought low , if we prepare the way for him . the gaudy people , they that spend the severe hours of this sad season , and of the preparation for that passion in the arts and labours of attire , that mortifie and punish themselves onely in cares and in contrivances to make and dress up beauties , and the study of these enters with , thrusts out the grand concerns of their own souls , and the employments of this time , even which they are about : these doubtless are attir'd in funeral conformity to wait upon him to his cross , on which he had no other dress but the rags of his own skin : come they not rather to expose his nakedness , and shame him from themselves , that so he may go by and not take notice of them in his passage , nor be concern'd for them in his sufferings ? the hypocrites either to god or to their brethren , that have onely the ceremonies , the civilities of honesty of religion , make shew of both , but yet are false to god , and insincere with man , cruelly betraying or deluding , yea enraging those necessities which with fair speeches they pretend to smooth and salve ; they act over again the treacherous malice of his persecutors , who under the kindness of the cup of consolation which was given to them that were condemn'd to die , namely , wine mingled with myrrhe to chear the heart and cloud the understanding , and so lessen sense of suffering , in scorn and mischief gave him vinegar and gall , which though it counterfeit the other taste , serves onely to prolong life for more future torment . the swearer stabs him all along his journey ; and the men of black designs and malice , they pour venom in those wounds . but why stand i thus to enumerate particulars ? all such come not to the redemption of the day , but onely to the scene : amidst other like entertainments of this holy severe time which the theater affords , they come also to see the tragedy of jesus , to behold the dead march to golgotha , indifferent and unconcern'd in that ( as in the rest ) whether there were such a procession in earnest , or whether he did come at all indeed ; which casts me on his other coming , the last thing , his coming in the first revealing of the gospel . and here i hope i shall have no reflections to make as to preparing for this coming . christ certainly did find his way prepared so to this nation , that we believe he was more early entertain'd in it , than almost any where in the whole gentile world : and ever since his cares for it were so particular , that they , who would fulfil the revelation in this church , seem to err with some reason , when as his regards were so peculiar for this , as if he had not concern'd himself in any other . and sure none other ever had so long , such opportunites and advantages ; so that i cannot press you to prepare the lord's way , since he is among us . righteous art thou o lord ! and wonderful in thy mercies ! yet if i might plead with thee concerning them , i would enquire what hast thou done here all this while after thy so long abode among us ? what are we the better ? the last attempt of god to reclaim man , when he had shewed the world all other means were fruitless , was by thee his son ! by whom he did conveigh all the full measures of his graces ; and now what effect of these is there in us ? shew me how all this care and cost hath made us be more just , sober , or chast ; in any way more virtuous than those heathens whose religion came from hell ? we find thee saying , i beheld sathan as lightning fall from heaven , his power vanishing like that which does but flash and perish , never can be recollected . but alas ! that falling flash hath kindled foul heats that will break out into fire and brimstone . idolatry 't is true , is profligated hence ; the devil is not worshipped as he was with a religion of impieties , uncleannesses , drunkenness , and the like : but yet the same things are now made to consist with thy religion , as well as with that of the devil , and we can do all those things and be christians . some , as if their profession were a charm which made them shot-free from gods threats do they what they will , they will adventure any the most desperate impiety and choose damnation in a sin , and yet believe , be confident , and so secure . on others it does work indeed the form of godliness , makes them such perfect pageants of religion , that they oft fall in love with their own vizour , and please themselves as if their dress were nature , while yet under that form there are the greatest falsnesses , and black treacherous designs , the most unjust and bloody practices that even make the form of godliness look dismal ; and yet all this joyned with so much superciliousness , with such difference to christ , that you would say the pharisees were now all of christ's side . and is this all the lord came hither for ? to be a sanctuary for the prophane , a cloak for hypocrites ? give me leave to relate a story i have read of four or five vessels of portugals who were shipwrack'd to the drowning of almost five hundred men , onely fifty three escaped , and they were left naked and hurt upon an island desolate , as the israelites wilderness , which needed the same miracle to sustain them , and found the like : for god as it were rained fish upon them ; and so did that which kept them alive , till at last they espyed a large boat of chineses making to the shore to take in water in that island , and the people coming all to land for their refreshment ; which they seeing , resolved to make themselves the masters of their boat and goods , and go away in it : a man would have thought their own sad state in that land of desolation should have taught them compassion ; at least gods mercies to them should have taught them justice to others . but when men have received great signal instances of gods protecting mercies , they think then that they are his favourites , and then they may do any thing : they therefore got into a wood near the shore and boat , and it was ordered among them , that when the captain should pronounce jesus three times , then they should run out of the wood and seize the vessel . lord ! would not such a word be a spell and charm against unmerciful , inhumane , and unjust designs ? would it not exorcize all impious contrivances ? it is no new thing to preface mischief with an holy name , and bring in jesus in the prologue to iniquity ; to talk of god and act the devil . they seiz'd it , and driving from the land , left the true owners of the vessel to possess their misery ; being secure , they search'd and found no person in it but a child of thirteen years of age , and they fell to what victuals they met , and having eaten , with hands lifted up they praised god solemnly , and then proceeded to cut out and share the silks and riches of the vessel : the boy seeing all this , and drown'd in tears would not be comforted by them , who promised him all friendly usage ; but he desired rather to go die with his father than live with such wicked people : being reprehended for that speech , would you know , said he , why i said it ? because i saw you when you had fill'd your bellies praise your god with hands lift up , and yet for all that , like hypocrites , never care for making restitution of what you have stollen , but be you sure that after death you shall feel the rigorous chastisement of the lord almighty . the captain admiring would needs persuade him to be a christian : whereunto earnestly beholding him , he answered ; i understand not what you mean , declare it first , and you shall know my mind : and being told by them of the blessed authour and the purity of our religion , what god did to redeem us from our sins , and what holy laws he hath left us : with eyes and hands lift up , he weeping , said ; blessed be thy power o lord ! that permits such people to live on the earth that speak so well of thee , and yet so ill observe thy law as these blinded miscreants do , who think that robbing and preaching are things that can be acceptable to thee : and so return'd to his tears and obstinacy . to see the strictness of the christians obligations , and the loosness of their lives , to see their practices dash against their professions ! 't is such a thing as makes them be the scorn of honest heathen children . and is this all that men are required to prepare the way of the lord for ? is this all he can do after so many centuries of the abode of him and his religion among us ? while there is no more of his influence appears , i must suspect he is not here , the lord is not among us , but is gone . and certainly if it be possible to drive him out , if there be any art of doing that , we have professors of that mystery , and the drolls are they . that men should sin against him by transgressing of his laws is no wonder , for there is invitation to it in the blood : that some did count him an impostor is not strange , they had not met it may be , with means of conviction , or were prepossest with prejudice ; but while men own his person and religion , to have a god onely to make them sport , as it hath no temptation , so it hath no measures of its guilt : atheism is an honest refuge from this vice ; it being much more sober and rational to think there is no god , than 't is to make a mock of him whom they profess to be so . this is indeed to prepare his way to his cross , for so the jews and soldiers did , they put a scepter in his hand onely to take it out and smite him with his scepter , they bowed the knee and cry'd hail king , and so humbly spit in his face , and they put a crown , but 't was of thorns , on his head : thus they worship'd him in scorn and crucify'd him with his dignities . and so we serve religion : when we would have a scene of mirth , that must be put in a ridiculous disguise to laugh at , the son of god must enter travesty , and our discourse is nothing but the gospel in burlesque . and is it not time for him to retire ? but o prepare not this path for him to go away in . the heathens thought it much more possible to chain their deity , than to be safe if he were gone , any the strangest contradiction is more easie , than security without him . now if you but make up s. peter's chain , that will hold your god sure : add to faith ( that 's the first link that unites us to him , ) vertue , and to vertue temperance , and the other graces nam'd there . if he were going ; yet return unto me , and i will return unto you saith the lord : if you do but prepare to meet him in the duties of this season , you are sure to find him at his cross : and if we do but lay hold on him there , and by the mortifications of a true repentance partake in his death ; he that is the way and the life will through that dust and ashes from that death , make a way for us to his eternal life . to which , &c. the eighth sermon , preached at white-hall . october . . john v. . this is the victory which overcometh the world , even our faith. these words , though they explicitly make onely one single proposition , yet they imply several . first , that the state of christianity is a state of warfare ; he that is born of god must fight we see , for he must overcome ; which is the second ; in this war he must not satisfie himself with being on his guard ; defensive , looking to secure himself , but he must assault and conquer , nothing else will serve his turn but victory . thirdly , the enemy which he must have no peace with , but must vanquish , is the world. fourthly , faith is sufficient forces to assist him in his conquest . fifthly , faith where it is rightly made use of is a certain victory . but i shall not handle these in thefi thus , but for the more practical treating of them shall make and answer three enquiries . first , what the way is that the world does wage war in ? where its strength lies ? and how it manages that force so as to get advantage over men ? and how it does improve each such advantage till it gets a perfect conquest ? secondly , what the strengths of faith are ? how it charges , breaks the forces of the world , and does enable the believer to overcome ? thirdly , how far the believer must pursue his conquest ? what must be the measures of his victory ? that he may know how to vanquish it so as that the world may not rebel again ; not do like joash smite three times , then leave , but smite until he make an end of danger : having answered these , i shall endeavour to apply all to our selves . now for the better handling of the first of these , i must shew you how the will of man may be attaqued and taken . to which purpose i observe , that whatsoever liberty there is in humane choice , yet every appetite seems in some sense determin'd in its tendencies to fix on that which appears simply best for it , for that instant which it chooseth in ; i do not say that whensoever reason peremptorily concludes a thing is best that the will is determined instantly to that ; for by a too unhappy evidence we know , that if the lower soul does but becken the will another way , she can suspend and stop her prosecutions , and too oft finds cause to go along with that against the dictates of the mind : but this i say , that in her last executive determinations she always tends to that which hath the fairest and most vigorous appearances of being best for her at that present time . if it seem strange how , since the understanding can account the certain expectations of an happy everlastingness much better for the present , than a momentany worldly satisfaction ; ( for we have our rules and our proportions by which we rate and choose reversions rather than possessions , and those of the other world exceed these beyond all the measures of proportion , and the understanding does inform impartially of this : ) how then if the will can let those go and take these it can be said always to choose the better for the present ? if it may be said to do so though it let those go , then by what wash or chymick artifices does she blanch or paint these so as to make them look better for the present ? now we may discover how these both may be , if we onely reflect upon the manner of the actings of our own souls . where the things that stand in competition for our choice are both of the same kind , and have one common measure of their good or ill ; ( as for example , are both painful , or both profitable , or delightful ) and no con●ideration of any other motive comes into the ballance ; here the will must needs choose the best , refuse the worst . for meerly out of aversation to pain to run into the stronger pain , avoid the less ; or out of covetousness to refuse greater wealth ; or for delights sake onely to prefer that which is less delightful , are practical contradictions . where the objects are of different kinds , one for example , profitable or delightful , but not without sin ; and the other vertuous , and spiteful reason taking vertues part , suggests the motives to it , gods commands , his promises , and threats ; here , though the inferiour faculties prostitute all their baits , they cannot equal those proposals to the will 't is true ; yet by their importunacies still pressing her , goading her by their stings , they can and do prevail with her to call the understanding off from her attention to those other motives , and employ the thoughts upon the present object that does importune her so , and which by the agitations it does cause within the sensual part , puts the mind in disorder presently , distracts the thoughts , then seizes them ; so that the understanding being now intent to this , the better motives are let go and sink , and then the onely ones in view are those of sense , which straight the will rushes into the imbraces of , and the other being vanish'd and no better than appearing , 't is plain in those she sixes on the best . but if the mind will not be taken off , but conscience fly in the man's face and will not let him rest , nor his will fix , why then in this unquietness of hers she sets the thoughts on work and will not let them fix till they find out some salvo that can satisfie carnality and conscience too , that will let the man have the sin and not deprive him of gods favour : and if either application of gods decrees and promises without condition absolutely to himself , and the assurances of faith and trust will do it , ( as we may know it will in some ) or if not that , then if hopes of mercy , resolutions of repenting afterwards and leaving off the sin , ( as this does do with most ) then it is evident in choosing to obey his inclinations , with such salvo the man chooseth that which does appear best for the present . but if the mind unsatisfied with these , and not daring to trust such rotten planks against the very face of storm , object the uncertainty , at least , of these principles , and the unsafeness of those after-hopes , not fit to be security against god's threats , and would convince the man that conscience of resisting a temptation , and by that keeping himself free from the clutches of the devil , and the fears of hell , together with present assurance of god's favour , are more satisfying at the present than the pleasures of the sin : yet those pleasant apprehensions of the conscience of resisting re-encountering with the seeming impossibility of resisting alway that which presses so , and will some time or other seize upon him , and finding the temptation to have sharper stings than his religious fears of things which are not present , and of which he hath had no experience : and besides , he having never had any great sense of god's favour and rewards , the landskip of them is but dim and faint upon the mind like those representations blind men have of beauty ( to whom if you discourse of exact features , perfect harmony of colours , of a graceful presence , chearful air , and a good mine , and all those other know not what 's , that being seen commit a rape upon mens faculties , yet his conceptions of them are but very dark , who never hath had any notices of these but such as his ears give ) and though the understanding chance to be positive and resolute in its determinations concerning them , yet still the apprehensions of them are not clear ; futurity , which is one sort of distance , making objects , as all things afar off do , look but confused , and their ideas not distinct , nor bright or brisk , therefore they move the will but very coldly : whereas the other pleasure being known , the apprehensions of it are more vigorous , the draught is strong and lusty on the fancy , there is force in every line , the very image of it lives , and therefore is more efficacious , and by that prevails , that looking fairest and most tempting at that present , so that from this experience of our selves in every sort of instance thus deduc'd , the will does seem always to fix on that which appears simply best for it , for that instant which it chooseth in ; the man still takes what he likes better at that present , and he likes better that which looks better for that present : and things are made to look better by these arts which i have shewed you . this being now the temper and the disposition of the will , and such the method of her actings , this is the thing the world makes use of , here 's its strength , namely , in making things look better for the present . which how it manages so as thereby to get advantages upon us , how it does improve each such advantage till it get a perfect conquest , i shall give you in few words ; by shewing you how the world gets first possession of our souls , and there raises in us passionate desires that expect present satisfaction , which it hath at hand to serve them with , which by these arts are made look better than any other expectations . it was observ'd by the philosopher most truly , that a child is born onely an animal , is to be educated , and brought up into a man : his reason is the birth of time and institution , for a while nothing but sense does live in him . now all that while he is incapable of being affected with any other things , but such as strike the senses , things of this present world ; and by that means only such possess his mind and inclinations too , the uses and advantages of every thing about him are those he is first sensible of , and those alone : and so the world does make the first impressions on our souls , it does prevent all other in our inclinations , hath our first love and enjoys our first embraces , from which it must be with great reluctancy that we are torn ; and whereas these impressions should be weakened and defac'd by the infusion of other notions and principles , and the soul should be weaned from too great liking of these sensitive satisfactions by the cares of those which should be as assistant souls to us , denying us every thing that was not very requisite or very moderate , that we might learn to want them , and be taught not to desire them . the contrary alas ! is practis'd every way , as soon as e're the mind is capable of being trained into the world's snares we betray it into them , we teach it how to understand and be affected with the bait , and those pomps which we but just before made them renounce , we make them before any things know , and be pleas'd with ; and the first blossom of the mind wherein the soul exerts it self for the most part is pride : and for the rest the old complaint is true , ante palatum eorum quàm os instituimus , we teach their palates sooner than their tongues , and they can cry for what they cannot name ; and yet among their first half words they can name dainties ; and what will he not lust for when he is grown up , that is taught to desire provocatives e're he can chew them ? thus we teach the gayeties and the delights of the world how to insinuate into and take the heart ; we water and keep warm the seeds of worldly inclinations that are there , make them sprout and cherish them , nurse up original propensions into temper : and as understanding grows up , we impregnate it with principles and arts of serving them , turn reason into a sagacity and skill of catering for those inclinations , making them like aristotle's observation backwards , educating them into creatures of meer sense , teaching them to be rational understanding brutes . yet the world thinks sic fiunt homines , this is call'd making them men betimes : and when they are thus made , when the age of satisfying all their inclinations is come , and when temptations are understood , and multiply by conversation , and the world hath objects for them all at hand ; objects , that what ever way they turn their eyes are still before them and thrust themselves into the mind and the advantages that do attend them , and by constant importunacy stir and work desires and serve them too ; then we are in that state in which the world hath those advantages i told you of , whereby it does not onely war against the principles of reason and religion in us , but it also leads the will into captivity , and enslaves her to it self . for it is plain the world hath got possession of the heart , and hath a strong party of heady passions , which whensoever a temptation does alarm them , presently are up , raise a mutiny , and with the heat of fancy and commotion of affections they disorder the understanding so , that it cannot rally up considerations against the assault , but either it concludes , or disputes very faintly : if it do make an effort and struggle , it is but with a slender company of thin weak notions of things afar off , which the man hath had no proof of , nor hath any great confidence in ; which while it is in recollecting and enforcing , the world hath its powers ready , seizes on the will by the means of a corrupted fancy that does give it earnest , foretast , even the possession of the well-known pleasures that it does invite to , and so melts him down into the sin . now while the present profits , pleasures , honours that i have from the world fill me , while they feed and cloath me , and provide me all that my necessity or wantonness can wish , and furnish me in hand with whatsoever any of my natural or my forc'd appetites do gape for , and lull me with that constant variety of those delights which it procures , the use of which hath so drunk up my spirits , and my soul hath so imbib'd the joys , that i know not how to retrench from them , nor from that which is to furnish them . must i leave all these for things that i have had no taste nor rellish of ? leave all in present for some future hopes which i have no great confidence of compassing if i should try ? and which i also see that very few venture for ? whereas mankind is swallowed up in the pursuit of these , and to be stor'd with them does not onely serve my needs and luxuries , but it is the onely state of reputation and honour . 't is not from a rich stock of vertuous qualifications , nor from great and glorious actions that esteem and dignities do generally grow , but from worldly advantages , these constitute conditions , and these are their onely characters . and being it is so , they that are in a sphere above the ordinary ranks of people , must contrive those things that are become essential to their condition ; and they must have worldly pomps although with the expence of piety , or charity , and justice , yea , of every christian duty ; of morality indeed , and heathen vertue , of humanity it self : they will extort , be ravenous and cruel , will be false and treacherous , cheat and betray to get , and purchase at the price of the most disingenuous , sneaking and unmanly sins : to undermine another they will dig to hell , as if they meant to give fire to their mine with the flames of that place whence they have the malice and the arts to do it : and as if they did not care to sink him thither who stands in their way to stop their rise ; they are content to dye their purple with their own most guilty blushes , and the blood of any one that is their rival or competitor . add to this , that when these pretences of condition have got footing in the heart , besides those passionate desires which they stir for themselves , they work out most unquiet emulations , envies , discontents at others . in whatsoever any other does exceed me , his abundance is my want , straight i am in necessity , not from my own needs , but from his possessions , and i suffer his enjoyments ; i labour , fret , and sink under the burden of his honours , and his greatness is inflicted on me . nor can i ever be at rest till i am got from under the sad pressure of that deep necessity of having what i see another have . and thus it will be , till ambition have no further object , till there be no greater heights to mount . and now this lust is in its pride , and the victorious world in its triumphal chariot . not that i dare pretend that i have shewed you all the chains by which it drags captive souls after it , or all the arts of tyranny that it does execute : i could name many more , but he alone is able to discover all , that in the twinkling of an eye did once shew all the kingdoms of the world , and all the beauty of them , and who promised to bestow them all for but one single act of worship , and whose gift the glories of it are for the most part , and purchased by those very means . my business is to pull it down from this great height , and shew you how to triumph o're these conquests ; which my text says is done by faith , for this is the victory that overcometh the world even our faith : which how it does , is my second next enquiry . it seems a prejudice to this assertion of my text , that the great pretenders to faith , the men that lay the whole stress of their everlasting being on believing onely , have been branded to be very worldly ; and the factions of godliness were the mysteries and arts of thriving ; as if their faith laid hold indeed upon the promises of this life , and if it overcame the world , it was for them to seize and be possessors of . but this is not the victory my text secures , a conquest for the faith onely of mahomet to make : and while christian votaries do onely mind such conquests , and are candidates of turcism , do they not call it in , and make way for their sword and their religion ? but the faith that lays hold on christ's promises cannot consist with any such affections . for since christ's promises are made onely to those that overcome all such desires , and that do it to the end , and none other can be safe ; it is impossible for him that does not overcome to trust upon those promises , and to apply them to himself by faith : for at once to believe i shall be saved , and yet believe those sayings which affirm none such can be saved , these are most inconsistent . it being then as casie to make contradictions be at peace , as faith and worldliness , they cannot suffer one the other ; it follows : he that hath this faith in sincerity must needs overcome the world. and to shew you in a word how it is done , you need not but to consider , that faith is as s. paul saith , the substance of things hoped for , and the evidence of things not seen , heb. xi . . which as the syriack translates , does say , that faith is such a certainty of those things that we hope for , as if we actually had them ; and it is the revelation of those things that are not seen , it hath so strong a confidence in god , that the believer assures himself of all gods promises and threats , as much as if they were in sight ; and though we see them through a glass but darkly , yet we see them by it , cor. xiii . . it being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . it represents the things of which we have no demonstration from sense or humane reasoning , as convincingly to the mind as if they were before our eyes : and it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the substance , the subsistence and the very being of things that are not yet in being , but in hope : so that the eye of faith , like that of god , does see those things that are invisible , and futurity is present to it . now by this alone it is of force to break the powers of the world , which as we saw while the things of the other world were look'd upon as at a great distance , afar off , taking advantage of their absence storm'd the mind with present forces , and had supplies at hand for fresh assaults , so overcame it . whereas , had the powers of the world to come been present ( now by faith they are made so we see ) the other which are so inferiour that there is no more comparison than of immensity to a point , a moment to eternity , could not stand before them . 't is too notorious that this is the case : for should a man cry fire in the house , how it had seiz'd the strengths of it , were blotting out the glories of it in thick smoak , devouring all their shine in flame , we would leave our devotions , our most eager pleasures to prevent this , and no speed were swift enough to serve our cares and fears . but though a prophet of the lord cry tophet is prepared , the pile thereof is fire and much wood , and the breath of the lord like a stream of brimstone kindling it , and do this till his lungs crack , not one heart is mov'd , nor brings a drop of tear to quench the flame , because these fires are not present as the other , neither have men any sense of them , were they alike convincing , alike present to the apprehension , 't were impossible according to what we have demonstrated ( that the will in her choices and her aversations , where the objects are of alike kind , and have one common measure of their good and evil , is determin'd to avoid or take that which appears the greatest always ; 't were i say impossible ) not to fly these which the devils do believe and tremble at , with greater dread wherever they appear : now a strong lively faith must paint them out and shew them in each sin the world insnares into . neither would any of those rotten planks , which , while the will does fluctuate betwixt her worldly inclinations and these fears , and is toss'd about , offer themselves , as i declared to you , for her to escape upon , though she does dash her self upon god's threats choosing the present sin ; such as the application of decrees or promises made absolutely to himself without any condition , confidence in gods mercies , hopes of pardon ; none of these would be security to one that were convinc'd in earnest . he that did believe and as it were discern that height which his ambition goads him to aspire to , were upon the brink of the bottomless pit , whither when he arriv'd , that very sin that tempts him with the glories of the prospect , would then tumble him down headlong into that abyss , he would no more dare to ascend it by such false and guilty steps upon such hopes of mercy , trusts on promises or decrees , than he would dare to throw himself off from a pinacle in confidence god was almighty and almerciful , able enough , and kind enough to stretch out his right hand and catch him in the fall , or trusting to that promise , he will give his angels charge concerning thee , and in their hands they shall bear thee up , lest at any time thou dash thy foot against a stone : or leaning upon any such decree as makes the term of life immovable and fatal ; neither to be hastned or retarded ; none of these will make him mad enough to break his neck , neither would the same presumptions encourage him to cast away his soul , had he but equal apprehensions of the danger . and it is plain , all the temptations of the world , and all these false encouragements cannot work upon a man , when death once looks him in the face ; and the great champions of prophaneness are tame then , not that god's threatnings are more true , or made more evident to sense or reason than they were before , but their faith is active , and they apprehend more strongly then . to see my self trampled upon by pride and malice , or worse yet , begging of him whom my blood it may be help'd to streams of plenty , begging like lazarus the portion of his dogs , dogs that are taught to snarle and bite , and make more sores , not lick them ; this is a state more killing than my want , able almost to tempt a man to any courses . but then if with the eye of faith i do but look beyond the gulph , and there behold the rich man in his flames begging for water , and although it be the region of eternal weeping , yet not able to procure one drop of his own tears to cool his tongue . o then i see 't is better to be lazarus , although there were no abraham's bosom ! but if my faith look through that bosom also into that of god , and there behold the son of god leaving all the essential felicities of that bosom to come live a life of vertue here on earth , and to teach us to do so ; choosing to do this also in a state of the extreamest poverty , consecrating want and nakedness , contempt and scorn , making them thus the ensigns of a divine royalty . and to encourage us not to sink under any of the worlds assaults , he hath proposed rewards of vertue , such as god is blessed in ; did my faith give me but a constant view of all this , sure the paint and varnish of these little things below , the twinkling exhalations of the glories of this world could not dazle my mind and captivate my soul , i should burst these entanglements to catch at those . 't is evident , and 't is acknowledg'd , that when our belief shall be all vision , and our expectation possession , when our understanding shall become all sense in heaven , and we see and tast and have those glories , then we cannot sin , cannot be tempted from them : and therefore by the measures of the nearness of these objects , of our sight , and of our interest , so are our strengths to stand and overcome temptations . now faith is sight , gives presence we have seen , and it gives interest too , he that believes is born of god , saith the apostle , and therefore hath a right : now to be born of one is to receive from him a principle of life : he then that hath receiv'd from god a principle of life such as he can derive , life like his own , such as is led in heaven ; when he does consider his original and looks upon himself as born of god , and consequently heir of gods possessions , which his faith gives him a prospect of , how will he look down on the tempting glories of this world , on all that makes it grateful and desirable , as upon abject things , and sleight and undervalue whatsoever worldly men , poor souls ! do fear or hope , or long for , and pursue ? the mathematicks say that the whole globe of earth to one that looks upon it from the fitmament is but as a point , and sure it is demonstrable it must be so : and then how low and how contemptible must it needs seem to him that looks on it as from the region of the blessed , from gods mansion ? and when his soul having defecated and freed it self from all earthy , muddy , gross affections , and become expedite and light , expatiates through those unbounded , unfathom'd extensions of heaven and glory , and looks upon all as his own , that he is very shortly to come to take the full enjoyment of , and hath already seisin of it by his faith , how will he despise those narrow , those ridiculous bounds which the great ones of this world with fire and sword contend for ? when he ●ees this little point half cover'd with the sea , almost as much too hid from us and not to be discovered by our arts or industry ; of that which is , much desart , some parts frozen , some burnt up , and not inhabited ; and then the little remnant of this point to be the strife and the vexation of mankind , while multitudes of nations tear one anothers bowels , spill the blood and souls of myriads for some little patch or other of it ; and those that are not doing so , yet in their sphere too they oppress , deceive , do any thing to get ; and all the rest are in perpetual hurry of vexatious employments , or of toilsom pleasures , or of ruining vices : will he not look on this more unconcern'd than we do on the busie labours of a little world of ants about a mole-hill , which philosophers compare us to ? the spectacle is much more to be pitied indeed ; the crouds and squadrons of those ants , though they should have as many traverses and walks as men have , they have not soul enough to have their guilt : probably had they humane understandings , they would then divide their mole-hill into empires , would be false and treacherous to one another , cheat , defraud , oppress and murder one another for the present share ; and had they reason , they would be more brutes , than now they are but pismires : for beasts have less folly too because they are not men. but he whose faith mounts him to heaven his birth-place , where he nestles in the secret bosom of his father , he needs not be concern'd in any of the carriages of this world , he is above them all , without the sphere of their attraction or magnetism , without the dangers of temptations from them : the world is but as his slave , and it hath no command upon him , he treads it all under his feet , and therefore certainly hath overcome it : the condition and degree of which victory is the next and last thing we are to enquire into . if you ask the stoick who is this great conquerour that overcomes the world , he will answer somewhat to this purpose . it is not any of those great successful robbers that with armies forrage nations ; it is not he that peoples the whole sea , filling it with his navies ; nor he that sets his confines on the remotest parts of the inhabited world , that can call all his own that the sun views , so that it shines not out of his dominions : but the man that hath conquer'd his own inclinations to the things below ; he that hath rais'd his mind above the crosses or contents of this world , that can march among them both dreadless and unconfus'd ; the man whose soul is nothing dazled by the brightness of wealth , it shall not blind his eyes , but through the varnish or the glory that the shine of it does shed , he can discover and will hate an evil action : he that can severely look on all those blandishments that prosperity furnishes and decks out pleasure in , and can sit continent and abstemious in the midst of its delights , that when it is all halcyon day with him , nothing but sunshine , and he swims in the calm streams of flowing plenty , is not melted by one or other , does not become loose and dissolute at all ; the man also that is not shaken by the tumults of adversity , when like an earthquake she renverses all , his mind then stands unmov'd , that does not so much suffer , as receive and welcom all that happens , as if he would not have it happen otherwise : in a word , it is the man that hath rais'd his mind above all casualties , the man that does but remember that he is a man , that is , considers if he do abound , and the world prostitute it self to his delights , that this cannot continue long ; or if the world conspire to make him miserable , remembers that he is not so , except he think he is so , a man greater than his perils , stronger than his desires : and thus far the stoick's wiseman is victorious . christ's believer goes a little farther : that man hath the world subject to him ; but the christian does not stay at that , he must not treat it as a subject , but a traytor , one whose service is conspiracy , that does attend on us onely to watch and to betray us , to know our weak part , and to storm us there . therefore as the lord commanded israel concerning amalek , that did by them as the world doth with us in our journey to canaan , comes upon advantages and smites the feeble , deut. xxv . , , . therefore said the lord , remember what amalek did to thee by the way , how he met thee by the way and smote the hindmost of thee , even all that were feeble behind thee , when thou wast faint and weary , therefore thou shalt blot out the remembrance of amalek from under heaven , &c. so must we also with the world , put all to death , not spare the best and goodliest as saul did ; yea more , put all to the pomps and cruelties of death as gideon us'd the men of succoth , tear their flesh with thorns and bryars ; or as david us'd the ammonites , put them under saws and iron harrows ; so the christian must serve the world : vvhatever instruments of tyranny that us'd upon his saviour on the cross , those he must exercise on it again , those thorns , those nails , that spear he must employ like gideon's bryars , and like david's iron harrows , it must be crucified , and then he is a glorious conquerour , gal. vi . . god forbid that i should glory save in the cross of our lord jesus christ , whereby the world is crucified to me and i unto the world. he that does march under the banner of the cross that conquering ensign , as he thereby declares himself upon such terms of enmity with the world that he does look upon himself as one despis'd by it , counted as an accured thing , for so was that that was crucified , as it is written , cursed is every one that hangeth on the tree : so also he does look upon his standard as the instrument of execution to the world , on which it must be crucified unto him , and so it is : he is so taken off from finding any stirring delights in the glories of it , that he accounts it a dead thing , that hath no more attraits than a carcass ; yea , he does look upon this world as on a detestable and accursed thing , as it was indeed ; whose thorns and briars do not onely scratch and tear , and do it most when we embrace it most , but also are a refuge for the cursed serpent to lurk in , and add his stings to their sharps , that devil serpent that was doom'd into it , and is always in it , and then most when it is most paradise . now he that hath thus us'd the world , he that hath nail'd it to the cross of christ hath overcome the world. should we now cast an eye at once upon our selves and that which hath been thus deduc'd tracing all back again ; then first , it would appear so evident that i were vain , if i should stay to prove that those which have such desires to any of the profits , heights or pomps , or any dear thing else whatever of this world , as that they are impatient if they miscarry in them , and full of strange complacencies if they do answer their desires , these have not overcome the world to any such degree . for had i overcome and crucified it , sure i should not be so affectionate as to desire , court , and pursue what i had executed ; i should as soon adore the paintings of my enemies tomb , embrace and make love to his carcass : and were i crucified to it , had i but one thorn of my saviour's crown struck through my head , but one nail in my foot of those that nailed him to his tree ; were my soul fastned to a cross , how were it possible i should run gadding after the gay follies of the world , hasty in my desires of it : nor could i be impatient if the world do not answer my desires and expectations , disquieted and discompos'd , if i be disappointed , when any thing in it is not subservient to my heights , and i miss of those respects i look'd for ; were the world vanquish'd , crucified to me , should i look for services from my dead enemy whom i had slain ? or be troubled if the person on the cross did not do fitting reverences to me ? or be impatient if i had not respects and the attendances of pomp from one upon the gibbet ? or if i were crucified to it , certainly these heats would not warm the dead ; these are none of the troubles of an executed person when he is rack'd upon that instrument of death , he is not grieved because the nails were not of silver , the spears head not bright , or the cross was not hung with arras : aud suppose it were , sure i were very weak if i should please my self with that , and let such poor contents thrust out all the just sadness of my sentence and demerit : and yet it is as strange to find delights in having any of the worlds advantages , and pride my self in the possession if i be crucified to it . but much less is it crucified to them that will do actions of injustice for the sake of any of the pomps or profits of the vvorld ; there are that grind , and screw , and rack all that they have to deal with ; others that deceive and rob in vizours , plunder in the disguises of fair words and of false arts ; some that dress their pomps in none of their own trappings , such as they never mean to have a right to , because they never mean to satisfie for them if they can avoid it ; they furnish the grandeur of their own condition with the goods of others which they never care to make their own by any recompence , at least not in such ways and seasons as the needs of those that own'd them , and the rules of justice do require ; they cram and sauch their dishes with the vital blood indeed of those who starve for want of , and who own all that which does provide them their excesses . now would a man do this to entertain , and feed , and dress the carcass of his vanquish'd , his dead enemy ? would he be so vain , so guilty to provide to deck the cross on which he crucified his foe ? least of all would he retrench from the proportions of charity or piety , deny the calls of mercy and compassion or religion for his profits sake , or to furnish out the trains of pomp , take the lords portion to serve the dead world with ? if it were overcome and crucified , they would not feed it with hallowed things ( and the poor's portion is such , ) nor rob the altar to give it excesses , take consecrated things to make a cursed carcass gay and proud , strip christ's body , starve their saviour ( so he does interpret to deny a portion to the naked and hungry ) to make pomps and riots for an executed world. in any of these cases he is far from being overcome : and if so , the second proposition will apply it self to such , and must conclude they have no faith ; for if they had that were a victory ; and however goodly they pretend , they are but infidels : but it may be they will boldly own the consequence , for now adays it is not gentile to believe any thing of christ's religion . and sure 't is for the reputation of the gallantry and courage of our love unto this world , that when the covetousness of the gadarenes would not suffer christ in their coasts , and for their swines sake drove him out , when that of judas would not let him be upon the earth , but for thirty silver pieces did betray him up to death ; that of this age proceeds , and will not let him be in heaven neither , but it scoffs him thence , and his faith from the earth : and because they like this vvorld so well , they will not suffer there should be any other . it is not my part to combat these ; i undertook only to shew a way to overcome the world , if they will not use it let them enjoy their bondage . and yet without all doubt these candidates of infidelity and atheism have faith enough to do the work in good degree ; for certainly there 's none of them but does believe but he shall die , and it is easie for his faith to look through that thin vapour which our life is stiled by , to the end of that small span , and there see a bed , though gay now and soft as the sleep and sins it entertains , then with the curtains close , the gayety all clouded in a darkness , such as does begin the desolateness of the grave ; if you draw the curtain to his faith it sees a languishing sad corps which nothing in the vvorld can help or ease , forethrowded in his own dead hue , himself preluding to his winding-sheet , in which within a little while he shall be cast from the society and sight of men , and shall have nothing else of all his vvealth and pomp : to see all this is no great monstrous difficulty for his faith. now though while he is in his prosperity and health , and the vvorld serves every of his desires , and if i should tell him all his superfluities , all that is beyond a meer convenience are but empty things , meer shadows of delight , that onely mock his fancy ; should i tell him that the silver furnitures of his tables , and those more wealthy shining ones those in his cabinet , and the silken ones of his rooms , and the more exquisite pieces of rich art which people must have skill to understand the pomp of , must have been the disciples of the pensil to discern how they do serve pride ; tell him these are phantasms , onely dreams of pomp , advantages no where but in imagination , i shall not persuade him , but he will despise me . but then if he will ask his faith how all these will look to him in the state which is now before his thoughts , what his opinion of them will be then ? he knows he may as well go to his pictures now , and entertain his mirth and luxuries with them , and hearken to their painted sounds , and dine upon the images of feasts , as hope in that sad hour from all his wealth to find coment or ease , though his hand sweat under the weight of winter jewels they will not heal one aking joint : his plate the greatest riot of his table will not make one morsel tast savory ; yea more , he knows that then all the worldly uses of these superfluities such as satisfying curiosity , and emulation , and the estimation of the world , to be the talk of people , and the like ; these will appear most evidently to be insipid things , meer conceits of delights ; things of which there can be no real enjoyment or advantage any time . and if it then appear evidently that in themselves they are so , then they are so always ; and a constant contemplation of that time will make them always seem so . so that a faith that cannot see into another vvorld , that will but look through this , must needs take off our hearts from the entanglements of those advantages , when it appears how small a thing can dash them all so as that we cannot enjoy them while we have them , and that the enjoyment of them while we do is but imaginary . and really when we consider how unquiet and disturb'd a thing man is , except he raise himself above the power of all these , how till the mind escape out of the whirl and circuit of the worlds allurements , it cannot but be in perpetual agitations ; at every ebb or flow of things without , there is a tide within of swelling or sinking affections ; every change abroad does make a change of thoughts and of designs , cross accidents have cross passions , and i am as much an universe of various thwarting contradictious affections , as the world is of motions . how the beasts are free , serene and quiet creatures in comparison , for they not understanding many objects , consequently have few inclinations , and their satisfactions very obvious ; whereas the comprehensive mind of man that looks into a world of things , and out of them creates a world of temptations , finds out varieties of pleasures or of profits , and then starts as many eager affections in himself to pursue them ; his copious understanding does but procure him various lusts , and his reason does but make him sagacious in searching out occasions of disquiet . nor is it possible it should be otherwise , for while my inclinations are chain'd to those external movements , and my slavish mind attends upon those inclinations , i must needs suffer as many servitudes as the world hath changes of temptation : and then putting these two considerations together , how unsatisfying and how uneasie too it is to be engaged in the advantages of this world , which are meerly dreams of good things that disturb our rest and make our sleep unquiet , with the working of imagination , yet do but delude the appetite , and we find we have had nothing when we awake ; sure if i thought there were no other world , yet would i not be greedy after the great things of this , when 't is more easie far to want them , here would i indulge my self the sensuality of a contented mind , the luxury of an ataraxy , of an indifference as to all these things , of being quiet and untroubled by not having them , free from the hurry and disorder of them . the moralists did so account it certainly , when they call'd this living according to our nature , as if all the other were a violence upon us ; and upon the same ground they accounted it not hard to overcome the allurements of this world , it was onely not to invade and use a force upon themselves and vanquish their own natures : and sure we that are christians , and are so no farther than as we have this faith here in the text , we must not count it hard ; we who have the revelations and example of the blessed jesus , all that he hath done to make it easie , now saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 courage , for i have overcome the world : they are but broken forces we are to resist , we have the strengths of heaven on our side , and therefore sure we may adventure to encounter them ; and if we do begin to faint , we have an almighty captain of salvation , and if we have but faith to lay hold on him , and be not false to our own selves , but keep our hold , if we be foiled , christ must be vanquish'd too , and we may fear impossibilities as well . when those poor heathen march'd on naked , had none of our weapons to assault the vvorld , or to defend themselves , had neither shield of faith , nor helmet of salvation , no sword of the spirit the word of god , and yet master'd it in great degrees , shall we that are harnessed turn our selves back in the day of battel ? and confute this scripture ; and make good that they do overcome the world most easily who never heard that jesus was the son of god ? 't is not onely base for us to faint most who have most advantage , but it is a contradiction for them to be overcome that have the victory : now this is the victory that overcometh the world even our faith ; the victory that overcomes both worlds indeed ; it tramples upon this , and lays hold upon that to come , out-doing what s. paul sings of it in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , heb. xi . his heroes through faith subdu'd earthly kingdoms , but by faith we overthrow the kingdom of the prince and god of this world , and the kingdom too of the almighty suffers violence from it , and our faith takes that by force , forces even a right to it : by it they stop'd the mouths of lions in the wilderness ; by it we stop that roaring lion's mouth that compasses the earth seeking whom he may devour ; by it they quench'd the violence of fire , we the everlasting burnings ; by that women received their dead raised to life again : by it we shall rise to immortality of life and blessedness , receive all that we do believe , more than we can comprehend , receive the end of our faith the salvation of our souls : which god of his mercy state us all in for the sake of jesus christ the author and the finisher of our faith , and the captain of our salvation : to whom with the father , &c. the ninth sermon , preached at white-hall . sixth wednesday in lent , / . gal. ii. . i am crucified with christ. the ancient observation of this time would justifie my choice , make the text seasonable in the most severe sense it can put on , when in their exomologeses they ate onely the bread of sorrow , and tears were their drink day and night , so as that in the agonies of their repentance they did crucifie without a meraphor , and mortifie the body of flesh as well as sin. but it seems to have happened in our sins as in our great diseases , men are grown more skilful , and have found out much more grateful ways of cure , there is no need of going through a discipline of torments , a whole course of medicinal cruelty , but they can heal , at least palliate with more ease and speed . besides that , christianity is now of a more delicate and tender make , and cannot bear austerities , neither come i here to call for them , or to provoke their constitutions ; if they have found a softer and more pleasant way to heaven , on gods name let them walk in it ; onely in our walk we are now coming within ken of the cross of christ , and we can bear commemorations of his passion ; they make the closing ceremony of this season , which was set aside on purpose by the preparations of humiliation to fit us for the performances and expiations of that day , by repentance to put off our old man , the whole body of sin , that we may hang it on his cross as we go by . that is the onely use of this time , and the onely application of that day . which i crave leave to shew you how to make at once : and without this that ceremony howsoever solemn , will be meerly pageantry , not worship ; the observation but dramatick ; and we shall have no part in the atonement , onely in the scene of that days tragedy , rather than sacrifice : he onely celebrates that passion , onely he partakes that offering , who can say with s. paul , i am crucified with christ. in which words we shall first endeavour to discover what this person is , secondly , what the nature is of that condition and estate which s. paul does affirm here of that person ; and that first , in it self , crucified ; i am crucified . secondly , in its adjunct ; with christ , which because it cannot signifie conjunction in time , he is not now upon the cross , that i might say , now i am crucified with him , nor when he was , was i , that i might say then i am crucified with christ ; but we shall find it hath other importances . first it implies a likeness to christ's passion , i am crucified as he was , so it means through the whole rom. vi . and the being crucified with christ is what s. paul elsewhere expresses by the being made conformable to his death . secondly , it imports more , even communication and partaking with him in his passion , being planted together in the likeness of his death , rom. vi . . and i am crucified with christ , does mean i have a fellowship of his sufferings , as he words it phil. iii. . thirdly , it means also a conjunction of causal relation , that there is a vertue and efficacy in the cross of christ to work the sinner into crucifying of his sin so the particle must needs import , ephes. ii . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hath set us together with him in heavenly places in christ jesus . where we are neither in conformity , nor fellowship , but onely in our head and in our cause ; so i am crucified with christ does mean his passion hath an influence to crucifie and cause in me the death of sin. of these in order ; and first , what this person is ? i say not who ? we know it was s. paul , but what ? and the reason of the enquiry is because we find indeed elsewhere crucifying the flesh with the affections and lusts required , and we are also bid to mortifie our members that are on the earth ; such as fornication and vncleanness , covetousness and the like . but these are not i , how am i mortified in these ? is it because it may be they are grown so dear to me , that i am crucified in their destruction ? and long practice and acquaintance hath riveted them into my very heart ? now the wen we know though an excrescent tumour , but an accessory bag of noxious humours , yet if it lay hold on any noble part , take in some nerve or artery , then he must cut the thread of life that cuts it off : so he must rent my heart indeed that tears my pleasures from me ; life it self does seem to have so little salisfaction without them , that it is a death to me to part with them . or else hath the old man no soul ? is he all flesh ? and hath iniquity debas'd the whole of him , so that his very spirit is become body of sin , so as that wickedness should be our very being , be all one with us , and i , and my corruptions prove denominations of one importance , signifie the very same ? so it is indeed : besides the carnal part that is sold under sin , and consequently does deserve the cross , that punishment of slaves , the part also that is in the quite opposite extream , that lusts against the flesh , that must be made away . be ye 〈◊〉 ansform'd by the renewing of your mind , rom. xii . . and if there be any sublimer and more de●●●cated past in that , it must submit to the same fate , 〈…〉 in the spirit of your mind , ephes. iv . . corruption hath invaded that : to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the diviner ruling part , is grown a slave to the beast part of him , it hath debauch'd its notions whereby it should discriminate good from evll , so that now it can discern no natural difference between them , but does measure both meerly by his present inclinations and concerns , and the eternal laws of honesty are blotted our , and principles of interest and irreligion rais'd there in the place , and buttress'd by false reasonings and discourses . now all these fortresses of vice that maintain and secure a man in sin must be demolish'd , all such imaginations cast down , and every high thing that exalteth it self against the knowledg of god , and every thought brought into captivity to the obedience of christ : that spirit of the mind must be destroyed , and we transformed into persons of new notions and reasonings . but above all the remaining part of man , his own will must be mortified , which besides its natural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by perverse inclinings to sollicitations of flesh is most corrupted , and most dangerous , in that which way soever it inclines , it draws the whole man after it : if any thing in us be crucified in a conformity to christ , it must be this ; for in that death wherein christ offered up himself upon the cross ( where although the divine nature gave the value , 't was onely the humane nature made the offering ) there it was the crucifying his own will , that above all other the ingredients made his death a sacrifice , and the price of our redemption . god that had given him his blood and life , might call for it again when and how he saw good , and being due , it was not properly a price that could be given him for sin ; but his free voluntary choice , his being willing to endure the agonies and contempts of the cross , his stabbing his own natural desires with a resolute determination , not my will , but thine be done : this his own will was his own offering ; and such is ours , if we be crucified with christ , made conformable to his death ; if we present our selves a sacrifice acceptable to the lord ; for our will is not given up to him , till it do perfectly comport with his ; but that it cannot do , till we renounce our own desires , till we have brought our selves to an indifference in outward things , to such a resignation as she is storied to have had , who being in her sickness bid to choose whether she rather would have health or death , made answer , vehementissimè desidero ut non facias voluntatem meam domine , this above all i desire , that thou wilt not do my will , i would have thee not do what i desire and would have . so that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the whole of us , the spirit , soul and flesh , go to make up this person ; and the body of sin is the old man entire . i , whole i am nothing but a mass of guilts , my senses are the bands of wickedness , that procure for my evil inclinations , my members are the weapons of unrighteousness , my body is a body of sin and death , and the affections of my soul are lusts , its faculties are the powers of sin , yea , and the spirit of my mind , that breath of god is putrefied ; that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that angel-part of me is fall'n and turn'd apostate ; and however i be partly son of man , and partly son of god , yet i am wholly child of wrath , and so fit to be crucified . which calls me to the next enquiry , to the nature of the duty here intended , i am crucified . what is design'd by it s. paul does perfectly declare rom. vi . . our old man is crucified with christ that the body of sin might be destroyed , that we should no longer serve sin : so that it means a through repentance , and abandoning of former evil courses : a duty which there are few men but in some instants of their life think absolutely necessary , and persuade themselves they do perform it . at some time or other they are forc'd to recollect and grow displeas'd and angry at their sins , and have some sad reflections on them , beg for mercy and forgiveness , and do think of leaving them ; and when they have return'd to them again , they shake the head , and chafe , and curse at their own weakness , and renew their purposes it may be ; and do this as oft as such a season as this is , or other like occasions suggest it to or move them : and with this they satisfie themselves , and hope if god do please to take them hence in some such muddy , gloomy fit of their repentance , all 's well . now shall we call this being crucified ? are there racks and tortures in this discipline ? hath a spear prick'd them to the heart , and no blood nor no water , no tears gush out thence ? hath it made no issue for some hearty sorrow to purle out ? indeed i must confess , the scripture does sometimes word the performance of this duty in expressions that are not so sower , but of an easier importance ; as first , put off the old man , as if all were but garment ; put it off i say , not as they strip'd our saviour in order to his scourgings and his cross , but intimating to us what an easie thing it is to cast off sin for them , who do begin with it betimes , before it get too close to the heart . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. saith theophyl ▪ even as easie as putting off thy cloaths , and thy repentance is but as thy shift , thy change of life like changing thy apparel . but alas ! for all the easiness which this expression hints , where the sins also lie in the attire , as besides emulation , pride , vainglory , great uncharitableness and inhumanity , cruel injustice and oppression often do , when many are undone through want of those dues which do furnish other men with the excesses of this kind : when the sins therefore lie in the attire , and they may put them off without a metaphor , yet it is so hard that it cannot be done ; sometimes the worth of a whole province hangs upon a slender thread about a neck , a patrimony thrust upon one joint of one least finger , and these warts of a rock or a shell-fish with the appendages eat out estates and starve poor creditors ; for whom indeed they should command these stones to be made bread ; but that 's a miracle too stubborn for their vertue . and then how will they proceed to the next expression of this duty ? circumcise your selves to the lord , and take away the foreskin of your hearts , jer. iv , . these are harder and more bloody words , they differ in the pain and anguish that they put us to , as much as to uncloath and flea would do . it appears indeed this punishment of fleaing often went before the cross. to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith ctesias of one , having his skin pull'd off he was crucified : and the scourges in some measure did inflict this on our saviour , when they put off his cloaths they strip'd his skin also ; left him no covering but some rags of that which whipping had torn from his flesh . yet this expression sounds harsher , when it bids us circumcise the foreskin of our hearts , and tear it from thence , flea that : when long conversation with the pleasures of a sin hath not onely given them regallias , but hath made them necessary to us , so as that we cannot be without them ; when custom craves with greater feaver than our thirst ; when if we want it , we have qualms , saintings of soul , as if the life were in that blood of the grape , when men can part as easily with their own bowels , as the luxuries that feed them ; if you take away their dishes , then you take their souls which dwell in them ; when the sins of the bed are as ne●dful and refreshing as the sleeps of it ; when to bid a man not look , not satisfie his lustful eye , is every jot as cruel as that other , i● thine eye offend thee pluck it out : for if he must no more find pleasure in his sight , he hath no use of it ; yea if this be indeed a kindness not to leave him eyes to be to him the same as appetite to tantalus , that which he must not satisfie , and is his hell : 't is easie if the lust be got no further than the eye to pull them out together ; but if through that it shoot into the blood and spirits , mix heats with those , if it enwrap the heart , twist with its strings , and warm the soul with its desires ; so that it spirit all the motions , all the thoughts and wishes of the heart ; when it is thus , to make the heart to stifle its own motions , stab its thoughts , and strangle all its wishes ; to untwist and disentangle and to tear it thence , if this be to be circumcised with the circumcision of christ , ▪ and he that hath not the sign of this , the seal of the new covenant , as he that in the old had not the other , was , must be cut off ; our long habituated hardned sinners must not think that there is any thing of true repentance in their easie , perfunctory , sleight performances ; there is something like death in the duty , which yet is required of us farther under variety of more severe expressions ; for we are bid thirdly to slay the body of sin , rom. vi . . to mortifie our members , col. iii. . and to crucifie , gal. vi . . which how it may be done , the next consideration of s. paul's condition in the text , and my next part declare . i am crucified with christ , that is , first as he was , by being made conformable to his death . and truly should we trace him through all the stages of his passion , we should hardly find one passage but is made to be transcribed by us in dealing with our sins . first he began it with agony , when his soul was exceeding heavy , for it labour'd with such weight of indignation as did make the son of god to sink under the meer apprehension : and he was sorrowful unto death , so as that his whole body did weep blood. the sinners passion , his repentance is exactly like it , it begins always with grief and sense of weight , whoever is regenerate was conceiv'd in sorrow , and brought forth with pangs , and the child of god too is born weeping . and for loads , the church when she does call us to shew forth this death of christ , as if she did prescribe that very agony , requires that we should find that garden at the altar , makes us say we are heartily sorry for our misdoings , the remembrance of them is grievous unto us , the burden of them is intolerable . so that the sinner's soul must be exceeding heavy too . secondly , there he is betrayed by his own domestick , sold for the poorest price imaginable , as a slave for thirty pieces of silver . i shall not mind you what unworthy things the love of money does engage men to ; to sell a christ , a saviour , and a god! and rather than stand out , at such a base rate , as we scorn to buy a sin at ; every single act 's engagement to damnation , costs more than the ransom of the world is sold for ; and the blood of god is purchas'd cheaper than any one opportunity of vice does stand us in ! but i onely mind you here , that he shall have a better hire that will but be a judas to his own iniquities : do but betray the regent sins , deliver them up and thou shalt have everlasting heaven . thirdly , we find him next carried before the high priest. and the strictest times of christianity would serve their sins so , to receive his doom upon them , to be excommunicated into reformation : but i shall not urge how we can discover to a physician our shames , all our most putrid guilts as well as ulcers , and make him our confessor in our most secret sins ; neither will i be inquisitive why the physicians of our souls are balk'd ; but will pass this part of the conformity , and follow christ to pontius pilate . and for this part we our selves are fitted , the whole furniture of a judicial court , all that makes up both bench and bar is born within us . god hath given us a conscience whereby we are a law to our selves , rom. ii . we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which the jews did want ; such evidence as is sufficient to condemn us ; the same conscience that is privy to our doings , and stands by our thoughts , and sees through our intentions , is a thousand witnesses : and that there may be a prosecutor , our own thoughts accuse us saith s. paul ; and if we will give them way , will aggravate each circumstance of guilt and danger , bark , and howl , and cry as loud against us , as the jews did against christ , for sin is of so murthering a guilt it will be sure to slay it self : and that he may not want his deserved ruin , the sinner makes his own indictment , yea , and his own sentence too , for our own heart condemns us , saith s. john : and when ever it does so , oh that we would follow it through all the gradations that brought christ to death ! and use our wickedness as he was us'd ; strip it from its cloaths , bare it from its fair pretexts it useth to be dress'd in ! lay our anger naked from all those excuses which our provocations , that either wrath or humour will be sure to think intolerable , do make for it ! strip our pride and vanity from those paints and dresses which the custom of the age , that does require and warrant strange things , dawbs the sin with ! use our luxuries and intemperances so , and the other greater and more thirsty dropsie , that of wealth , and of unjust unworthy gains , which there are richer luxuries in too ! and there are none of these but have their pleas , their colours which they set themselves out in , to please the appetite and to deceive the mind , all which we must strip off ; and then when we have laid them naked , spit upon them , vomit all our spleen and contumelious despite at that which hath made us so ugly in gods sight ; scourge it with austerities , and buffet it as they did christ , and s. paul did himself , cor. xvi . . and when the body of sin is thus tamed and weakened , it will be easie then to lead it out and crucifie it . a crucifiction this that does make our good-friday be a day of expiation and atonement to us : a sight which next to that of his own son upon the cross , is the most acceptable to the lord ; when he does see us execute his enemies although they be our selves , and crucifie the dear affections of our bosom as god did . this is indeed to be conform'd unto the death of christ. if i might have leave to go before you and to let you into the example , draw the curtain from before the passion , i would call my sins out , drag them to behold that prospect , hale them into the garden , shew them how he was us'd there . you my extravagancies of my youth my mad follies and wild jollities , come see my saviour yonder , how he swoons when guilt began to make approaches towards him ! and can i make my self merry with nothing else but that which made him die ? tickle , chear , and heighten my self with agonies ? you my intemperate draughts , my full bowls and the riotous evenings i have past , look yonder what a sad night do these make christ pass ! look what a cup he holds , which makes him fall lower to deprecate , than ever my excesses made me lie . you my lazy luxuries , fulness of bread , and idleness , whereby i have controul'd gods curse , and onely in the sweat of others faces eat my bread , and in that dew drank up the spirits of those multitudes that toil to faintings to maintain my dissolute life , see how he is forc'd to bear the whole curse for me ! how the thorns grow on his head , and how he sweats all over . you my supine devotions which do scarce afford my god a knee , and less an heart , not when i am deprecating an eternity of all those torments which kill'd christ ! look yonder how he prays , behold him on his face petitioning , see there how he sweats and begs . you my little malices and my vexatious anger 's , that are hot and quick as fire it self , and that do fly as high too , that are up at heaven strait for the least wrong on earth ! look how he bears his , how his patience seems wounded onely in a wound that fell upon his persecutors ! and when one that came to apprehend him wrongfully was hurt , as if the sword of his defence had injur'd him , he threatned and for ever curs'd the black deeds of that angry weapon , and made restitution of what he had not taken , made his adversary whole whom he had not hurt ! see how with his cruel judges he is as a sheep , that not before his shearers onely , but before his butcher too , is dumb . you my scorns , and my high stomach that will take no satisfaction but blood and soul for the faults of inadvertency , for such as not the wrong , but humour makes offences : lookhow they use him , they buffet , and revile and spit upon him . ye my dreadful oaths and bitter imprecations which i use to lace my speeches with , or belch out against any one that does offend me in the least , making the wounds and blood of god , and other such sad words , either my foolish modes of speaking , or the spittings of my peevishness . there you may see what 't is i play with so , you may behold the life of christ pouring out at those wounds which i speak so idly of , and what i mingle with my sportive talk is agony , such as they that beheld afar off struck their breasts at , and to see them onely was a passion . ye my atheisms and my irreligion — but alas you have no prospect yonder , it 's but faint before you who out-do the example ; whatsoever judas and the rest did to the man christ jesus , you attempt on god , you invade heaven , sentence , cruicifie divinity it self . and now having shewed my sins this copy of themselves , what they are in their own demerits , when my bowels do begin to turn within me at that miserable usage which christ underwent , it will be a time to execute an act of indignation at my self , who have resetted in my bosom all these traytors to my saviour ; made those things the joy and entertainment of my life which had their hands in the blood of my god ; and what a stupid sensless soul have i , that was never troubled heartily at that , which did make him almost out of hope ? and if this be the effect of sin , then it is time for me to throw it off , o my jesu ! sure i am , i am not able to support the weight of that thou didst sink under . thou didst come to bear our sins in thy own body on the tree , therefore in thy body they were nailed to the cross , and then certainly i will not force and tear them thence : no , there i leave them , and will never re-assume them more ; which resolution is the effect of that vertue and efficacy which is in the cross of christ to the crucifying of sin , which is the second sense in which the christian does profess with s. paul , i am crucified with christ. there are some learned men , that when they would assign reasons sufficient to move god to lay the punishment of our iniquities upon his son , and execute that indignation that was due to us on the most innocent , most holy jesus , give this onely , that this was the highest and most signal way imaginable to discover gods most infinite displeasure against sin , and by consequence to terrifie men from the practice of it : for if any thing in heaven or in earth could make us fear , and from henceforth commit no such evil , it was surely this , to see sin sporting in the agonies of christ , iniquity triumphing in the blood of god : to see those dire instances of the deservings of a sinner , those amazing prelusions to his expectations ; and consider it was easier for god to execute all this upon his son than suffer sin to go unpunish'd . indeed they make all that is real in the whole account they give of satisfaction made to god for sin to consist in this , that the temporal death of christ ( which god by vertue of his absolute dominion may inflict on the most innocent , taking away that which himself had given , especially since christ who had that right over his own life , which none else had , did of his own accord submit to it ; and he laid down his life , who had a power to do so . ) that death i say , might justly be ordain'd by god for an example of his wrath and hatred against sin , and then might be accepted in the stead of their death , who were warned by that example , and affrighted from committing sin . and truly there is colour for it , for all satisfaction seems either of a loss sustain'd , which is acquired by compensation , or the satisfaction of our anger , which is commonly appeased by the sufferings of the injurious party ; or else the satisfaction of our fears and doubts , that we may be secure not to sustain the like again , which is most likely to be best provided for by punishment : for sure one will not venture upon that which he must suffer for the doing . now of all these the first , the satisfaction of compensation , as it cannot properly be made to god who could sustain no real diminution by man's sin : for though thy wickedness , saith job , may hurt a man as thou art , yet if thou sinnest what doest thou against god ? or if thy transgressions be multiplyed , what doest thou to him ? but onely as the breaking of his law does in s. paul's expression dishonour him amongst men ; so also it were easie to demonstrate that this one example does exalt more of gods attributes , and to a greater height , than either if his law had been obey'd or executed , if that either were our business , or if this sort of satisfaction did not properly belong onely to the offended party , not the supream judg or governour as such , under which notion god is here to be considered . as neither does the second satisfaction , that of anger , the judg being to be like his law , that hath no passions or affections . and truly ●●e the things that do satisfie our angers and revenges are no real goods , the satisfactions of them are unnatural , and therefore surely not divine : monstrous appetite that hath learn'd to desire mischief , hath also taught us to delight in misery , and be satisfied with the griefs of others , which being nothing to us cannot be our good : and although we are stil'd children of wrath , as if our portion were to be onely plagues , our inheritance perdition , and the fearful issues of gods fury : yet since to be angry signifies in god no more than this , to testifie what great abhorrency he hath to sin , how contrary to him , how not to be indur'd it is : it was impossible for god when he had once resolv'd to pardon sin , to testifie that more than by resolving not to pardon it without such an example ; so that it did satisfie his anger perfectly . but all true satisfaction lies in the provision that is made by punishment against future offences . this is that which the magistrate and law requires , nec enim irascitur , sed cavet ; for by punishment they cannot call back the offences that are past , undo or make them not have been : but they can make men not to dare to do them again , nor others by their example . this is the end why they annex penalties to their laws , expresly said so , deut. xix . . which end therefore when they attain by punishment , the law and magistrate is satisfied . for it is not so much the death of the offender that is satisfaction of the law , as the example of terror that it gives ; and therefore humane lawgivers have oft thought fit to change the penalty ; and where death was appointed , to assign other sufferings that consist with life , and prolong misery and terror , as proscription , and the gallies , &c. accordingly to propose an example of terror to us , god laid all the severe inflictions of the passion-day upon his own son. now it is evident that the example of a man suffering for the breach of laws does certainly hedg in those laws , keep them more safe from violence ; therefore we see those laws are best observ'd which the magistrate's sword does most guard ; and experience would quickly make it good , a land would prove but a meer shambles , and a man's life cheaper than a beast's , if murtherers and duellists shall get impunity more easily than he that steals an horse or sheep . when on the other side , that nation from whom we most receive the fashions of our vices also , whom the honour of that sin is most peculiar to ; though they seemed to value it above estate , and life , and family , and soul , yet we know could be beaten from it be some sharp examples . and then when our lawgiver , as he spake his laws at first with thunder and with lightning , as if they brought their sentence along with them , and the very promulgation was a copy and example of their execution : so also he did write those laws in blood , to let us see what does await transgression , how he that spar'd not his own dear son , will certainly not spare any impenitent , this could not chuse but have some influence , if 't were consider'd . should we call to mind the kindness god had at this time to lost man , how he so long'd to pity him , that he resolv'd not to pity himself ; how yet in all those turnings of his bowels within him , his repentings over man , when his compassion was at such an height as to give his well beloved son to satisfie for our transgressions ; in the midst of all those inclinations to us , at that very time how yet he did so hate our sins , that ●●athing else could satisfie him , but the blood of god : how he made the son of god empty himself of his divinity and of his soul , and all to raise a sum only to purchase one example of that indignation that attends a sinner ; it will be easie then to recollect how unsupportable that wrath will be to the impenitent in the day of his fierce anger ; when he shall have no kindness left for them , but the omnipotence of mercy will become almighty fury : who shall be able to avoid or to endure the issues of it ? shall i think to scape them when he spared not his own son ? or shall i venture upon bearing that to all eternity which that son was not able to support some hours ? thus as s. paul expresses , god sending his own son in the likeness of sinful flesh , a sacrifice for sin , condemned sin in the flesh , that is , he shewed what did await iniquity , that men by so great an example of his wrath , might be frighted from the practice . et si quis morte christi admonitus paeniteat , iste per mortem christi peccato mortuus esse dicitur , saith origen on rom. vi . . he who seeing that example of christ crucified for sin is warned by it into repentance , he is crucified with christ. god dealing with us as men do with a young prince , that must be disciplin'd by the correction of another for his faults ; and in this sense also , our chastisement was upon christ , and by his stripes we are cur'd . and now though i propose not this as if i thought this reason were sufficient of it self , which seems to give no good account how any could be ransomed e're christ suffered : ( which yet certainly they were , the vertue of his death extending to all former ages , as it proved most evidently heb. ix . . a place which crellius himself does give no satisfaction to ) if the satisfaction , of his death consisted onely in its being an example , it could no more satisfie for the sins of former ages , than it could be an example e're it was in being : if that death were accepted in the stead of their death , who by that example are frighted into repentance , what was accepted for their sins , who had no such vision of it , as that it could not or did affright them , yet repented ? yet to them that have beheld it in its vigour , they that can controul this check to vice , and when to shew us an example it cost god the life of his own son , after the prospect of whose cross he hath not any terrour to propose , this being the contrivance of the divine mind , and the stress of all his most almighty attributes conjoyn'd in one compounded miracle , can yet make all this vain and fruitless and have no effect , are not feared nor warned by it ; but as if it signified no peril to their sins , they can come once a year to entertain themselves with the example and go from the agonies unconcern'd to the sins that inflicted them , and that shew forth themselves in them : who act as if those were the onely soft and pleasant things that crush'd his blood and soul out , as if those which did make the son of god cry out as if he did almost despair , were the onely fit things to make men jolly : and do thus as they did it in despite to this great method of salvation , as if they did enjoy the indignation of the wrath of god , as if those agonies like the other difficulties of their sins did more provoke to them , or like the paschal bitter herbs that typified them , were as sawce to the riots of their vices . these certainly are men of a most desperate appetite and courage . but 't is much more to be lamented that the law of god does not seem better guarded by this dire example than it was of old among the jews , when it shew'd the sinner his deservings onely by the dying of his breast , and had no other sence nor satisfaction than the blood of bulls and goats : it is not very visible that it hath wrought upon consideration so as to make us more fear and beware ; nay , we may question whether the example of my bullock dying for my sin , would not restrain and terrifie me more than that of jesus crucified for it : if i were to expiate the blood with which i word my anger and my oaths , with the blood of my own flocks , if that luxury which pluriders every element and brings a little universe at once upon my table to treat it self withal , were but to kill one heiser for the temple , and i to expiate each surfeit by one such beligious riot : were i to quench the feavers of an intemperance with a drink-offering , 't is possible i should not be so prone to sacrifice to my genius , if i must sacrifice to god for doing so , and i should be more tender of my beasts than i am of my saviour . now how comes this to pass ? it is impossible that we should be so apprehensive of our own demerits , should we see them represented in the suffering of a beast , as when they are shewed to us in those of the son of god. what is it then ? should we account our selves to suffer in our beast ? his death were our own loss and punishment : and had we no communion in this death of christ ? was not that our own ? or account we our concern and share in that less valuable than in that of our beast ? far be this from us , we are no further christians than we can affirm with st. paul ( who challengeth a fellowship in all christ's sufferings , and boasts it , saying ) i am crucified with christ. which brings me to the last sense of the words ; i have a share and am a partner in that cross , and all the satisfactions that were wrought upon it . this is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 phil. iii. . a partaking in christs passion , having his sufferings communicated to us , made our own , as if we had been crucified with him : as much as he that offered a peace-offering was said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cor. x. . to communicate with the altar , and partake the sacrifice which he really did . we read indeed there in the sixteenth verse , that in the sacrament there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the shedding of christs blood is there communicated , reckoned to us , but it is communicated in a cup of blessing . and is this to be a partner in his crucifixion , to partake onely the sacrament of crucifixion ? not to receive the wounds and torments , but the benefits , the pledge of the satisfactions of the cross , the seal of the remissions that he purchas'd on it ? blessed jesu ! we should have born thy pangs , and all the dire things thou didst suffer , ought to have been ours eternally ; that agony which an angels comfort could not calm , that dreadful terrour which exprest it self in the cold sweat of clotted blood , that greater terrour which came so near despair as to make thee cry out , my god , my god , why hast thou forsaken me ? all should have been our portion to everlastingness , and spent their fury on our souls : and wilt thou have us bear no more of this than the remembrance ? all our mount olivet and golgotha be onely the lords table and his entertainment ? dost thou communicate thy agonies in eucharistick wine ? and is this to be crucified with christ ? so he does account it seems . he that by vertue of the cross of christ hath crucified his body of sin , christ's satisfactions are accounted to him , he is esteemed to have a fellowship in all the sufferings , to have had an hand in all that was done for man on the cross , they are all reckoned his : and as christ bore the guilt of all our doings on the tree , so he will have us bear the name , and merit , and reward of his ; for as s. paul does express , rom. vi . . we are planted together in the likeness of his death , by being made conformable to that in crucifying of our sins , we are inoculated as it were , and both together ingraffed in into the cross , and so there is deriv'd to us the vertue of that stem , that root of expiation and atonement ; and by this insertion being as the same s. paul says , phil. iii. . found in him , we have his righteousness . that poor soul that does throw himself down in the strict humiliations of repentance at the footstool of the cross , and there beholds his saviour dying for him , and that is himself by penitence incorporated into him , graffed into his death , and planted in his very passion , as origen and thomas interpret . he may take confidence to say , behold lord , if the satisfactions of thy eternal justice be acceptable to thee , if the blood of god that is offer'd up without spot be a well-pleasing sacrifice , look down at once on thy messiah and on my poor soul ! turn not thy face from me , for whatever my guilts are , i have an equal sacrifice , those are my satisfactions , and that blood my offering , the passion and propitiation of the cross are 〈◊〉 . i am crucified with christ. we have gone through all the parts , all the considerations of this expression , and have no more now to take notice of but this , that all of them must go together , that they never are fulfill'd asunder , but he only whom the efficacy of the cross of christ hath wrought on to the crucifying of sin , he onely hath the satisfactions of the cross imputed to him , he is planted with , ingraffed into christ : for if any man be i● christ , he is a new creature , old things are done away , cor. v. . whosoever is not such he hath no interest in the jesus of that day . he may perchance in some one of those easie saviours which these times afford , wherein opinions call'd holy , or a sanctify'd faction give such interests , and to be in a party is to be in christ ; or else he may depend upon that christ , that may be had with meer dependance , that is ours if we persuade our selves he is so . now sure , he that is persuaded he is christ's , is either truly so persuaded or else falsly ; if but falsly , that will not advantage him , for god will never save a man for believing a lye ; but that he should truly be persuaded so without this duty is impossible , for he that is christ's hath crucified the flesh with the affections and lusts : therefore by good logick he that hath not crucified them is not christ's , and evidently whosoever is not crucified at all , he is not crucified with christ. and sure i need not put you in remembrance , that the man in whom sin reigns , and whensoever his lusts and passions bid him go he goeth , or come he cometh , or do this he doeth it , that the body of sin is not crucified in him ; that which were nailed and fetter'd on the cross and slain there could not command and rule him so . or if sins dominion be not so absolute but god hath got some footing , so as that his law hath power in the man's mind so as to make him make resistances against his sin , and he dislikes it but alas commits it still , yet what he does allows not , but returns to do it at the next temptation , afterwards would fain be good yet does not find how to perform , something governs in his members , leading that law in his mind into captivity to the law of sin , this man although he hath the body of death , yet 't is not crucified and slain ; for it does live and exercise the greatest tyranny upon him , forces him to serve and to obey against his mind , it overcomes his own heart , and all inclinations to good , and conquers god within him : till men have left off the custom of the works of sin , and all gross deeds of the flesh it were as vain to prove they are not crucified , as that he is alive that walks and eats . those works they are the fruits of the flesh , the off-spring of its lusts , and were that crucified , and we by likeness to christ's death planted into the cross , we could no more produce them , than that dead tree the cross could bear fruit , or than a carcass could have heat to generate , the grave become a womb , or the dust bring forth . secondly , yea more , they perform not the outward actions of life who have but the image of death on them ; and a man asleep works not , yet is alive , his fancy and his inwards work ; and if sin be onely kept from breaking out , and men commit not gross deeds of the flesh , but yet indulge to these things in imagination and the heart , cherish them in phansie , and design , and wish , onely restrain the practice , or indulge to spiritual wickednesses ; you may as well say that a man is dead because he does not walk abroad , because he keeps within doors , and lives only in his closet or his bed chamber , as say that sin is crucified , which while it stirs but in the heart , it is not dead . thirdly , once more , we part from all acquaintance with the dead , the corps of one that had the same soul with us ; howsoever we may have some throes of grief to leave it , yet we put it from us , we admit it to no more embraces ; but if 't were the loathsom carcass of a villain traytor that was executed , we turn from the sight as from a fiend , it is a detestable and accursed spectacle . and so he that hath put his body of sin to death would have great aversations to it , yea how dear soever it had been , he would no more endure the least acquaintance with it , than he would go seek for his old conversations in the chambers of death ; he would shun the sight of any the most bosom custom , as he would the ghost of his dead friend , he would abandon it as a most ghastly dreadful spectacle ; he would also bury these his dead out of his sight . thus he must needs be dispos'd that hath crucified his old man. and they that are thus dead with christ shall also live with him , yea those that are thus crucified with him , he hath already rais'd up together , and hath made them sit together in heavenly places in christ jesus . there already in their cause , and in their right and pledge , and there hereafter in effect and full enjoyment . the tenth sermon , preached at christ-church in oxford , novemb. . . luke ix . . ye know not what manner of spirit ye are of . the state of that great controversie which the words suppose between the jews and the samaritans as it then stood , seems briefly thus : those that were planted in the regions of samaria by salmaneser , however great idolaters at first ; having admitted in a while the god of israel among their gods , and after having an high priest of aaron's line , a temple too built on that place where abraham and the fathers of the hebrews , friends of god , did chuse to offer sacrifice ; and on that very place where god himself enjoyn'd the law and all the blessings of it to be publish'd to the people , on mount gerizim ; which therefore seem to have pretences to vye with mount zion , for there also the lord commanded the blessing . an altar too , saith benjamin in his itinerary made of the same stones that god commanded to be taken out of jordan and set up for a memorial of his peoples passage through it : and besides all this having the law of moses too ; when they had all these pretensions to the god of israel , they clave to him alone , and wholly threw off their idolatry . so epiphanius does affirm expresly . and their countrey being as josephus says , the receptacle of all discontented fugitive jews , a great part of it too planted with them by alexander , they espoused the worship of the jews , and came to differ very little either in the doctrine or the practice of religion , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , having all things as it were the very same , the only distance seems to be betwixt their temples , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , just as the woman states it to our saviour , joh. iv . our fathers worshipped in this mountain , but ye say that in jerusalem is the place where men ought to worship : so that if we audit the account of the samaritan guilt , they separated from the place of worship which god had appointed , and set up another ; in a word , they were schismaticks . whether this be such a guilt as should make those terms equivalent he is a samaritan and hath a devil , i shall not say ; but it is such as makes our saviour say somewhat exclusively , salvation is of the jews . all the blessings and salvations of the law did indeed hover on mount gerizim , were given thence , that was the place of them ; but they were cut away when schism came : the church is not a place of blessing when 't is built against the church ; the altar hath no horns to lay hold on for refuge , but to push and gore onely , when it is set up against the altar ; and gerizim is ebal when it stands in competition with mount zion . well ; this onely thing does breed the greatest distances imaginable in the nations , nothing more divides than separation and schism ; and then these samaritans as all separatists do , grew such opiniastres and so violent in their way , as to deny humanity to those that would not join with them ; they would not grant the civilities of passage to one that intended for jerusalem to worship : they refuse it to our saviour here because his face was thitherward , ver . . a schismatick will reject a christ if his face be fromward their new establishment , if he but look towards the antient worship : at this the sons of zebedee are offended , zealous for their master , as being most particularly concern'd in him , two of his nearest intimates ; and their zeal would needs break out into flame . and why not ? a rudeness to elijah was reveng'd by him with fire from heaven , which consumed twice fifty soldiers and their captains , though they came to do the king's command : and shall these hated schismaticks be rude to thee ? and reject the messiah , and yet go unpunished ? lord , shall we command fire to come down from heaven to consume them , even as elias did ? which our saviour answers with this sharp rebuke , ye know not what manner of spirit ye are of . not to divide but to explain my text , and so instead of parts present you with some subjects of discourse . by spirit here is meant that disposition and complexure of christian piety and vertues , that course and method of religion which the spirit does prescribe to christ's disciples , and does guide them in ; or in a word , the temper of the gospel is so called : and this in opposition to the law , the difference of these being express'd by a diverse manner of spirit ; the one is called spirit of bondage , the other spirit of adoption ; so here ye know not of what spirit ye are , ye do not judg aright , if you believe the temper of the gospel is like that of the law : the course that i prescribe to my disciples differs much from that of prophets under the old testament , you must be guided by another spirit than elijah's was in calling for fire , if my spirit dwell in you , for i came not to destroy mens lives on any such account . in this sense it affords these propositions . first , to destroy mens lives , or other temporal rights on this account meerly , because they are apostates , schismaticks , or otherwise reject the true religion , or christ himself , is inconsistent with the temper of the gospel , this is that which christ reproves here , telling them that would do so , ye know not what manner of spirit ye are of . secondly , because the spirit of elias , which the gospel christian spirit here is set in opposition to , oppos'd the magistrate , destroy'd those that came commission'd from the prince , and christ designedly does say ye must not do now what elias did , therefore , to attempt upon or against the magistrate , on the account of christ , or of religion , is inconsistent with the spirit of the gospel . first , of the first that to destroy mens lives , &c. but here i must observe , that since these fiery disciples that did give occasion for our saviours rebuke , here were no magistrates , nor did christ himself that gave the rebuke assume , but renounce openly all such authority ; therefore no observation grounded on these words can controul the magistrates just power in punishing offences done against his laws , although pretences of religion and conscience give colour to those offences ; the gospel does diminish no rights of the secular powers : now supreme magistrates , though as such they have no right to judg in articles of faith , to define what is true religion , what not ; for then the pagan princes who had never heard of christ , and yet are as much magistrates as any , would have right to judg what doctrines christ delivered down to be believed . but certainly when christ commission'd his faith to run through all the world not onely independently from all the powers of it but in perfect opposition to them , they can have no right to judg in that , which whatsoever they shall judg we are alike bound to receive ( the faith of christ ) without any the least difference to their judgment . but though they have no right to judg of this , they have authority to determine what faith shall have the priviledges of their state and what shall not ; which shall be publiquely profess'd , and which they will inhibit with penalties : for sure the priviledges of the state and power of penalties are the proper rights of the supreme power , and therefore none but that can judg and determine of them . in a word , since it is most evident that the tranquillity of a state does depend upon nothing more than the profession and priviledging of religion ; it follows that those powers to whose judgment and decrees the care and tranquillity of the state is committed , must have the power to judg and to determine what faith shall be publiquely profess'd and priviledg'd by the state : in which judgment and administration if they err , and priviledg a false faith and inhibit the true ; they use their power ill , and are responsible to god for doing so , but they do not invade or usurp a power that is not their own . rather 't is most certain if the principles of any sect , or else if not they , yet the pursuance of any principles do tend directly towards , or are found to work commotions and treasonable enterprises , the supreme power hath as much right to restrain , yea and punish them , although with death according to their several merits , as he hath to punish those effects in any other instances wherein they do express themselves . nor must religion secure those practices which it cannot sanctifie , but does envenome . for by putting an everlasting concern into mens opinions and actions their undertakings are made by it more desperate and unreclaimable . what wounds and what massacres must the state expect from them that stab and murder it with the same zeal that the priest kills a sacrifice ? that go to act their villanies with devotion , and go to their own execution as to martyrdom ? 't were easie for me to deduce the practice of this power from the best magistrates in the best times , if that were my business ; who had onely this temptation to say thus much , that i might not seem to clash with the magistrates power of coercion in religious causes when i did affirm , that to destroy mens lives or other temporal rights on this account meerly because they are apostates , schismaticks , or otherwise reject the true religion , or christ himself , is inconsistent with the temper of the gospel . if you would discover what the temper of the gospel is , you may see it in its prophecy and picture in the prophet isay , the wolf shall dwell with the lamb , and the leopard shall lye down with the kid , the sucking child shall play on the hole of the asp , and the weaned child shall put his hand on the cockatrice den , and the serpent shall eat the dust . whatever mischief these have in themselves , there 's nothing of devouring , or of hurt to one another in this state ; 't is like paradise restor'd , the prospect of the garden of the lord. rather whereas there these creatures onely met , here they lye down and dwell together : and the asp and serpent that could poyson paradise it self , have now no venomous tooth to bite , no not the heel , nor spiteful tongue to hiss . but to speak out of figure , the gospel in it self requires not the life of any for transgression against it self , it calls all into it , and waits their coming ; those that sin against it , it useth methods to reform , hath its spiritual penalties indeed , whereby it would inflict amendment and salvation on offenders : but because final impenitence and unbelief are the onely breaches of the covenant of this religion , therefore it does wait till life and possibilities of repentance are run out ; and then its punishments indeed come home with interest , but not till then . the law 't is true was of another temper , it required the life of an apostate to idolatry , whether 't were a single person , or a city , deut. xiii . to the jew that was a child , as s. paul says , and so not to be kept in awe by threats of future abdication , things beyond the prospect of his care , but must have present punishments , the rod still in his eye ; and was a refractory child that seem'd to have the amorite and hivite derived into him , a tincture of idolatry in his constitution , that was as ready to run back into the superstitions as the land of egypt , as eager for their deities as their onions , and had the same appetite to the calf and to the fleshpots , to make the one a god , the other a meal ; to such a people death , that was the onely probable restraint , was put into the law by god who was himself supream magistrate in that theocraty , against whom 't was exact rebellion and treason to take another god , and therefore was by him punish'd with death . but the spirit whom christ sends breaths no such threats , for he can come on no designs but such as christ can join in , but saith christ , i came not to destroy mens lives . secondly , the temper of the gospel is discovered in its precepts . i shall name but one , matth. v. , . ye have heard that it hath been said , thou shalt love thy neighbour and hate thine enemy : but i say unto you , love your enemies , &c. where if enemy did not mean the man whom private quarrel had made such , and him it could not mean , it being said to them that they must love that enemy , exod. xxiii . , . but , as the jews neighbour was every one of his religion , and he liv'd near him that lived in the same covenant with him , so enemy being oppos'd to that , must signifie one not of his religion : an alien , an idolater , with any of which they were indeed to have no exercise of love or friendship , no commerce : and to some enemies , the canaanites , no mercy , but they were to hate them to destruction , deut. vii . if so , then our saviours addition here , but i say unto you , love your enemies , does say that we must love even these ; the christian hath no canaanites , but the most prosligated adversaries of his religion he must love , and pray for them although they persecute him : ( which makes appear it does at least include enemies of religion , for persecutions seldom were on any other ground , and religion which should have nothing else but heaven in it , as if it had the malice and the flames of hell , breaths nothing else but fire and faggot to all those that differ in it . ) but whether it be an addition and mean thus or no , since it is sure that both they and we are bound to love the neighbour , and christ hath prov'd , luke x. that the samaritan , he whom our two disciples would consume , that schismatick and rejecter of christ is yet a neighbour , therefore him also we must love and pray for . now 't is a strange way of affection to destroy them , to love them thus to the death , to get admission to their hearts with a swords point , to pray for them by calling for fire down from heaven to consume them . s. greg. nazian . calls the founder of that faction that began this practice in the church , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and if so , we know well of what spirit he is that does call for fire to devour those that differ from him in religion ; 't is sure one of this legion , or it rather is the leader of them , that did dwell in tombs , and does in flames , things which he loves so to inflict ; one that was the first rebel too , which leads me to my second observation : that secondly , to attempt upon , or against the prince on the account of christ , or of religion , is most inconsistent with the spirit of the gospel . for it was the spirit of elias who destroyed those whom the magistrate did send , that christ opposes here the spirit of the gospel to , in this severe rebuke , ye know not what manner of spirit ye are of . the other warm apostle meets a greater check in the like case , s. peter's zeal , that they say made him chief of the apostles , as it made him promptest to confess the lord , so it did heat him to be readiest to defend him ; as fiery to use his sword as his tongue for his master : but his master will not let a sword be drawn in his own cause ; put up again thy sword into his place : the god of our religion will not be defended by treason , and from murder by the wounding of another , nor will his religion suffer a sword out of the sheath against the power of the magistrate , no not in behalf of christ himself ; but goes beyond its proper bounds to threaten things that are not gospel punishments , even excision in this life , to them that do attempt it , they that take the sword , shall perish with the sword. here the gospel becomes law , and turns zealot for the magistrate though persecuting christ himself . our saviour does not think it sharp enough to tell s. peter that he did not know what spirit he was of , for when this disciple would have kept these sufferings from his master onely by his counsel , he replies to him , get thee behind me satan : he was then of that manner of spirit ; therefore now that he does so much worse , when he attempts to keep them from him with a sword , and drawn against the power , as if christ did not know how to word what spirit such attempts did savour of , he does not check and rebuke now , but threaten and denounce . and 't is obvious to observe , that this same peter who would needs be fighting for his master , in few hours with most cursed imprecations forswears him : and so irregular illegal violences for religion usually flame out into direct opposition to that they are so zealous for ; fly in the face of that religion they pretend to strive for ; to let us see they do not rise from divine zeal , and from true piety , but from hypocrisie , ambition , revenge , or interest ; and that warm shine that kindles there pretended angels of light , is but a flash of hell , a glory about a fiend . therefore afterwards none was more forward than s. peter was to press submission to the magistrate , though most unjustly persecuting for religion ; talks of no fire but the fiery trial then , in epist. . cap. iv . and if ye suffer for the name of christ the spirit of glory and of god resteth upon you , he knows what manner of spirit such are of : when they are in the place of dragons , then the holy ghost and god is with them ; when the darkness of the shadow of death is on their souls , even then the spirit of glory resteth on them . accordingly the after-fathers urge the same not onely towards heathen emperours , but relaps'd hereticks and apostates : as julian , and constantius , valens , valentinian ; and upon the same account s. ambrose says , spiritus sanctus id locutus est in vobis , rogamus , auguste , non pugnamus : the holy spirit spake these words in you , we beg o valentinian , we oppose not . and s. greg. nazianzen says , to do so was the christian law most excellently ordained by the spirit of god , who knew best to temper his law with the mixture of what is profitable to us , and honest in it self . they knew what manner of spirit that of christianity was : it does assume no power to inflict it self : 't is not commission'd to plant it self with violence , or destroy those that refuse or oppose it . it wages war indeed with vices , not with men : and in the camp of our religion as once in israel , there is no sword found but with saul and jonathan his son , onely the princes sword. our spirit is the dove , no bird of prey that , nor indeed of gall or passion : if christian religion be to be writ in blood , 't is in that of its own confessors onely ; if mens false opinions make no parties nor mischiefs in the state , we are not to make them martyrs to their false opinions ; and if they be not so happy as to be orthodox , send them down to hell directly : tear out one anothers souls to tear out that which we think an errour . sure they must not root out smutted corn that must not root out poppy ; we may let that which is a little blasted grow , if we must let the tares and darnel grow . the soldiers would not crucifie christ's coat , nor make a rent there where they could find no seam : but now men strive so for the coat , that they do rent his flesh to catch it , and to gain an inclosure of the name of christians tear all other members from the body of christ ; care not to sacrifice a nation to a supposed errour ; will attempt to purge away what they call dross in a furnace of consuming flame : the christian spirit 's fiery tongues must kindle no such heats , but his effusions call'd rivers , came to quench such fires : effusions that were mistaken sor new wine indeed , but never look'd like blood. nor are they that retain to this spirit , those that have him call'd down on them in their consecration , impowered for such uses . when christ sent his disciples to convert the world , behold saith he , i send you forth as lambs among wolves : and sure that does not sound like giving a commission to tear and worry those that would not come into the flock : the sheep were not by that impowered to devour the wolves . our lords directions to his apostles when a city would not receive their doctrine was shake off the dust of your feet ; let nothing of theirs cleave to you , have no more to do with them ; cast off the very dust that setled on your sandals as you pass'd their streets . and surely then we must be far from animating to give ruin to , and seize the sword , the scepter , and the thrones of kings , if they refuse to receive christ or his kingdom , or his reformation , or his vicar . if i must not have the dust of any such upon my feet , i must not have their land in my possession , their crowns on my head , their wealth in my coffers , their blood upon my hands , nor their souls upon my sword. it will be ill appearing so when we come to give an account how we have executed our commission ; and shall be ask'd , did i send you to inflict the cross , or preach it ? to save mens souls or to destroy their lives , yea and souls too ? and when in those myriads of souls that have perish'd in the desolations which such occasions have wrought their blood shall cry from under the altar , as being sacrific'd to that duty and religion which was the utmost that they understood ( if so be that there were no treason to discolour it ) and they that did inflict all this appear but christian dioclesians , and stand at that sad day in the train of the persecutions , on the same hand : o then those fires which these boutefeus called for and kindled shall blaze out into everlasting burnings ! and now it may seem strange that they who most of all pretend the spirit of christ , are yet of the most distant temper in the world from that of gospel ; always endeavouring to do that which our saviour here checks his disciples for proposing , and did threaten peter for attempting . there are among our selves that seem to live by inspiration , that look and speak as in the frame of the gospel , as if every motion were impulse from heaven : and yet as if christ had fulfilled his promise to them without metaphor , baptized them with the holy ghost and fire , onely that they might kindle fire , and the unction of the spirit did but add oyl to those flames ; as if the cloven tongues of fire in which the spirit did descend , were made to be the emblems of division , and to call for fire ; these mens life , their garb , their very piety is faction : they pray , rebel , and murder , and all by the spirit . 't is true indeed they plead now what we seem to say , that they should not be persecuted for not being satisfied in their conscience ; so they mince their breaking of the laws for which they suffer . but do these know themselves what manner of spirit they are of ? or are we bound not to remember when they had the power how they persecuted all that would not do at once against their king , their conscience , and the law ? and we do thus far know what spirit they are of , and if they have not yet repented of all that , then it is plain if they can get an opportunity they will do it again , nay they must by their spirit think themselves obliged to do it . but these are not all : those that above all the world pretend to the infallible assistance of the spirit , our church is bold in her offices of this day to say , do turn religion into rebellion ; she said it more severely heretofore , and the attempts of this day warrant the saying , when not like our disciples that would call for fire from heaven on the village that rejected christ , these will raise up fire from hell to consume their own prince and his progeny , the whole line of royalty , the church and nation also in their representative ; and all this onely for refusing him that calls himself christ's vicar . there are , i must confess , among them that renounce the practice , and say 't was the device onely of some few desperate male-contents , wicked catholiques , and design'd by the devil : and they will allow their father garnett to have had no other guilt , but that he did not discover it having received it in confession . and this gives me occasion to propose a story to your patience and conjectures . not long before the time of this attempt , a priest of the society of jesus in a book he publish'd , does propose this case of conscience , whether a priest may make use of what he hath learn'd in confession to avert great impendent mischiefs to the government ? as for example , one confesses that himself or some other had laid gunpowder , and other things under such an house , and if they be not taken thence the house will be burnt , the prince must perish , all that pass throughout the city will be either certainly destroy'd or in great peril ; and resolves it thus . 't is the most probable and safe opinion , and the more suitable to religion , and to that reverence which is due to the sacrament of confession , that it is not lawful to make use of this his knowledg to that end . that his holiness clement the . had just before by a bull sent to the superiours of the regulars commanded most studiously to beware they make not use of any thing which they come to know by confession to the benefit of the secular government . he adds , that in cases of confession the priest must not reveal though death be threatned to him , but may say he knows it not , nor ever heard it , quia reverà non scit nec audivit ut homo , seu pars reipub . yea he may swear all this if he but mentally reserve , so as to tell you . 't is del rio in th . book of his mag. dis . . cap. sec. . it seems 't is safer to break all the obligations to allegiance and to truth , his duty and his oaths , the princes and gods bonds , than the seal of confession . but i did not mention this to let you see the kindness these men have to princes and their government : i shall avoid producing any the opinions of particular persons howsoever horrid in my arguments this day ; but i onely ask whether it be not very probable this instance was the thing to be attempted on this day ? whether the resolution was not publish'd , the pope's bull if not made yet produc'd at least to caution any priest that should receive it in confession , and should be so honest as to abhor the fact , yet from betraying it and hindring the execution of it . if it were the case , this was not then any rash attempt of some few desperate malecontents ; but a long contrivance and of many heads , and its taking its effect was the great care of their church . well they are even with us yet ▪ and lay as horrid projects to the charge of protestants . among our other controversies this is one , whether are the worse subjects ? bloody sayings are produc'd from authors on both sides ; yea there is the image of both churches , babel and jerusalem , drawn by a catholique pen , and then you may be sure all babel's divisions and confusions make the draught of ours , and are said to be the issue of the protestant doctrines : whereas such things are countenanc'd by some particular authors of their church , were never own'd by any publique act , or doctrine of a general council to which they provoke us . i must confess our calendar can shew a thirtieth of january , as well as a fifth of november . there are indeed that say , the romanists hatch'd that days guilt , and challenge any man to call them to account for saying so . but whether so or not ; which churches doctrines such things are more suited to , i will now put to trial , that we may know what spirit each is of : and i will try it by the publique acts and most establish'd doctrines of the churches , and here undertake to shew the church of england most expresly does declare against all practices against the prince for the cause of religion . but the romish in those acts wherein she hath most reason to expect infallibility of spirit , also in the publique acts of the church representative , in general councils does abett the doing them , not onely for religion , but for the cause of holy church . first , if the church of rome have reason to expect infallible assistance of the spirit in any case , it is as much in canonizing of a saint as in any other , it being as unhappy to determine a false object for religious worship to their church as a false article of faith ; there is as much need that there should be an infallible proposal of the one as other ; for when she does decree by the authority of the omnipotent god such a one is a saint , receiv'd in glory , and so renders him the object of their worship , if he should chance to be a reprobate ; to cause the people to fall prostrate to the shrine of one that 's damn'd , and call his flames to warm gods altar and the votaries breast , to make the whole church worship one that is in hell , is liable to greater aggravations of impiety than an erroneous opinion in very many of their points of faith can be . but it is known their church hath canoniz'd one of this nation , becket , who though he was indeed illegally and barbarously murthered , yet 't is not the suffering , but the cause that makes the martyr , now he did not fall a sacrifice for his religion , but was slain because he did disturb the state by suspending all the bishops that upheld the kings just cause against him , so that neither king nor state could live in peace for him ; for opposing also those laws which himself had sworn to , laws that were not onely truly sovereign rights , but are maintain'd even unto this day as priviledges by the gallican church , and they not branded for so doing : in a word , he was slain for those actions which his own bishops condemned him for , as a perjur'd man and a traytor : and for persisting in them to the death he was sainted . now whatever the estate of this man be in the next world , ( i meddle not with that ; ) yet for disobedience and rebellion to place one in heaven , whence for those things lucifer did fall ; does seem to shew what spirit they are of that canonize such saints : for the church to pray to christ that by the wounds of this saint he would remit their sins , does express what rate their church does set upon the merits of resisting princes , and disturbing states in the behalf of holy church : when such actions make men fit to be joynt purchasers with christ in the redemption of the world. but when the french histories say 't was disputed long after in paris whether he were damn'd or sav'd , that the church in her publique offices should pray to go thither where he is gone to have his society ; though it express their most infallible assurance of the condition of those men , who for their sakes resist the secular powers , yet o my soul ! enter not thou into their counsels in this world , neither say a confederacy to whom they say a confederacy : much less pray to be in their society , who by resisting s. paul says , do receive unto themselves damnation . secondly , it is notorious that in their first general council at lyons , anno . the emperour frederick the second , by the sentence of the pope and the whole council after long deliberation and producing several arguments which they say are not sleight , but effectual to prove the suspicion of heresie , is depriv'd of his empire , all his subjects are absolv'd from their oath of allegiance , and by apostolical authority forbidden to obey him : therefore that such things may be done in the cases of religion hath the authority of a general council , 't was that council that decreed red hats to cardinals : hats red it seems not onely with the royal purple , but with the blood of kings and of royalty it self . thirdly , i should have urged the well known canon of the general council of lateran , ( the greatest their church ever boasted of ) which says , that if the temporal lord shall neglect to purge his territories from such as the church there declares hereticks , he shall be excommunicated by the metropolitan , and if he do not mend within a year complained of to the pope , that so he may declare his subjects absolv'd from their allegiance , and expose his lands to be seiz'd by catholicks ; who shall exterminate the hereticks , saving the right of the chief lord : provided he give no impediment to this . but the same law shall be observed to those that have no chief lords ; that is , who are themselves supream . this i should urge , but that some say that penal statutes which are leges odiosae , tantum disponunt , quantum loquuntur : therefore this canon since it does not name kings , it does not , they say , concern them , although 't is plain it do sufficiently enough . but that there may be therefore no evasion , fourthly , in the general council of constance , that part of it i mean that is approv'd by their whole church . the pope and council joyn together in commanding all arch-bishops , bishops , and inquisitors to pronounce all such excommunicate as are declared hereticks in such and such articles ( and that of transubstantiation , half-communion , and the pope's supremacy are among them ) or that favour ot defend them , or that communicate with them in publique or in private , whether in sacred offices or otherwise ; etiamsi patriarchali , archiepiscopali , episcopali , regali , reginali , ducali , aut aliâ quâvis ecclesiasticâ , aut mundanâ proefulgeant dignitate : and commands them also to proceed to interdicts , and deprivation of dignities , and goods , and whatsoever other penalties , vias & modos . thus that council though it took away the peoples right to the blood of christ , denying them the cup in the sacrament , gave them in exchange the blood of their own kings , making them a right to that . and that they extend the force of these canons to the most absolute princes , even to him that pleads exemption most , to the king of france is plain , because when sixtus the fifth thundred out his bulls against the then king of navarre , afterwards king henry the fourth of france , and the prince of conde , depriving them not onely of their lands and dignities , but their succession also to the crown of france , absolving their subjects from their oaths , forbidding them to obey them , he declared he did it to them as to relapsed hereticks , favourers and defenders of them , and as such fal'n under the censures of the canons of the church . now there are no other canons that do take in kings but these which can touch him , for that of boniface the eighth which says the pope hath power to judg all temporal powers , is declared not to extend to france . cap. meruit ▪ de priviledg . in extravag . communibus . thus by the publique acts of their church , and by the canons of their general councils we have found in causes of religion deprivation of princes , wars and bloodshed , and the other consequent miseries are establish'd ; rebellion encouraged by a law : and if rebellion be as the sin of witchcraft then we know what manner of spirit they are of that do encourage it ; sure witches have no spirit but the devil for familiar . but the church of england on the other side , in her publique doctrine set down in the book of homilies , establish'd in the . articles of her religion , says in express words , that it is not lawful for inferiours and subjects in any case to resist and stand against the superiour powers : that we must indeed believe undoubtedly that we may not obey kings , magistrates , or any other , if they would command us to do any thing contrary to gods commands . in such a case we ought to say with the apostle , we must rather obey god than man. but nevertheless in that case we may not in any wise withstand violently , or rebel against rulers , or make any insurrection , sedition , or tumults , either by force of arms or otherwise , against the anointed of the lord , or any of his officers , book of hom. part of the serm. of obed. not for reformation of religion ; for what a religion 't is that such men by such means would restore , may easily be judged even as good a religion surely as rebels be good men , and obedient subjects . book of hom. part of the serm. against wilful rebellion . the very same thing is defined in the first of the constitutions and canons ecclesiastical of the year . for subjects to bear arms against their king , offensive , or defensive , upon any pretence whatever , is at least to resist the powers which are ordain'd of god : and though they do not invade but onely resist , s. paul tells them plainly , he that resists receives unto himself damnation . this was the doctrine of the church in those her constitutions ; and although there was no parliament then sitting to enact these canons into laws , yet since that time the law of england is declar'd to say the same ; and we obliged by it to acknowledg , that it is not lawful upon any pretence whatsoever , to take up arms against the king , by this parliament , whose memory shall be for ever blessed . and now it is not hard to know what manner of spirit our church is of , even that spirit that anoints the lords anointed , that is , which commissions them , gods spirit , as we find it phras'd in scripture : and 't is obvious to each eye that there is much more resemblance betwixt present rome , and the image of babylon , as s. john hath drawn it in the revelations , than there is of babel and the church of england , as to those confusions which seditious doctrines make , as the romanists pourtrai'd her . but far be it from me to conclude hence that all of their communion do allow their doctrines : though they stand on the same bottom that their faith of half-communion , and transubstantiation do ; even acts of the same councils , yet i doubt not multitudes of loyal souls of this our nation do abhor the tenents , by what rule of theirs i know not i confess . nor shall i enquire what security a prince can have of the allegiance of those , who by the most infallible rules of their religion can be loyal onely on condition , by the leave of those who are his enemies , on whose will and power all their oaths and duty are depending . if the most essential interest of princes will not move them to consider this , sure i am i shall not undertake it : but i shall take the confidence out of the premises to infer , that no religion in the world does more provide for the security of kings , than the christian as it is profess'd in our church does . and when we see the interest of the crown and church were twisted by god in the preservations of this day , nor could be separated in the late dismal confusions , but died and reviv'd together in the resurrection , they that hate the execrable mischiefs of those times , or love the crown , or do not come to mock god when they come to give him thanks for his great glories of this day , cannot choose but have good will for our sion , cannot have an unconcernedness for this religion , a cold indifference to it or any other ; which where-ere it is , alas i fear betrays too openly indifference and unconcernedness for religion it self . for if i should appeal to our most sceptick statists , and not beg one principle of a religion , but take their own : religion was contriv'd , they say , by pretending to engage a god to uphold his vicegerent , and by putting after , everlasting punishments before mens fears , ( for they saw present ones restrained not treason ) was contriv'd i say , to uphold states : then that must be the best with them that best upholds , and then i have evinc'd the christian is secure , as 't is prosess'd by our church . but then shame to those who to gratifie their lusts meerly , labour to perswade themselves and others there is no such thing in earnest as a resurrection to punishments : who by publique raillery in sacred things , and turning all to merriment , endeavour to take off the sense of all religion , and have done it in great measure ; and so thrown down the best-basis on which government subsists : which they themselves confess was necessary to be fram'd on purpose for it . for if there be no after fears , he that is stronger than to need to fear the present may rebel , kill kings . these atheists are fanaticks , i am sure in politicks ; more traiterous than our mad enthusiasts , or than the canons of the popish councils : to these sadduces in christianity we may say , ye know not what spirit ye are of , who know not whether there be any spirit . but it is indeed because they are all flesh themselves : but then if the works of the flesh be manifest , adultery , fornication , seditions , heresies , murders , drunkenness , &c. we know what manner of spirit they are of ; even the spirit that did enter into the swine , the legion indeed of spirits , one spirit is not devil enough to animate the flesh into so many of those works . but the fruits of the spirit that gospel spirit which we christians are of , are love , peace , long-suffering , gentleness , goodness , faith , meekness , temperance , joy in the holy ghost ; and they that do bring forth such fruits are baptised indeed with the holy ghost ; and if with fire , fire that came down from heaven too , 't was onely to consume their dross that they may be pure mettal , fit as for the king's inscription , meek christians , good subjects , so for gods image to be stamp'd upon , that is , renewed in righteousness and true holiness . fire this that will sublime our very flesh into spiritual body , that we may begin here that incorruptible which our corruptible must put on , when our vile bodies shall be made like to the glorious body of our saviour : to which state that spirit which rais'd up jesus from the dead bring us , by quickning our mortal bodies . to whom , &c. the eleventh sermon , preached at christ-church in oxford , novemb. . . being the monthly fast-day for the plague . luke xvi . , . nay father abraham , but if one went unto them from the dead , they will repent . — and he said unto him , if they hear not moses and the prophets , neither will they be persuaded though one rose from the dead . that god who purchas'd for us the possibilities of repentance with the son of his bosom , and requires nothing more in exchange of the blood and life of christ , but some unfeigned tears and reformation of our lives , that he should be contriving methods to bring men to repentance is nothing strange ; for this is but to take care that all that ever he hath done for them be not in vain and lost : but that in hell , a place which nothing but repentance can destroy ; there should be such designs seems stange , yet not if we consider the condition of the place , whose torments are not onely of so dire a nature , that he that is condemned to them wou●● be alone in them , but were made so dire on purpose that they mig●● be preservatives against themselves ; nothing being judged more effectual to terrifie men from those pains , than the exceeding greatness of those pains , which he that feels thinks the relation alone will do ; for he said , nay father abraham , but if one went unto them from the dead they will repent , &c. the words do willingly suggest occasion for several inquiries , and some of those of the nicer and more curious kind , but truly i shall not attend to those suggestions , but shall chuse to handle some few of the most obvious and popular considerations that the words break into , and they are three . first , the rich man's charity to his brethren , his unsatisfied desire and care that they may be brought to repentance , expressed in these words , nay father abraham , though they have moses and prophets , yet let them have one method more . secondly , we have here his choice of that method , that which he thought would do though nothing else would ; in these words , if one went unto them from the dead they will repent . in the handling of which , we shall examine what the grounds were upon which this rich man was so confident that that would work upon them ; and here we find he chose with several advantages . first , one from the dead ; secondly , that one lazarus ; and he first , one out of abraham's bosom : secondly , one that had seen him also in his torments and could testifie of them , v. . thirdly , we have here these fancied hopes all dash'd in abraham's answer , and he said unto him , if they believe not moses and the prophets , neither will they be perswaded though one rose from the dead . first of the first , the charitable , careful contrivances this rich man in hell had for his brethren upon earth : nay father abraham , &c. it is commonly reported of men who know themselves infected by the plague , that they desire to infect as many others as they can ; they contrive to spread the contagion , and love society of ruin ; and we are sure it is so in that plague of the soul , sin. this humour did not content it self to debauch heaven , and unpeople paradise , but all the ages of the world make up its triumph , and every sin that ever was , and misery that shall be , is its issue . lucifer's pride would have a train of angels and mankind to wait upon him in destruction : and in such an attendance , though to his everlasting cost , he does still pride himself ; he feeds upon that envy that devours him , and chears himself with adding fewel to his flames that do torment him ; and upon this account enjoyes his own agonies and god's indignation : and then it is no wonder if his agents upon earth enjoy the sport ; and if the devil does not more please himself to see his dominions enlarg'd and the business of hell go forward , than wicked men do in having others become like themselves ; as if they did derive to themselves , and possess the pleasure , as they do the guilt of those whom they draw in ; and the delight like the sin , were all in all , and all in every part of the whole company that joyn in wickedness . but it should seem 't is otherwise with the sinners in hell. our rich man here when he saw his own estate remediless , so vast a gulf betwixt him an●●e bosom of comfort , that not the least drop of refreshment , no 〈…〉 hopes nor wishes of it could pass thence to him ; but torment sealed upon him by an irreversible decree ; he begins then to contrive for his brethren , how their falling into the like estate with him might be prevented , ver . , . nor satisfied with this , when abraham replies , they are provided well enough , they have moses and the prophets , the one preaching the law to them , whose rules they have made as familiar to them as their dress , they put on daily gods commandments , and their duty ; make his precepts their frontlets and their wristbands . and the other the prophets , are commissioned from god to lay before their eyes the issue of transgressions , give them a vision of the judgments that await their sins , and come to them burdned with the foreknowledg of the sinners expectations ; so that except they will resolve to chuse destruction wilfully to assault their own perdition , there is no fear they should come thither ; those tell them as much as any from the dead can do : ah! but thinks he , all those methods i had , yet i am here ; and then let them have one other ; for as now after this little tast of torments were i to live again , i should most certainly avoid this place , and lead another kind of life than that which does expire into this tophet ; so if one went to tell them how it is with me , sure then they would repent and not come hither ; therefore i pray thee send ; nay father abraham , &c. i cannot here assent to cardinal cajetan's account that all this earnestness was onely pride in our rich man , and a desire to have the glory of his family advanc'd ; which as he laboured to raise here by wealth , so now finding by sad experience that was but a weak foundation to build a lasting house upon , and that all the shine of it was but false treacherous light , such as did end in flame with him ; and having made discovery of other greater glories , that abraham and lazarus possess'd , he would have his family as high and bright as they ; and this their repentance , which he took such care for , was but in order to that exaltation . if it were so , truly it is the first pride i ever read of that would content it self with no meaner a dress than the robes of immortality , and was ambitious of the throne of glory . i have heard i confess of a proud lowliness , where the humility is but the manage and the art of being lofty , is onely assum'd condesc●ntion whereby men but descend to be extol'd , and stoop to take advantage for their mount : but never heard of any pride that aimed to raise it self by the humiliations of repentance , that laid its groundwork in that dust and ashes , cloath'd it self in the sackcloth and neglected rudenesses of a pious penitent sorrow : the prides of this side hell are of a different garb i 'm sure , if theirs be such ; if they design by those just means to settle the inheritance of heaven in their families , sure the vices of hell may be fit patterns for our religious performances , and 't were to be desired that all christians had this mans ardencies and flames in their affections to their houses . yet neither can i from this one particular instance draw any general proposition concerning the kindness of that place to sinners upon earth , although all those that make this history not parable would give me colour for it : but waving that , since christ hath so framed the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( which is a relation of such words as they would have spoke , had they spoke on this occasion ) i shall take that as ground enough to apply it to the conviction of those who are so far from these charitable designs to the souls of others , that they contrive nothing more than how to have the company of their friends in those ways that lead to this place of torment ; prevail with them to join in sinning , and shew a vice how to insinuate into them . the kindnesses of our man here in the flames were divine god like charities compared to these . our saviour says , take heed that ye despise not one of these little ones , for i say unto you that in heaven their angels do always behold the face of my father which is in heaven , matth. xviii . . which one expounds , if we neglect to do what is in our power to preserve the meanest christians from vice , and sleight their sinning , their tutelary angels that have continual recourse to god , and are high in his favour , will make complaints of us in their behalf , at least they will if we offend them , and any action of ours prove an occasion of their sins . and if a favourite of heaven shall accuse us to the lord for that , then how will he complain of us when we tempt ? when he shall have to say against us , that we have ensnared and drawn such a soul into a custom that will ruin it eternally ; and when he shall bring against us an instance out of hell here , and the kindnesses of one among the devils shall come in judgment against us ; where we see the rich man thought not of his own condemnation so much he thought of the averting that of his brethren . we might suppose a man in his condition could not consider any thing but his own tortures . o yes , to preserve others from them ; yet , when the man in hell does so , the men on earth do think of nothing more than to entice others into them . and is it not a strange age then , when to tempt is the onely mode of kindness , and men do scarcely know how to express themselves civil to their friends but by pressing them to sin and so be sick with them ? as if this were the gentile use of societies , to season youth into good company , and bring the fashionable vices into their acquaintance . and 't is well if they stay there ; it happens so that parts and wit , faculties and acquisitions do ingratiate men into these treacherous kindnesses , and qualifie them for the desires and friendships of such persons as entertain them by softning them into loosness and then into prophaneness ; debauch their manners , and then their principles ; teach them to sport themselves with vice , and then with holy things , and after with religion it self ; which is a greater luxury than that their riots treat their appetites withal , the luxury of wit. and thus they educate them into atheism , and these familiar devils are call'd acquaintances and friends : and indeed the companions in sin a man would think should be dear friends , such as pour an heart into one another in their common cups , shed souls in their lusts , are friends to one another even in ruin , and love to their own condemnation , are kind beyond the altar-flames , even to those everlasting fires ; such communications certainly cement affections so that nothing can divide them : and let them do so , but lord send me the kindness of hell rather , one that will be a friend like this man in his torments , that with unsatisfied cares minded the reformation of his friends , nay father abraham , but if one went unto them from the dead they will repent ; which brings me to the choice , the second thing . if a ghost should indeed appear to any of us in the midst of our commissions , it would certainly hurry us from our enjoyments ; and there are no such ties & unions by which the advantages of sin do hold us fix'd and jointed to them , but the shake and tremble we should then be in , would loosen and dissolve them all , and make us uncling from them , if we may believe discourses that tell us such a sight is able to startle a man however he be fix'd by his most close devotions ; for what the jews were wont to say , we shall die because we have seen an angel of the lord from heaven , most men do fear if they should see the spirit of a dead man from the earth . indeed the affrights which men do usually conceive at the meer apprehension of such an apparition , do probably arise from a surprise , in being minded hastily of such a state for which they are not then prepared so as they would wish or hope to be , to which they think that is a call , for we shall die said the jews . but not to ask the reason of this now , but find the reason why our rich man thinks when moses and the prophets cannot make a man repent , such a ghost should : we have it in ver . , they do but discourse to us , but one from the dead could testifie , he could bear witness that it is so as they say , speak his own sight and knowledg , and therefore though they hear not moses and the prophets , yet if one went unto them from the dead they will repent . for first , one from the dead could testifie that when we die we do not cease to be ; and he would make appear that our departing hence is not annihilation , and so would dash the hopes of epicures ; such as i was , and i may fear they are ; who as they live like beasts do think to die so too : and who are rational in this alone that they desire to be but animal . and all the rest of men whether worldly or sensual , that enclose their desires and enjoyments within this life , and above all the atheist that dares not look beyond it , all these would be convinc'd by such an evidence . indeed this would take away the main encouragement of all ungodliness , which upon little reasonings how thin soever , that there 's no life after this does quicken and secure it self , wisd. . and therefore every sect of men that did prescribe morality did teach an after life , nothing was more believ'd among the heathen ; their tribunal below , where three most severe judges were appointed , meant the same thing with our last assize , and their elizian fields were but poetical paradise , their phlegethon , river of fire , was set to express our stream of brimstone flame : thus resurrection in fable made them vertuous ; the guess at it made socrates die chearful , and though his hopes had faint weak principles they had heroick almost martyr resolutions . and on the other side , of those that among them deny'd an after life , though we are told that epicurus was a vertuous man , yet his sect did give name to vice ; and is still the expression for it , and all that did espouse the tenents of it , did the vices too ; the sadduces among the jews are call'd epicures , not onely for opinions sake , because they did make god a body , and totally denyed his providence , as zakuth says , but epicures also for their practice sake ; for they used to scoff at the pharisees for afflicting themselves by fasting and austerities in this life , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when there is nothing at all of recompence for them in any life to come . yea and josephus says of them they were the worst of all sects , living like savage beasts towards one another , and uncourteous to their own sect as to strangers ; and this , says he , was but a natural effect of their opinion , which wholly denied the immortality of the soul , and all rewards and punishments after this life ; which principle one coming from the dead would rectifie , and so contribute to repentance . especially if secondly , that one were lazarus , if he that at the supper of the lamb sits next the father of the faithful , and the friend of god , in one of the higher seats of paradise , in abraham's bosom ; if he would go and speak his knowledg of the pleasures of that bosom which he tasts , and of the glories of that place , and but compare them with the little gayeties of my fathers house ; shew them the difference betwixt their structures and that foundation whose builder and maker god is , betwixt the entertainments of their riotous palats , and the festivals of the blessed trinity , then sure they would disrellish those , and catch at these , which do exceed them by a whole infinity , and will out-live them an eternity . and here should i attempt , what he would have had lazarus perform , to dash out the blessedness of that place , making the first draught of them with notions of delight , not such as the understanding cannot apprehend , but such as seize the heart with pleasure in this life , and that give it the strongest agitations here ; and sweetning that by those transcendencies which i could fill it up with , and should i raise it then with shadow , evince that reason , though it cannot fathom , can yet by sure discourse conclude the greatness of those glories , which i would leave for your expectations to loose themselves into ; should i attempt all this i were an insolent undertaker . yet were it very easie to describe them so as that viewing them with the things below , these would vanish in the comparison . and to do so much was the utmost that our rich man could design by sending lazarus , who if he could have been believ'd might probably have done the work ; for if faith did but do what lazarus did , look into abraham's bosom , were it but turn'd into a little vision , and but as clear an evidence of things not seen as eye-sight hath of its temptations , had the spiritual object but that advantage the carnal hath of being present , ( now it is the work of faith to give it that advantage ) sure it would be impossible for the sensitive objects , the pleasures or the profits of this world , which ae so far inferiour to the other in desireableness , and onely make advantage of their being present , when the other is so far off , 't would be impossible for them to gain our wills consent at any time ; and therefore when those glories shall be present to the soul , 't will be impossible for any other object to steal , or ravish , any way to engage one thought away from them : in heaven they cannot wish to sin . nay the flash alone of that glory fascinates the heart ; peter , and james , and john , saw but a glimpse of it , and that transfigur'd too , ( onely the other way that moses and elias were , for the glory suffered an exinanition ) and they but wak'd into the sight of it , so that 't was but an apparition of heaven ; and yet they never would have left the place which it once lightned , master it is good for us to be here , let us go down no more , never converse with any thing beneath mount tabor , but let us build three booths , such tents would be like that which he hath spread , and such booths be some of the many mansions of his house , who spreadeth out the heavens for a tent for himself to dwell in . but the truth is while men do onely hear of joys above , and have but thin neglected notions of them , and on the other side a sense of present profits , pleasures , honours which the world affords , they will not be affected with the future dry hopes of those as with all these in present , will nor have as effectual a tast of the supper of the lamb , as of their own delicious daily fare , nor be as much wrought upon by the promises of being cloath'd upon with the white robe of immortality , and by the mentions of a crown , although of glory , as they are pleas'd with their own royal purples , they have much surer conviction of the delights of present things , than of those far removed futurities ; but now if lazarus would go from abraham's bosom , he might convince them from his own experience , and then they would repent . especially thirdly , because lazarus hath seen me in my torments , and can give account of them , wherefore i pray thee father abraham send him , for if such an one went unto them from the dead , one that could testifie of this place , he would tell them such sad stories of my condition here , how in lieu of all my sumptuous fare i have nothing now but gnashing of teeth , streams indeed of brimstone , and a lake of fire , but everlasting feaver of thirst for my delicious intemperate palate ; my short-liv'd sins turn'd to eternal agonies ; sure this would prevail with them to cut off their sins by repentance , before death cut off their sin and them together ; and so they might prevent the coming hither . and very probably it might have taken ; for upon such conviction 't is hard not to resolve to change , for who is he that can resolve thus with himself , well i will now content my self with everlasting condemnation and this sin , for i see they are consequent , now this i cannot leave therefore let the other come ; they that were once affected with the apprehensions of the greatness and the certainty of that damnation cannot resolve thus , and therefore we see fewer men adventure to transgress man's law , whose punishment is near and most assur'd , than god's commandments . and when their fears of the lords judgments stare them in the face , they quickly tremble into the terrours and the agonies of penitence . for who dares sin , and who does not repent upon his death-bed ? he sinks at the remembrance of his former draughts , when he does apprehend his next is like to be in the infernal lake , he hath the frost of the grave on him when he but thinks of his lascivious heats , and does think too that his hot lustful bed will turn him off straight into tophet : and then if lazarus could raise these apprehensions in them , sure they would repent . 't is plain these were the grounds our rich man built this his request upon , i do not lay them as infallible , i make no question but that men are able to defie their knowledg , and charge through their own belief to sin and to destruction ; but commonly men do not lay things deep enough to their heart to be throughly convinc'd in earnest , and thus he believed ; for had abraham granted his desire , and sent lazarus to testifie the glories he had tasted in himself , and the torments he had seen their brother in , all he could hope from this was but to make them more believe the one and other ; therefore he thought for want of this they would miscarry , and this alone would do it ; so that w● may conclude , that in the judgment of one that dy'd without repentance , having resisted all god's methods , and knew upon what score he did it , and suffered the deserved pains of so doing ; the reason why men do not repent , is because they are not sufficiently convinc'd of the next life , and of its two eternities of joy and torment , they do not credit them , but notwithstanding all that god hath done his truths want witnessing , for if one went unto them from the dead , one that could testifie , they would repent . i should now make reflections on this and our selves together , and truly all this would bespatter fouly such as go on in a vice , for it does conclude concerning them that they do not believe gods truths , but in the midst of their professions of religion are infidels ; 't is plain they are so in the aknowledgments of one of their own tribe , who in the anguish of his torments does confess this of them from his own experience : but worse things will appear when we have seen that god hath done all this to us with more advantage than this man in hell did think sufficient , or indeed desire ; which was my next undertaking , and i shall manage it in the same order . first , if one went unto them from the dead , says he , they will repent . and now to answer that , christ is come from the dead ; an article this is that made its way through all the swords , and all the racks , and torturing engines that the powerful witty malice of a whole world could find out and execute : and shall it find its death among the softs and glories of its own victorious profession ? when it was instant ruine to ackowledg the belief of it , then myriads ran into the flames , at once to own and to partake christs resurrection : but now they that profess it are so well here in this life , that in defiance of their own profession , they will not think there is another life . it is not out of principle they doubt ( as it were easie to demonstrate ) but out of improbity ; they have an aversion to severe piety , and are uneasie under any thing that does engage to it , and must therefore work themselves out ; and here they storm ; unkind men to themselves ! not onely in imprudence , who adventure all upon such hazards ; but in disparaging themselves , who being men of reason , and that set it up to such an height as to make it contend with god , and dispute out his power of raising them again , yet can think such a reasoning soul was given them for no other end but to procure for , and to animate the organs of their sensuality . but this is dash'd if christ be risen , because his resurrection did make faith that he would judg the world in righteousness , on purpose to make them repent ; acts xvii , , . so that this his first expectation is most fully answered to us . but secondly , if lazarus would go , one out of abraham's bosom then they would repent . and hath there not a greater than lazarus been with us ? one not out of abraham's but gods bosom ? even the son of his bosom , one that himself prepar'd those joys for them that would believe him and obey him : one that from all eternity enjoy'd them in the bosom of the divinity . and who could better reveal them to us than the author and the god of them ? who knew them more than he that did create them and possess them ? yea when this son of god would be incarnate and take flesh , and was to carry it through all the miseries that sin deserv'd and god's wrath could inflict , he thought these joys encouragement enough to do it willingly , these pleasures were worth agonies which none but a god could suffer , heb. xii . . now sure he that prepar'd these joys did understand them , and he that is the word of god knew best how to reveal them too . and now how poor a wish was that of our rich man ? let lazarus go tell them : why a person of the trinity hath told us ; indeed how could god do more than come himself to reveal the truth of them , and himself die for them to reveal the greatness of them ? good god! that no body could serve thy turn to tell us of the pleasures of thy bosom but the son of thy bosom ! that thou shouldst think it worth an incarnation to reveal them , and we not think it worth a little reformation to have them ; that he should part with blood and give his life for those joys , and we not be content to forsake a custom , to give away the pleasures of a lust , the neither pleasures nor profits of an oath , the sick delights of an excess , nor the vexations of a passion in exchange for them ! what will hell say to us when one there said , if lazarus will go they will repent ? if lazarus , thirdly , one that saw me in hell , and so can testifie the torments of this place , yet god hath out done this too . our creed will tell us who descended into hell , and the psalmish saying concerning him , god should not leave his soul in hell. s. austin asks , quis ergo nisi infidelis negaverit fuisse christum apud inferos ? 't were easie for me to produce enough besides that say so . clem. alex , origen , hier. greg. naz. fulgent . euseb. emissenus . caesarius . anastas . jobius . dam●scenus . oecumenius , &c. but because we are not agreed what he did there , i 'll take a surer medium . that no lazarus can decipher the condition of a sinner after the pleasures of his iniquity have left him to the recompences of it , so well as christ who not onely did prepare the plagues , and therefore can describe them , but also himself bore the pains , and found a few hours bearing them to be too heavy for him , is most evident . his agonies will give you a relation beyond the skill of lazarus that saw the torments , or of all that suffer them . look but into the garden , and see if you do not behold there a more dismal landshape than that which lazarus had beyond the gulf , and was desir'd to give account of ? there you shall find christ at the first approaches saying , my soul is exceeding sorrowful unto death , matth. xxvi . . as if the onely apprehension of his sufferings had inflicted them , and he could not live under the thoughts of them : and then he went a little farther and fell upon his face and prays , saying , o my father if it be possible let this cup pass from me . and what was there in this cup which so empoyson'd it as to make it dreadful to the son of god ? oh 't is the sinners potion that he must swill to everlastingness , and when he was in this condition there appeared an angel from heaven strengthning him , luke xxii . . yet v. the . we find him still in an agony . angels cannot comfort one that is sensible of the guilt of sin upon him ; and he prays more earnestly in that same place , abha father all things are possible with thee , take away this cup from me . he does not leave an attribute unattempted , he does adore the majesty , for he falls upon his face and prays : a person of the trinity prostrated in the dust to deprecate those pains ; he wooes him to it , abba father , canst thou deny thy well beloved , onely begotten son , thy son that is thy self , when he comes to thee with such tender compellations of kindness ? with words of so much bowels ? abba father : he takes hold too of his omnipotence , all things are possible with thee ; and he does it with all the earnestness possible to such a person : for saith st. luke there , he does it more earnestly , and his sweat was as it were great drops of blood falling to the ground , and what agony is there in the torment , when there is agony in the deprecation of them ? such a passion could not be prayed against with earnestness enough , but that that very earnestness will prove a passion : yea and he goes again the third time and prays the same words , as if , if nothing else , importunity should prevail , and when we shall consider that the person doing this is the son of god , to whom nothing could be truly insupportable , yet that he should not be able to bear sin ; the weight of that we see makes him cry out my god , my god , why hast thou forsaken me ? as if god could forsake that person in whom the godhead was of his person : or indeed as if the condition did even separate between him and himself . and now could any from the dead have given such a frighting account ? is there not as much warning in this prospect , as if our selves had tasted all of it ? for is it not more that these torments should be so terrible to him than that they should be insupportable to us ? blessed saviour ! if the first apprehensions did assault thee with such killing fury , can we resolve to stand the storm ? if we do not resolve that , then if all this will not scare us , but notwithstanding all these fears we will have our delightful , yea and our tormenting sins , what other method will be able to recl●im us ? they that hear not moses and the prophets , nor yet christ , neither will they be perswaded sure though any other come unto them from the dead . and so i fall on my last part in these words . if they hear not moses and the prophets neither will they be perswaded though one rose from the dead . here the expression should be first taken notice of : for that is chang'd , it should go regularly thus , as in the proposal , nay father abraham , but if one went unto them from the dead they will repent , so in his answer , if they repent not for moses and the prophets , neither will they repent though one rose from the dead . but here 't is otherwise ; as if to repent and be perswaded , yea and to hear moses and the prophets were the same things . and if it were our age had got a fair pretence for bringing all religion to the ear ; but sure repentance costs the eyes and heart more than it does that part , and yet the scripture useth oft the like expression : so in tim. iv . . it is said of timothy , that by continuing in his doctrine he should save them that hear him . so also cor. xv . . by which ye are sav'd if ye keep in memory the things which i have preach'd unto you . 't is pity when the ear and memory are so priviledg'd , that the tongue hath not the like advantage ; but not every one that saith lord , lord , shall enter into the kingdom of heaven ; yet to know hath as great , for this is life eternal to know thee the onely true god and jesus christ whom thou hast sent , john xvii . . which life eternal , and the being sav'd , or justified , we may not think are so attributed to these , as if to hear , or to remember , or to be perswaded , that is to believe or know , any or all of these alone , shall be rewarded so ; or that these necessarily do produce all the rest that is necessary to attain those ends : but onely that it is so reasonable that they should produce them , that the scripture does presume they will ; and therefore affirms , he that says he knows god and keeps not his commandments is a lyar. john ii . . and he that sinneth hath not seen him neither known him , joh. iii. . nor heard of him it seems by the text here : for it is so irrational that they who have had notice of the advantages of serving god , and the sad issues of iniquity , should not reform ; that the scripture does not suppose them guilty of it , but does chuse to word it thus , they hear not : a sharp rebuke for them all whose religion is much hearing without doing ; the men whose soul dwells in their ear , and that dwells by the pulpit , that these should be adjudged as men that never heard ; and so they shall in every respect indeed , but in the innocence of not having heard , that they do hear so much shall aggravate their sentence : and yet their crime is that they hear not moses and the prophets , and then neither will they be perswaded though one rose from the dead . where i note secondly , that our saviour does not intend here to commit prophecy and miracles , and set them one against the other , to shew which were most efficacious in begetting faith : for predictions being gods exerting of his omniscience , as raising from dead is the exerting of his omnipotence , the one a miracle of knowledg , as the other is of power , prophecy therefore is not to be oppos'd to miracle , because it works meerly as one ; indeed it is a miracle in expectation , or at distance , and the other present : nor are they to be made to vie , since both conspire , and both are best in different cases : besides our saviour is not talking here of begetting faith , but making men repent , and the whole meaning of the words is briefly this . thy brethren being jews have moses and the prophets , those contain all the motives of repentance , gods commands , his promises , and threats ; even heaven and hell as themselves confess , all these have been confirm'd already by great miracles , and as such have been long since received by the whole jewish church , with so immovable an opinion of the truth of them , that there needs no new miracle to give accession of credit to them . and then what can one coming from the dead perswade ? new motives he can bring them none ; man 's nature is not capable of any other kinds , for he can act but from his affections , or his reason ; all which are baited to the height by those motives they have ; the understanding and the appetite whether it love , or hate , or hope , or fear , ( which set on work whatever we perform ) all these i say heaven and hell are object for even to the utmost possibility of motion ; if he can bring no new ones , those they have when they are once truly believ'd then they have all the vigour they can have ; belief being the application of those active motives to their work , but all the strength to act being in those motives themselves ; all i mean in opposition to the miracle . i know that there are other strengths of grace , but those do help as well the miracle as motive ; those have influence on the believing too , by their exciting and assisting : ( but this strength which may be common to both is not to be considered when one vies with the other : ) what therefore shall he go for who can give no new motives nor strength to those they have ? if any should not be confirm'd enough in that which moses and the prophets say , how shall they be convinc'd that this ghost is of more credit than they were ? but if he should be so far heeded , as to add new confirmation to them , yet if improbity hath been able to dead the force of the activity of all that moses says , although acknowledged , with that veneration which the jews receive moses with , whose credit they themselves do say no miracle can be wrought so great as to be able to add to , or diminish from : why then that same improbity within a while will with more ease work off the force of this new confirmation , so that it will be vain . indeed 't is possible that the surprize of such a miracle just as any other sudden and amazing accident may make a man consider , what though he did afore believe , yet he did not mind nor lay to heart ; yet when the astonishment of that is over , the motives then are left to their own strength , and can work onely by their own activity , which we see hath been able to do nothing ; so that a miracle at most can be but a more awful remembrancer . now sure to bring this to our selves , we want none such , nor do they prove much useful : occasions of astonishment and such fatal remembrancers have come and taken up their habitation in our land , and make approaches towards , hover over every place . long bills of mortality , and sad knells , and dreadful passing bells , these are all messengers from the dead , that come posting to us swift as gods arrows : and one would think we should take notice of their message , hear them when they pass so near us , when they seem to call out to our selves , when a thousand do fall besides us , and ten thousand at our right hand ; wherefore should not an army of such carcasses become as moving as one ghost ? should lazarus come forth with all his sores , they would not be so terrible as these carbuncles and ulcers of the plague : and the destroying angel out of heaven with his sword drawn , one would expect , should be as efficacious as a preacher out of abrahams bosom . and yet men do not seem to hearken any more to these than they do to us , when we either preach , or which they think much less , when we read scripture to them , that is , when they hear moses and the prophets . men have the same security as to their sins which they had in the freest times , whatever fears possess them , they are not the fears of god , those that make men depart from evil , none of those that fright into repentance ; we have no religious cares upon us now more than at other times , but vice as if that also had a sanctuary under the lords wings , and might retire under his feathers to be safe , dreads no terrours of the night , nor arrows of the day , but walks as open and as unconcern'd as ever . and now should we behold a mad man on his death-bed spending his onely one remaining minute in execrations ; the paleness of a shrowd upon his face , but bloud and crimson sins upon his tongue ; the frost of the grave over all his parts , but a lascivious heat in his discourse ; in fine , one that had nothing left alive of him but his iniquity ; would not an horrour seize you at that sight ? and the same frost possess you but to hear him ? and yet his madness is his excuse , and his disease his innocence . should we see one that had no other madness , no other sickness but his sin do thus , would it not be more horrid ? and is it not the same to see a nation as it were upon its death-bed , visited with all the treasures of gods plagues , his tokens on it , and every place and man in fearful expectations , and yet no allay of vice ? wickedness as outragious as ever ? while it is thus , with what face can we beg of god to keep from us this plague and grievous sickness ? when we do onely mean to make this use of such indulgence , to cherish another plague in our own hearts ? what can we say to prove it would not be a mercy to us to be suddenly cut off , even in the midst of our iniquity ? when by our going on in sin in the midst of destruction , we make appear if he should let us live , yet we would only live to finish our iniquities : and longer time would have no other use but to fill up a greater measure of sin . what answer do we make to all these messengers of death that come so thick about us ? what do we that may justifie gods care in sending us so many warnings ? but 't is no wonder if the onely neighbourhood of death have not been able to prevail upon us ; have you not seen one whom his own iniquity , or gods immediate hand , hath by a sickness , or by some sad accident cast to the very brink of death , so as the grave seemed to begin to take possession of him ? and all his hopes sickned and di'd ? so that recovery from that condition may be well , as 't is in scripture often called a rising ? have you not seen him in that state , when he supposed that sinning was now done with him , and the next thing was judgment , when god's tribunal seemed to be within his view , and hell to gape for him as wide as the grave , both opening to receive their parts of him at the same time , and himself ready to divide himself into those two sad habitations ? with what effectual sermon will he then preach to himself against his sins ? and that you may be sure shall work upon him ; he instantly resolves against his vices , he will not carry them along with him out of this life , but cast them off as too sad dangerous company , nor yet if god shall lend him life will he retain them , but it shall be a new life which he will lead : and yet when god hath rais'd him up , after a while he returns to his vomit , his sins recover with his body ▪ he owes his innocence but to his weakness , nor is it more long-liv'd ; his holy purposes decay as his strength grows , and die as soon as setled health does come : and he who never would commit the sin again when he was dying , mends into it again : and then what hopes is there in this mistaken method ? when we see men come themselves from the deadunto themselves , yet cannot make themselves repent . but if we are not all concerned in this , take a more spreading and more visible experiment . if ever one came from the dead , this church and state came thence : and by as great a miracle of resurrection . but where is the repentance such a miracle may have flattered our expectations with , as i am confident the resolutions of it did in that sad dying state ? are not some men as violent in those wicked practices that merited our former ruin ? and others in those cursed principles that did inflict it , as they ever were ? 't is said by many that have evil will at sion ( and it is our concern to take a care they speak not truth ) that in the church some that are risen up again have still the silence of the grave upon them , and are as dumb , as if their mouth were yet full of their monument earth : and yet as if it were not full of earth , nor had been satisfied with it in the sepulchre , they gape still like the grave that never can be satisfied . and we see others who as if this resurrection were but a start out of a sleep , or lucid interval of former madness , have their hands ready not onely to tear off the hair , the unessential accessary beauties of the body of the church and state , but to scratch the face , pull out the eyes , and tear open those wounds which their last fit of fury did inflict , so to let life out again . and as for the community of the nation , 't is true we are as it were risen from the grave , but have we not brought up with us the plague sores ? are not the spots upon us still ? the venom , ulcer , and infection about us ? yea more contracted stench and putrefaction ? such as death and the grave do add ? and coming from the dead we will not yet part with these , but dress our selves in those infected and defiled grave-cloaths , and rise into corruption , and so confute gods method of a resurrection . 't were happier if we would so far confute the text , that coming our selves from the dead , we would renounce communion with all deaths adherencies ; begin the incorruptible , which shall be consummated when we shall rise again a church triumphant : when death shall be swallowed up in victory , and neither sin nor repentance shall be any more , but holiness , and life , and glory too shall be immortal and unchangeable . to which , &c. the twelfth sermon , preached at christ-church in oxford , decemb. . . luke ii. part of the . verse . behold this child is set for the fall and rising again of many in israel , and for a sign which shall be spoken against . and simeon blessed them , and said , &c. a benediction sure of a most strange importance : if to bring forth one that is to be a large destruction , if to be delivered of a child that must be for the fall of many , and the killing of the mothers self , be blessed ; if swords and ruins be comforts , then my text is full of these : but if this be to bless , what is it to forespeak and abode ill ? yet however ominous and fatal the words are , they give us the event and the design too of the blessed incarnation of the son of god , the child of this text and of this season : a short view of gods counsel in it ; and the effects of it . the effects in these particulars . . this child is for the fall of many . . for the rising again of many . . for a sign : with the quality of that sign ; he is for a sign that shall be spoken against . . the counsel and design of this is signified in the word here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : he is set , and preordain'd to be all this . first of the first effect , this child is for the fall of many . and here i shall but onely name that way whereby many men set this child for their own fall , while they make his holy time to be but a more solemn opportunity of ●●●●ing : we know many celebrate this great festival with surfeits and excesses , the usual appendages of feasting , oath● and curses the ingredients of gaming ; dalliance and lasciviousness the attendants of sporting ; of all which this seems as it were the anniversary , a set time for their return . thus indeed the israelites did solemnize the birth of their idol-calf , they sate down to eat and drink , and rose up to play. and must we celebrate this child too like that calf , because he was born among brutes ? and must his votaries also be of the herd ? and he live and be worship'd always in a stable ? because god became man , must men therefore become beasts ? is it fit to honour that child with iniquity and loosness , that did come into the world upon designs of holiness , to settle a most strict religion ? nothing can be more incongruous than this ; and certainly there is nothing of gods counsel in it . but to you whose time seems nothing else but a constant festival , always hath the leisure , and the plenties , and the sports of one , who as to these things keep a christmas all your life , this season as it does not seem to challenge those things to it self peculiarly , so i shall not now insist on them ; but proceed to those ways by which simeon did prophecy , this child would be for the fall of many in israel . and they are three , . this child whom i but now declar'd god had prepar'd to be the glory of his people israel , yet his birth was so inglorious , and his life answerable to it shall be so mean and poor , and his death so full of shame and curse , that these shall prove a scandal to his people , who shall be offended at them ; and being prepossess'd with prejudices of a pompous royal messiah , they will not believe in this , but reject a saviour that comes upon those disadvantages , which will therefore prove occasions of falling to them . that is was so is expresly said , behold , i lay in sion a chief corner-stone , a stone of stumbling , and a rock of offence . and that it was so upon this account is clear , the great ones cry out of him , this fellow we know not whence he is : they that seem'd to know whence did upbraid him with it , is not this the carpenter ? and therefore with a deal of scorn they question , do any of the rulers or the pharisees believe in him ? yea christ himself knew this would be so great a scandal , that in the . chapter of s. matthew , in the close of many miracles which he wrought on purpose to demonstrate he was the messiah , he adds vers . . and blessed is he that shall not be offended in me . as if he thought his mean condition would prove a greater argument against him than his mighty works were for him : and it were a vaster prodigy to see the saviour of the world , the promised messiah , poor and abject ; than to see one cure the blind , and heal the lame , and raise the dead ; and they might think they had a stranger miracle to confirm their unbelief , than any he would work to make them believe in him . and really , that the kingdom of the messiah , which the prophets did express in terms as high as their own extasies and raptures , in transported words , as if it vied with gods dominion , both for extent and for duration , should prove at last an empire onely over twelve poor fishermen and publicans , and one of them a traytor too : and that he that was born this king , should be born in a stable ; while he liv'd that he should not have an hole to put his head in , nor his corps in when he died , but his grave too must be charity ; this would startle any that did wait for the redemption of israel in those glorious expresses which the prophets trac'd it out in . to you indeed that are votaries to this child , are confirmed christians , these seeming disadvantages can give no prejudice : however mean and abject his condition were , that cannot make you to despise him , who from that must needs reflect how dear you were to god , when for your sakes meerly he became so mean an abject . he became poor , saith s. paul , that you through his poverty might be made rich : he was made the child of man , that you might be made sons of god ; it was to pay the price of your redemption that he so emptied himself ; thus he valued you ; and men do not despise meerly because , and by those measures that , they are esteem'd , these are not the returns of love ; its passionate , obliging , ravishing effects do not use to be thus requited ; this his great descent cannot occasion your fal , who know he descended onely to assume you up to glory . but 't is worth inquiry , why , since it was certain that for this this child should be the fall of israel , that for this they would reject him ; and the meanness of his condition would prove an unremovable obstruction to their belief , as it is to this day ; why yet he would chuse to be born in a condition so in the utmost extream to his own nature , so all contradiction to his divinity , and so seemingly opposite to the very end of his coming . the jew indeed will find no excuse for his infidelity from this condition : for whatever that were , yet those miracles that made the devils to confess him , brought conviction enough to make jews inexcusable . and it was obvious to observe , that he who fed five thousand with five loaves and two fishes , till they left more than was set before them , needed not to be in a condition of want or meanness , if it were not otherwise more needful he should not abound . god , that when he brought this first begotten son into the world , said , let all the angels of god worship him , might have put him into an estate which all mankind most readily would have done homage to : as easily have dress'd his person with a blaze of pomp and splendor , as his birthday with a star ; if there had not been necessity it should be otherwise . and such there was . for when the fulness both of time and iniquity was come , when vice could grow no further , but did even cry for reformation , and when the doctrine that must come to give the rules of this reformation , was not onely to wage war with flesh and blood , with those desires which constitution gives , but which perpetual universal custom had confirmed ; and which their gods also , as well as inclinations did contribute to ; which their original sin , and their religion equally ●omented ; for vice was then the worship of the world , sins had their temples , theft its deity , and drunkenness its god , adultery had many , and to prostitute their bodies was most ●acred , and their very altar-fires did kindle these soul heats , whence uncleanness ' is so often call'd idolatry in scripture : and besides all this , when all the philosophy , and all the power of the world were ingag'd in the belief and practice of this , and resolv'd with all their wit and force to keep it so . when it was thus , the doctrine that must come to oppose , controul , reform all this , must come either arm'd with fire and sword , design to settle it self by conquest , or come in a way of meekness and of suffering : the first of these religion cannot possibly design , because it cannot aim to settle that by violence , which cannot be forc'd ; and where 't is force , is not religion . one may as well invade , and hope to get a conquest over thoughts , and put a mind in chains , and force a man to will against his will. all such motives are incompetent to demonstrate doctrines , for however successful their force proves , yet it cannot prove the doctrines true ; for by that argument is proves that religion that it settles true , it proves that which it destroys was true before , while it prevail'd and had the power . had this child come so , he had onely given such a testimony to the truth of christianity , as heathenism had before , and turcism hath since : he might indeed , have drown'd the wicked world again in another deluge of their own bloud : but sure , never had reform'd it thus . therefore that religion , that must oppose the customs and the powers of the world , upon principles of reason and religion , must do it by innocence and patience , by doing good , ( and which was necessary , then by consequence as the world stood , ) by suffering evil : parting with all , not onely the advantages but the necessaries of this life , and life it self too , where they stood in competition , and were inconsistent with mens duties , and their expectations : and by this means they must shew the world that their religion did bring in a better hope than that , which all the profits , pleasures , glories of this world can entertain and slatter . thus they did , and thus they did prevail . for the first ages of the church , were but so many centuries of men , that entertained christianity with the contempt of the world , and life it self . they knew that to put themselves into christ's service and religion , was the same thing as to set themselves aside for spoil and rapine , dedicate themselves to poverty and scorn , to racks , and tortutes , and to butchery it self . yet they enter'd into it ; did not onely renounce the pomps and vanities of the world in their baptism , when they were new born to god ; quench their affections to them in those waters ; but renounc'd them even to the death ; drown'd their affections to them in their own heart bloud : ran from the world into flames , and fled faster from the satisfactions and delights of earth , than those flames mounted to their own element and sphere : in fine , they became christians so , as if they had been candidates of death , and onely made themselves apprentises of martyrdom . now if it were not possible it should be otherwise than thus , as the world stood , then it was necessary that the captain of salvation should lead on , go before this noble army of martyrs ; if it were necessary that they must leave all who followed him ; then it was not possible that he should be here in a state of plenty , splendor , and magnificence ; but of poverty , and meanness ; giving an example to his followers , whose condition could not but be such . to give which example was , it seems , of more necessity , than by being born in royal purple , to prevent the fall of many in israel , who for his condition despis'd him . i am not so vain as to hope to persuade any from this great example here to be in love with poverty , and with a low condition , by telling them this birth hath consecrated meanness , that we must not scorn those things in which our god did chuse to be install'd ; that humility is , it seems , the proper dress for divinity to shew it self in . but when we consider , if this child had been born in a condition of wealth and greatness , the whole nation of the jews would have received him ; whereas that he chose prov'd an occasion of falling to them : yet that god should think it much more necessary to give us an example of humility and poverty below expression ; then it was necessary that that whole nation should believe on him . when of all the virgins of that people , which god had to chuse one out to overshadow , and impregnate with the son of god , he chose one of the meanest , ( for he hath regarded the low estate of his handmaiden , said she , ) and one of the poorest too , for she had not a lamb to offer , but was purified , in formâ pauperis . when he would reveal this birth also , that was to be the joy of the whole earth , he did it to none of that nation , but a few poor shepherds , who were labouring with midnight-watches over their flocks ; none of all the great ones , that were then at ease , and lay in softs , was thought worthy to have notice of it : lastly , when the angels make that poverty a sign to know the saviour by . this shall be a sign unto you , you shall ●ind the babe wrap'd in swadling cloaths , and laid in a manger : as if the manger were sufficient testimony to the christ , and this great meanness were an evidence 't was the messiah : from all these together , we may easily discover what the temper is of christianity . you see here the institution of your order : the first born of the sons of god , born but to such an estate . and what is so original to the religion , what was born and bred with it , cannot easily be divided from it . generatio christi generatio populi christiani , natalis capitis , natalis corporis . the body and the head have the same kind of birth , and to that which christ is born to , christianity it self is born . neither can it ever otherwise be entertain'd in the heart of any man , but with poverty of spirit , with neglect of all the scorns and the calamities , yea , and all the gaudy glories of this world , with that unconcernedness for it , that indifference and simple innocence that is in children . he that receiveth not the kingdom of heaven as a little child , cannot enter thereinto , saith christ : true indeed , when the son of god must become a little child , that he may open the kingdom of heaven to believers . would you see what humility and lowliness becomes a christian ? see the god of christians on his royal birth-day . a person of the trinity , that he may take upon him our religion , takes upon him the form of a servant ; and he that was equal with god , must make himself of no reputation , if he mean to settle and be the example of our profession . and then , when will our high spirits , those that value an hu●● of reputation more than their own souls , and set it above god himself , when will these become christian ? is there any more uncouth or detestable thing in the whole world , than to see the great lord of heaven become a little one , and man that 's less than nothing magnifie himself ? to see divinity empty it self , and him that is a worm , swell and be puffed up ? to see the son of god descend from heaven , and the sons of earth climbing on heaps of wealth , which they pile up , as the old gyants did hills upon hills , as if they would invade that throne which he came down from ? and as if they also were set for the fall of many , throwing every body down that but stands near them , either in their way or prospect ? would you see how little value all those interests that recommend this world , are of to christians ? see the founder of them chuse the opposite extream : not onely to discover to us that these are no accessions to felicity ▪ this child was the son of god without them : but to let us see that we must make the same choice too , when ever any of those interests affront a duty , or solicite a good conscience ; whensoever indeed they are not reconcilable with innocence , sincerity , and ingenuity . it was the want of this disposition and temper that did make the jews reject our saviour . they could not endure to think of a religion that would not promise them to fill their basket , and to set them high above all nations of the earth , and whose appearance was not great and splendid , but look'd thin and maigre , and whose principles and promises shew'd like the curses of their law , call'd for sufferings , and did promise persecution ; therefore they rejected him that brought it , and so this child was for the fall of many in israel . . this child is for the fall of many by the holiness of his religion : while the strictness of the doctrine which he brings , by reason of mens great propensions to wickedness , and their inability to resolve against their vices , will make them set themselves against it , both by word and deed : for they will contradict and speak ill of , yea , they will openly renounce , and fall away from it and him . . for that reason they will contradict , speak ill of him and of his doctrines : this is said expresly in the last words of my text , he is for a sign that shall be spoken against ; that is , that very holiness both of his life and doctrine , that shall make him signal , it shall make him be derided and blasphemed . as if his being a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for an ensign lifted up , a standard for all nations , were not for them to betake themselves to , but to level all their batteries against . accordingly we find they call'd him beelzebub , because he cast out devils . and all this was foretold ? for although he were fairer than the children of men , psalm xlv . yet isai. liii . it is said , he hath no form nor comliness , when we shall see him , there is no beauty in him , that we should desire him , he is despised and rejected of men . surely because his holiness did cloud and darken all his graces . devotion in a countenance does writh and discompose it , prints deformity upon it ; and eyes lifted up with ardency , look as bad as eyes distorted , set awry . nay majesty when it was most severe and pious , never yet could guard religion from these scorns . david , that great and holy king , says of himself , i wept and chastned my self with fasting , and that was turn'd to my reproof ; as if repentance were among his crimes , and he must be corrected for his discipline . i put on sackcloth also , and they jested upon me , they that sate in the gate spake against me , and the drunkards made songs upon me . sure these jolly men are not companions to those angels , in whose presence there is joy over one sinner that repenteth ; that his vertue should be a rejoycing , and a song to them too : certainly the penitent mans tears do not fill their chearful bowls , nor his groans make those airs which they set their drunken catches to . but that we may be sure it never will be otherwise , s. peter tells us , that in the last days there shall come scoffers , walking after their own lusts . now the men of our days have the luck to obey scripture thus far as to make that prophecy to come to pass ; for those scoffers are come in power and great glory . the psalmist tells us of a chair of scorners , as if these were the onely men that speak ex cathedra : and sure scoffs and taunts at religion are the onely things that may be talk'd with confidence , aloud : they imprint an authority on what is said , and conversations that are most insipid on all other scores , get account as they come up towards this practice : hence they gain degrees ; commence ingenious as they border on these atheistical and irreligious blasphemies ; and when it is pure scorn , then it is in the chair . but it stays not there ; for secondly , upon the same account of strictness of religion , men will fall off from , and openly renounce both christ and his religion . this is that our saviour himself found , light , saith he , is come into the world , and men loved darkness rather than the light , because their deeds were evil . and he said of the pharisees , they repented not that they might believe , as knowing it impossible that they could venture to believe that doctrine which condemn'd those courses that they would not repent of . and if i should affirm , that it is nothing else but mens unwillingness to be obliged to those things , which if there be a god , and a religion which this child was set to institute , they must account themselves obliged to ; nothing else i say but this , which makes them so unwilling to believe a god or christ ; yea , openly renounce them both , and their religion ; i should have for proof of this , not onely the late instance of a nation in the indies ; which , by institution of the portugals , was easily persuaded to embrace the christian creed , and was baptized into our faith ; but when they were required to lead their lives according to christs precepts , and renounce their heathen licences , they chose rather to renounce their creed and saviour , and returned instantly to their indulgent heathenism . but to this experience , give me leave to add this reason , that it is not the difficulty of the mysteries of faith , and their being above our comprehension , which makes them not to be receiv'd ; because there are as great difficulties in things that we are certain of . for in the very sphere of reason , within the lines and measures of their own infallibility , in things of which she does assure her self by diagrams and sense , yet she is as much amaz'd , as at those objects in the highest and remotest regions of faith ; and mathematicks hath her paradoxes that stand in as great danger of a contradiction as any of religions mysteries ; while reason cannot cape what she demonstrates , but is to seek how those things can be possible which she proves most certain ; and they are incomprehensible to her , even when they are most evident : and then sure if we can think there is a god , we must needs think he can do things which we cannot comprehend , when it is plain our reason cannot comprehend what she her self does find out and create . it is not therefore contradiction to reason , but to appetite , that makes things of religion so incredible ; which i thus demonstrate to the atheist . those very difficulties , to avoid which he denies a god ; to wit , those of an eternal being that is of himself ; those very things he must and does acknowledg in the being of the world , if that either be it self eternal ( as the atheist of the peripatetick tribe will have it ) or else if its atomes , out of which it was concreted , were : ( as those of epicurus herd assert . ) in a word , if they say the world or its materials were made , they grant a god that made it ; if they say they were not made , they assert then an eternal being of it self ; that is , they allow those difficulties for which they pretend to deny a god. there being therefore the same difficulties , ( greater i could prove them , from the diverse natures of corporeal and spiritual beings ; for we are sure , in bodies that are still in motion , and so subject to succession , those things are impossible ; but if there be a being that is not in motion , and by consequence , not subject to the laws of our time , all these knots unty themselves , those difficulties vanish and have no place : but to say no more than i have shewed , there being the same difficulties in the atheist's hypothesis as in the other , 't is apparent , not the difficulties of belief , but practice , make him fix upon his own against the common notions of the world. so that 't is not his understanding , but his appetite frames his hypothesis ; and without figure , 't is his will that he believes with . and it is most evident , that because men do not love the precepts of religion , would not have them be their duty , therefore they would have the doctrines of it not be truths ; and in this they are the disciples onely of their lusts , and because they cannot resolve to be otherwise , therefore they resolve not to be christ's disciples , but reject him for his holy doctrines sake : and so this child is for the fall of many . but it were strange if upon this account , christ should be for the fall of any of us ; who have learn'd a trick to reconcile his severe doctines and our sins together . where vice most abounds , though it be wilful , and men persevere in it , they are so far from finding any reason to fall off from him , or from his gospel for this , that they therefore take the faster hold of it , rely upon him with the bolder , stronger confidence . as if good old simeon were mistaken , when he thought , because men would not leave those sins which christ so threatned , therefore they would leave him : because they could not bear those his hard sayings , to pull our the lust and the eye too ; cast away the treasures of unrighteousness , and the right hand that receives them also ; therefore they would cast off him : for , for this reason they betake themselves to him more eagerly , devolve and cast themselves upon him with assurance . 't is possible indeed that the new christian'd indians might believe themselves oblig'd to lead their lives according to the vow that they had made in baptism , knew not how to live a contradiction , to be christian pagans ; therefore they thought it absolutely necessary to renounce the one ; and to reject christ and his strict religion was easier they thought . our saviour also might suppose , that when he brought light into the world , men would not receive that light , because their deeds were evil : but our modern wickednesses that are of the true eagle kind , are educated , bred up to endure , and to defie the light : our deeds of night have learn'd to face both sun and men , yea and face the sun of righteousness , and the light of those flames that are to receive them . our saviour told the pharisees indeed , that they repented not , that they might believe ; for thinking it impossible they could assent to what he did affirm , except they would consent to what he did command , he therefore thought they were not abel to believe , because they would not purpose to amend . but there is nothing difficult in this to us , who at the same time , are so perfectly resolv'd that every threat of gospel is so divine truth , as that we assure our selves , that we could be content to die martyrs to the truth of them , rather than enounce one little of them ; yet even then are martyrs to those lusts and passions which those threats belong to : who , at once , believe this book of god , that says , except ye repent ye shall all perish ; and believe also , that notwithstanding we do not repent , yet by believing we shall scape ; not perish , but be saved . and is not this directly to believe our selves into damnation ? the third and the geat fall , which this child is set for . . this child is for the fall of many , to wit , of all those who on these , or any other grounds do not believe in , or do not obey him ; who shall not obey him : who shall therefore fall into eternal ruin. this our saviour does affirm , s. john iii. . this is the condemnation that light came into the world , &c. this does aggravate the guilt , and sentence . we were fal'n before indeed in adam : and i dare not undertake to be so learned to say whether ; to determine with some men that was but a fall form paradise into the grave , and we were forfeit to death onely : but i may adventure to affirm , that in the second adam , sinners finally impenitent shall fall much farther than we did in the first adam : now their pit shall have no bottom , but this light that came to lighten them , shall be to them consuming fire and everlasting burnings . and all reason in the world . for , upon that fall of ours in adam , help was offer'd us : an easie way not onely to repair those ruines , but to better infinitely that estate which we were fal'n from ; and a way that cost god dear to purchase ; cost him , not this incarnation onely , but the death and passion of his son , and divers other blessed methods of salvation : now if we refuse the mercy of all this , and scorn these miracles of condescending goodness , and defie those methods , that he makes use of to raise us form our fall , it is apparent we provoke and choose deeper ruine ; this refusal hath in it such desperate malignity , as to poison this great mercy of the incarnation , and all the rest . 't is but a small thing to say , that they who stumble at this rock of their salvation , spurning at it by their wilful disobedience , that these make an infinite mass of loving-kindness to be lost upon them , so as that salvation cannot save them ; for alas salvation ruines them the deeper , and this child is for their fall . the condition they were forfeit to before by reason of their breach of the first covenant was advantage , comfortable in comparison of that which christ does put them in : this is the condemnation , that he came into the world ; and it had been infinitely better for them , that this child too had never been born . the unreformed have the least reason in the world to solemnize this festival , they do but cecebrate the birth of thie own ruin : bow down , and do reverence to their fall : had it not been for this , they had not gone to so severe an hell. so that they do but entertain the great occasion of their greater condemnation . such it proves to them , and that it might be so , he was fore-ordained for it : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ this child is set for the fall of many , which does lead me to gods counsel in all this : my next part. this child is set for the fall of many , even by gods direct appointment ; for saith grotius , accedo its qui putant non nudum eventum sed & consilium dei significari . i am of their opinion , who understand not the success alone , but the design of this child 's coming , and gods counsel in it is intended here . and without disputing of gods antecedent will , and consequent , this is safely said : god design'd this child should be such an one , that they who had no inclinations for virtue , would not entertain the love of it , but counted it a mean pedantick thing , and all its rules and laws unreasonable servitude , these loose men would certainly reject him and his doctrines , which were so severe and strict , that those who did pretend friendship for vertue , and a service for religion , but withal must be allowed to maintain correspondence with the world , seek the honours and advantages of earth , and will trespass on religion where it interferes with these , break with virtue when their interest cannot consist with it , that these false hypocritical pretenders , should be offended with the mean condition of this child , and of his followers in this world , and with the poor spirited principles of his religion . in sum , they that upon these , or any other grounds finally disbelieve , or disobey him , god design'd this child to be a means of bringing sorer punishments , even to everlasting ruin upon such . a black decree this , one would think . he that had so much kindness for mankind , to give away the onely son both of his nature , his affections , and his bosom to them ; could he then design that gift to be the ruin of the greatest part of men ? this child , simeon said but just before my text , is gods salvation , which he had prepared before all people ; and does he now say god hath set him for their fall ? the angels preached this was a birth that brought glad tidings of great joy that should be to all people ; and is there so much comfort in destruction , that most men should rejoyce at that which is ordained to be the great occasion of it to them ? but we have no reason to complain : 't is not unkind to deny mercy to them that refuse the offers of it ; that will not accept salvation , when their god himself does come to bring it to them : tenders it upon condition of accepting and amending : which if they despise , and prefer hell before repentance , chuse sin rather than gods blessed retributions , 't is but reason to deny them what they will not have , and let them take their chosen ruine ; to will their judgment which they will themselves ; set and ordain him to be that to them , which themselves do ordain , and make him to be to themselves . so s. peter says expresly : he is a stone of stumbling and a rock of offence to them who being disobedient stumble at the word , whereunto they were appointed , disobedience , where it is obdurate , alters so the temper of our god , that it makes him who swears he would not have the sinner die , yet set out his son to make such sinners fall into eternal death . makes judgment triumph over mercy , even in the great contrivances and executions of that mercy ; and while god was plotting an incarnation for the everlasting safety of mankind , prevails with him to decree ruins by the means of that salvation ; to decree even in the midst of all those strivings of his mercies , that that issue of his kindness should be for the fall of such as they . oh! let us consider , whether they are likely to escape that which is set and ordain'd for them by god ? whether they can hope for a redemption , when the only great redeemer is appointed for the instrument of their destruction ; and god is so bent on their ruine , that to purchase it he gives this child his son. yea , when he did look down upon this son in agonies , and on the cross , in the midst of that sad prospect , yet the ruine of such sinners , which he there beheld in his sons bloud , was a delight to him , that also was a sacrifice , and a sacrifice of a sweet smell to him . for s. paul says , we are unto god a sweet savour of christ in them that perish , because we are the savour of death unto death to them : as if their brimstone did ascend like incense , shed a perfume up to god , and their evrlasting burnings were his altar-fires , kindled his holocausts ; and he may well be pleased with it , for he ordain'd it . 't is true indeed , this child riding as in triumph , in the midst of his hosannas , when he saw one city whose fall he was set for on this very account ; he was so far from being pleas'd with it , that he wept over it in pity . but alas , that onely more declares the most deplored and desperate condition of such sinners . blessed saviour ! hadst thou no blood to shed for them ? nothing but tears ? or didst thou weep to think they very bloodshed does but make their guilt more crimson , who refuse the mercy of that bloodshed all the time that is offered ? sad is their state that can find no pity in the tears of god , and remediless their condition for whom all that the son of god could do , was to weep over them , all that he did do for them , was to be for their fall ; too sad a part indeed for festival solemnity , very improper for a benedictus and magnificat . to celebrate the greatest act of kindness the almighty could design onely by the miseries it did occasion : to magnifie the vast descent of god from heaven down to earth , onely by reason of the fall of man into the lowest hell of which that was the cause . my text hath better things in view : the greatness of that fall does but add height to that resurrection which he also is the cause of : behold this child is set for the rising again of many : my remaining part. rising again , does not particularly and onely refer to the foregoing fall here in the text , which this child did occasion , as i shewed you ; but to the state wherein all mankind , both in its nature and its customs , lay ingul●'d , the state of ignorance and sin : a state from which recovery is properly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a resurrection and a reviving in this life , and so call'd in scripture often ; as ephes. v. . wherefore he saith , awake thou that sleepest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and arise from the dead . and rom. vi . . yield not your members as instruments of unrighteousness unto sin , but yield your selves unto god , as those that are alive form the dead . now to raise us from the death of sin into the life of righteousness , by the amendment of our own lives , to recover us into a state of vertue , is the thing this child is said here to be set for . this was that which god thought worth an incarnation : neither was there any greater thing in the prospect of his everlasting counsel , when he did decree his son into the world , than that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he is set for this . the word was made flesh ; to teach , practise , and persuade to vertue : to make men reform their lives , was valued at the price of a person of the trinity . piety and his exinanition , yea his blood and life , were set at the same rates ; all of him given for our recovery . the time would fail me if i should attempt onely to name the various methods he makes use of to effect this . how this child that was the brightness of his fathers glory , came to lighten us ; shining in his doctrine and example : how he sent more light , the fiery tongues , illuminations of the holy ghost to guide us in the ways of piety : how he suffered agonies and death for sin to appale and fright us from it . how he rose again to confirm judgment to us , to demonstrate the rewards of immortality to them that will repent and leave their sins , and everlasting torments to those that refuse this grace ; grace purchased with the blood of god , to enable them to repent and leave . besides all these , the arts and mesnage of his providence , in preventing and following us by mercies and by judgments , importuning us , and timeing all his blessed methods of salvation to our most advantage . arts , god knows , too many , if they serve us onely to resist , and turn to wantonness and aggravation ; if we make no other use of grace but this , to sin against , and overcome all grace , and make it bolster vice ; by teaching it to be an encouragement to go on in it , from some hopes we entertain by reason of this child , instead of doing that which he was set , decreed to make us do . and really i would be glad to see this everlasting counsel of the lord had had some good effects , some , though never so little , happy execution of this great decree , and that that which god ordain'd from all eternity , upon such glorious and magnificent terms , were come to pass in any kind , now , certainly there are no evident signs of any great recovery this child hath wrought among us , in the world that 's now call'd christian. after those omnipotent inforcives to a vertuous life , which he did work out , if we take a prospect of both worlds , it would be hard to know which were the heathen ; and there would appear scarce any other notice of a christ among us , but that we blaspheme him or deride him. sure i am , there are no footsteps of him in the lives of the community of men : and i am certain that you cannot shew me any heathen age outgoing ours , either in loosness and foul effeminacies , or in sordidness and base injustice , or in frauds and falness , or malignity , hypocrisie , or treachery , or to name no more , even in the lowest , most ignoble , disingenious sorts of vice. in fine , men are now as earthly , sensual , yea and devilish , as when sins and devils were their gods. yea , i must needs say , that those times of dark and heathen ignorance , were in many men times of shining vertue ; and the little spark of light within them , brake out through all obstructions into a glory of goodness , to the wonder and confusion of most christians : 't is true , we are pretty well reveng'd on them for setting us examples so reproachful to us ; calling their heroick actions , splendida peccata , onely beauteous sins , and well-fac'd wickednesses ; and we have a reason for it ; because they never heard of christ , whose name and merit 't is most certain , is the onely thing that can give value and acceptance to mens best performances : while on the other side , we christians comfort and secure our selves in our transgressions from this child , and form his name . but if this child were set to raise us up from sin , and to establish stronger arguments for a good life than the heathen ever heard of , more especial divine engagements to vertue ; then if their vertues were , because they never heard of these engagements to them , sins ; what censure will be past upon their actions that know all those engagements and despise them ? a sharper certainly unless to defie knowledg , and provoke against all divine obligations , all that god could lay , shall prove more tolerable than to labour to obey without them , without knowing why . 't is true , they had not heard it may be of the name , than which there is no other name under heaven given unto men whereby they may be saved . yet they endeavoured in some measure to do that , which he that owns that name , and wrought the covenant of those salvations , does require . we know that name , and have it call'd upon us , and know too , that he that names that name , ( that calls himself a christian , owns the being a retainer to the holy jesus ) must depart from iniquity , otherwise it is no name of salvation to him , yet we neve mind the doing that ; and then which hath the better plea ? the heathen's sure were better , though he were not vertuous . and if so , give me leave to tell you , how not onely this child , but this resurrection too is for our fall . in the first chapter to the romans we shall find , those heathens , when they did neglect to follow the direction of that light within them , by which they were able to discover in some measure the invisible things of god ; when they did no longer care to retain god in their knowledg ; then they quickly left off to be men : and when they ceas'd to hearken to their reason , they soon fell into a reprobate sense . what was it else to change god into stocks and stones ? and worship into most abominable wickedness ? to make the vilest creatures deities ? and the foulest actions religion ? to turn a disease into a god , and a sin into devotion ? a stupidity , which nothing else but gods desertion and reasons too , could have betrayed them to , and made them guilty of . and then , if by how much greater light and means we have resisted , we shall be proportionably more vile in the consequents of doing so ; keep at equal rates of distance from those heathens , that the aggravations of our guilt stand at from theirs ; whether , alas ! are we like to fall ? 't is an amazing reflection , one would tremble to consider , how the christian world does seem to hasten into that condition which s. paul does there decipher : you would think that chapter were our character : but that we have reason to expect we shall fall lower , into much more vile affections than those heathens did , as having fal'n down from a greater height than they . consider whether men do not declare they like not to retain god in their thoughts , when they endeavour to dispute and to deride him too out of the world ! 't is true , they have not set up any sins or monsters in their temples yet , as they did : but if they can empty them of god and christ , and their religion , and make room , we may imagine easily whose votaries they will be , that live as if they thought themselves unhappy that they had not liv'd in those good pagan days , when they might have sinned with devotion , been most wickedly religious , and most god-like in unchastities and other villanies ; i dare say none of our fine gentlemen , or our great wits , would have been atheists or irreligious then . think whether those are not already in that reprobate sense s. paul does speak of , who have case off all discriminating notions of good or evil , who say in their hearts , and affirm openly , there are none such in truth and nature : it would appear they were if we should try by those effects , verse , , . or by that essential signature , vers . . they not onely commit such things , but have pleasure in them that do them ; which because they cannot have from those commissions when they do not commit them , therefore their debauched minds must be satisfied there is no evil in those doings , and must reap the pleasure onely of such satisfactions : that is , have the satisfactions and pleasures onely of a reprobate sense . in fine , ( because i dare not prosecute the character ) men sink so fast , as if they were resolv'd to fall as far below humanity , as this child did below his divinity . o do not you thus break decrees , frustrate and overthrow the everlasting counsel of gods will for good to you . he set , ordain'd this child for your rising again : do not throw you selves down into ruin in despite of his predestinations . he hath carried up your nature into heaven , plac'd flesh in an union with divinity , set it there at the right hand of god in glory : do not you debase and drag it down again to earth and hell by worldliness and carnal sensuality . make appear this child hath rais'd you up , already made a resurrection of your souls and your affections ; they converse , and trade in heaven : and that you do not degenerate from that nature of yours that is there . then this child who is himself the resurrection and the life , will raise up your bodies too , and make them like his glorious body , by the working of his mighty power , by which he is able to subdue all things to himself . to whom with the father , and the holy ghost be all blessing , power and praise , dominion and glory for evermore . the thirteenth sermon , preached at white-hall . novemb. . . st. james iv. . resist the devil , and he will flee from you . these words are easily resolved into two parts : the first , a duty ; and the second , to encourage the performance , an assurance of an happy issue in the doing it . the first , the duty in these words , resist the devil ; the happy issue in those other , he will flee from you . for the more practical and useful handling of these parts , i shall endeavour to do these three things . . view the enemy we are to resist , the devil ; see his strengths , and what are his chief engines , his main instruments of battery , whereby he shakes , and does endeavour to demolish the whole frame of vertue in mens lives , shatters and throws down all religious , holy resolutions , and subjects men to himself and sin. . see what we are to do in opposition to all this ; and how and by what means we must resist . . prove to them that do resist , the happy issue which the text here promiseth . first of the first . though no man can be tempted ( so as to be foil'd by the temptation ) but he that is drawn away by his own lust , an enticed , james i. . and all the blandishments of this world , all the wiles and artifices of the prince and god of it , the devil , are not able to betray one into sin , till his own lust conceive that sin , and bring it forth ; man must be taken first in his own nets , and fall into that pit himself hath digged , before he can become the devil's prey : yet satan hath so great an hand in this affair , that the tempter is his name and office , matth. iv . . and the war which is now before us is so purely his ▪ that we are said to fight , not against flesh and blood ( those nests and fortresses of our own lusts ) but against principalities and powers , against the rulers of the darkness of this world , against spiritual wickednesses in high places ; that is , against the enemy here in the text , the devil . now to bring about his ends upon us he hath several means . the first that i shall name is infidelity . with this he began in paradise , and succeeded by it : for he had no sooner told the woman that she should non surely die , and so made her doubt of , not believe , and consequently nor fear , that which god had threatned , but she took of the forbidden fruit , and she did eat , and gave it to her husband too , and he did eat now if a serpent siding with her inclination could so quickly stagger and quite overthrow her faith ; if she , because she sees and likes a pleasing object , can , in meer defiance of her own assured conviction , when the revelation look'd her in the face , and god himself was scarce gone out of sight , straight give credit to a snake , that comes and confidently gives the lye to god ▪ her maker , offers her no proof at all of what he says , but onely flatters her desires with promises and expectations of the knows not what ye shall not die , but ye shall be as gods ; if in spite of knowledg she turn infidel so soon and easily : 't is no great wonder if that serpent do , at this distance from revelation , prevail on men , whose conversation being most with sense ( their satisfactions also consequently gratifying of their sense ) they do not willingly assent to any thing but that which brings immediate evidence and attestation of the senses , which the objects of our faith do not ( especially if it give check to and restrain those satisfactions , as those do ) on such men , i say , that do not care , no● use , in things that are against their mind , to apply the understanding close and strongly to reflect on those considerations which should move assent , and work belief . considerations which i dare affirm , if with sincerity adverted to ( if there be no improbity within to trash their efficacy , no sensual inclination cherish'd that must hinder their admittance , as not being able to endure to lodg in the same breast with those persuasions ) would make disbelief appear not onely most imprudent , but a thing next to impossible . but in those that give themselves no leisure , have no will thus to advert , 't is not strange if , through satans arts , in things of this remote kind they have onely languid opinions , which sink quickly into doubts , and by degrees into flat infidelity . s. paul does fetch the rise of unbelief of charistianity from hence , cor. iv . , . if our gospel be hid , it is hid to them that are lost ; in whom the god of this world hath blinded their minds : that is , if the christian doctrine do not appear to be the truth of god to any , 't is to obstinate persons onely , whom the devil hath besotted so with the advantages and pleasures of this world , that their affections to these will not let the other be admitted . for , the carnal prejudice can cast a mist before the mind , or that a bright an glittering temptation of this world may dazle it so as that it cannot see that which is most illustriously visible , we have this demonstration . those works which christ and his apostles wrought , which made the whole world that was heathen then , so many millions of such distant nations as could never meet together to conspire an universal change in their religions , made them yet agree to lay aside their dear gods and their dearer vices , and do that to embrace a crucified deity , a god put to a vile ignominious death , as one worse than the worst of men ; and a religion that was as much hated , counted as accursed as that god of it , he and doctrine crucified alike ; and a religion too that had as great severities in its commands as in its persecutions , that did it self enjoyn as hard and cruel things to flesh and bloud as they that hated it inflicted , the duties and the punishments equally seem executed on its followers ; and a religion whose performances had no retributions here but fatal ones , no otherwise rewarded but with fire and faggot , and whose after-promises were most incredible : those works that could produce all this , had certainly omnipotent conviction in them ; sure we are there must be prodigy of miracle either in the causes , or in the effect . and yet the scribes and pharisees are not wrought on by them . their carnal prejudices would not be removed , not by the finger of god : the mean and despicable , and , as to all their worldly expectations and affections , the unsatisfying condition of our saviour , had so clouded all his works , and their own pride so blinded them , that they could see no argument in miracle . now 't is the devil , that god of the world , that hath the power of its glories , and the managery of its temptations , who , by raising these affections , dazles so and blinds the minds of men , that they should not believe . s. paul affirms it : and 't is plain that unbelief is no one's interest but satan's . for it is not man's . not the vertuous man's certainly : he 's concern'd as much as happiness amounts to , to believe there is a god , whose cares and providence watch over him , whose ears and arms are open to him , whose bowels yearn for him , whose blood did purchase him , whose everlasting blessednesses do await him . 't is his interest to trust that vertue , which the world so scorns or pities , was yet worthy god should be incarnated to teach it , die to purifie us into it , and will raise us up again to crown it . neither is this unbelief man's real interest , abstracting from these prejudices of religion . for if it were man's real interest , then it were every man's wisest course to pursue that interest . but if every man did so , and should persuade himself into infidelity , and that religion and a deity were but dreams or artifices , and so arrive so far as to have no fear of god , nor sense of honesty or vertue , the whole world must needs return into the first confusions of its chaos : villany and rapine would have right . when those mounds are thrown down , there is nothing that can hinder but that every man may lawfully break in upon and invade every thing . there is no fence to guard thy coffers nor thy bed , no not thy very breast : rather indeed there can be nothing thine . this is , 't is true , leviathan's state of nature ; and 't is so indeed with the leviathans of sea and land , the wild beasts of the deep and of the desart . but to prevent the necessary and essential mischiefs of this state amongst us men , he will have nature to have taught us to make pacts and oaths : but if there 's no such things as vertue or religion , then there is no obligation to keep pacts or oaths . and why should he observe them that can safely break them ? here it is indeed that doctrine ends ; to this their infidelity does tend . and therefore 't is no interest of states or princes . this the atheist will confess ; gods and religions , he says , were invented for the meer necessities of governours , who could not be secure without those higher obligations , and these after-fears . and are they not kind subjects then who , by promoting atheism , labour to break down that fence which themselves account necessary ? or are they not good rational discoursers too , who labour to throw out a thing as false and vain , because 't is necessary ? so necessary sure , that they who weaken these bonds of religion , quite dissolve those of allegiance , all whose sinews are made of those sacred ties , which if you untwist , the other cords are burst as easily as threads of cobweb . nay these doctrines lay principles that justifie rebellion and king-killing . nor if there 's no such thing as vertue or religion , then those are no crimes . and it is no wonder treason hath been loved , when blasphemy hath been so . they that hear men droll on god almighty , raille their maker , and buffoon with him , will quickly learn to speak with little reverence of their superiours . there 's no kingdom but the devil 's that can have support from infidelity ; 't is the interest of that indeed . his work goes more securely on , when there are no religious apprehensions to check it : allow'd vice cannot be at ease if it but think those things are true . it is the infinite concern of wickedness , that the laws of vertue and religion should be onely spiders webbs , snares for innocent and lesser flies , while venomous spiders , can pass safely through them , and the wasps can burst them ; are entanglements onely for the weak , the phlegmatick , and hypochondriack : and that there should be no god that can bring them to an after-reckoning . they that flatter and betray , that hug and then trip up , or that plot villanies and ruines under fair and godly vizards ; must needs be unwilling to believe that there is one who tries the reins , and se●rches hearts , and that will render every one according to his works . the drunkard , who nor must nor can keep the remembrance of his cups , cannot endure to apprehend he must be call'd to an account of them . the man whose lust prevents the grave , that putrefies alive , and drops by piece-meal into rotten dust ere he return to earth , must needs be loth that there should be a resurrection , to collect the scatter'd , the soul atomes of his sin and his disease , and shew them at that dread tribunal , before god , his holy angels , and mankind . such as these are the onely men that are concern'd against religion . here we see whose interest such promote who promote infidelity . and truly 't is so much the devil's interest , that by those very measures that he weakens faith , he strengthens every sort of wickedness : by the steps and degrees of infidelity men ascend towards the heights of sin : and when they have surmounted all religious apprehensions , then they are upon the precipice of vice. when the flood-gates are remov'd , the torrent must break in impetuously . for what is there that can hinder ? nothing certainly , if present interest be not able : but 't is plain that thieves , and murtherers , and rebels , in fine , every one whom we call sinners , do pursue that which they account their present interest : that therefore if there were no other , would not be sufficient , since the devil does make use of that to work with under infidelity . this indeed he batters , makes his spreading ruins with : therefore s. paul calls him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the spirit that works in filiis diffidentiae , saith the vulgar : in the vnbelievers , so it bears : in filiis insuasibilitatis , in the men that will not be persuaded to believe . in these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they are his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , possess'd and agitated by him : 't is he spirits what they do : their actions are his incitations and motions : in sum , as to wickedness , they are meer demoniacks . this therefore is his chief and the first engine . the second instrument by which he does demolish whatsoever hopes of vertue we are built up to is want of imployment : and in order to this , he hath so far prevail'd on the opinions of the world , that they believe some states of men not onely have no obligation to be busied , but to have no calling is essential to their condition ; which is made more eminent upon this account that they have no business . wealth , how great soever , if with an imployment or profession , makes a man onely a more gentile mechanick : but riches and nothing to do make a person of quality . as if god had made that state of men , far the most generous part of the whole kind , and best appointed for the noblest uses of the world , to serve no other ends but what the grashoppers and locusts do , to sing and dance among the plants and branches , and devour the fruits ; and providence had furnished them with all advantages of plenty for no better purposes . such persons think not onely to reverse gods curse , and in the sweat of others faces eat their bread , but reverse nature too ; for job saith , man is born to labour as the sparks fly upwards ; in his making hath a principle to which activity is as essential as it is to fire to mount ; from which nothing else but force can hinder it : as if man did do violence to his making when he did do nothing ; and it were his hardest work and pressure , not to be imployed ; it were like making flame go downwards . i am sure it is one of the busiest ways of doing satan's work . our saviour in a parable in the . chap. of s. matth. from the . ver . saith , when the unclean spirit is gone out of a man , he goeth through dry places , seeking rest , and findeth none : then he saith , i will return into my house from whence i came out ; and when he is come , he findeth it empty , swept , and garnished . then goeth he , and taketh with himself seven other spirits more wicked than himself , and they enter in and dwell there . where , under the similitude of a man cast out of his habitation , who , while he wanders through none but desert places seeking for a dwelling , he is sure to meet with none ; but if he find an house that 's empty , swept and garnished , he hath found out not a receptacle onely , but an invitation , an house dress'd on purpose to call in and to detain inhabitants : he signifies , that when a temptation of the devil is repell'd , and himself , upon some working occasion , by a resolute act of holy courage thrown out of the heart , as he finds no rest in this condition , every place is desert to him but the heart of man , is indeed hell to him , for he calls it torment to be cast out thence ; yea he accounts himself bound up in his eternal chains of darkness ; when he is restrained from working and engaging man to sin ; so while he goeth to and fro , seeking an opportunity to put in somewhere , if he find that heart from which he was cast out , or any other heart , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( so the word is ) idling , not imploy'd or busied ( so it signifies ) such an heart is empty , swept , and garnished for him , 't is a dwelling that 's dress'd properly to tempt the devil , fitted to receive him and his forces too , prepared for him to garrison , and make a strong hold of , whence he cannot be removed ; for he takes unto him seven other spirits more wicked than himself , and they enter in and dwell there . no doubt they are the patron-guardian spirits of the seven deadly sins , their tu●elary devils . some of those good qualities that are the attendants of idleness you may find decypher'd in the scripture . s. paul says , when people learn to be idle , they grow tatlers , busie bodies , speaking things which they ought not . 't is strange that idleness should make men and women busie bodies , yet it does most certainly in other folks affairs . faction , than which nothing in the world can be more restless , is nurs'd by it . where are states so censured , so new modell'd , as at certain of our refectories , places that are made meerly for men to spend their time in which they know not what to do with ? at those tables our superiours are dissected ; calumny and treason are the common , are indeed the more peculiar entertainments of the places . in fine , where persons have no other employment for their time but talking , and either have not so much vertue as to find delight in talking good things , or not so much skill as to speak innocent recreation , there they talk of others , censure , and backbite , and scoff . this is indeed the onely picquant conversation ; gall is sawce to all their entertainments : and that you may know these things proceed from that old serpent , they do nothing else but hiss and bite . 't is the poyson of asps that is under their lips which gives rellish to their discourses ; 't is the sting that makes them grateful , venom that they are condited with . more of the brood of this want of imployment you may find at sodom ; namely , pride and luxury : for saith ezekiel , this was the iniquity of sodom ; pride , fulness of bread , and abundance of idleness was in her and in her daughters . and indeed the idle person could not possibly know how to pass his hours , if he had not delicacies to sweeten some , wine to lay some asleep , and the solicitous deckings of pride to take up others : but the studious gorgings of the inside , and the elaborate trimmings of the outside , help him well away with them . good god! that for so many hours my morning eyes should be lift up to nothing but a looking-glass ! that that thin shadow of my self should be my idol , be my god indeed , to which i pay all the devotions i perform ! and when with so much care and time i have arrayed and marshall'd my self , that i should spend as much more too in the complacencies of viewing this ! with eager eyes and appetite surveying every part , as if i had set out , expos'd them to my self alone , and only dress'd a prospect for my own sight ! and since nature , to my grief , hath given me no eyes behind ; that i should fetch reliefs from art , and get vicarious sight , and set my back parts too before my face , that so i may enjoy the whole scene of my self ! and why all this ? for nothing but to serve vain ostentation , or negotiate for lust , to dress a temptation , and start concupiscence . and that the half of each day should be spent thus ! the best part of a reasonable creatures and a christians life , be laid out upon purposes so far from christian or reasonable ! and truly luxury will easily eat the remainder up , that sure companion of idleness . for when the israelites were in the wilderness , where they could not eat but by miracle , and the rock must give them drink ; yet , having no imployment , they made feasts : they sate down to eat and drink and rose up to play . nor would eating to the uses of their nature serve them , but they must have entertainments for their wantonness . had they been imployed to get their bread , their labour would have made their morsels sweet : but since god , as the wise-man says , sent them from heaven bread prepared without their labour , they must have varieties to sweeten it ; they require him to prepare a table also in the wilderness , and furnish them with choice . and although they had the food of angels , able to content every mans delight , and agreeing to every taste , and serving to the appetite of the eater , it temper'd it self to every mans liking , and what could they fancy more ? the latitude of creatures , the whole universe of luxury could do nothing else ; in every single morsel they had sorts , variety , all choice ; as if that desert had been paradise , that wilderness the garden of the lord : yet so coy is idleness , so apt to nauseate , that they abhor the constancy of being pleas'd . and though they were not sated neither , he that gather'd much had nothing over , onely to his eating , god as well providing for their health and vertue , as necessity , and dieting their temperance as he did their hunger : yet their very liking does grow loathsom to them . when their bodies were thus excellently well provided for , having no imployment , nothing to take up their minds and entertain their souls , they require 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meat for their souls , meat not to serve the uses of their bodies , but to feed their fancies , their extravagant minds . thus idleness requires to be dieted . and all this but to pamper and feed high mens inclinations , so to make temptations irresistible , and by consequence vice necessary . it were easie to recount more of those ways by which the devil does make use of mens want of imployment to debauch their lives , and ruin all the hopes of vertue in them . s. jude finds more of its effects at sodom : they gave themselves over to fornication , and went after other flesh , and are set forth for an example , suffering the vengeance of eternal fire . indeed these are most certain consequents of not being imployed : quaeritur aegysthus — is too known an instance : and great holy david is another . but it s dire influence is sufficiently visible in that which it rain'd down upon those cities . since it did fulfill the guilt of sodom , and made heaven furnish hell for it , and god himself turn executioner of fire and brimstone to revenge it ; this shall serve to prove it is one of the devil's master-pieces . . next succeed his fiery darts , as s. paul calls them , namely , persecutions , or calamities of any kind : which he manageth either by inflicting pressures , and he was so confident of the force of these , that he did tell god he would make job curse him to his face with them : or if he find men in necessities and pressures , then by tempting them to get from under them by methods which he shall direct ; and he had such assurance of the strength of this temptation , that by it he tried our saviour , to find out whether he were the son of god or no , believing none but he that was so would be able to resist it . indeed the trials are severe which this temptation does present , to draw men from their duty , and to overcome their constancy ; whether it solicite by inflicting punishment ( as on the mother and her children , maccab. vii . ) or by offering to withdraw it , if they will submit to their unlawful terms ( and so they tried her youngest son there , verse . ) or at leastwise by some feigned act , some ambiguous words or practices , will pretend compliance ; ( so they dealt with eleazar , chap. vi . . whom they would have had to bring flesh of his own provision , such as he might use without offence , and so onely seem to eat forbidden meat . ) each of which is as great a trial also , and to stand against them reckon'd up amongst as vigorous acts of faith , as those that held out in the greatest tortures persecuting malice could invent : heb. xi . . they were stoned , sawn asunder , were tempted . now to fetch an instance of the sad success of these , i shall not need to go so far as to those persecutions of antiochus , nor those of the primitive times of christianity ; when they had no other choices but these , to deliver up their bibles or their lives ; either to sacrifice to idols , or at least procure a ticket which should certifie that they had done it , or to be themselves an holocaust , and give those idols a burnt-offering with their martyr-flames . which made the traditores , lapsi , the thurificati and the libellatici to be so numerous . through gods blessed mercy there is no use of such instances , as there is no fear of such a trial ; 't is not death to be a christian now : for if the son of man or satan's self should come to try us at those rates , 't were a great doubt whether the one or other would find faith upon the earth ; whether they would sacrifice a life to our religion , who are not content to sacrifice a little interest or pleasure to it ; whether they are likely to resist unto blood fighting against sin , who will not resist to tears nor sober resolutions . alas ! what religion should we be of , if god should raise a dioclesian , come to tempt us with the fiery trial ? martyrs as we are to nothing but our passions and our lusts ! nor shall i produce more known and near experiences , when , by reason of such storms of persecution , men made shipwreck , if not of their faith , yet of good conscience . when by order or permissions of providence they were brought to such a streight , that either they must let go their possessions or their honesty , acting against principles , and conscience of duty : i shall not remember , how , when god did shake his angry hand thus over them , they fled to the devils kindness , and made hell their refuge , to save them from their fathers rod : how they grew so atheistical , as to believe a perjury or other crime greater security , that would preserve their selves and their condition better than all god had promis'd ; were such infidels , that they did rather trust their being here to the commission of a sin , than to the providence and the engagements of the almighty . for indeed what need i instance in these greater cases , where the trial was so sharp , as not to offer any easier choice than this , either to part with conscience or with all they had ? god knows , we find less interests will do : the devil by no more than this , driving the gadarens swine into the sea , was able to drive christ out of their coasts . you have the story matth. viii . from the . verse . a legion of those evil spirits did possess two men ; and finding christ would cast them out , and by that miracle so far shew forth his power , that in probability the whole countrey would believe on him , they fall upon this project to prevent it ; they besought him , if he would cast them out , to suffer them to go into an herd of swine there feeding ; hoping by destroying them to incense the owners against christ : and , to try them , he permitted this . the possessed swine ran violently down into the lake , and perished . now a man would think the virulency of these devils , which were so destructive when they were at liberty and not restrained , would have endeared the mercy that had cast them out of the poor men , and came to dispossess the countrey of them ; and that their astonishment at so great a miracle would possess them all with reverence and belief of him ; and that they would therefore seise and possess him also , and not let the mercy go : but , on the contrary , the whole city and countrey came out to meet jesus , and in consideration of the loss of their swine , desire him to depart out of their coast. lo here an equal enemy to christ and all his miracles , that was indeed too hard for them . the senate of hell had no project to keep out religion like to this , to make religion thwart an interest . rather no christianity than lose an earthly satisfaction by it : rather have the swine than christ himself . . but if he chance to fail in this assault ( as by our saviour he was beaten off ) he hath yet a reserve in which he places his last , strongest confidence ; with which he ventured to charge christ , when it is probable he knew he was the son of god. he takes him up into an high mountain , and shews him all the kingdoms of the earth in the twinkling of an eye , and the glory of them , and says , all these things will i give thee . he thought it was impossible for such a prospect not to make impression on the appetite , raise some desire , or stir one covetous or ambitious thought : which if it could but do , he made no scruple then to clog the gift with such conditions as that there , all these things will i give thee . if thou wilt fall down and worship me . 't is said indeed , the covetous man is an idolater : and here we see the god he does do homage to , and worship . the devil does require , that those whom he gives wealth to ( now 't is he that gives it to the covetous , to all indeed that get it with injustice or with greediness ; ) he requires , i say , that these should pay all their religion to himself : and the ambitious , in however high a place he sets them , must fall down to him . and truly these two dispositions can give worship to no other god but such an one as is abaddon , the destroyer of mankind . for all the great commotions of the world , all those convulsions that tear provinces and empires , all seditions and rebellions with those armies of iniquities that attend them , and that wage their designs , which are upheld by legions of villanies as well as men , all the disturbances of states and church , are but attempts of covetous and ambitious spirits , men that are unsatisfied with their condition , and desire a change , and care not how they compass it : they can charge through seas of bloud and sin , over the face of men and conscience , to get out of that condition , which they therefore are not well content with , because something they like better beckens their ambitious and their covetous desires . would you see what one of these will venture at ? when christ our saviour was to be betrayed , when a person of the godhead was to be delivered up and crucified , the devil had no passion to imploy on that design so fit as the desire of getting money ; and when that desire was once entertain'd , we see he enters really in person , and possesses such a soul : and when he is there , he designs no farther but to warm and stir that passion : 't is sufficient fruit of his possession , he hath done enough in such an heart wherein he dwells , if he but keep alive that desire of money ; for he knows that will make the man adventure upon any guilt ; for it made judas undertake to betray christ. and as for the other passion which the devil did design the glories of his prospect to give fire to , though he could not stir it in our saviour , yet he knew it vanquish'd him himself when he was angel. what height is there which ambition will not fly at , since it made this spirit aim at an equality with the most high ? heaven it self was not sufficient to content him , while there was a god above him in it . and since this affection peopled hell with devils , 't is no wonder if it people earth with miseries and vices . . the remaining trial with which satan did assault our saviour , when he tempted him with scripture and god's promises , and sought to ruine him with his own priviledges : with that also , . his being a lying spirit in the mouth of all the prophets ; by which long ago he did destroy an ahab , in the kings xxii . . but since by sad experience we know , he ruined the best king , purest church , and most flourishing state , by the same stratagem . but these , with those other which s. paul does call his wiles , i must omit ; sufficient hath been said already to inforce the necessity of resisting , which is the duty , and the next considerable . resist the devil : that is , do not you consent to his temptations : for there is no more required of us , but this onely , not to be willing to be taken and led captive by him . for let him suggest , incite , assault and storm us , no impression can be made upon us till we yield , and till we give consent no hurt is done . it is not here as in our other wars : in those no resolution can secure the victory , but notwithstanding all resistance possible , we may be vanquish'd ; yea , sometime men are overpress'd and die with conquering , and the victor onely gains a monument , is but buried in the heaps of his slain trophies . but in these wars with the devil , whosoever is unwilling to be vanquish'd , never can be : for he must first give consent to it , and will the ruine ; for men do not sin against their wills . onely here we must distinguish betwixt will and thin velleity and woulding . for let no man think when he commits deliberate iniquity with aversness and reluctancy of mind , allows not what he does , but does the evil that he would not , what he hates that he does ; that this is not to be imputed to the will ; that in this case he is not willing , but here the spirit is willing , but the flesh is weak , and yields through meer infirmity : for , on the contrary , the devil finds the flesh so strong in this case , that with it alone he does assault the mind , and breaks through its reluctancies and aversations , bears down all its resolutions , triumphs over all that does pretend to god or vertue in him . where 't is thus , let no man flatter or persuade himself he does what he would not , when it is plain he does impetuously will the doing it . let him not think that he allows not , but hates that which he does ; when it is certain , in that moment that he does commit , not to allow that which he does resolve and pitch upon and chuse ; to hate what with complacency he acts ; or to do that unwillingly which he is wrought on by his own concupiscence to do , and by his inward incitations , by the mutiny of his own affections which the devil raises , and when it is the meer height and prevailency of his appetite that does make him do it ( as it must be where there is reluctancy before he do it , his desires and affections there are evidently too strong for him ) or at last , to hate the doing that which 't is his too much love to that makes him do , are all impossibilities ; the same things as to will against the will , desire against appetite . but do but keep thy self sincerely and in truth from being willing , and thou must be safe : for god expects no more but that we should not voluntarily yield to our undoing . he hath furnish'd us with his own compleat armour for no farther uses of a war , but to encourage us to stand . take unto you the whole armour of god , that ye may be able to stand against the wiles of the devil : and again , put ye on the whole armour of god , that ye may be able to withstand in the evil day , and having done all , to stand . there is no need to do more than this , not to be willing and consent to fall ; for no man can be beaten down but he that will fall . it were very easie for me to prescribe you how to fortifie against those engines of the devils battery which i produced to you . but that i may not stay upon particulars , directing those whom he prevails upon through want of imployment to find out honest occasions not to be idle ( and sure it is the most unhappy thing in the world , for any man to be necessitated to be vicious by his having nothing else to do , and because , while the world accounts it a pedantick thing to be brought up by rules and under discipline , he cannot learn how to imploy himself to his advantage ) to pass by these , i say , the universal strength against this enemy is faith. your adversary the devil , like a roaring lion , goeth up and down seeking whom he may devour ; whom resist stedfast in the faith. and that not onely as it frustrates all that he attempts by means of infidelity , but it also quenches all his fiery darts ; whatsoever bright temptation he presents to draw us from our duty , or whatever fiery trial he makes use of to affright and martyr with . for the man whose faith does give him evidence and eye-sight of those blessed promises eye hath not seen , and gives substance , present solid being to his after-hopes , and whose heart hath swallowed down those happy expectations which have never entred in the heart of man to comprehend ; what is there that can tempt or fright him from his station ? to make all that which satan gave the prospect of prevail on such a soul , the kingdoms of the earth must out-vie gods kingdom , and their gauds out-shine his glory , and the twinkling of an eye seem longer than eternity : for nothing less than these will serve his turn , all these are in his expectations . or what can fright the man whose heart is set above the sphere of terrours ? who knows calamity , how great soever , can inflict but a more sudden and more glorious blessedness upon him ; and the most despiteful cruel usage can but persecute him into heaven . 't is easie to demonstrate that a faith and expectation of the things on earth , built upon weaker grounds than any man may have for his belief of things above , hath charg'd much greater hazards , overcome more difficulties than the devil does assault us with . for sure none is so sceptical , but he will grant that we have firmer grounds to think there is another world in heaven , than columbus ( if he were the first discoverer ) had to think there was another earth ; and that there are far richer hopes laid up there in that other world , for those that do deny themselves the sinful profits and the jollities of this , and force them from their inclinations , than those sea-men could expect who first adventur'd with him thither . for they could not think to gain much for themselves , but onely to take soism of the land ( if any such there were ) for others covetous cruelty ; could get little else but only richer graves , and to lie buried in their yellow earth . nor are we assaulted in our voyage with such hazards , as they knew they must encounter with ; the path of vertue and the way to heaven is not so beset with difficulties as theirs was ; when they must cut it out themselves through an unknown new world of ocean , where they could see nothing else but swelling gaping death , from an abyss of which they were but weakly guarded , and removed few inches onely : and as if the dangerousest shipwrecks were on shore , they found a land more savage and more monstrous than that sea. yet all this they vanquish'd for such slender hopes , and upon so uncertain a belief . a weak faith therefore can do mighty works ; greater than any that we stand in need of to encounter with our enemy : it can remove these mountains too ; the golden ones that covetousness and ambition do cast up : yea more , it can remove the devil also ; for if you resist him stedfast in the faith , he flies ; which is the happy issue , and my last part. resist the devil , and he will fly from you . and yet it cannot be denied but that sometimes when the messenger of satan comes to buffet , though s. paul resist him with the strength of prayer ( which when moses managed he was able to prevail on god himself , and the lord articled with him , that he might be let alone ) yet he could not beat off this assailant , cor. xii . , , . when god , either for prevention , as 't was there , v. . or for exercising or illustrating of graces , or some other of his blessed ends , gives a man up to the assaults of satan , he is often pleased to continue the temptation long ; but in that case he does never fail to send assistances and aids enough against it . my grace is sufficient for thee , ●aith he to s. paul there . and when he will have us tempted for his uses ( if we be not failing to our selves ) he does prevent our being overcome ; so that there is no danger in those trials from their stay . but yet it must not be denied but that the devil does prevail sometimes by importunacy , and by continuance of temptation ; so that resistance is not always a repulse , at least not such an one as to make him draw off and flie . it is not strange to find him siding with a natural inclination , with the bent of constitution , still presenting objects , laying opportunities , throwing in examples , and all sorts of invitation , always pressing so , that when a man hath strugled long he does grow weary of the service , not enduring to be thus upon his guard perpetually , watching a weak heart with strong inclinations , busie devils do lay siege to ; and so growing slack and careless , he is presently surprised : or else , despairing that he shall be always able to hold out , lays hold upon a tempting opportunity , and yields ; by the most unreasonable and basest cowardise that can be , yields , for fear of yielding ; lest he should not hold out , he will not , but gives up ; and puts himself into that very mischief which he would avoid , meerly for fear of coming into it . for which fear there is no reason neither ; for 't is not here as in our other sieges , where , if it be close , continuance must reduce men to necessity of yielding , strengths and ammunitions will decay , provisions fail , and , if the enemy cannot , their own hunger will break through their walls , and make avenues for conquest , time alone will take them ; but in these spiritual sieges , one repulse inables for another ; and the more we have resisted , the temptation is not onely so much flatter , and more weak and baffled , but the inward man is stronger : victory does give new forces , and is sure to get in fresh and still sufficient supplies . for god giveth more grace , saith s. james : and , they shall have abundance , saith our saviour . so that where the devil after several repulses still comes on with fresh assaults , we may be sure he does discern there is some treacherous inclination that sides with him : and although the man refuse himself the satisfaction of the sin , the devil sees he hath a mind to it , his refusals are but faint , not hearty ; though he seem afraid to come within the quarters of the vice , he keeps , it may be , correspondence with the incentives to it , entertains the opportunities , plays with the objects , or at best he does not fortifie against him . now this gives the tempter hopes , and invites his assaults , and does expose the person to be taken by him . but where he sees he is resisted heartily , his offers are received with an abhorrency , discerns men are in earnest , watch to avoid all opportunities and occasions , and prepare , and fortifie , and arm against him , there he will not stay to be the triumph of their vertue . we may know th●● by his agents , those that work under the devil , whom he hath instructed in the mysteries of waging his temptations . where they are not like to speed ( and as to this they have discerning spirits ) they avoid , and hate , and come not near , but study spite and mischief onely there . the intemperate men are most uneasie with a person whom they are not able to engage in the debauch ; the rudeness and brutality of their excesses are not so offensive to the sober man , as his staid vertue is to them ; they do not more avoid the crude egestions , shameful spewings of their overtaken fellows riot , then they do the shame and the reproach that such a man's strict conversation casts on them , which does in earnest make them look more foul and nasty to themselves . in fine , every sinner : shuns the company of those whom he believes religious in earnest ; 't is an awe and check to them ; they are afraid , and out at it , as their great master also is , who when he is resisted must be overcome : and as they that are beaten have their own fears also for their enemies , which are sure to charge close , put to slight , chase and pursue them ; so it seems he also is afraid of a sincere and hearty christian , for he flies him : so he did from christ , matth. iv . verse . and so the text assures , if you resist him , he will flie from you . and now , although we all did once renounce the devil and his works , were listed soldiers against him , took a sacrament upon it , and our souls , the immortality of life or misery , depend upon our being true and faithful to our selves and oaths , or otherwise ; nor is there more required of us but resolution and fidelity , onely not to be consenting to our enemies conquest of us , not to will captivity and servitude : yet as if , in meer defiance of our vows and interests , we not onely will'd the ruine , but would fight for it , we may find , instead of this resisting of the devil , most men do resist the holy ghost ; quench not the fiery darts of satan , but the spirit and his flames , by which he would enkindle love of god and vertue in them . if he take advantage of some warm occasion to inflame their courage against former follies , heat them into resolutions of a change ; as soon as that occasion goes off , they put out those flames , and choak these heats until they die . if he come in his soft whispers , speak close to the heart , suggest , and call them to those joys of which himself is earnest ; to all these they shut their ears , can hear no whispers , are not sensible of any sounds of things at such a distance , sounds to which they give no more regard , than to things of the same extravagance with the musick of the spheres . nay , if he come with his more active methods , as the angels came to lot , send mercy to allure and take them by the hand , as they did , to invite and lead them out of sodom ; if that will not , judgments then to thrust them out , as they did also , come with fire and brimstone to affright them ; they not onely like the men of sodom , do attempt a violence and rape upon those very angels , but they really ally debauch the mercies , and profane the judgment , having blinded their own eyes , that they might see no hand of god in either : using thus unkindly all his blessed methods of reclaiming them , till they have grieved him so that he forsake and leave them utterly . as if they had not heard that when the holy spirit is thus forc'd away , the evil spirit takes his place , sam xvi . . as if they knew not that to those who close their eyes and stop their ears against the holy spirit 's motions , till they are grown dull of hearing and blind to them , god does send a spirit of slumber , that they should not see nor hear ; and that for this dire reason , that they may not be converted , nor be saved . five times he affirms it in the scripture . yea , once more in words of a sad emphasis , . thess. ii . , . he sends them strong delusions that they may believe a lye , that they all may be damn'd who believe not the truth , but have pleasure in unrighteousness : and that , because they received not the love of the truth , that they might be saved . blessed god! is it so easie for such sinners to believe and be converted , that thy self shouldst interpose to hinder it , and hide the possibilities of mercy from their eyes , that they may never see them , nor recover ! what can then become of those for whom god does contrive that they shall not escape ? when instead of those bowels that did make him swear he would not have the sinner die , but would have him return and live , he puts on so much indignation at such sinners , as to take an order they shall not repent , and take an order that they shall be damn'd . and yet all this is onely to those men , who , being dull of hearing the suggestions of the spirit , and not willing to give entertainment to his holy motions , grieve him so , that they repell and drive him quite away ; and so by consequence onely make way for the devil : whereas there are others that directly call him , force him to them , ravish and invade occasions to serve him . some there are that study how to disbelieve , and with great labour and contrivance work out arguments and motives to persuade themselves to atheism : others practise , discipline , and exercise themselves to be engag'd in vice. some dress so as to lay bai●s , snares , to entrap temptation , that they may be sure it may not pass them : others feed high to invite and entertain the tempter , do all that is possible to make him come , and to assure him that he must prevail , when they have made it most impossible for themselves to stand and to resist . some there are indeed whom he does not overcome so easily , but is put to compound with them , takes them upon articles : for when he would ingage them to a sin to which he sees they have great inclinations , with some fears , he is fain to persuade them to repent when they have done ; to lay hold upon the present opportunity , and not let the satisfaction escape them , but be sorry after , and amend . for where these resolutions of repentance usher in transgression , there we may be sure it is the devil that suggests those resolutions . but if he can get admittance once thus , by prevailing with a person to receive him upon purposes of after-penitence ; he is sure to prosper still in his attempts upon the same condition : for repentance will wash out another sin , if he commit it ; and so on . and it is evident that by this very train he does draw most men on through the whole course of sin and life : for never do they till they see themselves at the last stage , begin repenting . when they are to grapple with death's forces , then they are to set upon resisting of the devil : and when they are grown so weak that their whole soul must be imployed to muster all its spirits , all their strength , but to beat off one little spot of phlegm , that does besiege the avenues of breath , the ports of life , and sally at it , and assault it , once , again , and a third , many times , and yet with all the sury of its might cannot break through , nor beat off that little clot of spittle ; when it is thus , yet then are they to wrestle with , and conquer principalities and powers , all the rulers of the utter darkness , pull down the strong holds of sin within , cast down imaginations , and every high thing that did exalt it self against the knowledg of god , and bring into captivity every thought to the obedience of christ ; and with those feeble hands that they are scarcely able to lift up in a short wish , or prayer , they must do all this ; resist the devil , and take heaven by force . now sure to put it off to such a fatal season is a purpose of a desperate concern . in god's name let us set upon the doing it while there is something left of principle and vigor in us , ere we have so griev'd gods spirit , that he do resolve to leave us utterly ; and before the devil have so broke us to his yoke , that we become content and pleas'd to do his drudgery . we deceive our selves if we think to do it with more ease when constitution is grown weaker ; as if then temptations would not be so ●rong : for the habits will be then confirm'd , vice grown heroical , and we wholly in the power of satan , dead and sensless under it , not so much as stirring to get out . but if we strive before he have us in his clutches , we have an enemy that can vanquish none but those who consent to , and comply and confederate with him , those that will be overcome : so that if we resist , he must be conquer'd ; and temptation must be conquer'd too , for he will flie , and then by consequence must cease to trouble and molest us . this is the sure way to be rid of temptations , to put to flight the great artificer and prince of them , subdue and overcome him and our selves : and to him that overcometh thus christ will grant to sit with him on his throne , as he also overcame , and sate down with his father on his throne . to which , &c. the fourteenth sermon , preached at white-hall . last wednesday in lent , / . philipp . iii. . for many walk of whom i have told you often , and now tell you even weeping , that they are the enemies of the cross of christ. though many by the cross of christ here understand any sort of suffering for the sake of christ or religion ( it being usual with the scripture to entitle christ to every evil that befals a man for doing of his duty , ) yet others looking on it properly as that on which christ himself suffered , by the enemies of the cross understand those that set themselves against the whole design and influence of christ's death upon it . now to name that in few words , the cross of christ not onely is one of the greatest props on which our faith of the whole gospel leans , which it establisheth the truth of as christs bloud shed upon it was the sanction of the covenant on gods part , who by that federal rite of shedding bloud engag'd himself ; and we may certainly assure our selves , he cannot fail to make good whatsoever he hath promised in that covenant , who would give the bloud of his own only son , who was so holy , and who was himself to seal that covenant ; and his bloud is therefore called the bloud of the everlasting covenant . but besides this extrinsick influence of it , all the blessed mercies also of the gospel , are the purchase of this cross , and all the main essential duties of the gospel are not onely doctrines of the cross , such as it directs and does inforce , but the cross also hath an immediate efficacy in the working of them in us : for s. paul saith by the cross of christ the world is crucified to me and i unto the world. on it the flesh is also crucified with the affections and lusts : and to say all that comprehensive duty of the gospel , self-denial , is but another word for taking up the cross : and then as for the mercies of the gospel on the cross the satisfaction for our sins was made , the price of our redemption paid , and that effected : there was wrought our reconciliation with our god ; lastly , that was the consideration upon which grace was bestowed whereby we are enabled to perform our duty : with good reason , therefore s. paul calls the gospel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the word or doctrine of the cross ; so that the enemies of the cross of christ are in a word the enemies of christianity , and so the blessed polycarpe in his epistle to these same philippians seems to understand it : and they that walk as enemies to it , are such as do not onely hate the duties of the gospel , those especially which the cross directly does inforce ; but their course of life is order'd so as to break the very frame and power of christianity , they set themselves against all that christ came to do upon and by the cross , resist , and wage war with the doctrines , and by consequence oppose the mercies of it . the words being thus explain'd , i have no more to do but onely answer two enquiries which they give occasion for . the first is , what sort of men those are that walk as enemies to the cross , and wherein their hostility does express it self ? the second is , what the danger and the sadness is of that condition , that they should make s. paul think it necessary frequently to warn them of it , and to do it now with so much passion ? for many walk , saith he , of whom i have told you often , and now tell you even weeping , &c. first for the first . and here i shall not strive to give you in a perfect list of all that walk as enemies to the cross , but shall take that which s. paul hath made ready to my hands in the next words . and first the enemies which he brings up in the front , are the sensualists , the men whose god is their belly . secondly , they whose glory is in their shame . thirdly , who mind earthly things , to which as being their confederates , and near allyes i shall add fourthly , those that he reckons up in the cor. i. the wise men of this world. first , the sensualists . that men who diligently mind the serving of their appetite in meats and drinks , that study and contrive its pleasure , and with industry have learn'd , and practise arts of luxury , and in those have set up their delights , that these should be accounted enemies of the cross of christ there is but too much reason . for their course of life is perfect opposition to that cross , and to the whole design of christianity , and to the very being of all vertue . for since vertue is but moderation and restraint of appetites and passions , and since sensuality indulges , and does raise and heat them : since the whole design of christianity , is to mortifie the deeds of the body , those our members upon earth , that body of sin and death ; and since voluptuousness quickens , pampers and does make them vigorous ; lastly , since the doctrines and the influences of the cross of christ do aim at crucifying the flesh with its affections and lusts , and luxuries do gorge and make them ramping , sure the enmity is too apparent to be prov'd . it is the business of religion to instruct and frame men into reasonable creatures : god himself chose to die upon the cross that we might live like men here , and then afterwards die into sons of god , and become equal to the angels . he suffered on the tree , that we might be renewed into that constitution which the tree of knowledg did disorder and debauch . before man a●e of that , his lower soul was in perfect subordination to his mind , and every motion of his appetite did attend the dictates of his reason , and obey them with that resignation and ready willingness which our outward faculties do execute the wills commands with ; then any thing , however grateful to the senses , was no otherwise desired than as it serv'd the regular and proper ends and uses of his making ; there was a rational harmony in all the tendencies of all his parts , and that directed , modulated by the rules and hand of god that made them : in fine , then grace was nature , vertue constitution . now to reduce us to this state as near as possible is the business of religion ( as it had been in some kind the attempt also of philosophy . ) but this it can in no degree effect , but as it does again establish the subordination of the sensual to the reasonable part within us : that is , till by denying satisfactions to the appetite ( which is now irregular and disorderly in its desires ) we have taught it how to want them , and to be content without them , and by that means have subdu'd its inclinations ; or by taking down the body have abated of its powers and its provocations ; and where it is stubborn , heady , and rebellious , there by cutting off provisions from the flesh , and by sharp methods vanquish'd and reduc'd it into a condition of obedience ; and ( whenever that is also necessary ) weakens so that insolent untam'd part of our selves , that we make it lie fainting , groveling at our feet ( these are the doctrines of the cross , and this the method of its discipline : ) and withal by those rational and divine heavenly encouragements which above all doctrines in the world our christianity suggests and furnisheth with infinite advantage , have so fortified the mind that it resumes its principality , governs , and carries on the lower soul in its obedience to duty easily without resistance , as they say the higher heaven moves the inferiour orbs along with it although their proper tendencies are contrary : at leastwise if impressions from without or inbred inclinations stir , raise passions , and mutinies , yet the mind keeps so much power that they shall not beat it off , and force it from its prosecutions of good ; nor shall , unless by a surprize , engage its consent in the pursuit of evil . this is that which religion aims at , thus to make us men , teach us to live according to our nature , to put reason in the throne , and vindicate the spirit from the tyranny of its own vassal flesh . but sensuality is most perfect opposition to this whole design ; for it renverses that subordination without which there is no possibility of vertue as i shew'd you ; and it puts that whether lust or passion in the throne , which either constitution , conversation , or whatever accident , did give possession of our inclinations to : and makes the strangest prodigy of centaure where the beast is uppermost and rides the man ; where the beast is god indeed ; for the sensual man acknowledges no other god but his own belly , so s. paul does character him here . and truly if we look on the attendances , and careful services he gives it , and how studiously and wholly he does consecrate himself to please it , one would think it most impossible he should have any other god : but if we number the drink-offerings , and meat-offerings , the whole hecatombs he gives it , and whereas other deities had onely some peculiar appropriate creatures for their sacrifices , how this votary rifles the universe , goes through the whole latitude of beings for oblations , one would think he did out●number all the heathen legions in his gods ; and yet all this is onely for his belly . now he that deifies his appetite , and that is so attent and so sollicitous in its service , he that sets up such an antigod as this to christ , appears a scornful insolent enemy to him , his cross and his religion , near the state of those men whom the wise-man couples with the sensual , persons of an impudent mind , the very disposition of those enemies of the cross of christ whom s. paul brings up in the second place , those that glory in their shame . amongst the uses of the cross of christ , one chiefly meant , was by the ignominy of that most accursed infamous punishment to represent the vileness of iniquity ; to which shame and confusion were so due , that there were to be contumelies as well as agonies in the death that was to expiate it ; and it seems not sufficient that the blood of god be shed for it , but that bloud must be stain'd too with the imputation of a malefactor ; christ was to suffer the insulting scorns and vilifyings of his crucifiers , his honour must be sacrific'd as well as his life , barabbas must be prefer'd even before that pers●n of the trinity to whom sin was to be imputed , and who was to bear the just shame of it , such infinite debasement and contempt being a most essential ingredient in the wages of iniquity , of which this cross of christ was the express . and then how is it possible for men to wage a more profess'd hostility against the cross of christ , than by endeavouring to put reputation on the thing on which that cross was set to throw disgrace ? by raising trophies to themselves for that which raised a gibbet to their saviour ? giving themselves a value for the thing which hath such infinite diminution in it , that it made the son of god esteemed worse than barabbas . these men are too successful enemies of the cross that thus triumph over it , and when it was erected as an ensign to display the vileness of iniquity , and to shame sin out of the lives of mankind , vindicate and rescue sin from that contempt , and throw the cross and shame upon religion it self ; while they exult in their commissions as in commendable things , and too truly verifying the apostles aggravations against wilful sinners , crucifie to themselves the son of god afresh and put him to an open shame , while they put scorns on that contempt he suffered : for the agonies and contumelies he endured on that account of sin must needs be most ridiculous to them who count sin gay and honourable . thus they trample and insult upon his passion , thus tread underfoot the son of god even on his cross , and upon that footstool they exalt themselves by putting sin in countenance and credit with the age ▪ for it is plain it is so when men once can glory in it ▪ for our actions raise a glorying in us onely in relation to the sentiments of others , that growing from a confidence of having praise and value for them in the world. so that they must assure themselves that most men or the most considerable will applaud their vices ; otherwise they could not glory in them , but would be ashamed . and such a judgment we may safely pass upon an age or nation , where great crimes not onely have impunity but reputation ; and men glory in them . had it been so in the heathen world when christ and his cross first appeared there , christianity had wanted one of its convincing pleas . tertullian in his apology for our religion to them that blasted it with all imaginable imputations of impiety , discourses thus : omne malum out timore out pudore natura perfudit : nature hath dash'd every vice with fear or shame ; all malefactors labour to lie hid , and if they are laid hold upon they tremble , and deny when they are accus'd , hardly confess it to the rack ; and when they are found guilty they bewail , upbraid themselves , and aggravate confessions of their crimes . christianus verò quid simile ? but what does the christian like this ? none of us is asham'd of his religion , or repents , except it be because he was not sooner of it : if he be branded for it he rerejoyceth , if you accuse him of it he does own it , triumphs in it ; if he be condemned for it he calls his execution his martyrdom , his sufferings his crown . quid hoc mali est quod naturalia mali non habet ? now what strange kind of impiety is this that hath none of the natural affections of it ? not the shame nor fear , tergiversations or repentance , or deplorings of it ? quid hoc mali est cujus reus gaudet , cujus accusatio votum est , & poena faelicitas ? what a kind of evil's this , which he that is found guilty of is glad ? to be accus'd of it is his ambition ? to suffer for it is his happiness ? alas , the world hath taught vice now adays to use this plea with a much greater confidence , and he that would apply this argument to our experiences might plead thus for the religion of sin . for now they are but piteous puisny sinners who feel those things which in tertullians days were natural and essential to sin , to blush , and be ashamed , and have regrets . men do not onely own it as those primitive persons did their christianity , but they out-vie the martyrs heats ; for they accuse themselves , and boast of their performances in villany , yea falsity , belye themselves in sin , and usurp vice , steal the glorious reputation of exceeding sinfulness , as if the impiety were meritorious . and truly as that christian confidence and magnanimity brought in the world as proselytes to the cross , so this other confidence brings sholes of votaries to vice : for when once there is no need to be asham'd of it , there are but very few but will venture to commit it . and indeed this sort of men do manage their hostility so dexterously , as to use those very weapons christianity was successful with , against it self . 't was by a discipline of shame ( for that was the great strength of the church censures ) that our religion did at first prevail almost to the exterminating vice out of the world : the temporal sword was never so victorious as this weapon of our spiritual warfare was , which yet in those times drew no bloud , unless it were into the face , in blushes . but since men have found or made pretexts to glory in iniquity , and several crimes are become honourable ; vertues are dress'd up as mean , poor spirited , sneaking qualities ; some look melancholick , sad , are hypocondriack , some pedantick , some unmanly , some irrational , and worse ; so that men are now asham'd of duty ; 't is a disparagement to own the doing it : thus they have as it were excommunicated religion . it is accounted a contemptible , or at best foolish thing ; which is the very sentence of the third sort of enemies the wise men of this world , tho●e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that mind earthly things ( the fourth sort ) in whic● all their wisdom lies . which two last sorts of enemies i shall attaque together . the cross of christ amongst its other ends was set to be an instrument whereby the world is to be crucified to us , and we unto the world ; to be the means whereby we are enabled to prevail upon and overcome our worldly lusts and inclinations ; and to sleight , yea and detest all the temptations of its wealth , delights , and heights , when they attempt to draw us into sin or take us off from duty . now to this it works by these three steps . first , shewing us the author and the finisher of our faith nailed himself to that cross ; his joints rack'd on it , his whole body strip'd , and nothing else but vinegar and bitter potions allow'd his thirst : and thus convincing us that if we will be his disciples we must take up his cross and follow him , at leastwise we must have preparedness of mind to take it up when ever it is fix'd to duty ; to renounce all profits , honours , and delights of this world that are not consistent with our christian profession : this is the doctrine of the cross of christ ; it being otherwise impossible to to be the disciples of a crucified master . and when this great captain of our salvation was himself consecrated by his sufferings , and had for his standard his own body lifted up upon the cross , we that are listed under him , and with that very badg the cross too ; crucis consecranei , votaries and fellow soldiers of that order , if we shall avoid our duty when it is attended with a cross , or straitned any ways , and the provisions of this world are cut off from it , and betake our selves rather to the contents of earth ; we do not onely shamefully fly from our colours ; fugitive , and cowards , poltrons in the spiritual warfare ; but are renegadoes , false and traytours to our selves too , such as basely ran away not onely from our officer , but from salvation , which he is the captain of ; and which we cannot possibly attain , except we be resolv'd to follow him , and charge through whatsoever disadvantages to attend religion , vanquishing all those temptations with which the world assaults us in our course to duty . thus the cross of christ first shews us the necessity we have to renounce and crucifie the world. but to encourage and enable us to do so , it does also shew us secondly , the certainty of a good issue in the doing it , assures us , that those who deny themselves forbidden satisfactions here , that will be vertuous maugre all the baits and threats of earth , will embrace duty when it is laden with a cross , although so heavy as to crush out life , and kill the body ; assures us that those lose not , but exchange their lives , shall save their souls , and that there is another world wherein their losses shall be made up to them , and repaired with all advantage . to the truth of this the cross of christ is a most pregnant and infallible testimony . for as by multitudes of miracles christ sought to satisfie the world that he was sent from god to promise all this , and justified his power to perform it by experiment , raising some up from the dead ; so when they said he did his miracles by beelzebub , he justified it ●urther with his life ; affirming that he was the son of god ( no 't is impossible but he must know whether he were or no ) and consequently sent and able to do all he promised , and resolv'd to do it also for our more assurance in himself , that he would raise himself up from the dead within three days ; and saying this when he was sure he should be crucified for saying so , and sure that if he did not do according to his words , he must within three days appear a meer impostor to the world , and his religion never be receiv'd . now 't is impossible for him that must needs know whether all this were true or no to give a greater testimony to it than his life . for this that bloud and water that flowed from his wounded side upon cross , which did assure his death , is justly said to bear witness to his being the son of god , and consequently to the truth of all this , equal to the testimony of the spirit ( whether that which the spirit gave when he came from heaven down upon him in his baptism , or the testimony which he gave by miracle ; ) for there are three that bear witness upon earth , the spirit , the water and the blood. thus by his death christ did bring life and immortality to light : his choosing to lay down his own life for asserting of the truth of all this , was as great an argument to prove it as his raising others from the dead : and lazarus's empty monument , and walking grave-cloaths were not better evidence than this cross of christ. . once more , this cross not onely proves the certainty of a future state , but does demonstrate the advantage of it ; and assures us that it is infinitely much more eligible to have our portion in the life to come than in this life : that to part with every thing that is desireable in this world rather than to fail of those joys that are laid up in the other , that to be poor here or to be a spoyl , to renounce or to disperse my wealth , that so i may lay up treasures for my self in heaven , and may be rich to god ; never to taste any one of these puddle transient delights , rather than to be put from that right hand where there are pleasures for evermore ; to be thrown down from every height on earth , if so i may ascent those everlasting hills , and mount sion that is above ; that this is beyond all proportion the wisest course it does demonstrate ; since it shews us him who is the son of god , who did create all these advantages of earth , and prepare those in heaven , and does therefore know them both : who also is the wisdom of the father , and does therefore know to value them , yet for the joys that were set before him choosing to endure the cross and despising the shame . on that beam he weigh'd them , and by that his choice declar'd the pomps of this world far too light for that exceeding and eternal weight of glory ; that the whole earth was but as the dust upon the ballance and despis'd it , and to make us do so , is both the design and direct influence of the cross of christ. but as at first the wise men of this world did count the preaching of the cross meer folly , to give up themselves to the belief and the obedience of a man that was most infamously crucified , and for the sake of such an one to renounce all the satisfactions , suffer all the dire things of this life , and in lieu of all this onely expect some after blessednesses and salvations from a man that they thought could not save himself , seemed to them most ridiculous : so truly it does still appear so to the carnal reasonings of that sort of men , who have the same objections to the cross of christ , as it would crucifie the world to them , and them to it ; as it would strip them of all present rich contents , and give them certain evils , with some promises of after good things , which they have no taste for , nor assurance of . now this being in their account folly , then the contrary to this they must think wisdom : as it is indeed the wisdom of this world ; which wisdom since it does design no further than this world , and hath no higher ends than earth and its felicities , it must needs put men upon minding the acquist and the enjoyment of these earthly things , for that is onely to pursue and to atchieve their ends , to catch at and lay hold on their felicity ; and accordingly we see it does immerse them wholly in those cares . so that it is no wonder if their god and religion can get no attendance from them , it being most impossible they should , when mammon hath engaged them in the superstitious services of idolatry ; and when they sacrifice their whole selves to pleasure and make their bodies the burnt offerings of their lusts , and when ambition , even while it makes them stretch and climb and mount , causes them also to fall low , prostrate , make their temper , nature stoop , lie down to every humour , and to every vice they think themselves concern'd to court and please . and though a man would think these so great boundless cares are very vain and foolish upon several accounts ; for common sense as well as scripture does assure us that this life and the contents of it do not consist in the abundance of the things that we possess ; that it is all one whether my draught come out of a small bottle or an hogshead ; the one of these indeed may serve excess , and sickness better , but the other serves my appetite as well ; the one may drown my vertue , but the other quenches thirst alike . and every days experience also does convince us , that the least cross accident , pain or affliction on our persons or some other that is seated near our hearts , or the least vexation or cross passion will so sowr all those advantages , that we cannot possibly enjoy them while we have them ; sickness makes the richest plenty only a more nauseous trouble , a more costly loathing ; then the poorest soul that is in health is that great rich mans envy . and there 's no man also but does see so far into futurity as to satisfie himself that he shall die , and then the shadow of death will cloud and put out all these glories . and universal reason also does tell every man that to deny himself or want his present satisfactions of this helpless dying kind , and suffer present evils , is in prudence to be chosen for avoiding of a future evil or atchieving of a good to come which do transcend those other infinitely , and to all eternity continue . sure as no man pities the poor infant in the womb because he lies imbrued in blood , hath no inheritance there at all , is fetter'd , confin'd as it were in that dark cell ; if he be to be born to an estate , to live a full age here in gaiety of mind , and health of body , in reputation , and all plenty of delights , we never are concern'd or troubled at his other nine months dungeon . so if this life be to the next as the womb is to this ; and if our hopes be no more on the earth than in the belly ; and we have no inheritance or abiding place here , as we had not there ; although the waters of affliction , and to be in our bloud should be as natural to us as to the child , yet if we thus press forward to the other birth , to be delivered into immortality of joys , this state were not to be lamented , but endeavoured for with all our powers . lastly , the same reason does assure us , that if those futurities ( which are most certain ) were but only possible , yet to part with every thing , and suffer any thing here to prevent miscarriage in relation to those two eternities is certainly the safest course , and then by consequence the wisest . and this does appear a truth to all men when they go to die : and if it be the truth then , 't is always so . yet notwithstanding all this , he that minds these earthly things , whose heart is set upon them , whose desires the world serves , provides to satisfie every imagination of delight : his heart is so intangled in affections to them , and in prejudices for them , and hath so imbib'd the impressions of them , that he hath no taste for any other , and by consequence no satisfying notions of them : and if he hath not then it is not possible that he should really and from his heart , out of conviction and inward sense value these beyond the earthly ones : and it is plain we see he does not ; and if he do not , to deprive himself of all the sweet contentments of his life , and tear out his own bowels that yearn after them , and cling to them ; and instead of those embrace a cross , and do this for things which he cannot value more , and counts uncertain , he must needs think a mad folly : consequently to contrive and seize the present to the best most plentiful advantage is the wisest course ; and therefore they that by whatever arts do thrive , advance themselves , live high and in delights , they are wise men ; because they do attain their ends , by means appropriate to those ends . and now the enmity betwixt the cross of christ and the wisdom of the world appears : first , their designs are most directly opposite ; the cross designs to take us up from earth and from its satisfactions , which have also thorns and bryars in them , that earths curse , things that pierce and wound as fatally as the nails and thorns and other cruelties of christ's cross ; and to lift us towards heaven , to direct our hearts and our affections thither as our harbingers , to take possession for us of those joys the cross did purchase for us , but no cross can ever trouble . but the wisdom of this world designs to lay out all its cares and its contrivances within this world , minds nothing else but earthly things , and does not lift an eye or thought to any other . secondly , their principles wage war : for earthly good things being the design , the main end of this worldly wisdom , consequently that does justifie all courses without which men cannot gain those ends , by which they do , though they be never so unlawful by the rules of that which we call vertue and religion ; it does justifie , i say , all such as prudent . but the principles of the doctrines of the cross of christ are positive , that we must renounce all earthly satisfactions , when they cannot be enjoyed without trangressing christ's commands , and imbrace duty even when it executes it self upon us . but thirdly , there 's no enmity so fatal to the cross of christ as is the practice of those men who minding earthly things , and all their wisdom lying as to them , they therefore think themselves concern'd to represent the doctrines of the cross , which does so contradict their wisdom , as meer madness , and the cross it self as the ensign of folly ; and accordingly they do , treat it en ridicul ; and make the proper doctrines of it , the strict duties of religion , matter for their jests , and bitter scoffs : they character religion as a worship that befits a god whose shape the primitive persecutors painted christ in , deus onochaetes , as if christianity were proper homage onely to an asses person , as tertullian words it ; and the votaries transform'd by this their service and made like the god they worship , were what they were call'd then asinarii creatures onely fit for burthen , to bear , what they magnifie , a cross and scorns . no persecutions are so mortal as those that murther the reputation of a thing or person ; not so much because when that is fallen once then they cannot hope to stand , as because those murder after death , and poison memory , killing to immortality . they were much more kind to religion and more innocent that cloath'd the christians in the skins of bears and tygers , that so they might be worried into martyrdom ; than they that cloath their christianity in fools coat , that so it may be laugh'd to death , go out in ignominy and into contempt . if to sport with things of sacred and eternal consequence were to be forgiven , yet to do it with the cross of christ : thus to set that out as foolishness which is the greatest mystery the divine wisdom hath contriv'd to make mercy and truth meet together , righteousness and peace kiss each other , to make sin be punish'd , yet the sinner pardoned : thus to play and sin upon those dire expresses of gods indignation against sin , are things of such a sad and dangerous concern , that s. paul could not give a caution against them but with tears , for many walk , saith he , of whom i have told you often and now tell you even weeping , &c. which calls me to my last consideration . indeed the cross of christ does represent almighty god in so severe a shape , and gives the lineaments of so fierce displeasures against sin , as do exceed all comprehension . there was a passion in christs prayer to prevent his passion , when he deprecated it with strong cries and tears , yea when his whole body wept tears as of bloud to deprecate it ; and yet he cryed more dreadfully when he did suffer it ; the nails that bor'd his hands , the spear that pierc'd his heart and made out-lets for his bloud and spirits , did not wound him as , that sting of death and torments , sin did , which made out-lets for god to forsake him , and which drove away the lord that was himself out of him . neither did his god forsake him only , but his most almighty attributes were engag'd against him : gods holiness and justice were resolv'd to make christ an example of the sad demerit of iniquity , and his hatred of it : demerit so great , as was valuable with the everlasting punishment of the world , fal'n angels and fal'n men ; for to that did it make them liable . now that god might appear to hate it at the rate of its deservings , it was very necessary that it should be punish'd , if not by the execution of that sentence on mankind as on the devils , yet by something that might be proportionable to it , so to let us see the measures god abhors it by , to what degrees the lord is just and holy by those torments , torments answerable to those attributes . now truly when we do reflect on this we cannot wonder if the sinner be an enemy to the cross , and hate the prospect of it , which does give him such a perfect copy of his expectations , when our saviours draught which he so trembled at shall be the everlasting portion of his cup : for if god did so plague the imputation of iniquity , how will he torment the wilful and impenitent commission of it . but then when we consider those torments were the satisfaction for the sins of man , methinks the sinner should be otherwise affected to them : christ by bearing the cross gave god such satisfaction , as did move him in consideration thereof to dispence with that strict law , which having broken we were forfeit to eternal death , and to publish an act of grace whereby he does admit all to pardon of sins past , and to a right to everlasting life that will believe on him , forsake their sins and live true christians . he there appears the lamb of god that taketh away the sins of the world , for that he does as being a lamb slain , then he was our sacrifice , and that cross the altar . and the humbled sinner that repents ( for , notwithstanding satisfaction , god will not accept a sinner that goes on ; by all those agonies his holiness would not be justified , if when he had forsaken and tormented his own son for taking sin upon him , he should yet receive into his favour and his heaven , sinners that will not let go , but will retain their sins : but the penitent ) may plead this expiation : lo here i poor soul prostrate at the footstool of the cross lay hold upon the altar , here 's my sacrifice on which my fins are to be charg'd , and not on me , although so foul i am , i cannot pour out tears sufficient to cleanse me , yet behold lord , and see if there ever were any sorrow like the sorrow of thy son wherewith thou didst afflict him for these sins of mine : and here is bloud also , his bloud to wash me in : and that bloud is within the vail too now , and that my offering taken from the cross up to thy throne , thou hast accepted it , and canst not refuse it now my advocate does plead it , and claims for me the advantage of the cross. now that men should be enemies to this , and when they are forfeit to eternal ruine , hate that ▪ which is to redeem the forfeiture ; that they should trample on the cross whereon their satisfactions were wrought ; tread down the altar which they have but to lay hold on and be safe ; wage war with , beat off , and pursue a lamb , that lamb of god that comes to take away their sins : and make a spoil and slaughter of their sacrifice ; hostilely spill upon the ground that bloud , that was appointed for their bloud upon the altar , for their blood of sprinkling , and was to appear in heaven for them . if men resolve to be on terms of duel with their god , and scorn that satisfaction shall be made for them by any other way than by defiance ; and although their god do make the satisfactions for them to himself , yet not endure it , but chuse quarrel rather ; this is so perverse and fatal an hostility as no tears are sufficient to bewail . but possibly men sleight these satisfactions because some terms are put upon them which they know not how to comport with ; the merits of the cross must not be accounted to them but upon conditions which they are not able to perform ; they are required to master all their wicked customs , their untam'd appetites , and setled habits , to keep under their concupiscence , to calm their inclinations and their passions : now on such severe articles friendship with the cross they think is too hard bought . but therefore secondly , the cross was the consideration upon which grace is o●●er'd us , whereby we are enabled to perform all this ; th● power to will and strength to do , all necessary aids from heaven are granted to us as christ merited them for us by his sufferings ; and that bloud he shed upon the cross it is the fountain , 't is the ocean of all grace : and if temptations storm thee , lay hold on that cross , it is the anchor of salvation thou hast hold on ; tell thy god although thou art not able to resist and stand , thou hast the price of strength , that which did purchase it was paid down for thee on the cross , and is at his right hand , he hath it : give me therefore grace for it , let me have the value of that blood , the blood of god in spiritual succours , which may make me able to resist thy enemies , and do thy will. now god will never be unjust to deny any man those aids that were so dearly purchas'd for him , and for which he hath receiv'd the price . and then that men should be enemies of the cross which is their magazine of strength against their enemies ! as men that do resist the having grace , lest it should change their inclinations ! as men that will not be impowered against vice , but will oppose the aids of heaven , fight against the succours that are given them , and destroy their own forces , lest with them they should be able to encounter sin and overcome it ! thus wilfully to run against and charge their anchor of salvation ; to poison to themselves the fountain the whole ocean of their graces , is the state of them onely that do resolve and that had rather perish . once more , on that cross was wrought a reconciliation betwixt god and man ; and that upon such terms of honour to us men , that god does seem to condescend as far in this his treaty , as in coming down from godhead into flesh ; there is exinanition in his yieldings and compliance . he sent his son to move us to be reconciled , as if he did acknowledg us the offended party ; and as if he meant to give us satisfaction , in his blood , he dies upon the cross to effect that reconciliation . when our saviour would magnifie a love he thus expresses it , greater love than this hath no man , that a man lay down his life for his friend : but behold here is greater love , for christ commended his love to us in that when we were enemies he died for us , only out of hopes to make us friends ; love strong as doath indeed , that brought him to the grave who could not die . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , affection violent as hell , that brought god to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and made him descend to hell : for so low he stoop'd ; thus he humbled himself to persuade us to be reconcil'd , and to prevail with us to be at peace with god. and is a reconciliation with the lord so hateful to us , that we will be enemies to the cross that works it ? are we so assur'd of worsting god almighty , that we will resist whatever makes towards a peace with him ? are the sinners expectations so tempting ? do we look for such advantage from the covenant we have made with death , and the agreement we are at with hell , that we will have the league defensive and offensive ? will be foes to their foes ? and will have war with god because he is their enemy ? are we thus resolv'd to be reveng'd upon the triumphs of the cross ? and because our saviour spoiled principalities and powers , triumphing over them on it ; therefore set our selves against that trophee of his victories over our friends the devil and his fiends ? is the love of christ so injurious to us that we will be enemies to the expresses of it ? and when his affection threw him down so low for our sakes , humbled him to hell to beg and to procure our friendship , will we go to trample on him there rather than not go thither , and rather than we will not be for ever there ? w●● 〈…〉 for this ! o blessed saviour , that thou didst pray against thy cup 〈◊〉 earnestly , because of man's ingrateful 〈◊〉 to it● because th●●●ast to 〈◊〉 god almighties indignation in it , and the si●●ers hatred for it ? because it was the cup of the lords 〈◊〉 , and 〈…〉 squeezed into it all the d●egs of his wrath , and 〈…〉 into it ? and when the one will make thee drink it up , the 〈…〉 it in thy face ? was it not because thou wert to take a cross up which thou couldst not bear the torments of , and 〈◊〉 will not endure the blessings of ? but most despitefully treads down that 〈…〉 thou art sinking under it laden with their weight ? this is , alas , a state so sad that neither s. paul's tears , nor christ's blood hath sufficient compassion for . and yet though one wept the other dyed for them , these men have neither tears nor pitty for themselves . yet one would think this were a subject worthy of them : 't is storyed of xerxes , that when he took a view of his vast army which he went to conquer greece with ( an army such as the sun never saw , and it could scarce see that , which the historian says did coelo minitari tenebras , as it cover'd and drank up the sea , and took up and devour'd the earth , so it did seem to darken heaven too : an army which consisted , saith herodotus , when muster'd at thermopylae , of five millions , two hundred eighty three thousand , two hundred and twenty men , besides laundresses , harlots , and horses ; and it had twelve hundred gallies for sea-fight , besides twenty hundred ships for carriage . ) when upon this view he had for a while gloryed in his happiness to behold and gommand so many nations , and so powerful a fleet and army : notwithstanding on a sudden he burst into tears on this consideration , that in one hundred years there should not one survive of that great marvellous multitude : ( and truly through his folly in one hundred weeks scarce any one but was the prey of enemies , and death and infamy . ) but 't is a sadder contemplation to reflect on the far greater army of the enemies of the cross , who , if they do not end that quarrel , will in fewer years be all dead and in hell. i know not whether such a sad reflection called out s. paul's tears , but sure i am it does deserve their own : and there is nothing will avail in their behalf without their tears . it may be tears are piteous things for such brave sinners : but then what will these insulting enemies of the cross do , when they shall see that sign of the son of man coming in the clouds of heaven ? when this cross shall usher in the great assize ? when they shall look on him that they have pierced and crucified upon it ? and when that crucified offended enemy shall come there to be their judge ? that takes himself to be offended much more in his kindness , than his person ; and will judge this more severely that we would not let his cross and passion do us any good , than that we crucified him on it . let us then be caution'd in the fear of god to be no longer enemies to that which is to reconcile our judge to us . if we have his friendship on the cross , we may be sure to have it on the ●udgment seat. he that on the cross parted with godhead and with life for us , will on the bench adjudge us that inheritance which his cross did purchase for us . he sits there to pronounce happiness upon all faithful 〈◊〉 christians , to proclaim come ye blessed of my father inherit the kingdom prepared for you . to which , &c. sermon xv. white-hall . novemb. . . mark x. . verily i say unto you , whosoever shall not receive the kingdom of god as a little child , he shall not enter therein . the kingdom of god , especially as it is concerns the forepart of the text , signifies nothing else but that of the messiah , or in one word , christianity ; and that both as to the profession and the practise , the doctrine and the life of it : for so the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by which theophylact expounds the words , the preaching of the doctrine is it self called the kingdom of god by our saviour , mat. . . 't is not delivering of a message onely in weak empty words , 't is jurisdiction and exercise of soveraignty : and the commission that authoriz'd to it was the delegation of the powers of omnipotence : a all power , saith our lord , is given to me both in heaven and in earth , and ( which the syriack adds in that place also ) b as my father sent me , so send i you , go ye therefore and teach all nations , teaching them to observe whatsoever i have commanded you . as if this were execution of the greatest and most kingly power , and every doctrine had the force of proclamation , every denunciation were sentence ; as it will be certainly to them that do not give obedience to it . which obedience is secondly , and that most properly entitled the kingdom of god ; rom. . . for by that he reigns ; without this our great universal lord were a prince of no subjects , had a kingdom but of rebells onely : so that to receive the kingdom of god is by the obedience of faith to submit to the gospel , to receive the doctrines of it by believing , and the precepts by obeying them : the duty which our saviour here directs , and which with such severity he threatens non-performance of , even with exclusion from that blessed immortality of joyes which the kingdom of god imports , which is that sense it bears in the last words of my text. in which we must consider , first , the object both of the duty and the threat a kingdom , and that the kingdom of god. secondly , our concern and duty in relation to that kingdom we have onely to receive it . whosoever shall not receive the kingdom of god. whatever bustl● men are well content to make to g●t possession of any earthly dignity or power , sometimes to wage war with their conscience and all obligations , violate all rights both humane and divine , and assault greatest difficulties and yet greater guilts , to invade mens crowns , and other rights , there 's no such need in this ; we have no more to do but let this kingdom come , and not resist the having it . for therefore also , thirdly , the manner we are by our saviour here prescribed to receive this kingdom in is , as a little child . whosoever shall not receive the kingdom of god as a little child , as one that cannot stand against the power of a kingdom when it comes ; that hath not strength nor malice , neither force nor will to oppose ; which they that do must needs keep themselves out of it ; which is , fourthly , the thing threatned , they shall not enter therein ; there being neither reason , nor indeed a possibility men should possess that which they will not receive . lastly , christ's asseveration is added to all this , verily i say unto you whosoever shall not receive the kingdom of god as a little child , h● shall not enter therein . but because the main thing christ intended in the text ( which he so oft repeated upon several occasions ) was by the significative emblem of a little child , visibly to inform us of some dispositions that are absolutely necessary to the entertaining christianity , either in our minds by faith , or in our lives by practice ; i shall therefore wholly attend that design of his in the words , and handle them particularly as they seem here to be spoken in relation to the doctrine of it . this being most of use now in an age when men not only tear religion with disputes , but aim to baffle it with reproaches quite out of the world : now against such the text is positive , whosoever shall not receive the kingdom of god , the doctrine of christianity as a little child , be cannot enter therein , neither into the possession of the promises of christianity , nor indeed into the profession of it . and here i need not labour much to find that in a child which christ requires of those that come to be disciples in religion ; for it is plain that children being impotent , unable to sustain or to direct themselves , they give themselves up to the aids and the directions of others , those especially whom they are committed to , and with whose cares of them they are acquainted ; to whose guidance they resign themselves entirely , laying hold on them in any dangerous appearance , and not trusting to themselves at all : and when their age first makes them capable of having any thing infus'd into them , being empty and unseason'd vessels they will easily receive all and sincerely without taint : and being neither fill'd before-hand with prejudicate opinions , nor with windy vain conceits of their own skill or knowledge , they must needs take in without any let 〈◊〉 hindrance whatever is infus'd , and submit themselves to be directed wholly by their teachers , without contradiction or dispute , for they judge not , nor examin , but receive . now such a resignation seems the proper disposition which our saviour expects in a disciple . it is plain that his pretended vicar and that church expect it , that men shall submit their faith entirely to the church , believe whatever she proposeth as reveal'd by god meerly on that account as she proposeth it , for otherwise it is not a right faith : yea she requires that men give their assent to the determinations of her head , the pope , in matters of fact also , where they are as competent to judge as he ; and though with all their industry , and using the same means , they cannot find the fact to be as he determins , yet they are oblig'd in conscience to that superior to depart from their own judgment , and to yield and sign their assent to his determinations . witness the matter of jansenius . yea their great cardinal is positive that c if the pope could err so far as to call evil good , good evil , to prohibit vertues or command vices , the church were bound in conscience to believe those vices good and honest , and those vertues evil . so far he . indeed if that church be the mother and nurse of all christians , 't is from her breasts only they must seek the sincere milk of the word : now that she is so , they must take her word , as children do their parents words that they are so . and indeed this is properly to receive the doctrine as a little child , not judge , nor reason , not examin , but believe it . and such legendary doctrines as well as histories , which they deliver are most fit to be receiv'd by such as children . yet as if this had been the proper method among christians always , in s. austin's time we find the manichees derided christianity , that discipline of faith because by d that men were commanded to believe and were not taught how to distinguish truth from falshood by clear reason , and again , that it e requires us to assent before we have a reason for it . and long before that f celsus did advise the christians to receive no doctrines but on the account of reason , credulity being the inlet to deceit , saying , they that without grounds believe , are like those that admire and ●e satisfied with juglers , and take appearances and sleight of hand for truth , adding many of the christians , neither would receive , nor give a reason of their faith but us'd to say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , do not you examin , but believe , 't is your faith shall save you ; and as if from the beginning it were so we cannot but have heard the story of that man that reading genesis where moses says , in the beginning god created the heaven and the earth . and he said let there be light and there was light , &c. swore at him , saying , this barbarian only asserted boldly but prov'd nothing . as if argument and reason never had place in the jewish or the christian religion , only those who were the in●titutors of each religion , did deliver it ; others had no more to do but to believe it , that is , to receive it as a little child . whether these reproaches , and the oath of these known enemies may go for proofs that it was so , i shall not now enquire . but it is certain on the other side s. paul requires of his new christian g corinthians , that they be not children in understanding , that they be in malice children , but in understanding men. now a man and a child differ not in this , that the one hath an understanding reasonable soul , and the other hath not ; but in that the one cannot use his understanding or his reason , and the other where he acts as man does : so that our religion in requiring that we be in understanding men , does require of us that we use our reason in it . and since assenting to a thing as truth is an act of the highest faculty of the soul of man as it is properly and truly reasonable , namely as it understands and judges , it is not possible a man should really believe a thing unless he satisfie himself that he hath reason for so doing . yea , whether that be true or not which many men so eagerly contend for , that the will though free is bound , and cannot choose but will that which appears best at that time it wills , yet it is sure that he who with his understanding , which is not free in her apprehensions and judgments , but must necessarily embrace that which hath most evidence of truth : he i say who really assents to any proposition does satisfie himself that he hath better and more cogent reasons for that then the contrary : and therefore it is impossible that any man can verily believe a thing which he is throughly convinc't is contrary to clear and evident right reason , for he cannot have a better reason for the thing that is so ; and were it possible for any man to believe so , there could be neither grounds nor rules for such a ones belief ; for there is nothing in the world , so false and so absur'd although he were assur'd it were so , but he might assent to it , for whatever demonstrations could be offer'd why he should not , yet it seems he might believe against acknowledg'd evident truth and reason , but this were onely wish , or fancy and imagination , not belief . and to prevent such childish weak credulity was the great work and care of christ , so far is he from requiring we should be as children in this kind . for when he was ascended up to heaven he gave some apostles , some evangelists , some pastors and teachers , he shed down the holy spirit and his gifts , that we might not be as children tossed to and fro , and carried about with every wind of doctrine ; eph. . . first , for want of rational grounds instable in our faith as children are in body , and in judgment also , taking all appearances for truths . if men were only to believe , there must needs be as great variety of religions as of teachers . and though god hath appointed that some church should be as perfectly infalliable as that of rome pretends to be ; yet since there are so many churches , and the true one therefore could be known no otherwise then by some marks , there must be disquisition before faith ; and men must reason and examin ere they can believe upon good grounds ; for were they to receive religion as a little child , be nurst up with the doctrine as with milk , a child we know may suck infection from the poyson'd breast of an unwholesom mother , or some other person , for it knows not to distinguish ; and so may be nurst to death . a soul like theirs that is but rasa t●bula , white paper , is as fitted to receive the mark of the beast , as the inscription of the living god , just as the first hand shall impress . therefore we are bid h not to believe every spirit , not every teacher though he come with gifts , pretend and seem to be inspir'd , but try them ; and our i saviour forewarn'd the jews of false christs that should come with signs and wonders . something therefore must be known first and secur'd , before the understanding can be thus oblig'd to give up its assent ; and a captivate every thought into obedience , as s. paul directs . now what that was here to the hearers in the text is easily collected , namely that he was the christ that does require it : and s. paul expresses it in the forecited place ; where he says we must bring into captivity every thought to the obedience of christ , to wit , of that christ , who as he does himself profess that if he had not done among them the works which no other had done , they had not had sin : john , . . if his demonstrations had not convinc't them it had been no fault not to believe : so when he had made appear he was that person whom their prophesies had pointed out , the messiah , the son of the living god , and this not only his b disciples had acknowledg'd ; but the c multitudes ; yea , when his miracles had made one of the pharisees confess , d rabbi we know thou art a teacher come from god ; for no man can do these miracles , except god be with him . then if the e pharisees dispute against his doctrine of divorce , urge the authority of moses and gods law ; and the f disciples press the inconveniences that will happen , if the case of man be such with his wife ; he may answer them : he that will not receive my doctrines without dispute , that is to say , he that will not receive the kingdom of god as a little child shall not enter therein . g this king that cometh in the name of the lord may well determin how we shall receive the kingdom of god. if he propose strange precepts to our practise , it appears that he is sent from god , and gods commands are not to be disputed but obey'd ; if his revelations present dark unintelligible mysteries to our faith , his promises offer seeming impossibilities to our hope , why yet he hath made proof he comes from god ; and surely we are not so insolent as to doubt that god can discover thing above our understanding ; and do things above the comprehension of our reason . therefore since we are as children to all these , it is but just we should receive them even as little children : with a perfect resignation of our understandings and of our whole souls . here 't is most true what s. austin says , h those are not christians who deny that christ is to be believ'd , unless there be some other certain reason of the thing besides his saying , si christo etiam credendum negant ●isi indubitata ratio reddita fuerit christiani non sunt . for to them that are convinc't of that , 't is such a reason that he is the christ. there is indeed no other name now under heaven , to whom we are oblig'd to give such deference , for however the modern doctrines dare assert , that christ hath given the very same infallibility which himself had to all s. peters successors as often as they speak ex cathedrâ ; and that in matters both of right and of particular fact ; yet not to countenance this monster by admitting combate with it , nor to put my self into the circle which these men commit who talk of the authority of the church , to which they require us to resign our faith. i shall not stay to rack them on that their own wheel : this i dare affirm , it is impossible for any person or assembly to produce a delegation of authority in more ample terms then the great councel of the jews could shew , sign'd both by god and christ. according to the sentence of the law which they shall teach thee , and according to the judgment which they shall tell thee thou shalt do ; thou shal● not decline from the sentence which they shall shew thee , to the right hand , nor to the left , faith god , deut. . . compar'd with chron. . , , , . and our saviour says , they sit in moses chair , all therefore whatsoever they bid you observe , that observe and do , mat. . . let them of rom● produce you a better and more large commission . yet did not this suppose that councel was infallible either in the interpreting the law , or in attesting of tradition , or in judging of a prophet , or that the jews were blindly to give up their assent and their obedience to their sentence ; god did not mean the people should imagin that when he prescrib'd a sacrifice for expiation of their errors in their judgment when they found it out . lev. . . as their own i doctors do expound it : therefore god suppos'd that they might err , and we know that their traditions did evacuate the law , mat. . . they judg'd and slew true prophets , v. . they declar'd the messiah an impostor , mat. . . and blasphemer , and for that condemn'd him , mat. . . and decreed what the apostles told them they must not obey , act. . . but though there be no such authority that 's absolute , over the faith of men now upon earth ; yet if this jesus did acquire such by his works ; if by the miracles he wrought , his raising others from the dead , his own death and his resurrection , he sufficiently justified the divinity of his doctrine ; ( and if those miracles were true , they were not doubt sufficient ) and if those that did pretend they were eye witnesses and ministers of all this , his apostles and the seventy disciples , and those others that accompanied him , who conversed with him continually , and could not therefore be deceived if they profess they heard and saw all this , and preacht it in the face of those that would have contradicted if they could , and rather than their lives have proved all false ; yea preacht it every where , the lord working with them , and confirming the word with signs following . if they consign'd that word in writing also which they preacht , to be a measure and a standard of that doctrine to fnturity ; which word so preacht and written by agreeing , would in aftertimes give mutual illustrious evidence to one another ; and if any heter ●●●●ies should at any time creep by degrees into the articles or the external practice of the church , they might he easily discovered by those records . and if the multitudes that heard , and saw , and did receive all this , and which were grown extreamly numerous almost in every nation of the then known world , while those apostles and disciples liv'd ; if these deliver'd what they must needs know whether 't were true or not , deliver'd both that doctrine and those books of it as most certain truth , by preaching , and by writing , and by living to it , and by dying for it , and engaging their posterity to do so ; and they also did that to all ages ; if all this , i say , be true , then it is easie to conclude that we are to receive the doctrine of that jesi● , and this book the records of it , with the resignation of a little child , and absolutely to submit our faith to them . but that it was thus ; first as sure as any of us here , who have not seen the thing can be , that christianity is now profest ; the bible now received in all the regions round about us throughout europe , or indeed that there are ●●ch regions and places , so sure we may be , for we have the testimony of the world , that for example in the days of dioclesian 't was over the world profest both with their mouths and lives ; owned in despite of spoyl , of torments , and of death ; and they did value the records of this doctrine so much dearer than their lives or their estates , that in prosecution of those m edicts , wherein the christians were required to deliver up their bibles to be burnt , in one month n , were put to death : and the persecution lasted at that rate for ten years time ; so that in egypt only it is said there were slain o , and banisht . ( the laity it seems were allowed bibles then . ) or put the case higher in adrian's , or trajan's time , who both lived within an p hundred years of christ , who martyr'd them 'till weariness slackned the execution , and they gave off onely as it were that so they might cease to persecute themselves ; and we have the q officers engaged attesting this , all which must needs be as notorious as the light. now secondly , 't is most impossible those so vast multitudes of every nation should have met together , forg'd a code of doctrines , and agreed so uniformly in professing a religion , and in dying for it ; for we may as easily believe that there were never any men before this age we live in but that these began the kind , as that those of that age began the christian religion . thirdly , 't is as impossible that their immediate ancestors who lived in the apostles age , who heard their preaching , received their writings , saw the miracles they did , if they did any , and many of them must have seen christ also after he was risen if it were so ; yea multitudes of them were themselves parties in the gifts of tongues and miracles , if there were any , and so could not be impos'd on , but must necessarily know whether they were truths or forgeries : it is as impossible , i say , so many should agree together to betray all their posterity into the profession of a religion from which they could look for no advantage but the certain total ruin of themselves and their posterity ; it was not possible they could have done this if they had not thought all this was true ; and since they did know whether it were true or not , if they thought it was true , they did know it was , and if they knew it was , then it is certain that it was so ; and these scriptures , and the doctrines christians deliver ( so far as they have not varied since that time from these authentical records ) they have the seal of god , miracles to attest they come from god. i might have urged completion of prophecies to prove the same . first those in the old testament of the messiah , which so eminently came to pass in christ , that they sufficiently clear those books to be divine : next christ's predictions in the new , particularly those about jerusalem , which saith eusebius r he that will compare with what josephus an eye-witness and no christian , writes of it ( or what our selves know of that nation and that place indeed ) he must acknowledge the divinity of his words . but enough hath been said to prove they come from god , and therefore we must so receive them as the word of god , with perfect resignation of our souls , and submission of our judgments , denying every apprehension that would start aside from and not captivate it self to that prime truth which cannot be deceived nor lye ; and renounce all discourses reason offers that resist such abnegation of it self and all our other faculties , that is , receive this word of the kingdom as a little child . i do not here affirm , by saying this , that our religion does disdain , or keep distance from the service of any of mans faculties , for it sometimes admits them not as ministers only , but as judges : 't is plain the senses were the first , i do not say conveyance onely , but , foundation of faith , which was built on the first believers eyes and ears ; they heard the doctrine , saw the miracles , were sure they saw and heard them , and so , supposing the signs sufficient to confirm the doctrine to have come from god , were certain of their truth , without any authority of a church to influence that faith into divine : and s. john therefore does not onely call in , and admit , and urge their testimony , s that which we have heard , which we have seen with our eyes , which we have lookt upon , and our hands have handled of the word of life , that declare we unto you ; but our saviour in the highest point of faith appeals directly to their judgment : t reach hither thy finger , and behold my hands , and reach hither thy hand and thrust it into my side , and be not faithless but believing : and s. austin also gives them the decision of a point of doctrine which of all others now troubles the church most ; for speaking of the eucharist , he says , u that which you see is bread , and 't is a cup , it is that very thing which your eyes tell you ' t is . x tertullian also long before that had appealed to them in that very cause . and in an instance where their sentencè passes , 't is not strange if reason also take the chair , and do pretend to judge . and truly when the scripture that does call those elements y christs body and his blood , does also call them after consecration z bread and wine ; and since they must be called one of them by a figure , for they cannot be in substance both ; and since that scripture hath not told us where the figure lies , hath not expresly said , 't is this but in resemblance , that in substance : here if reason that hath principles by which to judge of bodies , which are expos'd to all the notices and trials of our several faculties , and to which a trope is not a stranger , it can judge of figurative speeches ; when it therefore finds if it admit the figure in that form this is my body , 't is but just the same which was in the jews sacrament the paschal lamb : which they call'd the body of the passover , though it were but the memorial , a figure which was always usual in sacraments , and is indeed essential to sacraments : and which is used in all things that are given by exhibitive signs . but if it should resolve it to be bread and wine onely in a figure , besides a most impossible acknowledged consequence , that a man can be nourisht by them , which the romanists dare not deny ; nor yet dare grant that men can feed upon a trope , be nourish't with a figure ; besides this , if reason shall resolve that , it must judge against all rules it hath of judging by , and judge in contradiction to known principles , and trample on all laws of sense and understanding , which ( especially when the scripture hath no where defined expresly ) must be most unreasonable ; yea most impossible , to judge that true ( that is to say , believe that thing ) which it sees is most irreconcileable with known truths . here therefore reason is not insolent if it give verdict by its proper evidences ; men are not bound to swallow contradictions as they do the wafer , or receive as a little child , that discerns the lords body , no more then it does the repugnancies that are consequent to their hypothesis concerning it . or to make another instance , when the scripture says , god is a spirit , yet does also give him hands , and eyes , and ears , and wings , and these of strange prodigious dimensions ; neither tells us which of these is proper and which figure : here if reason that can prove god cannot be a body , and cannot endure his god should be a monster , shall be called in to pass sentence ; they that make philosophy interpret holy writ in this case , and give the last resort to reason , do no more usurp or trespass on religion , then they that make use of authors , or a dictionary judge of the sense of any greek or hebrew word in scripture . but notwithstanding this we may not think the mysteries of faith are to be measured by the rules of natural reason , so to stand or fall as they approve themselves to its discourse or principles : for though it be impossible that any revelation can contradict right reason ( truth cannot be inconsistent with truth : ) yet it is very possible god can reveal those truths which we have neither faculties analogal , nor principles or notions proportioned to , nor any natural ways of judging or examining . and if those faculties which are not capable of cognisance will judge ; and judge of things removed from all our notices ; ( such as spiritual , infinite , eternal being is ) and do it by principles gathered from the information of our sences , and by analogy with things of another kind ; corporeal finite things that are about us ; reason need not be informed how liable such judgments must be to mistakes ; and how that which we call repugnancy in one may have no place in the other . here therefore to submit ourunderstandings , and believe is but modest justice , and to receive as children what our heavenly father says . and therefore they that will presume to comprehend what ere they are commanded to believe , and those that will believe nothing but what they are able to comprehend , are alike insolent , if not pernicious . 't is true god by the gospel hath revealed and brought to light many things which before appeared onely as he himself did in the temple , in a cloud ; namely concerning the divine nature , persons , properties , and the eternal being , and the incarnation of his son ; but still , as god himself is said to do , these also dwell in light , that no man can approach unto . which he that will needs gaze and pry too near to , must be dazled into blindness , and be only so much more in the dark . but he that proudly does conceit his little spark of reason can bear up with that divinity of brightness , and enlighten him to look through all those inaccessible discoveries , with lucifers assuming he hath reason to expect his fall . the a one of these that will needs clear all mysteries , the b other will take them all away ; the one that with his pencil will presume to figure him who is the brightness of gods glory , and trace out the lineaments by which that everlasting father did impress the character , and express image of his person on him , and the other that with a bold hand dashes out the person from the nature ; the one that will untie the knots of the hypostatick union ; and the other that will cut them and the union too asunder ; the one that will needs prove by reason whatsoever is in scripture , and the other that speaking of christs satisfaction , saith c for my part if it were not onely once but oftentimes set down in holy scripture , yet would not i therefore believe it , because forsooth it was against his reasonings : neither the one or other of these sure receive revelation as a little child , not like young samuel , speak lord for thy servant heareth . but these , as all extravagance is wont , are profited into much worse : the one that would be proving , making reasons for , the mysteries , often god knows framed only shadows , and the other by their light of reason being able to dispel and make those shadows vanish , that so easie victory encouraged them to frame reasons against , and to attaque the mysteries themselves ; and then others finding there was something that was taken to be reason not agreeing with some chief heads of religion , as they had been still received ; took occasion thence to conclude against the whole religion ; and by scruples at some articles taught themselves to dispute all the creed ; and now a difficulty in one doctrine makes the rest suspected , and regarded onely as things made to amuse , and the unusual wording of a command is thought ground enough to turn all christian duty into raillery . for instance ; if christ intending by prescribing patience , to teach men how to escape not onely from the guilt , and present torture that a spirit which will needs return each sleight offence is subject to , but also from the future and eternal recompences of revenge , shall in phrasing his injunctions but bid them d turn the other cheek , no gentleman can be of his religion ; and that is cause enough i hope not only to renounce , but scorn it . if in meer compassion meaning only to make virtue easie , by advising us against the snares and the occasions of vice , he word his counsel in prescriptions to e pull out the right eye , cut off the right hand : his religion is a much worse tyranny then the covenant f na●ash offered to the men of jabesh gilead , and they think themselves as much concern'd to make parties against it : in fine , if that he might at once instruct us how to pull up g the root of all evil , he forbid us h to lay up treasures upon the earth , and tell us that our treasures should be laid up in heaven , and say it is i impossible for a rich man to enter into heaven ; here they cry out mainly he supposeth us , and treats us just as children : this command requires indeed that they who do receive it should be children , whom we use to cheat of gold by the same methods , telling them it is not good for them at present that it shall be laid up for them ; and therefore when religion does attempt to deal with men so , 't is concluded it designs to cozen them , as they think it does indeed , and is a cheat , and all that minister about it are meer fourbes : and truly if we rackt the consciences of dying men , and if so be they would give so much to this cloyster or that order promised them remission of their sins , and worse than judas , sold the purchase of christs blood at those base rates , and betrayed the redemption so , on gods name let them so account us ; but if we do attempt on nothing but mens vices , and would onely steal their souls from hell , and cheat them into piety and blessedness , these we hope are very unreproachful frauds . but alas ! to talk to them of these after-things , of heaven and hell is altogether as much liable to their contempt as the commands are . if we tell them of a resurrection to judgment , and of everlasting fire to punish wicked men , because their reason cannot comprehend how flame can hurt a soul ; or for the body how devouring fire can repair the food it preys upon , that it may keep alive and nourish torment to eternity ; or how each man 's peculiar dust that is digested into several mens being and so become no one mans peculiar , when it shall be also blended with the ashes of the universe , can be singled out and parted to its proper owner , when there are so many own it , because their reason cannot comprehend all this , therefore scriptures lake of fire must be no more then the poets acheron ; and resurrection was fram'd ( as the apparition of a ghost is wont to do ) to fright men meerly ; and however 't is attested christ did never rise , but all is fable : thus from such premises as these our rational disputing men conclude . and here i shall not ask how these men dare presume , that if there be a god who hath declar'd that he will bring such things to pass , yet he must be unable to affect them , if they cannot comprehend the manner how he does them ; or be confident they can look through those beams that come out of his hand , in which the hiding of his power is : but this i shall say to our men of reason , theirs is the most unreasonable way of arguing in the world ; to dispute against plain matters of fact , the being and the works of such and such so many ages since , and witnessed by a greater testimony then the world can shew for any other thing ; and ever since appearing in their visible and vast effects , as the conversion , suffering , faith , of the whole earth almost . now to attempt the confutation of such matter of fact by reasonings drawn from difficulties in some things which those men are witnessed to have deliver'd , or to conclude , that there can never have been any such persons in the world , because they cannot understand all that those persons taught , or possibly because they can take some occasions to buffoone on what they taught , is most ridiculous . thus history must have been false , and several known places not to have been , because the story hath been turn'd into burlesque : thus he that with the ancients cannot comprehend how it is possible that there should be antipodes , or the earth can be any thing but a plain flat , otherwise he thinks the inhabitants must fall down to heaven ; may as rationally despise all the discoveries of the earth , assure himself our constant navigations which perswade us 't is a globe inhabited on both sides , bring home from the indies nothing else but false relations , and that indeed there are no indies . i need not urge how christianity approves it self even to the reasoning of the sober part of mankind ; and the morality of it had the suffrage of the world before it self appeared : for while the evidence stands good , if the matter of fact be true , the doctrine must be true , and the commands obey'd : and to use such arguings to resell such matter of fact is just like that which zeno did attempt , namely , by subtilties to prove it was impossible there could be any motion , while another did disturb his lecture by his motion up and down the schools ; it is the same thing as to take a bowl to cut with , or the vessels of the danaid's to carry water in : for such reasonings are alike improper for that work . and indeed these arguings are not the exceptions of reason , but the struglings of mens vices against religion . and it must be impossible so many thousands would give up their bodies , rather then their bibles to the fire in dioclesian's days , because it is a book which they can find no other pleasure in but that of railling it , or helping them with subjects to be prophane upon . it must be false that christ did feed with loaves and small fishes , 'till baskets full of broken pieces did remain ; yet not so much because they know not how their eating could nourish the victuals so , and make it grow ; as because they are angry with the worker of the miracle , who forbids and upbraids the excesses of their luxury , which can easily , and does daily consume the price of that that would suffice , without miracle on single persons ; and all that when 't is drest according to the modern mode of eating well , dissolved , turned into juyces , and exalted into the elixir of the epicure , shall leave , alas ! no broken pieces for the alms-basket : this is the quarrel ; this does make the miracle impossible . and yet methinks upon the same account they should allow , that at a feast he turned so many pots of water into wine , because that seems to gratifie the thirsts of their intemperance . in fine , we do not live as men prepared or willing to be called to an account of all our doings , therefore we have no mind to rise again to give it : when we are thus minded , it is not hard to meet with difficulties that encourage the opinion that we shall not rise . which difficulties when we look into , we cannot find how it is possible we can be raised , and 't is easie then to think we cannot , that it is impossible , especially when it is our will and interest to think so ; and then it must be false whatever is in scripture that we shall . these are the processes of those that reason against christianity , such the grounds that they dispute upon : but their reasons are but sophisms of lust and interest , which will guild and paint whatever they are much in love with , and it is no wonder they find colours for it , and can think them reasons , for they always did so against present evident conviction . when moses by his miracles endeavoured to let pharaoh know who was the lord , and to persuade him to let israel go ; while god permitted the a magicians to counterfeit those miracles , it lookt like reasonable indeed that pharaoh should not be convinced ; but when they could not immitate , but did confess b the finger of the lord , and c themselves suffered those plagues which they could not either conjure up or down ; then if pharaoh will not be persuaded , 't is plain nothing but his interest , not the wonders which were brought by the magicians , were the reasons that prevailed with him ; for those were not reasons against more and greater miracles ; yet they were effectual with him to the destruction of himself and his nation . again when they who knew the mighty works christ did , and were d forewarned by him of false christs and false prophets , that would come with signs and lying wonders ; god allowing sathan leave to struggle at his last gasp , and to make a blaze when he was to fall from heaven as lightning , but far beneath the glory of his onely begotten son : when they who knew both these , chose yet to follow a barchocab , a false falling meteor , who came indeed with greater shew , and not with such strict mortifying doctrines , nor onely with the thin encouragement of after-expectations as christ did , for he gave them hopes of present temporal enjoyments ; but he did no wonder besides spitting fire ( s. jerome says ) and throwing great stones from his kn●e as from an engine , say his followers ; which yet could not scare the souldiers , neither did the roman eagles ( which were true-bred ) fear those flames he spate , but destroyed some e millions of them . now 't is evident by the comparison of the several signs that christ and this barchocab wrought , the onely reasons that gave efficacy to that sleight imposture , and did make it over-power christs mighty works , was their earthly desires and affections which christs severe doctrines could not gratifie , and therefore f they receiving not the love of the truth , but having pleasure in unrighteousness , gave themselves up to delusions to believe a lie ; yet still those delusions went for reason with them . once more tertullian challenging the heathen says , produce before your judgment-seats some , whom you will , of those who are inspired by any of your gods , when gaping ore the altar they have in its fumes ( according to their custom ) taken in the deity 'till they are great with it , & ructando conantur , while they are in travel with him , as it were , have belching throws , that they burst almost 'till they are delivered of the inspiration : while it is thus , let but any christian adjure them by the name of christ , and if the spirits that they are possest with do not presently confess that they are devils , ibidem illius christiani procacissimi sanguinem fundite , let the sawcy petulant christian lose his life . he speaks of this as a known frequent trial . and minutius felix says , their chiefest gods have been forced out of their votaries , and acknowledged they were evil spirits . now here was reason and experience ; the miracle was so evident , that tertullian braging says , do not believe it if your eyes and ears can suffer you ; and the reason was more pressing then the fact , nec enim divinitas deputanda est quae fubdita esthomini , it being most impossible that that should be a god which a man could rule and triumph over , so imperiously manage him , as with a bare command to force him from his hold , and make him shame himself so villainously before both his adorers and his enemies , as to say , he was a devil . yet the heathens still found colours to do out all this conviction ; and their old acquaintance with their gods , together with the custom of their vicious worships , had more force with them then miracle and reason . and while the christian dispossest their deities , he was himself turned out of all his own possessions ; and although he made their god confess himself a devil , yet still poor he was made to suffer as a malefactour . and 't is not strange if men now stick as closely to their vices , as those did to the gods that patronized them , and it be as hard to exorcise the devil out of their affections and practices , as it was then out of heathen votaries or temples . they are as fierce against the christian religion for their lusts sake , as those for their venus , and the very same account that made those heathen customs , or the lying wonders of false christs , or pharaoh's magicians sings , be more persuasive then the other more real miracles ; namely , because they sided with their inclinations and interests . this very account makes little difficulties ( which almighty god hath left in our religion , as he suffered signs and lying wonders heretofore , for trials ) yea , makes cavils , mere exceptions , pass for reasons most invincible , be disputed , urg'd with great concern and passion , against all those methods of conviction which god hath afforded christianity . now if this be to receive religion as a little child , 't is with the frowardness of children , when they are displeas'd or ill at ease ; who resist and quarrel with the thing that is to make them well or please them , and return the parents cares to ease and quiet them with little outrages and vexing . and do ye thus requite the lord , o foolish people and unwise ? is not he thy father that hath bought thee ? hath he not made thee and established thee ? ask thy father and he will shew thee , thy elders and they will tell thee , deut. . , . now have children any other way to know their parents , then to let their father shew them , and their elders tell them ? or should we cast off the relation and renounce all the obedience due to it , because we are not sure of it our selves ? for ought we know those may not be our parents , we have only testimony for it : thus we serve our god on that account ; and yet hath he not made thee and established thee ? as he began us , so did he not nurse and bear us in his arms , and carry us in all our weakness and difficulties , 'till he brought us up to a full strength ? 'till by a miraculous and signal providence he had establisht , settled us ? and after all these cares bestowed upon us , do we prove a generation of vipers onely , such as do requite the bowels that did bear and nourish them , by preying on them and consuming them ? or like the of-spring of a spider , who , when he hath spent himself with weaving nets , and working of them into labyrinths , to be the granaries and the defences of his brood , to catch them prey , and to secure them ; then the strongest of his young ones , when he is by these his cares establisht and grown ripe to destroy , makes those threads fatal to his parent , which he spun out of his bowels to be thread of life to him . and shall we be such children to our father that establisht us ? make all his plenties turn to poison in us , and invenome us against himself ? make his miraculous mercies furnish us for the abuse and provocation of him ? his blest providence serve only to afford us arguments against it self ; help to confute it self because it hath so prospered , doth still suffer us ? but after all this , is he not thy father that hath bought thee ? who to all his titles to us , his endearing obligations , notwithstanding our despites and provocations of them ; yet did give the life of his own son to purchase o're again the same relation to us , that we might have right to the inheritance of his kingdom : and then however we have hitherto affronted , let us be content now to be bought and hir'd , to receive that kingdom of god as his children ; for if children then heirs ; heirs of god , and joynt heirs with christ , who died to make us kings and priests to god and his father . to whom be glory , &c. a sermon preach'd in st peter's westminster on sunday , january vi . . at the consecration of the right reverend fathers in god , gilbert lord bishop of bristol , edward lord bishop of norwich , nicholas lord bishop of hereford , william lord bishop of glocester . by richard allestry d. d. canon of christ-church in oxford , and one of his majesties chaplains . london : printed by john playford , in the year . right reverend father in god , gilbert , lord bishop of london , and dean of his majesties chappel royal. my lord , when i consider with what reluctancies i appear thus in publick ; i have all reason to suspect and fear , lest this offering , which like an unwilling sacrifice was dragg'd to the altar , and which hath great defects too , will be far from propitiating either for its self or for the votary . but i must crave leave to add , that how averse soever i was to the publishing this rude discourse , i make the dedication with all possible zeal , and ready cheerfulness . for i expect your lordship to be a patron , not only to my sermon , but to my subject . such a separate eminence of virtue and of sweetness mixt together may hope to ingratiate your function , to a generation of men that will not yet know their own good , but resist mercy , and are not content to be happy . and for my self , your lordships great goodness and obligingness hath encourag'd me , not 〈◊〉 to hope that you will pardon all the miscarriages of what i now present , but also to presume to shelter it and my self under your lordships name and command , and to honour my self before the world by this address , and by assuming the relation of ▪ my lord , your lordships most humbly devoted and most faithful servant , rich. al●●stry . sermon xvi . in st peters westminster . january . . acts xiii . . the holy ghost said , separate me barnabas and saul for the work whereunto i have called them . and as they ministred to the lord and fasted , the holy ghost said , — although that ministring to god by prayer and fasting , be the indicted and appropriate acts to preface such solemnities as this ; and that not sermons , but litanies and intercessions , are the peculiar adherents of embers , and of consecrations ; and those vigorous strivings with almighty god by prayer are the birth-pangs in which fathers are born unto the church : yet since that now this sacred office is it self oppos'd , and even the mission of preachers preach'd against , and the authority that sends despis'd as antichristian , whilst separation and pretence unto the holy ghost set up themselves against the strict injunction of the holy ghost to separate ; the pulpit that otherwhiles hath fought against it , must now attone its errours , by attending on the altar , and the bold ungrounded claims of inspiration , that false teachers have usurp'd , be superseded by the voice of the holy ghost himself , who in this case becomes the preacher , and says , separate me barnabas and saul for the work whereunto i have call'd them . my text is a commission parole from heaven , in it you have , first , the person that sends it out ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the holy ghost said . secondly , the persons to whom it is directed ; imply'd in the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 separate , more particularly exprest in the foregoing words . thirdly , the thing to which they were impowr'd by the commission , or which was requir'd of them ; set down in the remaining words of the text , wherein you have . . the act injoyn'd ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , separate . . the object ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , separate me barnabas and saul . . the end for what ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a work . . the determination of that work ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the work whereunto i have called them . of these in their order : and first , i the holy ghost said . of those five things for want of which the second jewish temple sunk below the first , and its glory seem'd faint in the comparison , the chiefest was the holy ghost ; who became silent ; his oracles ceast then , and he spake no more by the prophets . a thing not only confest by the thalmudists , ( who say our rabbins have deliver'd to us , that from the time of haggai , zechary and malachy , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the holy ghost was taken away from israel ) but so notorious in experience , that when st. paul meets disciples at ephesus , acts . . and asks them if they have received the holy ghost , whether at their baptism the spirit came down upon them as he did then on others ; they answer ver . . we have not so much as heard whether there be any holy ghost , any extraordinary effusions of the spirit , whether he do come down in gifts and afflations , such as we know were usual in the first jewish temple , but have not been for a long time , and we have not yet heard they are restored , ( for of this pouring out of the holy ghost they must needs mean it , not of himself , of whom they could not doubt , nothing was more known in the jewish church . ) but as our saviour did supply the other four with all advantage , and so fulfilled the prophecy , and made the glory of that temple greater : so for the fifth , the spirit , he was restored in kind with infinate improvement , that of joel fulfill'd , i will pour out my spirit upon all flesh , for they were all baptized with the holy ghost ; baptized in rivers of living waters , which did flow out of the belly of themselves , for this he spake of the spirit , which all that believed on him should receiue joh. . . so that joel did scarce feel or fore see enough to prophesie of b this abundance , but the inundations were almost like christ's receivings , e without measure . nor were his inspirations as of old , dark and mysterious oracles , direction in rapture , where the message it self was to have another revelation , and it must be prophecy to understand as well as utter : but in the gospel his effusions run clear , and transparent as the water that expresseth them , revealing even all the unknown languages that were the conduits and conveighances ; all plain express direction , such as that of the text. now amongst all the several uses of the holy ghost for which he was pour'd out in this abundance , amongst all the designs he did engage himself in , and advance , he does not seem to have a greater agency nor to interess himself more in any , than in qualifying for , and separating to church-offices . this seems to be his great work : and indeed how can he choose but be particularly concern'd in those officer which are his own 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , his gifts ? timothy's is expresly call'd so , in each of his epistles , tim. . . tim. . . and when our saviour , ephes. , . is said to give the gifts of the holy ghost to men , it is added how , ver . . he gave some apostles , some evangelists , some pastors and teachers , for the perfecting of the saints , for the work of the ministry , namely because those gifts enabled for those offices , and all the reason in the world that he should have a special hand in giving , where himself is to be receiv'd . receive the holy ghost , that was from the beginning , and is yet the installation to them : and if we take them from their divine original , from that great pastor and bishop of our souls , who was the maker of them too , thus he was consecrated ; the spirit of the lord is upon me , therefore he hath anointed me to preach the gospel , luke . . and when he comes to ordain succession , he says , as my father sent me , so send i you : and he breathed upon them , and said , receive the holy ghost , joh. . . and after bids them tarry at jerusalem 'till they should be endued with power from above , luk. . . that is , endued with the holy spirit , act. . the present barnabas and saul were sent by his commission in the text ; and v. . and saint paul tells the elders of the churches of asia , the holy ghost made them overseers , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , act. . . timothy had his office , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by immediate designation of the holy ghost , tim. . . d clemens rhomanus saith , the apostles out of those they had converted , did ordain bishops and deacons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , having first try'd them by the holy ghost , and so taught by his revelation who should be the men . e and clemens alexandrinus says , john after his return to asia , ordain'd throughout all the regions about , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , such as were signified and design'd by the holy ghost . so that oe●●menius pronounces in the general , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the bishops that were made , they made not inconsiderately on their own heads , but such whom the spirit did command . chrysostom said as much before , and f theoplylact . nor can we doubt that he maintains his interest in this affair even at this day : but that our veni creator spiritus , come holy ghost eternal god , does call him to preside in these so concerning solemnities ; for christ , when he commission'd his apostles , assuring them , behold i am with you even to the end of the world ; which promise he performs only vicriâ spiritûs prasentiâ , by the presence of the holy ghost , who is his vicar , as tertullian expresses ; nor can the spirit be with them till then , but by making them be till then ; which being done by ordination , that ecclesiastical procreation , ( for so they derive themselves to the worlds end ; ) upon the strength of that promise we may assure our selves he does assist as truly , though not so visibly , as when he said here , separate . the ghost's concernment being thus secured , i have this one thing only to suggest ; that they who set themselves against all separation to these offices and orders , in and for which the holy ghost hath so appear'd , ( what they be i dispute not now ) they ●ight against the holy ghost , and thrust him out of that in which he hath almost signally interessed himself . and they that do intitle the spirit to this opposition , do not onely make gods kingdom divided against it self , or raise a faction in the trinity , and stir up division betwixt those three one persons ; but they set the same person against himself and make the holy spirit resist the holy ghost . you know the inference prest upon them that did this but interpretatively in the devils kingdom , and did make satan cast out satan : and is 't not here of force ? and they who make the spirit cast out the holy ghost , contrive as much as in them lies gods kingdom shall not stand . i will not parallel the guilts . those pharisees blasphemed the holy spirit in his miracles , ascribing that to beelzebub which was the immediate work of the holy ghost : ( and such indeed do sin unpardonably , because they sin irrecoverably ; for miracles being the utmost and most manifest express wherein the holy ghost exerts himself , they who can harden their understandings against them have left themselves no means of conviction , and cannot be forgiven , because they cannot be rectified or reclaimed . ) these others do blaspheme the spirit in his immediate inspirations and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ascribing to the spirit of antichrist all those offices and orders , which these gifts of the holy ghost were power'd from heaven immediately to qualifie for , and separate to ; things in which he hath as signally appeared as in his miracles : and as he made these means to convince the world , so he made those the officers of doing it , and set them to out last the other . now in the same nearness that these two guilts come up one towards the other , just to the same degree these sin the sin against the holy ghost . for the holy ghost said , separate . so i pass to the second , to those whom this injunction is directed to . and thence i do observe in general , that notwithstanding all the interest and office that the holy ghost assumes in these same separations , yet there is something left besides for man to do . although he superintend , they have a work in it : he is the vnction , but it must be apply'd by laying on of hands . i have call'd them , saith he in the text ; and yet to them that ministred , the holy ghost said , do ye separate . i do not now examin what degree and order of men they were whom the holy ghost here commissions for this office. the judgement of the antient church in this affair is enough known , by the condemnation of a aerius , and by the fate of b ischyras and colluthus : and for the present instance , in which they are call'd doctors that are bid to do it , there hath enough been said to prove 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a title of a bishop ; to which i shall only add , that it was a variation of name that stuck by them untill bede's age , in which , what bishops signified does come under no question ; for he does say , c that austin call'd together to the conference , episcopos sive doctores , the bishops or the doctors of the province . besides that there was then in antioch a bishop 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , d in the time of claudius emperour of rome , and of euodius , whom the apostle peter had ordain'd at antioch , those that before were call'd nazarenes and galileans , were call'd christians : a thing which happen'd a little before this separation in the text , as you find chap. . . but who they were that us'd to separate for every execution of these holy offices , will appear from the instances that i shall make to prove the present observation , that , besides that of the holy ghost there was an outward call : and whom soever the spirit sent , he commanded that they should have commission from men. and all my former testimonies for the holy ghost , bear witness for this too . the text is positive ; here was a congè d'estire for barnabas and saul . timothy had his office 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , be designation of the spirit , tim. . . yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with laying on of hands , ibid. yea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by the laying on of my hands , tim. . . and timothy was plac'd at ephesus , as titus also left at creet , to ordain others in the same manner ; st. paul providing for the succession of the rite and ceremony as well as of the office. and in st. clement's testimony , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; the spirit try'd , but the apostles constituted . and down as low as trajan's time , when st. john's date was almost out , his life and his commission expiring , and the churches of asia to be provided with succession , the men were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , signified by the holy ghost : but the chron. alex. saith , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he went clean throughout asia and the adjacent regions , constituting not only bishops , but others of inferiour clergie : and even in the lowest thus it was ; when the first deacons were to be made , men full of the holy ghost and wisdom were to be look'd out , act. . . but yet that did not authorize them , the holy ghost and wisdom did not make a deacon : for besides that , the apostles will appoint them over their business , ibid. and they are brought to them , and they do lay their hands upon them , v. . thus it was in those times of full effusion of the holy ghost : men always had to do in giving that commission : so that whoever pleads an order of the spirit for his office , ( although such a commission of the spirit , if he had it , would evidence it self , and if it were , it would appear , for 't was the manifestation of the spirit that was given to every man to profit withall ; yet ) if we yield him his pretensions , and let his own incitations pass for inspirements , and his strong fancie for the holy ghost , if the holy ghost did call him , who did separate him ? whom the holy ghost calls , he sends to his officers to empower ; they both work , he says , do ye separate . and here a consideration offers it self unto those holy fathers , whom the spirit makes his associates in separating men to sacred offices ; that when they set apart even to the lowest stalls of the church , they labour to perform it so that the holy ghost may be engag'd , and act along with them in the performance : separate such as they may presume the spirit hath call'd , and will own . he does not call the ignorant , or appoint blind eyes for the body of christ , or make men seers to lead into the pit . the holy spirit calls not the unclean , or the intemperate ; we know it was another fort of spirit that went into the swine : nor does he ever say , separate me those who separate themselves , the schismaticks : the spirit calls not such as break the unity of the spirit ; nor sets into the rank of higher members in christs body those who tear that body , and themselves from it : the factious , those that will not be bound neither in bonds of peace nor of obedience , but break all holy tyes , that make commotions , and rave and foam , sure 't is the legion that sends them , and not the holy ghost . he whom the spirit will call , must not be under the reputation of a vice , but should be of a good report , lest he fall into reproach , and so into the snare of the devil , tim. . . i. e. lest he fall into reproach , and then his teaching do so too , and men learn to slight or not heed the doctrines of such a one as is under scandal for his life , and so the devil get advantage over them , and do ensnare them . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . for to be to any an occasion of falling , is to be the devils snare . now christ's b fishers of men , those whom the holy ghost appoints to spread nets for the catching souls to god , their lives must not lay snares for the devil , and entangle souls in the toyls of perdition . those also that come to you out of ambition or of greediness of gain , the spirit calls not neither : he calls we see 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to a work ; so that they who seek more then they can well attend the labour of , or are qualified for the work of , they are not of his sending . but of all men the holy ghost will least deal with the simoniacal , that come not to a work , but to a market , that contract with patrons for the spirits call , or , worse than their master simon , would hire the holy spirit himself to say , separate me them : the successors of the apostles have a canonical return to these , your money perish with you . they whom the holy ghost does call must have his gifts and temper ; st. paul hath set all down to timothy and titus , and those who minister in this employment , if they will be what he hath made them , joynt commissioners with him , and his co-workers , they must order it so that he may work and act , which he does not but where he calls , nor does he call but those whom he hath qualified : and 't is of those only whom he hath call'd , that he says , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , separate . the third particular , the thing enjoyn'd ; and the holy ghost said , separate . the separateness of the functions of the clergy , the incommunicableness of their offices to persons not separated for them , is so express a doctrine both of the letter of the text , and of the holy ghost , that sure i need not to say more , though several heads of probation offer themselves : as first the condition of the callings , which does divide from the community , and sets them up above it ; and here i might tell you of c bearing rule , of d thrones , of e stars and e angels , and other words of as high sence , and yet not go out of the scripture bounds , although the dignity did not die with the scripture age , or expire with the apostles : the age as low as photius words it thus , f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . that apostolical and divine dignity , which the chief priests are acknowledged to be possest of by right of succession . styles which i could derive yet lower , and they are of a prouder sound than those the humble ears of this our age are so offended with . but these heights it may be would give ombrages ; although 't is strange that men should envy them to those , who are only exalted to them , that they may with the more advantage take them by the hands to lift them up to heaven . those nearnesses to things above do but more qualifie them to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in theoph. and to draw near to god on your behalf , that those your a angels also may see the face of your father which is in heaven , and those stars are therefore set in b christ's right hand , that they may shed a blessed influence on you from thence . the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the work and labour of the work , ( the one is the 〈◊〉 , and the other saint c paul's word ) require a whole man , and therefore a man separate : and if st. paul , one of our separated persons here , who had the fulness of the spirit , and the fulness of learning too , that was brought up in the schools , and brought up in paradise , taught by the doctors , and taught by the mouth of the lord in the third heaven , snatcht from the feet of ga●aliel to the presence of god , to have a beatifical vision of the gospel , if after all this he cry out , who is sufficient for these things ? sure they are not sufficient , who in those little intervals which their trades and necessities afford them , fall into fits and fren●ies of religion , have a sharp paroxysme of irregular convuls'd divinity , as if they were its 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , possest with their theology 'till their weariness , and not knowing what to say do exorcise them . but not to speak only to the wild fancies of this age , the scripture says of the men of these callings , they are taken from among men , and ordain'd for men in things pertaining to god. and such discriminations are evinc'd by all the expressions of a church in scripture . 't is call'd the body of christ : now the parts of a body , as where they are so separate that they divide from one another , they do not make a body , but are an execution ; so where they are not separate in a diversity of organs , for several faculties and operations , it may be a dead element , as similar bodies are , but canno● be that body which st. paul describes , cor. ▪ which is not one member , but many , ver . . and if they were all one member , where were the body ? v. . and indeed all that chapter is inspired for this argument . in christ's church 't is as impossible that every one can be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an overseer , as that every part in the body can be an eye : and the whole frame of man may be nothing else but a tongue , as well as every christian may be a preacher : and if it might , where indeed were the hearing ? as st. paul does ask . the church is also call'd a a building , and b gods house : now it is true that every christian is by st. peter call'd a lively stone , and all of them built up a spiritual house , an holy priest-hood , pet. . . and they all are a royal priest-hood , an holy nation , a peculiar separate people , vers . . yet all this is no more of privilege than is affirmed in the very same words of the jewish nation , exod. . . where yet god had his separated levites , priests and high-priests too . but sure 't is manifest enough that in this building , as in others , stones have their separate places and distinct ; every one can not bear up the corner , or be a pillar and foundation-stone ; much less can every one place it self in the ephod , assume to be one of the urim and the thummim-stones , and there break out in oracles , and give responses ; and every rubbish stone set it self in the mitre , and shine in the head ornaments , as if it were one of the precious stones of sion . in fine , ( to speak now out of metaphor , ) not only the transactions of the text , which is a precedent for men to commission such and such , but also all scripture rules direct a choice ; and where there is election , there is also dereliction , and both evince a separation : and if all the nations in the world have had their distinct officers for religion , and , as it were , to signalize the separateness of their function , in many nations they did live apart from men : the priests had their ady●a as well as the deities ; dark solitary groves were made choice of , not so much for the god , as for his officers retirement ; so that every appearance of him also was a vision , and the priest was reveal'd as well as the oracle ▪ and all this at the first to make a kind of sacred pomp for the solemnity of awfulness , ( though afterwards it often prov'd but opportunity for foul performances . ) and if to this uniform practice of the world gods attestation be set , who order'd it in his own government ; nor that as a levitical or jewish administration , but it was practised amongst his own from the beginning , and when dominions were but greater families , there were still distinct persons for the imployments of religion ; that was the office and the privilege of the c first-born : esau was call'd profane for sell●ng that d birth-right of his : ( and the word in the text here , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 separate , is the same which god does word the sanctifying the first-born for him with , exod. . . ) 't were easie to deduce all this out of all ancient jewish records . and when the practice ever since hath been the same in christ's religion ; after all this , sure nothing else but absolute defection of the notions of mankind , and blotting out all the impressions of vniversal nature and vniversal religion , or else an absolute command from heaven , could alter this establishment ; from which command we are so far , that 't is the holy ghost himself that said expresly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 separate . now this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , this separateness in function , does infer upon us a separateness in life and conversation , and they who are thus set apart from the world , must keep themselves unspotted from the world. to separate and consecrate are but two words for the same thing : separate three cities is the command in deut. . . and they sanctified three , josh. . . our offices assume them both , and all are holy orders . now separate and pure are both so primitive , and so essential notions of holy , that truly i cannot determin which of them is original , and which secondary : our consecration does challenge both ; and as we will be separate in our calling , so we must be separate in our lives , not e conforming our selves to the world , for i f have chosen you out of the world , saith christ. a torrent licence of an age must not carry us along ; an universal custom of the world must be no precedent , and can be no excuse for us to do what is irregular . we are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 separate ; and that the world does such things is no more a plea for us to do so , than that because the world is common ground , therefore the church is so too , fit to be put to all the uses of the field , or of worse places . were it a reasonable argument ; because i see that the whole country 's till'd , why should i not break up the holy places , and plow the temple ? why , so we are enclos'd for god , and separated for the uses of religion , and to preserve our selves pure for them . our saviour says that the community of christians is a city upon an hill ; and then sure the consecrated persons are the temple of that city , the separate places of it ; and then as they are most in sight ( the church is ordinarily the most visible building ) so truly he that sees one of them , it should be as if he saw an open church , where there is nothing else but holy duty , as if his life were liturgy , publick service ▪ and worship of god. hath your zeal never rose , at least your indignation , at the profane fury of this age , which never made a stop in violation of things sacred , when to its heap of other sacrileges , it added most contemptuous defilements of god's ho●●●s ; making the place that g angels met us in to worship , and god h dwelt in to l bless us there , the place appointed for the divinest mysteries of our redemption , for the celebration of christ's agonies , for the commemoration of the blessed sacrifice , the place for nothing but christ's blood , then to become the place of a most odious and insolent uncleanness ? if i had worded this more aggravatingly , it had been only to infer that then to see a consecrated person to polute himself with those black foulnesses that made hell and made fiends , is sure a sadder and a more unhappy spectacle . if an apostle become wicked , he is in our saviour's character a devil ; have i not chosen twelve , and one of you is a devil ? yea if the good saint peter do become a scandal ; tempt to that which is not good ; get thee behind me , satan . christ calls his nearest officers stars ; emblems of a great separateness those , that teach them how far their conversation should be remov'd from earth ; for they are of another orbe , heaven is the region of stars : but they are emblems of a greater purity ; there 's nothing in the world so clean as light , 't is not possible so much as to fully shine ; it may irradiate dung-hills , but they do not defile it ; you may eclipse a star but cannot spot it ; you may put o● the light , you cannot stain it . 't is a word for god's purity : only his light is glory ; and as his holiness is so separate that it is incommunicable , so his light is inaccessible ; yet sure they that are stars in christ's right hand , they do come neer , and mix their light with his ; and they of all men must be pure and holy , whom the spirit calls to that place , as he does all whom he calls to that separation that he did barnabas and saul , the persons and the next part ; separate me barnabas and saul . i intend not to make particular reflections upon these persons , although the character of barnabas be registred the . chap. v. . he was a good man , full of faith , and of the holy ghost , and the good influence that that had upon the people follows ; and much people was added to the church . and as for saul , though he began the christian persecution , and was baptiz'd in the first martyr-blood , and breath'd out threatnings , so that nothing but thunder could out-voice him , and at last was born as an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as an untimely birth , aborting through those wounds which his own hands had made in the church , and making himself a birth with ripping up her bowels ; yet this abortive prov'd the strongest birth , and 't was a miscarriage into the chiefest apostle . as he began the after-sufferings of christ in stephen ; so he fulfill'd the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and made up all that was behind , in himself , being in deaths more than those he inflicted . the sound of his preaching was louder than that at his conversion , out-voic'd the thunder ; for this went out into all lands , as if himself alone meant to execute the whole commission , preach the gospel to every creature : which he did almost , not only preaching to those places where christ was not named , without the other apostles line ; but even where the rest imploy'd themselves , he wrought as much as they , in asia as saint john , at antioch as peter ; yea and at rome too , having as much to do in their foundation : if i had said more , i could have brought the popes own seal for evidence ; where not only both are , but saint paul hath the right hand : and truly if they had had the luck to think at first of founding all their pretensions on saint paul , his care of all the churches would have born them out , as well as feed my lambs does now . but these considerations i pass ; though they would give a man that hath done mischief in the church a pattern for the measures of his future service to the church . the thing i shall concern my self in , is the solemn separation here of those who were before separated to the work of the gospel ; barnabas sent by the church of jerusalem to antioch , act. . . and paul not only separated from his mothers womb , gal. . . but chosen by express revelation , and by the laying on of ananias's hands a that so he might receive the holy ghost , qualified to b preach the gospel to the gentiles and to kings . in which work both of them had for some years ●ercised themselves . yet here is a new consecration , and they are taken up to a condition more separate and distinct from what they were before . and all those vast advantages in which these persons did excell ; the one of faith and fulness of the holy ghost , the other , besides those , of express and immediate mission from heaven ; and the most strange success their labours had been blest with , all these i say , did not qualifie them to assume these powers which the holy ghost commands another separation to enstall them in : and 't was this 〈◊〉 that call'd paul to be an c apostle , rom. . . ( as from this time he is always call'd paul , not sooner . ) nor do we find any least footsteps of their being apostles before , though barnabas were sent to antioch , yet he does not undertake what peter and john did at samaria in the very same case ; for they confirm and give the holy ghost , act. . , . but barnabas does nothing but exhort , act. . . and he and paul together preacht the word abroad , but we find nothing else they enterpriz'd : but from this time they exercise jurisdiction , settle churches , and ordain them elders in the churches , ch. . , . and ( as it does appear ) singly deriv'd these powers to others , to be exercised by them singly . to titus most expresly , tit. . . the like also to timothy , with all the other acts of jurisdiction , ( of which their epistles are the records ) particularly that of censures , which paul himself had inflicted on offenders in the churches he had planted . powers these , which by such steps and by degrees of separation an apostle himself receives , and does not execute 'till he ascend the highest , that which they have a new solemnity ordain'd from heaven to enstate them in , by a new laying on of hands , and the holy ghost himself commanding , separate . the separateness of this highest order in the church is a doctrine handed down to us both by the writings of all ages and the practices ; ( two things , which as they scarcely do concur in such a visible degree in any other things in our religion , so also when they do concur , they make and secure tradition beyond all contradiction , give it sufficient infallibility : and truly he that does refuse the evidence which such tradition gives to all the motives of believing christianity , if he be not a socinian , he must be an enthusiast , and can receive his religion only from revelation . ) now the matter of fact of this tradition is a subject for volumes , not for a discourse , and it hath filled so many , that there is nothing left unsaid , or to be said against , as to the main : and they that pick some little sayings seeming against this order out of those ancients which were themselves of it , and wrote much expresly for it , and think by those means to confute it , do the same thing with that romanist , who tore some little shreds , that look as if they favour'd some opinions of the romanists , out of the books of protestants , most of which were directly writ against the church of rome ; and putting those together went about by them to convince the world there never were any such things as protestants , but they that did profess to be so were all papists . but i will say no more then my text hath done , which evidences it not a separation only of degree , but order , by a new ceremony , and commissionating to new powers . if i would stay on words , 't is expressed here by one that speaks very great distances , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , separate , which does in scripture word the distances that the censures of the church do make , luke . . and still in the greek liturgies , when absolution is given , 't is said to be d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to free them from all curse and separation ; as if to pass into the bounds of this uncall'd , were such a thing as to leap over the censures of the church , over the line of excommunication ; and to break through this wall of separation , were to break through anathema's and curses : yea , 't is used to express the distance betwixt the lord's two hands , his right hand and his left , at the day of doom , mat. . . betwixt which hands there is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a most insuperable gulf . but these i shall urge . indeed the fathers of the church have been in these last days counted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , separate in the severest sense , cast out as the dung of the earth ; and the calling it self was under reprobation , as if it separated only to the left hand of god : but so it was with their predecessours in the text , saint paul says of himself and the rest of his order , that they were counted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as the filth of the world , and the off-scouring of all things , cor. . . and as if they were called only to ruine , and consecrated for a sacrifice , he says , the lord hath set us forth as men appointed to death , vers . . indeed since god hath pleased to own you as his churches , angels , we are not troubled if some have counted you as the off-scouring of the earth , while we know angels do relate to heaven : and let them consider how they will reprobate those to the left hand of god , whom christ calls stars in his right hand , and he is at the right hand of his father ; and while you were accounted so you did but follow them that went before in sufferings as well as office ; and to do so was part of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the work that they were separated to ; which is the next part , for the work . i shall but run this over , and reflect upon it as i pass , according as it is of persent concernment ; and first , saint paul's work was to preach the gospel , and we find him doing it from this time forward to his end. the high priest of the jews was called the angel of the lord of hosts ; of which name an heathen does give this account , that he was call'd so , because he was , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the angel or the messenger of gods commands : so diodorus siculus . and malachy gives the same reason , mal. . . he was the substitute to him upon mount sinai , and gave the law also , only without the thunder . our governours succeed into the name , they are the churches angels ; and when we hear the word from them , we have it as it were from heaven again , and we receive our law too 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by the disposition of angels . indeed the case now is not like saint paul's , the gospel then was to be first revealed to all the world , and by continual inculcating secur'd against the depravations which all the malice of the devil and the world sought to infuse , and the unskilfulness of infant christians did make them apt to entetrain : but now we are all confirm'd christians : yet truly the time is now such as did give occasion for saint paul's charge to timothy , tim. . , , . a time wherein they will not indure sound doctrine , but after their own lusts shall they heap to themselves teachers . he therefore that is in timothy's place must heap up reproofs and exhortations ; or he must heap good sound dispensers of them : such as will feed the lambs with sincere milk , not chaf'd and heated with commotion and busie restless faction ; not embitter'd with overflowings of a too-ful gall ; not sour'd with eager sharpnesses of a malicious or a dissatisfied mind ; not impoisoned with the foul tinctures of a scandalous life , nor the corrosive infusions of schismatical and turbulent opinions . he that caters thus for his flock , and provides such as by doctrine and by practice do instruct them to live quiet and peaceable lives in all godliness and honesty ; he , like the angel on mount sinai , gives the law to a nation together , preaches to his whole diocess at once , continually . the second work was praying for , and blessing them : this does begin , and close every epistle ; that he asserts of himself constantly , and 't is well known the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , gifts of those times inspir'd for this work. now thus our angels also are angels of incense , the high priests office in especial : those that did daily minister performd a service of incense too , that did accompany the prayers of the people , and sent them up in perfume ; but the high priests incense was part of the b expiation , and was the cloud that cover'd the transgressions of the people when he came with them all about him before the mercy-seat . and they who shall consider that the prayer of moses ( now moses and aaron were among the c priests , psal. . . and he was the chief d priest ) did withhold the arm of god when it was stretcht forth in fury to destroy , and did commit a violence upon the lord , such as he could not grapple with , but seems to deprecate , and fain avoid , and says , let me alone , that i may destroy them , exod. . . if thou wilt permit me , my fury shall prevail upon them , saith the arabick , but if thou pray it cannot ; therefore let go thy prayer , saith the chald. and let me alone . and they who shall consider also that his prayer did maintain a breach against the lord , when he had made one , and was coming to enter in a storm of indignation , then this made head against him , and repuls't him , psal. . . e they that consider these effects , will certainly desire the prayers and benedictions of those gods chiefest officers of blessing , those that are consecrated to bless in the name of the lord ; and will have them in love for his works sake . their third work is government , which may be some do look upon as priviledge and not as work ; the expectation and delight of their ambitions , and not the fear and burthen of their shoulders . but ambition may as rationally fly at miracles as government , and as hopefully gape after diversity of tongues , as at presiding in the church , the powers of each did come alike from heaven , and were the mere gifts of the holy ghost , f cor. . . it was so in the law ; when god went to divide part of moses burthen of government amongst the lxx , he came down and took off the spirit that was upon him , and gave it to the lxx , num. . . a work this that may have reason to supersede much of that which i first mentioned : for notwithstanding all saint paul's assistances of spirit , he does reckon that care that came upon him daily from the churches amongst his persecutions , and it summes up his catalogue of sufferings , cor. . such various necessities there are by which government is distracted , and knows not how to temper it self to them . for sometimes it must condescend : paul notwithstanding apostolical decrees made in full council that abrogated circumcision , ( as the holy ghost had declared it void before , ) yet is fain to comport so far with the violent humours of a party as to circumcise timothy , at the very same time when he delivered those decrees to the churches to keep , act. . , . yet afterwards when circumcision was lookt on as engagement to the whole g law , and to grant them that one thing , was but to teach them to ask more , and to be able to deny them nothing ; then he suffers not titus to be circumcised , nor gave place to them by submission , no not for an hour , gal. . , . thus the spirit of government is sometimes a spirit of meekness , does it work by soft yieldings , and breaks the adamant with cushions which anvils would not do : the ocean with daily billows and tides , helpt on with storms of violence , and hurried by tempests of roaring fury , assaults a rock for many ages ; and yet makes not the least impression on it , but is beat back , and made retire in empty some , in insignificant passion : when a few single drops that distil gently down upon a rock though of marble , or a small trickle of water that only wets and glides over the stone , insinuate themselves into it , and soften it so as to steal themselves a passage through it . and yet government hath a rod too , which like moses's can break the rock , and fetch a stream out of the heart of quarre ; and which must be used also : the holy spirit himself breathed tempest when he came , blew in a mighty boisterous wind : nor does he always whisper soft things , he came down first in a sound from heaven , and spoke thunder ; nor did it want lightning , the tongue was double flame . of some we knowwe must have a compassion , but others must be saved with terror , jude . . which drives me on to the last piece of their work . the censures of the church , the burthen of the keys ; which ( passing by the private use of them in voluntary penitences , and discipline upon the sick ) as they signifie publick exclusion out of the church for scandalous enormities , and re-admission into it upon repentance , have been sufficiently evinc'd to belong to the governours of the church . the exercise of these is so much their work that saint paul calls them the weapons of their spiritual warfare , by which they do cast down imaginations and every high things that exalteth it self against the knowledge of god , and bring into captivity every thought to the obedience of christ , cor. . , . a blessed victory even for the conquered ; and these the only weapons to atchieve it with . if those who sin scandalously , and will not hear the admonitions of the church , were cast out of the church ; if not religion , reputation would restrain them somewhat : not to be thought fit company for christians would surely make them proud against their vices . shame , the design'd effect of these censures , hath great pungencies , the fear of it does goad men into actions of the greatest hazard , and the most unacceptable ; such as have nothing lovely in them , but are wholly distastful . there is a sin whose face is bloody dismal , and yet because t is countenanc'd by the roysting ruffian part of the world , men will defie reason and conscience , man's and god's law , venture the ruine of all that is belov'd and dear to them in this world , and assault death , and charge and take hell by violence ; rather then be asham'd before those valiant sinners , satans hectors : and , they must ●ever come into such company if they do not go boldly on upon the sin , is of more force with them than all the indearments of this world , than all their fear of god , and death , and that which follows . now if religion could but get such countenance by the censures of the church ; and every open sinner had this certain fear , i should be turn'd out of all christian company , shall be avoided as unfit for conversation ; would it not have in some degree the like effect ? and if the motive beas much exactly , would not men be chast or sober or obedient for that very reason for which they will now be kill'd and be damn'd ? without all question saint peter's censure on the intemperate , cor. . must needs be reformation to him : 't is such a sentence to the drunkard , not to company with him , whose vice is nothing but the sauce of company ; and who does sin against his body and against his faculties and against his conscience , is sick , and is a sott , and goes to ▪ hell meerly for societies sake . now the infliction of these censures is so much the work to which church-governours are call'd by the holy ghost , that they are equally call'd by him to it and to himself ; both are alike bestow'd upon them : receive the holy ghost , whose sins ye retain they are retained , john . . and in the first derivations of this office , it was performed with severities , such as this age i doubt will not believe , and when they had no temporal sword to be auxiliary to these spiritual weapons . and now to make reflections on this is not for me to undertake , in such a state of the church as ours is ; wherein the very faults of some do give them an indemnity , who having drawn themselves out of the church , from under its authority , are also got out of the power of its censures : so children that do run away from their fathers house , they do escape the rod ; but they do not consider that withal they run away from the inheritance : and many times in those that do not do so , but stay within the family ; long intermission of the rod , and indulg'd license makes them too big and heady to be brought under discipline . and is 't not so with us ? among many of those that stay within the church , ( i know not whether i do well to say so , when of these i mean there is little other evidence of their doing so but this , that they will swear and drink of the churches side ; blessed sons of a demolished church , who think to raise their mother a temple by throwing stones at her : ) by reason of the late overthrow of government and discipline , and the consequent licences , vice hath been so nurst up , not only by an universal , barefac'd , uncorrected practice ; but by principles of liberty , that can dispute down all ecclesiastical restraints , and have set up the religion of license : that now sin is grown so outragious , as to be too strong for discipline ; nay rather than it should be set up , 't is to be feared they would endeavour to reverse all in the church , and enterprise as much in their vices quarrel , as others have done for mistaken religion . and indeed to what purpose were the censures , whose first and medicinal effect is shame , amongst men , where 't is in very many instances the only shameful thing not to be vitious ; where men stand candidates for the reputation of glorious sinners , take to themselves sins they have not committed , that are not theirs , and usurp vice ; sins and damnations hypocrites ? what work is here for discipline ? but this state wants not precedents ; the censures of the church were not only lay'd aside in the vastations of the arian heresie and persecution ; when the weapons of the churches warfare were too weak to make defence against all their cruelties and impieties : and before that in diocletian's days against the lapsi : but we find also that saint paul is forc'd to break out only in a passionate wish , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i would they were even cut off that trouble you ( cut off by excommunication he means ) gal. . . when he saw the ill humours were too spreading , and too tough also ; sedition and sehisme , wide and obstinate ; so that neither his authority could reach , nor his methods cure , but were more likely to exasperate them : then he does excommunicate them only in desire ▪ and again , cor. . . and having in a readiness to revenge all disobedience when your obedience is fulfill'd . it becomes therefore every one that hath good will for sion , to labour to fulfill his own obedience , that so the church may be empower'd to use christ's method for reforming of the rest . and thet that will not do so , must know they shall not only answer for their sins , but for refusing to be sav'd from them , that they resist all medicine , as men resolv'd that nothing shall be done towards their cure , as men that rather choose to perish , and prefer destruction . and for the seasons and degrees of putting this work into execution , wisdom must be implor'd from that spirit of wisdom that calls unto this work : the last part ; whereunto i have called them . the nature of the calling of the holy ghost is a subject that would bear a full discourse . but waving those pretensions which necessity , and inward incitation do make to be the calls of the holy ghost i shall positively set down that the call of god and of the holy ghost ; to any work or office , ( for i enquire not of his calling , to a privilege or state of favour , ) is his giving abilities and gifts qualifying for that work or office : the call immediate when the gifts were so , but mediate and ordinary , when the abilities are given in his blessing on our ordinary labours . 't is so in every sort of things , exod. . . see i have call'd bezaleel , and i have fill'd him with the spirit of god in wisdom , and in understanding , and in knowledge , and in all manner of workmanship , to devise cunning works , and to work in all manner of workmanship ; and behold i have given him aholiab , and in the hearts of all that are wise-hearted i have put wisdom , that they may make all that i have commanded thee : and he repeats the same again , chap. . . adding that he hath put in his heart that he may teach both he and aholiab ; so that giving this skill to work and teach is nam'd gods calling . so in another case , the lord does say of cyrus , i have call'd him , esay ▪ . . which he explains in the . i have holden him by my right hand to subdue nations before him , to loose the loyns of kings , i have girded him , so when isaiah saith , the lord hath call'd me from the womb , or rather says that of our saviour , isa. . . he tells you how , ver . . he form'd me and prepared me from the womb to be his servant , to bring jacob to him . and throughout the new testament , as his call to a privilege is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , his grace , in allowing such a state of favour ; so his calls to a work are his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , his gifts enabling for it . the gifts of these apostles by which they were enabled for their office , and which made up their call , are set down : those of barnabas in the fore-cited act. he was a good man , full of faith , and of the holy ghost ; and paul's call was a little extraordinary . if we look into times , we shall find reason to believe those revelations in cor. . were given to paul a little before this consecration of him in the text. that epistle was writ , saith baronius , in the second year of nero , and this separation was in the second of claudius , as may be gathered also in some measure from the famine mention'd in the th verse of the th chap. betwixt these two were fourteen years : now saith saint paul when he wrote that , he had his revelation somewhat above a . years before ; a little therefore before this solemnity . here was a call indeed , call'd up to the third heaven to receive instructions for his office , and for ought he did know , call'd out of his own body too , that he might be the fitter for it ; whether in the body or out of the body , i cannot tell , god knows , v. . and that again , v. . they whom gods spirit qualifies for consecration to separate to these diviner offices may be stil'd angels well , when they are call'd from all regards or notices of any body that belongs to them ; their gifts and graces set them above the consideration of flesh : in the entertainment of these qualifications the soul is swallowed up so , that it cannot take cognizance whether it have a body of its own , and is not sensible of that deer partner of it self , it is so onely sensible of this employment . 't is not for an apostle ( or for his successor ) to think of things below with much complacency : when these have all their uses , all their glories on , they but make pomp to dress the body ; which an apostle does not design for , nor knows whether he be concern'd at all in . he becomes something without a body , and above the earth , who for a preparative must be taken up to paradise , and call'd from all commerce and all intelligence with his own body . saint paul was call'd from heaven to preach the gospel ; but he was call'd to heaven to qualifie him for this higher separation , to an apostle and church-governour . and now you see your calling , holy fathers : and to pass by such obvious unconcerning observations as at first sight follow , that those who are not qualified are not call'd ; i shall only take notice hence of the counter-part of this call , the charge god takes upon him , when he calls to this charge ; and that is , he owns and will protect whom himself calls . 't was that he promised to the founder and god of your order ; i the lord have call'd thee , and i will hold thine hand , and i will keep thee , isai. . . and when he said of cyrus , i have call'd him , he said also , be shall make his way prosperous , isai. . . and so he shall be the way what it will ; for thus he said to jacob , i have called thee , when thou goest through the water i am with thee , and through the rivers they shall not overflow thee , isai. . , . there was experience of all this in one of the chief princes of your order ; when the apostles were scarce safe within their ship , they were so toss'd with waves and fears , yet if our lord will call him , peter is confident he shall be safe even in the sea ; lord , if it be thou , bid me come unto thee on the water , saith he ; and the lord did but call him , and he went down and walked on the water safely : as if the swelling billows did only lift themselves to meet his steps , and raise him up from sinking . and when his own doubts , which alone could , were neer drowning him , and he but call'd the lord ; immediately he stretched out his hand and caught him : he answers his call , if we answer ours ; if we obey when he says come , then will he come and save when we call to him . and so peter receiv'd no hurt , but a rebuke ; o thou of little faith , why didst thou doubt ? couldst thou imagin i would not sustein thee in the doing what i bid thee do ? in answering my call ? but why seek we experience of so old a date ? there is a more encouraging miracle in these late calls themselves . had god sustein'd the order in its offices and dignities amidst those waves that rack'd the church of late , it had been prodigy of undeserved compassion to our nation : but whenas all was sunk , to bid the sea give up what it had swallowed and consumed ; this is more than to catch a sinking peter , or to save a falling church . the work of resurrection is emphatically call'd the working of god's mighty power , and does out-sound that of his ordinary conservation . and truly 't was almost as easie to imagination , how the scattered atomes of mens dust should order themselves , and reunite , and close into one flesh ; as that the parcels of our discipline and service that were lost in such a wild confusion , and the offices buried in the rubbish of the demolisht churches , should rise again in so much order and beauty . stantia non poterant tect a probare deum . this calling of the spirit is like that when the spirit moved upon the face of the abyss ; and call'd all things out of their no-seeds there ; or like the call of the last trump . thus by the miraculous mercies of these calls god hath provided for our hopes , and warranted our faith of his protections ! yet he hath also sent us more security , hath given us a constantine , if his own be not a greater name , and more deserving of the church ; for which ( it is well known to some ) he did contrive and order , when he could neither plot nor hope for his own kingdom ; and did with passion labour a succession in your order , when he did not know how to lay designs for the succession of himself or any of his fathers house to his own crown and dignity . nor is the secular arm all your security : god himself hath set yet more guards about his consecrated ones , he hath severe things for the violaters of them : moses , the meekest man upon the earth , that in his life was never angry , but once at the rebellious ; seems very passionate in calling vengeance on those that stir against these holy offices . smite through the loins of all that rise against them , and of them that hate them , that they rise not again : the loins ( we know ) are the nest of posterity ; so that , strike through the loins , is , stab the succession , destroy at once all the posterity of them that would cut off this tribe , and hinder its succession . nor was this legal spirit ; gospel is as severe . those in saint jude that despise these governours , that do as corah and his complices did , ( who gathered themselves against moses and aaron , and said , you take too much upon you , ye sons of levi , since all the congregation is holy , every one of them , and the lord is among them , wherefore then lift you up your selves above the congregation of the lord ? words these that we are well acquainted with , and which it seems st. jude looks on as sins under the gospel : ) these perish in the gainsaying of core ; whom god would not prepare for punishment by death , but he and his accomplices went quick into it : he would not let them stay to dye , but the lord made a new thing , to shew his detestation of this sin , and the earth swallow'd it in the commission , and all that were alli'd and appertain'd to them that had an hand in it . and truly they may well expect strange recompences , who do attempt so strange a sacrilege , as to pull stars out of christ's own right hand : from whence , we have his word , that no man shall be able to pluck any ; but if they shine thence , on their orbs below , and convert many to righteousness , their light shall blaze out into glory , and they shall ever dwell at his right hand : to which right hand he that brought again from the dead the lord jesus , that great shepherd and bishop of the sheep , and set him there : he also bring you our pastors , and us your flock with you ; and set us with his sheep on his right hand . to whom with the same jesus and the holy ghost , be ascribed all blessing , honour , glory , and power , from henceforth for ever . amen . a sermon preached at hampton-court on the twenty ninth of may . being the anniversary of his sacred majesties most happy return . by richard allestry d. d. and chaplain to his majesty . london : printed by john playford , in the year . to the right honourable edward earl of clarenden , lord high chancellour of england , and chancellour of the university of oxford . my lord , to vouch your lordships commands for the publishing this discourse , i might reasonably think , would be to libel your judgment ; and the prefixing your name to it , and this mean address , would look rather like revenge than homage or obedience : if i did not know that low performances are due to the transcendency of such a subject as i then discours'd upon , and such a patron as i now dedicate to : so i lie prostrate under my great arguments , here insufficiency is art and rhetorick . and the truth is , my lord , it was not this which made me so sollicitous to avoid your injunctions , but apprehensions of the unusefulness of the discourse it self . when god's most signal methods of all sorts do not seem to have wrought much conviction ; when neither our own dismal guilts , nor miseries , nor most express miracles of deliverance have made us sensible , but after the equally stupendous thirtieth of january and twenty ninth of may , and the black time that interven'd ; we are still the same perverse untractable people ; when luxury is the retribution made for plenty , license for liberty , and atheism for religion , whil'st miracles of mercy are acknowledged only by prodigies of ingrateful disobedience : and on the other side , when factious humours swell against all laws , as they would either over-flow those mounds , or make them yield and give way to them ; when declarations and decrees , which infallible when they came only from a party of a part of a parliament , are neither of force nor esteem when they have all solemnity and obligation that just and full authority can give ; alas , what hopes of doing any thing can a weak harangue entertain ? but , my lord , since you are pleas'd to command , i give up both it and my understanding to your lordship , and the weaker the discourse is , so much the more pregnant testimony is it of the obsequiousness of . my lord , your lordships most devoted and most humble servant , rich. allestry . sermon xvii . at hampton-court may . . hosea iii. . afterward shall the children of israel return , and seek the lord their god , and david their king , and shall fear the lord and his goodness . he has said in the words before , that the children of israel shall abide many days without a king and without a prince , without a sacrifice and without an image or altar , and without an ephod and without teraphim . now when they shall have been for many years in such a state of helpless desolation , shall have no king under whose shadow they , their laws and rights , might hope for shelter ; no prince to guard them from the sad calamities of wild confusion or usurping violence ; shall have no exercises of religion to allay and soften those calamities , and give them comfort in the bearing of them ; no altar to lay hold on for security against them , or to stretch out their hands towards , for deprecation of them ; no nor a god to put an end to this sad state ; nor any means of direction what to do under it , no ephod to ask counsel at ; nor yet the pageantry , the fallacy of these , no teraphim for ephods , nor image for a god ; the same destruction having seized these and their worshippers , the people and their idols going into captivity together , and the only true god having forsaken them : now when the prophet had denounc'd this state of woe , which was to dwell with them so long as that their very expectations of deliverance should be dying , having continued threescore years and ten , a longer and more wearisome age of patience then life , he then proceeds to sweeten all by telling them of a return , and what things they shall do in it ; and they are three . first , seek the lord their god , apply themselves to his worship and obedience , and cleave to him ; for so the word is rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , lev. . . and jeremy repeating this c. . . words it , shall serve the lord their god , and david their king. which is the second thing they were to do . as the ecclesiastical state was to be setled , so the secular too upon its just foundations , religion and loyalty both running in their ancient current . thirdly , they shall fear the lord and his goodness ▪ not only tremble before him , who is the lord , that did exert his power in their destruction ; but shall much more revere his goodness , that did flow out in such plentiful miraculous expresses of deliverance . now these being not only prophecy what in that juncture they would do , nor only duties what they were to do , but also counsels and directions immediately from god what they were best to do , the only prudent and safe course according to the policies of heaven ; the direct view of these particulars in reference to that state of theirs is not an unconcerning prospect at this season , which is the anniversary of an equal return ; and therefore i shall lay them so before you , and the reflection on them in our practice shall make the application . . they shall seek the lord their god is my first part , and the lord 's prime direction for the repairing of a broken nation . neither indeed can any other course be taken ; for 'till we have found him , while he does hide his face , nothing but darkness dwells upon the land ; or if any light do break out , 't is but the kindlings of his anger : so he expresses , deut. . . th●● people will forsake me and break my covenant , then my anger shall be kindled against them , and i will forsake them , and hide my face from them , and they shall be devoured , and many evils and troubles shall befall them , so that they will say in that day , are not these evils come upon us because our god is not amongst us ? this absence is only another word for desclation : be thou instructed , o jerusalem , saith god by jeremy , c. . . lest my soul depart from thee , and i make thee desolate , a land not inhabited : as if without him there were nothing else but solitude in cities and in courts , and all were desart where he does not dwell . yea there is something beyond desolation , hos. . , . as for ephraim , their glory shall flee away like a bird from the birth and from the womb , and from the conception : though they bring up their children , yet i will bereve them that there shall not be a man , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yea wo also to them when i depart from them . and it must needs be so ; for let our state be never so calamitous , if god be not departed , there is comfort in it , and a deliverer at hand : if we are in the place of dragons , his presence will make heaven there ; and although we be covered with the shadow of death , if the light of his countenance break in , we are in glory ; and the brightness of that will soon damp and shine out the fiery trial. but if the lord depart , then there is no redemption possible ; god hath forsaken him , persecute him and take him , for there is none to deliver him , psal. . . but if there were deliverance some other way , yet the want of god's presence is an evil , such as nothing in the whole world can make good : the presence of an angel in his stead does not . when the lord said to israel , i will not go up in the midst of thee , but i will send an angel with thee , and drive out the amorite , the hittite , &c. yet when the people heard these evil tidings , they mourn●d , and man did put on his ornaments , exod. . . nay more , i shall not speak a contradiction if i shall say , that the most intimate presence of the godhead does not supply god's absence ; and such a small withdrawing of himself as may consist with being united hypostatically , was too much for him to bear , who was immanuel when he complained god was not with him : i mean our saviour on the cross. he , who although he did beseech against his cup with fervencies that did breath out in heats of bloody sweat , with agonies of prayer , yet when he fell down under it , did chearfully submit to it , saying , not my will , but thy will be done ; yet when god hides himself , he does expostulate with him , crying out , my god , my god , why hast thou forsaken me ? his god could no more forsake him , than himself could be not himself : and yet the apprehension of that which could not be was even insufferable to him , to whom nothing could be insufferable . he seems to feel a very contradiction while he but seems to feel the want of the lord's presence . such is the sad importance of god's not being with us ; and this same instant tells us what drives him away . 't was sin that he withdrew from them : christ did but take on him our guilt , and upon that the lord forsook him : god could no more endure to behold wickedness in him , than the sun could to see god suffer ; iniquity eclips'd them both , and sin did separate betwixt him and himself , and made that person who was god cry out , my god , my god , why hast thou forsaken me ? and it will do the same betwixt god and a people . isay. . , . behold , the lord's hand is not shortned that it cannot save ; nor his ear heavy that it cannot hear ; but your iniquities have separated between you and your god , and your sins have hid his face from you , that he will not hear . his face is clothed with light , we know ; but when wickedness over-spreads a people , those deeds of darkness put out the light of his countenance . his hand although it be not shortned , yet it contracts and shuts it self , not only to grasp and withhold his mercies from them , but to smite : iniquity builds such a wall of separation as does shut out omnipresence , and makes him who is every where , not be with such a people ; not be in hearing of their needs ; for when their sins do cry , no prayers can be hearkned to ; he will not hear you , saith the prophet . and that gives us the very 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the lord's departure from a people , and the manner of it . he is taking away his peace and mercies from a nation when he will hear no prayers for it ; and he declares that he will hear no prayers when he withdraws once from his house of prayer , and makes his offices to cease . the place appointed for these offices , the sanctuary , he calls , we know the tabernacle of a meeting , that is , where he would b meet his votaries , and hear and bless them ; calls it his c house ; his d dwelling place , his court , e presence , and his f throne : and if so , when he is not to be found in these , when he no longer dwels nor meets in them , we may be sure that he hath left the land . the psalmist , when he does complain men had done evil in the sanctuary , the adversaries roared in the midst of the congregations , and set up their banners there for trophies ; they broke down all the carved work thereof with axes and hammers , and had defiled the dwelling places of god's name even to the ground , and burnt up all the houses of god in the land ; he does suppose that god was then departed when they had left him no abiding place : and therefore cries out , o god wherefore art thou absent from us so long ? remember sion where thou hast dwelt . but 't is not only upon these analogies i build ; this method of departure we shall finde exactly in ezekiel's vision of that case to which my text referrs : it begins ch . . . and the glory of the god of israel , ( i. e. the shining cloud , the token of his presence in the sanctuary , ) went up from the cherub whereupon he was , to the threshold of the house , as going out ; and then vers . . he does refuse to be entreated for the land : after that ch . . . the glory went from off the threshold to the midst of the city ; and ch . . . it went from thence to the mountain without the city , and so away : and then nothing but desolation dwelt upon the land , untill the counsel of my text was followed , and they did seek the lord their god : for then the glory did return into the sanctuary just as it went away , as you may find it chap. . and having seen when and how god forsakes a people , and for what , that does direct us how to seek him , and it is thus , when men forsake those paths in which they did not only err and go astray , but did walk contrary to god , so that they did forsake each other ; and do return , walk in his ways , the ways of commandments , and return also to his church , and seek him in his house , fall low before his footstool , beg of him to meet in his tabernacle , renew his worship , and all invitations of him to return into his dwelling-place . for sure as it is in vain to seek him but in his own ways , nor can we hope to meet him but in his tabernacle of meeting ; so also scripture calls both these to seek the lord , and promises to both the finding him . to the first , deut. . , . if from thy tribulation thou shalt seek the lord thy god , thou shalt find him , if thou seek him with all thy heart , and with all thy soul , if thou turn to the lord thy god , and shalt be obedient to his voice . and the second , jer. . . speaking of this sad state to which my text relates , then shall ye call upon me , and ye shall go and pray unto me ; and i will hearken unto you , and i will be found of you , saith the lord , and i will turn away your captivity . i could produce you instances of asa making all his people swear to seek the lord : but because my text speaks of david , he shall be the great explication , as he was the practice of this duty in both senses . in the former , . psal. i have sought thy commandments above gold or precious stone ; more than that which does make and does adorn my crown , than that which furnishes all the necessities and all the pomps of royalty . and for the other , psal. . , . o god , thou art my god , early will i seek thee : my soul thirsteth for thee , my flesh longeth for thee in a dry and thirsty land where no water is : to see thy power and thy glory , as i have seen the in the sanctuary . his very words do seem to labour too , and he does seek expressions to tell us how he seeks . the hot fits of a thirsty palate that call so oft and so impetuously are in his soul ; it hath a pious fever , which cannot be allay'd but by pouring out of his soul to god in the temple , by breathing out its heats in his devotion offices . nay , more , he longs , hath that i know not whether appetite , or passion , which is not to be understood , but onely suffered ; to which all the unreasonable violences which passion can be heated into , all the defaillances nature can be opprest into , are natural ; it is the bodies extasie . now this he had towards the worship of the sanctuary ; his very flesh found rapture in those exercises , and when he was in a barren and dry land , was driven from the plenties of a court , and from the glories of a throne into a desart solitude , he found no other wants but of god's house ; did mind , pant , and long after nothing else , did neither thirst for his necessities , nor long for his own crown , but for the tabernacle only . and besides the religion of this , he had reason of state too to be thus affected ; this was the best means to engage his subjects to him and secure his throne . he knew , if by establishing god's worship , and by going with the multitude , as he did use , to the exercises of it ; if by royal example and encouragements of vertue , and by discountenancing and chastising impiety , by doing as he did profess to do , psal. . ( that directory for a court ) he could people his land with holy living , and his temple with holy worship ; he knew he should then have good subjects , loyal to him and at peace with themselves . i they will seek their god , then they will seek their king. the lord saw this dependence , and therefore counselled this course should be taken . the master of our politicks discerned it too , and therefore does advise that the first and chiefest publick cares should be about things of religion , that and the same profession of it being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the cement of communities , and the very foundation of all legislative , and indeed all power in the magistrate : and in the people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 't is a most efficacious philtre , a charm , a gordian knot of kindness . and as a jew observed of their own nation , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to have one and the same opinions of god , and not to differ in their rites from one another , breeds the best harmony in mens affections . when on the other side no obligations , though the most signal and divine , will hold them in obedience and peace , if their ambitions or interests look another way : and if at any time present advantage , or an expectation , or some passion do encline them to seek david their king ; yet the appearance of a change of interest , that expectation defeated , or a cross animosity will burst those bonds , unless religion and communion in worship help to twist them . david had had experience of this . abner knew of god's oath to david that after saul he should be king over all israel ; but he was otherwise concerned , and therefore he made ishbosheth king , maintained a long and sore war even against what he knew god was engaged to bring about , and made himself strong for the house of saul , sam. , , ch . but when a quarrel happened betwixt ishbosheth and him , then , so do god to abner and more also , except as the lord hath sworn to david , even so i do to him , to set up the throne of david over israel and over judah . and he sent messengers to him saying , whose is the land ? make but thy league with me , c. . , , , . do but look forward , and you find when abner was cut off , and ishbosheth was slain , and israel had no leader , then they came to david , saying , behold we are thy bone and thy flesh , and the lord said to thee , thou shalt feed my people israel , c. . , . they knew all that before , yet would not let him do it , 'till they had no other leader . nay , when they had done that , by absalom's insinuations ( who in a way of treacherous pitty did instill dislikes against the government , and did remonstrate in good wishes , as some men do in prayers , c. . , . ) they were all drawn into rebellion against this david , and made him flie out of the land , and became subjects to that absalom . when he was dead indeed they speak of bringing back the king , c. . . and when his own judah had done it , quarrell'd , ver . . because that their advice was not first had : and though judah had nothing but their service , for , have we eaten at all of the kings cost , or hath he given us any gift ? say they , v. . yet israel in angry , because he came not back upon their score , for they forsooth have ten parts in him , v. . and yet the next day every man of israel went after him that said , we have no part in david , sheba a man of belial , ch . . . thus no allegiance , no tie however sacred and divine will hold them who follow not upon god's score . nay at the last , because that re●oboam would not ease the taxes , all israel cry out , what portion have we in david ? see to thine own house , david . and to make this secession perpetual ( which all the former did not prove ) jeroboam did use no other policy , but to change the worship and the priests : he knew he should divide their hearts and nations for ever , when he had altered once the service and the officers ; and if he could but keep them from seeking god at jerusalem , he was secure they would not seek david their king. and so it proved . now the lord to prevent divisions had provided so far for uniformity in his worship , that he required a single unity ; and that it might be but in one manner , he let it be but in one place . and truly , when men once depart from uniformity , what measures can they set themselves of changing ? what shall confine or put shores to them ? what principle can they proceed upon which shall engage them to stay any where ? and why may not divisions be as infinite as mens fancies ? and though , when those are but in circumstantial things , those who are strong , and know them to be such , are no otherwise concerned to contend for them than on authorities behalf , ( to which every change is a convulsion fit . ) and on the account of decency , and of compliance with the universal church : yet when others do dogmatize , and put conscience in the not doing them , and stand at such a distance from them as to chuse schism , disobedience , and sedition rather , and therefore must needs look upon damnation in them ; these differences make as great a gulf and chasm as that which does divide dives from abraham's bosom . it is one god , one faith , one worship makes hearts one . hands lifted up together in the temple they will joyn and clasp : and so religion does fulfil its name à religando , binds prince and subjects all together ; and they who thus do seek the lord their god , will also seek david their king , god's next direction , and my second part . . and here three things offer themselves , a king , their king , and david their king. i am not here to read a lecture of state-policy upon a vie of governments ; why seek a king , not any other sort of government ; and why their king , one that already was so by the right of succession , not whom addresses or election should make so . and though i think , 't were easie to demonstrate only monarchy had ever a divine or natural original , and that elective monarchy is most unsafe and burthensome , full of dangerous and uneasie consequences ; and this so much to sight , that choice for the most part bounds it self , proves but a ceremony of succession : yet this i need not do , for i am dealing with the jews , who had god's judgment in the case , and his appointment too ; and to me that is argument enough . and when god hath declar'd , for the transgressions of a land many are the princes thereof ; many at once , as in a common-wealth , or many several families successively , ( for so god reckons also one or many ; 't is still , we see , david their king , while 't is in david's line , and so the king does truly never die , while his race lives . ) if either of these many be gods punishment , for the sins of a land ; i will not say that they who love the many princes love the transgressions which god plagues so ; but i will say , they who do chuse that which god call his plague , that quarrel for his vengeance , and with great strife and hazard take his indignation by force , i can but pity them in their own opinions and enjoyments : but , o my soul , enter not thou into their counsels . as for seeking their king , i shall content my self with that which calvin says upon the words ; nam aliter verè & ex animo deum quaerere non potuit , quin se etiam subjiceret legitimo imperio cui subjectus erat : for they could not otherwise truly and with all their heart seek god , except they did subject themselves to his government to whom they did of right belong as subjects . and i shall add that they who do forsake their king , will soon forsake their god. a the rabbines say it more severely of israel that they at once rejected three things , the kingdom of the house of david , and the kingdom of heaven , and the sanctuary . and truly , if we do consult that state from the beginning , we shall find that when they were without their king , they always were without their god. moses was the first king in jeshurun , and he was only gone into the mount for forty days , and they set up a golden calf ; they make themselves a god if they want him whom the lord makes so , as he does the magistrate : if they have not a prince , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , living image of god , then they must have an idol . when moses his next successor was dead , we read that the man micah had an house of gods , and consecrated one of his sons to be his priest : and truly he might make his priest who made his deities . and the account of this is given , in those days there was no king in israel , jud. . , . the very same is said , ch . . . to preface the idolatry of the tribe of dan ▪ there was no heir of restraint , as it is worded ver . . it seems , to curb impiety is the princes inheritance , which 'till it be supprest , he hath not what he is heir to . but vice will know no boundaries if there be no king , whose sword is the only mound and fence against it : for if we read on there , , , . ch . we shall find those dismal tragedies of lust and war , the one of which did sin to death the levites wife ; the other , besides . slain of them who had a righteous cause , and whom god did bid fight , destroyed also a tribe in israel : these all sprang from the same occasion , for so the story closes it , in those days there was no king in israel , ch . . . just upon this ; when god in their necessities did raise them judges , that is , kings , read all their story , you will find to almost every several judge there did succeed a several idolatry : god still complaining , the children of israel did evil again after the death of such an one , 'till he raised them another . those . years being devided all betwixt their princes and their idols . after them jeroboam , he that made the great secession of that people from their prince , hath got no other character from god but this , the b man that did make israel to sin , at once against god and against their king. yea upon this account they are reckon'd by god to sin after both their idolatry and state were ended , when their calves and their kingdom were destroyed . ezek. . , . the lord does bid the prophet lie on his left side days , to bear the iniquity of israel according to the number of the years of their iniquity . but this was more then the years of their state , which were only , years indeed there were betwixt the falling off of the ten tribes , and the destruction of jerusalem by the king of babel ; but those ten tribes were gone , their kingdom perfectly destroy'd above years before : but their iniquity was not , it seems , that does outlive their state , so long as that god's temple , that king's house did stand from which they did divide . as if seditious men and schismaticks sin longer then they are , even while those are whom they do sin against in separating from . 't is true , there was an ahaz and manasseh in the house of david , but hezekiah and josiah did succeed . mischief did not appear entail'd on monarchy , as 't is upon rebellion and having no king. it does appear their kings were guards also to god and his religion , the great defenders of his faith and worship . god and the prince for the most part stood and fell together : therefore st. paul did afterwards advise to pray for kings , that we might live in godliness and honesty ; and still they were the same who sought the lord their god , and david their king. but why david their king ? for could his kingdom disappear and be to seek ; of whom the lord had said , i have sworn once by my holiness , i will not fail david ? psal. . and his throne therefore was as sure as god is holy . but yet the lord had said to the people of israel , if ye do wickedly , ye shall be destroyed both you and your king. there are other sins besides rebellion and treason that murder kings and governments . those that support their ills by their dependencies , and use great shadows for a shelter to rapacity , oppression , or licences , or any crying wickedness ; those prove traitors to majesty and themselves , strike at the root of that under which they took covert , fell that and crush themselves . national vices have all treason in them , and every combination in such sins is a conspiracy . if universal practice palliate them , we do not see their stain in may be , think them slight ; but their complexion is purple : common blood is not deep enough to colour them , they die themselves in that that 's sacred . nay these do seem to spread contagion to god , as if they would not let the lord be holy , nor suffer that to be which he swore by his holyness should be : for the psalmist cries out , where are thy old loving kindnesses which thou swarest unto david ? but sure some of god's oaths will stand ; if not those of his kindness , those will by which he swears the ruine of such sinners , and god that is holy will be sanctified in judgment upon them . yea , upon more then the offenders , for the guilty themselves are not a sacrifice equal to such piacular ofences . innocent majesty must bleed for them too ; if you do wickedly , you shall be destroy'd both you and your king. thus when god would remove judah out of his sight , good josiah must fall ; and the same makes them be to seek david their king. but how david their king , when 't was zorobabel ? for with theodoret and others i conclude he must be meant the first literal importance of the words . it was the custom of most nations from some great eminent prince to name all the succession , so at once to suggest his excellencies to his followers , and to make his glory live . now without doubt david was heroe enough for this , and his valour alone sufficient to ground the like practice upon . and though we do not find that done , yet we do find his piety and his uprightness made the standard by which that of his successors is meted . of one 't is said , he walked in the ways of david his father , of another , he did that which was right in the sight of the lord , but not like unto david his father . and because david went aside , and was upright with an exceptation , once therefore it is said , the lord was with jehoshaphat , because he walked in the first ways of his father david . but besides this , his very name is given to two , zorobabel , and the messiah ; both which were to be the restorers of their people : the one from sin and hell , to re-establish the kingdom of heaven it self ; the other to deliver his people from babel , and to repair a broken nation and demolish'd temple . and for this work god bids them seek david their king. the ways from babel to jerusalem , from the confusion of a people to a city that is at unity in it self , the city of god where he appears in perfect beauty , and where the throne of the house of david is , must be the first ways of david : in those he walk'd to sion , and did invest his people in god's promises , the whole land of canaan . in those zorobabel brought them back to that land and sion . and in these our messiah leads us to mount sion that is above , to the celestial jerusalem ; does build an universal church and heaven it self . and all that have the like to do must walk in those first ways , fulfil that part of david , and must copy christ. such the repairers of great breaches must be : these are the ways to settle thrones , the only ways in which we may find the goodness of the lord ; which to fear is the third direction , and my last part . they shall fear the lord and his goodness . . that israel who came but now out of the furnace should fear the lord whose wrath did kindle it , whose justice they had found such a consuming fire as to make the temple it self a sacrifice , and the whole nation a burnt-offering , is reasonable to expect : but when his goodness had repair'd all this , to require them to fear that , does seem hard . that that goodness which when it is once apprehended does commit a rape upon our faculties , and being tasted melts the heart , and causes dissolution of soul through swoons of complacency , that this should be received with dread and trembling , is most strange . indeed the psalmist says , there is mercy with god that he may be feared ; for where there not , we should grow desperate ▪ but how to fear those mercies is not easie . 't is true , when god made his goodness pass fore moses , shewed him the glory of it , as he says , in those mo●● comfortable attributes , the sight of which is beatifick vision , exod. . , &c. the lord , the lord god , merciful and gracious , long-suffering , and abundant in goodness and truth , keeping mercy for thousands , forgiving iniquity , transgression and sin ; if that which follows there be part of it , and that will by no means clear the guilty , visiting the iniquity of the fathers upon the children unto the third or fourth generation ; if this be one ray of the glory of goodness , if it dart out such beams , alas , 't is as devouring as the lake of fire , his very goodness stabs whole successions at once , and the guilty may tremble at it for themselves and their posterity . but if those words do mean as we translate those very words , jer. . . i will not leave thee altogether unpunish'd , yet will not utterly cut off , not make a full end of the guilty , when i visit iniquities upon the children , but will leave them a remnant still ; then there is nothing dreadful in it , but those very visitations have kindness in them , and his rod comforts , and this issue of his goodness also is not terrible but lovely . to fear god's goodness therefore is to revere it , to entertain it with a pious astonishment , acknowledging themselves unworthy of the crums of it , especially not daring to provoke it by surfeiting , or by presuming on it , or by abusing it to serve ill ends , or any other than god sent it for , those of piety and obedience : not to comply with which , is to defeat god's kindness , and the designs of it . if when they sought the lord , he was found of them , and came to his dwelling place only to be forc'd thence again by their abominations ; if when his goodness had restor'd all to them , they had david their king but to conspire against , an altar onely to pollute , and a temple to separate from , as manasses the priest , sanballat's son in-law , with his accomplices did do ; this were both to affront and to renounce that goodness , which above all things they must dread the doing : for if this be offended too , ruine is irreversible ; there is no other attribute in god a sinner can fly to with any hope . his holiness cannot behold iniquity , his justice speaks nothing but condemnation to guilt , his power without kindness is but omnipotent destruction ; but if we have his goodness on our side , we have an advocate in his own bosom that will bear up against the rest , for his mercy is over all his attributes as well as works : but if this also be exasperated , and kindness grow severe , there is no refuge in the lord , no shadow of him to take sanctuary under ; for there is nothing to allay the anger of his comp●ssion and bounty . this sure is the extreamest terrour , we are to dread his kindness more than his severity and wrath ; we have an antidote , a buckler against those , but none against the other if it be provok'd ; and if the heats of love take fire and rise into indignation , 't is unquenchable flame and everlasting burning . therefore when god hath done all things that he can do or they can wish , then most of all they must fear the lord and his goodness . my text and i have spoke all this while to the jews : nor do i know whether i need to address any other way , all this did so directly point at us . the glories of this day need not the foil of those calamities from which this day redeem'd , to set them off ; or you may read them in my prophet here , and our own guilts will make too sad a comment on his text , who were more barbarous assyrians to our selves . we also were without a prince and without sacrifice , had neither king , nor church , nor offices , because we our selves had destroy'd them , and that we might not have them had engag'd or covenanted against them ; ty'd to our miseries so , that without perjury we could neither be without them , nor yet have them . as we had broke through all our sacred oaths to invade and usurp calamity and guilt , so neither could we repent without breach of vows , if this were not enough to make us be without a god too , then to drive him away we had defil'd his dwelling places to the ground , and by his ancient gifts of remove he was certainly gone . there was indeed exceeding much religion among us , yet , god knows , almost none at all , while christianity was crumbled into so many , so minute professions , that 't was divided into little nothings , and even loft in a crowd of it self ; while each man was a church , every single professor was a whole multitude of sects . and in this tumult , this riot of faiths , if the son of man should have come , could he have found any faith in the land ? vertue was out of countenance and practice , while prosperous and happy villany usurped its name ; while loyalty , and conscience of oaths , and duty were most unpardonable crimes , to which nothing but ruine was an equal punishment ; and all those guilts that make the last times perillous , blasphemy , disobedience , truce-breakings and treasons , schisms and rebellions , with all their dismal consequences and appendages , ( for these are not single , personal crimes , these have a politick capacity ) all these did not onely walk in the dress of piety , and under holy masks , but were themselves the very form of godliness , by which 't was constituted and distinguished , the signature of a party of saints , the constellation of their graces : and on the other side , the detestation of such hypocrisie made others libertines and atheists ; while seeing men such holy counterfeits , so violent in acting , and equally engag'd for every false religion , made them conclude there was none true , or in earnest . and all this was because we were without our king ; for 't was the onely interest of all those usurpations that were , to contrive and preserve it thus . and when we had roll'd thus through every form of government , addrest to each , mov'd every stone , and rais'd each stone to the top of the mount , but every one still tumbled down again , and ours like sisyphus's labour was like to have no end , onely restless and various calamity ; necessity then counsell'd us , and we applied to god's directions in the text , i know not whether in his method , but it is plain we did seek david our king. and my heart is towards the governours of isral , that offer'd themselves willingly among the people : bless ye the lord : yea , thou o lord , bless them . may all the blessings which this was the birth-day of , all that my text encloses , all the goodness of the lord , be the sure portion of them and their families ; may they see the king in his beauty , and peace upon israel , and may their names be blest in their posterities for evermore . we sought him with the violent impatiencies of necessitous and furious desires , and our eyes , that had even fail'd with looking for him , did even fail with looking on him , as impotent and as unsatisfied in our fruitions as expectations ; and he was entertain'd with as many tears as pray'd for ; as one whom not our interests alone , but out guilts had endear'd to us , and our tears : he was as necessary to us as repentance , as without whom it was impossible for us to repent and return from those impieties to him , of usurping his rights , of exiling , of murthering him by wants , because we could not do it by the axe or sword ; without him 't was impossible for us to give over the committing these ; and the tears that did welcome him were one of our best lavers to wash off that blood that we had pull'd upon our selves . one endear'd also to us by god's most miraculous preservations of him for us : we cannot look upon his life but as the issue of prodigious bounty , snatch'd by immediate providence out of the gaping jaws of tyrannous , usurping , murtherous malice , merely to keep him for our needs , and for this day : one whom god had train'd up and manag'd for us , just as he did prepare david their king , at thirty years of age to take possession of that crown which god had given him by samuel about twelve years before ; and in those years to prepare him for canaan by a wilderness , to harden him with discipline , that so the luxuries and the effeminacies of a court might not emasculate and melt him ; by constant watches , cares and business to make him equal for , habituated to , careful of and affected with the business of a kingdom ; and by constraining him to dwell in mesech , with aliens to his religion , to teach him to be constant to his own , and to love sion . and hath he not prepared our david so for us ? and we hope hath prepared for him too the first days of david , having no sheba in the field , not achitophel in the councel , nor an abiathar in the temple , not in that temple which himself hath rais'd , god having made him instrument of that which he would not let david do , building his house , and furnishing it with all its offices , and making it fit for god to meet us in ; when we do seek him also , which was the other perquisite of our condition . there never was so much pretence of seeking god as in those late days of his absence from us ; and it should seem indeed we knew not where to find him , we took such several ways to seek him . but if god did not look down from heaven then as he did psal. . to see if any did understand and seek after god , should he not then have found it here as there ? they are altogether gone out of the way ; their throat is an open sepulcher , with their tongues have they deceived , the poison of asps is under their lips , their mouth is full of cursing and bitterness , their feet are swift to shed blood : destruction and unhappiness is in their ways , and the way of peace have they not known ; there is no fear of god before their eyes : they eat up my people as it were bread ; and , which is worse in these then them , they even then call upon god ; as if they craved a blessing from the lord upon that meal that did devour his people , and when they did seek god , they meant to find a prey . yet where were any others that did seek him ? or that do cleave to him now ? the schismatick does not seek god , who shuns the place where he appears , and meets , and dwells ; nor does he cleave to god who tears himself off from the lord's body . mark such as cause divisions , saith s. paul , and avoid them : and if all christians must avoid them , then i am sure god is not with them . the other schismaticks that divide from the world by cutting off the world from them ; do they seek god that are diverted by so many saints and angels ? that terminte divinest worship in a creature ? or do they cleave to god , when their devotion embraceth stocks and stones ? or did they seek god for the purpose of my text , who did not seek david their king , but did apply themselves to several foreign princes , and to others which they hoped would set up their golden calf ? incendiaries , that make fires and raise commotions , these are farr from god ; for the lord was not in the fire , or in the earth-quake , but in the still small voice , in the soft whispers of peace and love . the atheist , he that says in his heart there is no god , will not seek god , you may be sure ; nor does he care to seek david his king , who is equally well under all governments that will allow his licences , and who hath no religion to tie him to any . if he at all disliked the former , it was upon reasons of burthen , or of pride , or libertinism : so much religion , though counterfeit , was a reproach to him , and the face of such strictness was uneasie to him . these are so far from seeking god , that god says these did drive him out of israel , ezek. . . and then when that hath so long been the wit , that it is now the complexion of the age , and they who thought fit to shew their not being hypocrites by license , and ( to give it an easie word ) by droll●ry in sacred things , have now made nothing to be sacred to them ; how shall the lord dwell among such ? they are enough to exercise god out of a nation . the hypocrite also , for all his fasts and prayers never did seek god , for he is but a whited sepulcher , our saviour says . now who would seek the living god among the dead ? the lord of life sure is not to be found in graves . golgotha was a place to crucifie him in , not worship him : he takes not in the air of funeral vaults for incense ; it was a demoniack that used to be among the tombs . the subtle , false , and faithless men that walk in mazes , never shall meet god : these are the windings and the tracts of the old serpent , and they lead only to his habitation . they that do climb as if they meant to find god on his own throne , that follow christ up to a pinnacle of the temple , or to the top of that exceeding high mount , whence they can over-look the glories of the world , and pick and chuse , these do not go to seek christ there : it is the devil that does carry up thither , upon his own designs . nor is it possible to seek the lord in the ways that lead to the strange womans house , for her house is the way to hell , solomon says , ( and he did know ; ) nay more , her steps take hold on hell , seise on those everlasting burnings which her foul heats kindle and begin . in a word , they that seek their own , that turn all meerly to their advantage , they cannot seek god too , he will not be joynt god with mammon . and then where are the men that sought him ? that did retrive him to us ? or with whom does he dwell ? if he be not among us , we do in vain flatter our selves in our prosperity and peace , gawd it in all our bright appearances . have we not seen the sun rise with a glory of day about him , and mounting in his strength chase away all the little receptacles and recesses of the night , not leave a cloud to shelter the least relicks of her darkness , or any spot to chequer or to fleck the countenance of day ? when strait a small handful of vapor rais'd by that sun it self , did creep upon his face , and by little and little getting strengh be-dasht his shine , and pour'd out as full streams of storm as he had done of light ; 'till it even put out the day , and shed a night upon the earth in spight of him ? so may prosperity it self , if the lord and his blessing be not in it , raise that which will soon overcast and benight the most glorious condition of a nation . that wine which now makes your hearts glad , may prove like that which did commit the centa●res , and the lapithae , first kindle lusts , then wars , and at last onely fill a cup of trembling and astonishment ; and that oyl that does make you chearful countenances , may make your paths slippery , and nourish flames that will devour and ruine all . but god , who is found of them that seek him not , nay who himself sought the lost sheep and carried him , when with his straying he was wearied into impossibility of a return , as also sought , and found , and brought together us and our great shepherd : for this is the lords doing , and it is marvellous in our eyes . these ways of his also are so past finding out , that we may well conclude they are the meer foot-steps of his incomprehensible goodness , and we have onely now to fear that goodness . but give me leave to say , those that despise his goodness , do not fear it ; and they whom it does not lead to repentance , do despise it . s. paul says , rom. . . despisest thou the riches of his goodness , and forbearance , and long-sufferance , not knowing that the goodness of the lord leads thee to repentance ? and now , o lord , what sort of men among us hath thy goodness wrought upon , and made repent ? those whom it was directed to convince , and came on purpose to , to prove by their own onely argument they had of providential miracles , they were not in the right , but that destruction and misery were in their ways ; yet these chuse rather to deny their own conclusions , and resist gods goodness , then to be convinced and repent : for we have seen them as bold martyrs to their sin as ever any to religion , signalize their resolv'd impenitence with chearful suffering , as if the fire they were condemn'd to were that triumphal chariot , in which the prophet mounted up to heaven . others that did not go so far in condemnation nor guilt as they , and therefore think they have no reason to repent of that , do they repent of what they did contribute to it ? of those that lifted up their hands to swear and fight , how many are there that have made them fall , and smite their own thigh , saying , what have i done ? do not all rather justifie as far as they themselves proceeded ? and if all that were well , why do not we repent of our allegiance and loyalty ? if all that were well , what hath thy goodness done , o lord , that hath reverst it all ? and for the rest , those that do not partake the plenties of thy goodness , murmur and repine at it ; are discontent at having what they pray'd for , what they would have died for . those that have been partakers of it , have turned it into wantonness , have made it furnish them for base unworthy practices ; such as have not the generosity of vice , have not a noble , manly wickedness , are poltron sins ; have made it raise a cry on the faithfullest party , the best cause , and the purest church in the world. while we have debauched gods own best attribute , made his goodness procure for our most wicked or self-ends ; and the face of things is so vicious in every order and degree and sex , that — but the confession is onely fit for litanies , and we have need to make the burthen of ours be , lord , give us some afflictions again , send out thy indignation , for we do fear thy goodness , it hath almost undone us ; and truly , where it does not better , it is the most fearful of gods attributes or plagues , for it does harden there . st. paul says so in the forecited place ; and origen does prove this very thing did harden pharaohs heart , indulgence was his induration . now induration is the being put into hell upon the earth : there is the same impenitence in both , and judgment is pronounced already on the hardned , and the life they lead is , but the interval betwixt the sentence and the execution , and all their sunshine of prosperity , is but kindled brimstone , onely without the stench . and then to make the treasures of gods bounty be treasures of wrath to us ! to make his kindness , his long-suffering ; that is st. peter says , salvation , condemn us , his very goodness be hell to us ! but sure so great a goodness as this we have tasted , cannot have such deadly issues ; and it was great indeed , so perfectly miraculous in such strange and continued successes , resisting our contrivances and our sins too , overcoming all opposition of our vices , and our own policies , that do not comport with it , and in despight of all still doing us good ; it was fatality of goodness . now sure that which is so victorious will not be worsted by us . but oh! have we not reason so much more to fear the goodness ? the greater and more undeserved it is , the more suspicious it is : as if it were the last blaze of the candle of the lord , when its light gasps ; its flash of shine before it do go out , the dying struggles and extream efforts of goodness , to see if at the last any thing can be wrought by it . and if we did consider how some men manage the present goodness , make use of this time of it , and take , and catch , we would believe they did fear the departure of it : but yet it is in our power to fix it here . if we repent , gods gifts then are without repentance , but one of us must change : bring piety and vertue into countenance and fashion , and god will dwell among us . nay st. paul says , goodness to thee if thou continue in his goodness : if we our selves do not forsake it , and renounce it , not fear it so as to flie from it , but with the fears of sinking men , that catch and grasp , lay fast dead hold upon it , if , as god promises , he so put his fear in our hearts , that we never depart from it , fear that hath love in it , and is as unitive as that , then it shall never depart from us ; but we shall see the goodness of the lord , in the land of the living , and shall be taken thence to the eternal fulness of it . this day shall be the birth-day of immortal life , the entring on a kingdom that cannot be moved . a crown thus beautified , is a crown of glory here , and shall add weight and splendor to the crown hereafter : a church thus furnished , is a church triumphant in this world , and such a government is the kingdom of heaven upon earth ; and then we shall all reign with him who is the king of kings , and who washed us in his blood , to make us kings and priests to god and his father . to whom be glory and dominion for ever . amen . sermon xviii . at christ's-church in oxford on st steven's day . math . v. . but i say unto you , love your enemies , bless them that curse you , do good to them that hate you , and pray for them that despitefully use you , and persecute you . i need no artifice to tie this subject and this day together . the saint whose memory we celebrate was the martyr of this text : and 't is impossible to keep the feast but by a resolution of obeying these commands , you being call'd together on this day to beseech god to grant that you by the example of this first martyr st. stephen , who pray'd for his murderers , may learn to love your enemies , and pray for them that despitefully use you , and persecute you . a strange command in an age , in which we scarcely can find men that love their friends , nor any thing but that which serves their interests or pleasures , that indeed love nothing but themselves ; nor is it onely injury that works their hate and enmity , but difference in opinion divides hearts , and men are never to be reconcil'd that have not the same mind in every thing ; as if one heaven should not hold them that have not one judgment in all things , we see that one church cannot hold them , and they that have but one same god , one redeemer and saviour , one holy spirit of suplication , cannot agree yet in one prayer to him , though they have but one same thing to pray for to him : will not meet in their worship because they do not in some sentiments ; and 't is no wonder all christ's reasonings and upbraidings , all the advantages he does propose to them that love , the shames he casts on them that do not , by putting them out of his train into the condemnation of publicans ; 't is no wonder all this does not work with them whom their own sufferings and black calamities will not convince . there is not one of us but knows that thus our miseries began but few years since , and yet we that have suffered for and by our divisions , whose quarrels wounded the whole nation and our selves , who have wept so much bloud at once to vent and to bewail our differences , are still as full of the same animosities as ever , and want nothing but opportunity to confound all again , religion and our selves : and in the name of god what did christ mean when he prescrib'd this precept ? when he disputed ? prest it thus ? or what do christians mean when they do break and tear this precept and themselves ? though i be far from any hopes to reconcile our parties , ( as by gods help i shall ever be from making any , ) yet i will offer an expedient to make them not so noxious ; namely , if they will keep the differences of their judgments from breaking out into their affections and actions . and though while meekness and obedience to governours , and the whole constellation of gospel-graces , do not seem to shine so fair as man's own reputation , or humor , or possibly some strict opinion which they have own'd , and the shew of holiness that glitters in it , while 't is thus , i say , we cannot look any party will yield , all do or will believe themselves to be in the right ; yet i will give them leave to think so , and my prescription shall concern them equally although they be ; and by addressing my discourse to them that are so really , i shall conclude more forcibly them that are not , who ere they be ; for sure i am none can be more in the right than those whom christ lays this injunction upon , than his disciples and apostles , as relating to those that would be their enemies as such : yet 't is to them he speaks here ; i say unto you , love your enemies , &c. the words contain a duty prescrib'd , and the authority prescribing it : the prescription and the authority in these words , i say unto you , the duty in the rest : where it is set down . in general : love your enemies , and that to be consider'd under a double prospect : . as it is plac't in opposition to somthing that was before indulg'd the jews , or presum'd so to be by them ; signified here by the particle but ; and then as it stands by it self , in its own positive importance : love your enemies . and secondly , this duty is particulariz'd in several exercises of the act commanded , love , in relation to several sorts of the objects of that act , enemies : as . those that curse you , you must bless : . those that hate you , you must do good to : . those that use you despitefully and persecute you , you must pray for . these i shall treat of in their given order , beginning with the general duty , and viewing that at once in both the lights that it doth stand in , that one may clear and fortifie the other . but i say unto you , love your enemies . of all the points of christian religion those which did most stagger the faith of some , and check their acceptation of it , or adherence to it , ( saith marcellinus writing to st. austin ) were these ; the incarnation of our lord : the meanest of his miracles , which they thought the works of apollonius equall'd ; and thirdly , the prescriptions in the text , it seems they lookt upon these duties as the mysteries of practice ; that spoke as loud a contradiction to their active principles and inclinations , as the other appear'd to do so , those of speculation and discourse , a god made flesh , and flesh and bloud made so lame and passive , sweetned so , being alike impossible to their belief : as if no flesh could certainly be so , except that of which god was made , and the word incarnate onely could fulfill , these words here in my text : they lookt upon this as a much-more mighty work than any of his miracles ; as if 't were easier to snatch one out of the arms of fate from the embraces of the grave , than to receive an enemy into ones own : as if christ had done more when he pray'd for his crucifiers then when he pray'd lazarus out of his grave : for their magicians , they say , vied miracles with him , but none of their religions or gods did ever aim at this prescription , ut quae sit propria bonitas nostra ; saith tertullian ; this being a sort of piety peculiar to the christians . nor did they onely think it unpracticable , but unreasonable ; as carrying opposition to all government , to the prosperity and peace of every polity ; for he that does require that i shall have no return of injuries , but for a wrong , makes me in debt a kindness , not onely supersedes judiciary proceedings , but does secure rapine by law , and encourage it by reward ; and truly if it were impossible for him that does affect a person to dislike his evil actions , and to desire he may have condigne punishment , such as by gospel-measures may be satisfaction equal to his fault , and warning to himself and others , these men had reason : but if a father can at once love and correct his child ; if when i am with indignation displeas'd at my offences against god , and by severities revenge them on my self , i do then love my self most passionately ; and if i can pray with all the vigour of my soul for that false traytor-bosom-enemy , my flesh , while it lies goading me to sin , and with temptation persecuting me to everlasting death , then no reason of state , or of my own requires i should not do all these acts of kindness to my adversary . in that thou hast an exact pattern for thy enmity to them that wrong thee , and thou shalt hate thine enemy as thy self , is a most perfect gospel-rule : that being most cons●●●nt with and directive of this duty , love your enemies . but yet there is so great a difference indeed betwixt this act here and its object ( enemy being constituted such by enmity , that is aversion and hate ) that love , and that seem strangely coupled , things that can be put together onely for a contest , just as heat and cold , to weaken one another , that both the love and enmity , may be refracted into a luke-warmhess . therefore i shall divide them , handling love first by it self , viewing the import of that as it is sincere , lest the enemy appearing with it , make it shrink into a very slender duty : and having done that , secondly , see whether an others enmity ; and thirdly , whether enmity with that appropriation here , your enemies , can take off from the obligation of that duty , love. now love shews fairest to our purposes in those dresses which s. paul presents her in , cor. . . and . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. . and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; v. . it suffers long , if not the damage , yet the malice of repeated injuries , as knowing it is bound to forgive 'till a times times : and 't is not easily provok't , not apt for sudden violent heats , instantly all one fire , quick as lightning . such heats are from another passion ; which though sometimes they do but flash and die , yet oft they have their thunder-bolt , and most what do fore-run a storm : whereas the heats of charity are calm as sun-shine , such as do not consume , but cherish : for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the same verse , love is kind and gracious , full of humanity : this vertue is a kind of universal friendship , hath nothing of reserv'd , morose or sour an humour , that makes solitude in the midst of society , and makes men onely their own company , their rule , and scope ; and such a person aristotle says must be either a god , who can enjoy nothing beside himself , is his own blessed and immortal entertainment , or a wild beast whose nature is unsociable because 't is savage , whereas love is a pious complaisance to all , 't is condescention too ; for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the . v. does not think any thing unseemly , how contemptible soever , nor unworthy of him ; so he may do his neighbour good ; he will debase himself to meanest offices to work a real kindness . thus christ , because he lov'd his own , knowing the father had given all things into his hand , he took a towel , and girded himself , and put water in a basin and washt his disciples feest , making the lowest act of servitude be his expression , and our example : that is but slender charity that will keep state , heaven could not unite majesty and love : but to exercise this , god did descend from glory into the extremity of meanness . 't is bowels that express compassion , and tender kindness ; now those we know of all parts of the body are employed in the most low ignoble offices ; and to such love condescends , where 't is true . again , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it cover all ; the naked with a garment , and the deformed , the leprous sinner with a covering too ; for b charity covers a multitude of sins , hides his own wrong from his own eyes ; this love too like that in the poets , cannot see , yea covers all that is no fit for light , suffers onely the graces to be naked near him , and not to name all , which you may find there , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ver . believeth all things , however incompatible to love , and to be wise have been accounted , yet this love is s. james his wisdom that came down from heaven , cap. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 interpret any thing to the most favourable sense , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , easie to ●●persuaded , still believes the best , and where it cannot , yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hopes the best : affection while it lives cannot despair , for then it must deposite its desires , which are onely the warmth of love , and 'till it die cool not , but if all do not answer hopes , yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he does wait for it , is not discourag'd with relapses and the repetitions of injuries , but still expects , and suffers all the contradictions of spite and wrong . now if all these acts and the many other there are essential to love and all be under obligation ; and s. paul says there , they are so much duty that without these performances all faith and all graces profit nothing : the preaching rhetorick of men and angels would be nothing else but tinkling , and working miracles , but shewing tricks . it follows then these acts must necessarily have a certain object , there must be some body that we are bound to love thus : and if that object be or neighbour ( as that is most sure ) 't is clear my neighbours injury , or hate or enmity to me , cannot take off nor yet diminish in the least that obligation i have to all those acts , but i must love him though he be mine enemy in every of those instances . for it is plain , his having wrong'd me does not make him cease to be my neighbour ; nay more , that enmity does formally dispose and qualifie my neighbour for the object of my love : and many of its acts cannot relate but to a man that injures me ; it must be in respect to provocations that love is said to cool into such a temper as is not easily provokt ; for men are not provokt with kindnesses . i cannot suffer any thing but wrong , nor suffer long except there be continuation and frequency of wrongs . nor is it possible i should forgive unless it be offences done against me . and so for divers of the rest : now it were strange the enemy should supersede the obligation of the duty , which cannot be a duty but in order to an enemy ; that injury should give me a release , from doing that which i can neverr have cause or occasion to do but in the case of injury ; that i should have leave not to obey the command for that meer reason which alone maks it possible to obey it , and which alone makes the command : whereas indeed because i must needs love in these expresses , therefore he must needs be my enemy whom i must love . but if he be without all provocation very unjustly so , if his hate be his sin , so that he hath offended god too in it , may i not then espouse gods quarrel thus farr , not to love his enemy if i must mine own , not to love the injurious , the sinner ? vice certainly is the most hateful thing that is , and therefore it must needs render the subject not to be belov'd ; accordingly 't is said , that the ungodly and his ungodliness are both alike hateful unto god , wis. . . and david does comply with god in this , psalm . do not i hate them , o lord , that hate thee ? yea i hate them with perfect hatred , i count them mine enemies . and when i reflect on mine under this notion , or if mine be such as set themselves against religion and the peace and quietness of the church , am i bound to love them ? if so , then i may be allow'd to do it with a little regret sure . but yet if we consider how these in the text are designated by that appropriation , your enemies , which means those that hate you , my disciples , those that in the last words of my text , will persecute you even for your being mine ; and yet those they are bid to love , we may conclude in the next place we may not hate our enemies as sinners : nor yet does enmity with god , his church , or his religion qualifie a person for our aversation or mischiefs . i except here apostacy and utter obduration in it ; a state that incapacitates for mercy , and by consequence for love and kindness . there is a sin which s. john would not say that we should pray for , and the church thought that there was such a sinner , i●dian , but as to less degrees , they that are suppos'd to persecute disciples , and in doing so persecute christ himself , may well be granted sinners , enemies to god and christianity ; but yet says he , i say unto you , love these your enemies . tertullian understood this so , and writing to the governour of carthage , who threatned all the christians of that province with excision , that he might persuade him from his purpose , thus began his proposals : we do not write as fearing for our selves , or dreading any thing that we are like to suffer , for we did enter our religion on the condition of suffering , we covenanted to endure , and staked our lives when we began our profession ; but 't is for you we fear , for you our enemies , whom our religion does command us to love and to do good to . and though we must hate vice , and do our best to root out infidelity and atheism , destroy profaneness , irreligion and heresie and schism : these are fit objects for the zeals of hate , and for the feavers of our passion , and if our enemies be such we may meetly endeavour they may have appropriate restraints , yet not to exercise the acts of charity and kindness to them we have no allowance : no sins can make it lawful for us to ruine , or not to do good to the sinners . in fine the onely persons that the jews pretended to have ground to hate were enemies , and enemies , indeed to their religion , the idolatrous gentile-world , therefore that being now forbid to us , there is not sort of men , nor any man whom it is lawful for a christian not to love ; and all the reasons urg'd here by our saviour , do prove , that all mankind whether good or bad is the object of a christians love : because god does good to all , his methods of mercies are universal ; he makes his clouds drop fatness even upon them that consume the encrease on their lusts , and sacrifice it to their riots , making their belly be their god : he gives abundance of his good things unto those that love them onely as they advantage vanity and sin , and that turn gods-store into provision for vice and for destruction . he gives gold to them that make gold their idol , and bestows large portions of earth on them that are children of hell , and them who for the pleasures of that earth despise his heaven . yea , the whole order of things does teach us this , the creatures do service to the whole kind , they acknowledge the man , and not the countrey-man and friend ; but alike the rich and poor , the good and grateful , the wicked and ungrateful too . the sun does not collect his rays and shed more day to gild the gaudy and gay person whose cloaths and jewels will reflect his light , return him as much almost as he sends , and vie brightness with him , than he does to the poor dark , sordid rags that even damp his beams : he sheds the same unpall'd day even on those men that draw such streams of bloud as with their mists endeavour to put out or stain his shine : the ayr gives breath to them that putrifie it , as well as those that send it out a perfume . yea the cretures of sense and , perception do not yet discriminate their lords , but with that same indifference serve all : the oxe knows his owner , and the ass his master , not his religion , not his vertues ; and then as there is something in man , as man which god is kind to ; somthing in man , as man for which the creatures serve ; so there is somthing in man , as he is man which we must love , and consequently we must love every man. and 'till thou hast found one so much a monster that no creature will fear or obey , and such a one as god will shew no kindness to at all , will not let his sun shine , or his rain rain upon , but while as others are in goshen , sets him in the storm and dark of egypt , 'till then , i say , thou hast not found a person whom thou mayst not love , no though he be thine enemy in mind , and thought , indeed , for if he curse thee , thou must bless , and must do good to him which hates thee , which are the particular expresses to the love in the text , the first of which is , bless them that curse you . bless being here oppos'd to curse , must signifie wish well to them that wish you evil : though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , also do import speak well of , as that is oppos'd to railing , . pet. . . not rendring railing for railing , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but contrariwise blessing . and both are the duty of this place , which does intend that all sorts of loving words should be the christians returns to the offences of the tongue , whether by curse or contumely . and truly when i do consider how the other way , the rendring like for like , and giving him that does wish or speak evil as good language as he brings , is so far from all shadow of compensation , that there is really a loss of honour in those dismal imprecating words , the anger that does belch them out , does swell and stretch and rack the passion , blushes at it self , the malice drinks those spirits up which it lurks in , and the envy that snake , sucks all the blood away , leaves nothing but its own pale venom in the stead : in a word , the very essence of impatience is vexation and fret ; and then that men should call that recompence for suffering which is it self a present agony , and hath no prospect of any after good , that they should satisfie themselves in that does make that bold assertion of the romanist , who says that those in hell do will and love their being there not strange at all , for indeed there is one and the same reason of both , that in the paroxysm of a passion , whensoever a man is seiz'd by an affection with violence ( as they in hell are always , and those that speak evil are for the present , ) he does for that time love , cherish and pursue the affection : and in good earnest , if so be that men can please themselves in the extreme impatience of a fruitless choler , it looks like demonstration , that the damn'd may please themselves in their damnation ; as to that part of it , that which tears the soul , the rage of its own passions when they are loose and unmuzzel'd , and the more because we have good reason to believe theirs are the very passions we are now upon , envy , and hate , and shame ; and they do vent themselves in the same manner too , in blasphemy and curses ; and differ nothing , but that their's are endless , and then let such men please themselves in the returns of calumny and imprecations , we will allow them the delights of hell in doing so , and they do tast those very onely satisfactions that the fiends do in their torments , and much good may they do them . 't is true then what the psalmist says , that he who thus delights in cursing , it shall enter into his bowels like water , and like oyl into his bones ; like pleasure and refreshment , like water to allay his passionate heats , and oyl to make him chearful after his vexation : for so indeed the venting of his curses seems to do ; but alas if to powre them out do make them enter into him , into his bowels and his bones , his most substantial parts , and his most necessary inwards ; if it leave nothing there but curse , poyson instead of marrow in the bones , and in the bowels fiery indignation for water , if this be the effect , then if you do resolve not to obey the text and will not love your enemy , yet for your own sakes , out of self-love do not execute your enemies ill wishes on your selves , and in meer spite to him make all his maledictions come to pass upon you , but that blessing may not be far from you , bless them that curse you , do good to them that hate you , the next part . do good . if to do good , mean onely those acts of charity that are under general precept , relieve necessities , help in needs , and the like ; then it is plain anothers hate to me takes not away my obligation , unless it take away his wants , and the wrongs he hath done me do not render me not bound to succour him , unless it put him in a state that needs no succour . for if thine enemy hunger , thou must feed him , if he thirst , give him drink , rom. . . yea , though his hatred be to thy religion : do good to all , the scripture says , and the father porrigat manum jupiter & accipiet : if the heathen idols that have mouths indeed , but as they cannot speak , so neither can they eat , if they , i say , could hunger , and did ask , i would feed them , and i would give their god , that is the devil if he wanted . but if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie do kindness and favours , be good , as that means bountiful and full of courtesies and grace , be more than merciful by rule and general command . which the gospel calls righteous , ( and truly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in tim. . . does mean a work of excellency , in a state of virtue without precept ) and if it be here so too , enmity seems to have advantage above friendship in the gospel , and brings kindness under an obligation ; graces and favours that in their notation and essence imploy the being free , yet are not so to hatred , which hath by christs law just pretences to them . i will not be too positive in my affirmings , yet from the words will offer this , that if a kindness lye before me , and i have no reason to deny it a man , but this because he hates me , i must not , deny it him , and if christs reasonings do inforce the other it will cunclude this too . for if we must relieve the wants of them that hate us , that we may be children of our father , who does so , upon the same account we must be good and kind too to them , for he is , and he will scarce prove a true lawful issue of this father , who is in this unlike to him that tries and owns his progeny by these resemblances . so that whatever strength of argument there is in one , the other hath it . and truly we have reason to believe that there is more then motive in it , when first christ hath set this principle both to himself and us , with what measure you meet , it shall be measured to you again , matt. . . as if the lord had brought himself into that law of justice with us men , whatsoever ye would that others should do to you , do you also to them : and it be also , whatsoever ye would that god should do unto you , do ye also to others ; and secondly , when he practiseth just as the rates we do , for with the froward god learns frowardness , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and is kind to the kind , so ps. . . recals a grace from him that would not do one , matt. . from . nay thirdly , when he gives us leave to beg his kindnesses , but just in the proportion we do ours , forgive as we forgives , we ask no more , and praying so , we undertake to have endeavoured thus ; assure god that we practise so , and upon that score beg . now he that will forgive to the bounds of necessity , but never into favour , there he will stay his hand , will so much serve his turn from god ? and can he be content with such a portion ? take heed , o severe man , what thou dost ask , when thou dost put up this petition . as thou shouldest say , i knew that notwithstanding we offend god constantly , yet besides all the mercies of his covenant , ( and that 's a covenant of grace ) his kindness too is over all his works ; he does not only furnish our necessities , but serves our pleasures and our fancies , prevents us with the blessings of his goodness , and watches over us , and waits to be kind to us in the rescues of his providence , and beyond these gives us means of salvation more than barely sufficient , the plenties of his grace , the five and ten talents , the expresses of his temporal spiritual and eternal favours towards them that provoke him , are as immense and as innumerable as their guilts , but all these i shall rather part with , then be good and do favours to him that is mine enenmy ; i will nevr have any kindness for that man that hates me , nor do beg any of thee , o lord. and wouldest thou say all this to god , if it were put in words at length in thy petition ? or dost thou think thou dost not say as much in praying so ? and thou that makest so ill requests for thy own self , how wilt thou pray for them that despitefully use thee and persecute thee ? which is the last particular command . pray for them that despitefully use you and persecute you . as in this character of enemies , christ hath not left out any thing that does express hostility , hating in heart , cursing in word , and persecution in deed , and which to some is more provoking than a persecution , despiteful usage ; ( for persecution may make them serious , and look at their demerits , the other only stirs their spleen and gall ) all which , all that an enemy can speak , or wish , or do , must be no bar to our affection : so to express the unfeignedness of that , he hath not left out any exercise of love , we must speak well of them , but that a crafty passion may do , and blessing may be but more plausible and cunning hatred : we must therefore also do good to them , but this a generous pride may do , as knowing it more glorious to raise up a distressed adversary , then to trample on him whem he is down , and to make him my creature rather then my footstool : all this i may do therefore yet love nothing but my vanity or my designs : but when i take my enemy into my closet and into my heart , give him a share in the petitions of my soul , divide the aims and interests of my devotion to him , and make my prayers concern'd in the forgiveness of his sins as of my own , there 's nothing but obedience to my saviour , and the love of my enemy can make a man do this . and truly 't is a piece of kindness that is as necessary for our selves , as those that injure us . for them it is very necessary for persecution , or despightful usage , offending god , as by a disobedience to his precept ; so also by the sufferings it does inflict on man , to forgive or require which that man hath right : god does not use to put the injur'd person by this right , or by its paramont authority assume to pardon the mans part of the wrong , but does retain the sin till that either in deed or desire do satisfied for , or remitted , there being 'till then an obstruction to gods forgiveness , for 'till then the man hath not repented ; but when the fufferer does pray for him , in doing so he pleads that that obstruction is remov'd , that his part is remitted , and so leaves no bar in the way to that pardon which he begs for him of god , and which that bar being gone , the lord is us'd to grant with all advantage , the prayers of our martyr , in the seventh of the acts , are a demonstration , to which the fathers say the church did owe not only her deliverance from all the violent intentions of saul , but all that christianity which st. paul planted ; the dying voice of that petition . a lord , lay not this sin to their charge , was answered by that b voyce from heaven , which converted saul in his career of fury : one prayer for a persecutor , puts an end to persecution , & si stephanus non or asset & ecclesia non habuiesset paulum . jobs miserable comforters , whose visits prov'd afflictions to him , could not a tone themselves to god by their burnt offerings , but job must pray for them . chr. . seven bullocks and seven rams cannot expiate , but one petition from the sufferer will do it ; for him i will accept , saith god , and he accepted him , not for them only , but for himself , for the lord turned the captivity of job , when he prayed for them . vers . . these intercessions speed sooner then direct supplications , and such a petition is heard to our selves , when 't is made for others . and reason good , for such requests lay the condition of our pardon before god , making evidence of our performance , and they cry , for we forgive , and so call for pardon . and to encourage this procedure , our saviour before he did commend his own spirit into the hand of his father , he commended his executioners to the mercies of his father ; our martyr did not so indeed , but first pray'd for himself , lord jesus receive my spirit , acts. . . but though heaven opening he saw that jesus standing at the right hand of god , as ready to receive it , yet his spirit would not leave his body so , yet made him live yet to endure more stoning from his persecutors , for whom he had not pray'd yet , but when he once fell on his knees , not beaten down by their storm , but his charity , and pray'd , lord lay not this sin to their charge , when he had said so he fell asleep , v. . his spirit taken hence as it were osculo pacis , though by the most violent death , and he lies down in a perpetual rest and peace , that thus lies down in love. these are requests to breath out a soul into heaven in , and heaven it self did open to receive that soul that came so wafred . and now we are at the top of christ's mount , the highest and the steepest point of christianity , which view with that ●o which our martyrs spirit did ascend : for it makes perfect as our heavenly father is perfect ; it sets our heads within those higher and untroubled regions , wherein there are no meteor-fires , the flame of passion cannot wing it thither , for he that is above the power of injury , discontent , cannot look up to him , it is with him as in the upper orbs , where there is only harmony and shine , all is peace and love , the state of heaven it self . now as it does happen to them that look down from great heights , every object below is dwarf'd : and if the distance of the prospect be as great as that from heaven to earth , they tell us this whole globe would be but like a spot , all being swallowed in it self ; so if from this great height of duty , we should look down upon the world of christianity , would it not almost wholly disappear and vanish ? something like a dark spot of it you may perchance behold , stain'd and discolour'd with the blood of christians , which their constant quarrels shed : some it may be dye that blood in colours of religion , their animosity is christened zeal , they kill only for sacrifice , thus they interpret and fulfill christs precepts , this they call holy love , as if christ when he bid his disciples take no staves with them , meant they should carry swords ; as if the love he had commanded we should have for them that are in errour ( if our enemies be so indeed ) were but to murder them forsooth out of their errours . next for the kindnesses that christians do to those that hate them , or have disoblig'd them , they are god knows so little , that no perspective can shew them from this height we are upon : and yet 't is not for want of light we cannot see them , 't is very rare men do those things in the dark ; for if they do not blazon them themselves , the enemy whom they oblige , must do it . the distance also is too great to hear the prayers that are made for those that treat men with despiteful usage ; perhaps it is because they are put up in secret ; bur then what means the yelling of those curses ? that ill language that is banded to and fro ? while none will be behind in the returns of these ; how far soever we are off , like thunder these are heard : and thence you may behold them also tearing christs wounds wider to mouth their swelling passion ; we may see their anger redden with his blood , and themselves spitting out that blood by imprecations at the face of him that did provoke them ; we may see them raking hell to word these prayers , sending themselves thither in wishes , that they may express them with more horrour . the hatreds and revenges which men act on them that have offended them ( hates that seldom ever dye 'till themselves do , which the frost of the grave onely cools , yea , many times they are rak'd up , and keep their heat in the ashes , live in the grave , and are as long liv'd as the families , which for the most part is more careful and tenacious of them than of their inheritance . ) the executions of these are often writ in characters legible at utmost distance ; in this mount of the lord they may be seen , but where now are the christians of my text and of this day ? there 's no appearance of them in the face of the whole globe of our profession ; nay worse , it is scarce possible they should appear , the duties of loving enemies , of returning affronts with kindnesses , these are banisht thence ; other virtues are practic'd down , but these are scorn'd and quarrel'd down . 't is become a base thing and not to be endur'd to be a christian in these instances : see pride and passions swoln up to an height , which christ's mount cannot reach , and which he must not level by his precepts : for since he was not pleas'd to consider how inconsistent in this last age of the world his rules would be with those of honour , and in making his laws , took no care of the reputation of a gentleman , 't is fit his laws should give way to the constitutions ' of some hectors , and he must bear the violation of them : and all this must be reasonable too . good god! what prodigy of age is this , when christ the lord cannot be competent to judge either of right , of honour , or of realon ? when to be like god , and to be perfect as our father in heaven is perfect , is to be most fordid and unworthy of a gentleman ? and in the name of god these men that are too great for virtue , that brave out religion , and will needs give rules to god , what rank do they intend up stand in at gods judgment seat on the last day ? lord god! grant us to stand among the week , on that hand with the sheep , and those that are too poor in spirit to defy their enemies and thy commands : for however the ●eek maketh himself a prey , and is so far from enjoying the promise of inheriting the earth , that the virtue is sacrce allow'd to sojourn in the earth , as if it had breath'd it's last in this our martyrs prayer , took it's flight with his spirit , and those stones that flew him were the monument of loving enemies , of praying for those that persecute and murder ; and such charity were not to be found among us any more , yet sure i am these charitable persons shall enjoy the friendship and the glories of that lover , that did bless , do good to , pray , and dye for enemies ; and these meek men shall reign with the lord , who was stain , and is worthy to receive power , and riches , and wisdom , and strength , and honour , and glory , and blessing , all which be ascribed to him , and to the father of all mercies , the god of consolation , and to the spirit of love , now and for evermore . finis . notes, typically marginal, from the original text notes for div a -e * john . , . a hil. l. . de trin●t . p. , . clemens al. strom. . p. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . vid. justin. mart. ad diognetum p. . athanas . ad serapionem tom . . p. . edit . par. . c justin. ex trogo l. . diod. sicul. l. . st●abo l. . plin. . tac. hist. . joseph . contra apionem mentions many others . d exod. , , , . chapters . e exod. . . f exod. . . deut. . . g exod. . . h exod. . . i num. . . . , . k num. . . . l exod. . m jossh . . . n josh. . . o num. . . num. . . p jer. . , . q isa. . . . . & . . r dan. . . &c. s tac. an. l. . t vid. raim . martin . pugfid p. . c. . u celsus apud orig. l. . julian . cyril . contra ipsum . orig●n . contra cels. l. . c. . x mat. . mar. . luc. . y mat. . mar. . luc. . z mat. . mar. . luc. . a mar . luc . b john . c luc. . d ma● . . mar. . luc. . john . e mat. . mar. . f mat. . mar. . luc. . g john . h mat. . mar. . luc. . i mar. . mar. . john . k mat. . mar. . luc. . john . l ●hlegen apud origen . con●ra cels. l. . p. ● . euseb. ad olyn . ● . ann . 〈◊〉 lop . & georg. syncd thall●s apud african vid. scal. ammad . ad euseb. chron. p. ad ann . . etiam vide just. mart. p. . & p. . & tertull. a●pol . c. . & de isto terrae motu agere tacitum & plin. l. . c. . scribit oros. m mat. ● . mar. . luc. . john . n mar. . . o luc. . . p v. . q v. . r v. , , . s john . t john . u mat. . . mar. . x cor. . . y luc. . . acts . . . z acts . . luc. . ● . a acts . , , . b luc. . . c cor. . . d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 suidas in voce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e whence eusebius says l. . eccl. hist. c. . they at rome not thinking it enough to have heard the gospel once 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not being contented with the preaching of the heavenly doctrine while it was but an unwritten doctrine , earnestly entreat st mark , that he would leave in writing with them a monument of that doctrine which had bin delivered to them by preaching . nor did they give over till they had prevail'd ; which when st peter knew by revelation of the h. g. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being extremly pleas'd with that desire and their earnestness in it , he approv'd it , and appointed it to be read in their assembly . f euseb. l. . c. . g l. . epist. . h just. mart. dial cum tryph. judaeo p. , , . iren. l. . c. , . i excerpt . ex quadrat . apolog. ad hadrianum apud euseb. l. . c. . k just. mart. apol. . p. . l iren. l. . c. . m just. mart. apol. . eccl. smyrnens . apud euseb. l. . c. . ecclesiarum viennen . & lugdun . comment . de passiene martyr . suorum apud euseb. l. . c. . & niceph. l. . & . n orig. contra cels. l. . p. . & p. . tertul ▪ apol. c. . o niceph. l. . c. . p v. euseb. l. . & . fere integros de sev. spartian . & tertul. de decio s. cypr. q euseb. l. . c. . ● . . niceph. l. . c. . euseb. l. . ● . . &c. . sulp. sev. l. . oros. l. . c. . ignatii patr. antioch . literas apud scalig. de emend . temp . l. . p. . spond . ad annum . n. . luke . . r ego quidem etiamsi non semel sed saepe id in sacris moniment is scriptum extaret , non id circo tamen ita rem prorsus se habere crederem . socin . de jesu chr. servatore parte . c. . operum tom . . p. . s john . . t . john . . the father , the word , and the holy ghost , and these three are one . . the spirit , and the water , and the blood , and these three agree in one . u heb. . , , . x psal. . , , . y the reasonableness of this supposition might be demonstrated if there were any need of it . z l. . de sanct. beatit . c. . a psal. . . b psal. . . c psal. . . d concil . tom . . p. . e sigon . de regno ital. ad annum . l. . p. . f sigon . de regno ital. ad annum . l. . p. . g leonis imperium respuerunt , ac solenni sacramento se pontificis vitam siatumque in perpeluum defensuros , atque ejus in omnibus rebus autoritati obtemperaturos jurarunt . ita roma remanusque ducatus à graecis ad romanum pontificem pervenit . sigon de regno ital. ad anmum . l. . p. . h cor. . . . . . . i v. . . . . k basil. mag. in reg . brevier . interrog . . tom. . p. . theodor. & oecumen . in locum &c. and the commentary under st ambrose's name makes these who in the church of corinth would use an unknowntongue in their sacred offices , ( against whom st paul directs his speech , & takes occasion for that which he saies in this chap. ) converted hebrews ; who would it should seem perform the service or at least some parts of it in the christian assemblies , as they had bin don of old in the synagogues , in the hebrew tongue , which the corinthians understood nor , against which st paul disputes . l conc. tom . . p. . m mat. . . n cor. . . o yet the council of trent sess. . c. . can. . pronounces anathema to all those that shall say those words do this , quoting them also in the margin out of this place cor. . did not constitute priests , and ordaine that they should offer the body and blood of christ. edit . col. agrip. anno . p cor. . . q vsser . de christ. eccl. success . c. . §. . r c. . §. . s spicileg . tom . . p. . t cap. . u ordennance de mess●eurs les vicaires generaux de monseigneur l'eminentiss●me cardinal de retz archevesque de paris , which is in the th page of the extrait du procez verbal de l'assemblée general du clergé de france , tenuë à paris en l'année . x p. . of that extrait . y ibid. p. . & p. . z p. . a p. . les enfans de nostre mere ent pris les armes contre nous , ●ls la vont attaquer ●usques dans la sanctuaire , des mysteres de son espou● pour les prostituer . b ibid. p. . c p. . and the same bull is printed in the index of prohibited books set out by the command of alex. . at rome . p. . d missale praefatum gallico idiomate conscriptum vel in posterum alias quomodolibet conscribendum & evulgandum perpetuo damnamus , reprobamus , & interdicimus , ejusque impressioonem , lectionem & retentionem universis & singulis utrinsque sexus christi fidelibus , cujuscunque gradus , ordinis , conditionis existant , sub poena excommunicationis latae sententiae ipso jure incurrendae perpetuo prohibemus : mandantes quod statim quicunque illud habuerint , vel in futurum quodcunque habebunt realiter & cum effectis exhibeant & tradant locorum ordinariis vel inquisitoribus , qui nulla interposita mora , exemplaria igne comburant , & comburi faciant . e ●igh . . de hier . eccl. f eccius . g figh . de hier . l. . c. fol. . h idem ●igh . i vide chemn . examen de s. can. p. . k peres de tradit . par . assert . . l lam. . . m job . . n pet. . . o jer. . . p john . . compard with c. . . notes for div a -e a de baptismo cap. . b ibid. de poeuit . c. . praesertim . c vid. menard . not . ad creg . s. p. . . d epist. . ad pammach . c. . e siric . ad himer . tarrac●n . c. . f tertull. de poenit. c. . & de bapt. vid. menard . p. . g pet. . . h psal. . . i see just. m. p. . k pet. . . l epist. , & . m vide nicet . in orat. m greg. nazian . tom. . p. . mihi . n nicet . in greg. naz. orat. . n. . p. . tom. . o de symb. ad catech. l. . c. . tom . pag. . p de antiqu. bapt. ritibus l. . c. . q catech. . mystagog . r de pudicit . c. . p. . s de poenit. c. . t epist. . ad bonifacium . u see deut. . v. , . x d apol. pag. . y plin. epist. ad trajan . notes for div a -e a lib. . c. . * acts . . b exod. . , . c ezech. . . d cor. : . e isaiah . . f sam. . . notes for div a -e a jud. lev. b pet. . . c cor. . . d cor. . , . e chap. . f matth. . . g jesuits catech . l. . c. . h proceed . q. i proceed . r. k acts . , &c. l hebr. . . m see martyrol . on christmas day . niceph . l. . c. . n psal. . . . . o hab. . . p john . . q ester . . r cap. . , . s l. . de jure belli c. . §. . t concerning the rights of the church in a christian sate p. . * macc. . , . u nomine christiano deleto , qui remp , evertebant superstitione christiana ubique deleta , & cultu deorum propagate , grut. inscrip . p. . x at●n . ep. ad s●●it . pag. , , . y see grotius de jure belli l. c. . §. . constantius z pet. . a neh . . notes for div a -e a rom. . . a tim. . . b tim. . . c jer. . . d john . . e isaiah . . f matth. . , . g psalm . . h ecclesiasticus . . i esaiah . . notes for div a -e a sam. . . b luke . . c hebr. . , . d see cypr. l. . test. ad quirinum c. . e matt. . . f psal. . . g matt. . . h cor. . . notes for div a -e a cor. . , . * cor. . . b james . . c rev. . . d rev. . . e ephes. . . f mark . . g matt. . . h heb. . . i cor. . . k heb . . l exod. . . l matt. . . m luke . . n matt. . . o cor. . , . p rev. . . q rom. . . r matt. . . s gen. . . t rom. . . u gen. . , . notes for div a -e a isaiah . . b jer. . . c matt. . . d psalm . . d jer. . . cap. . . cap. . . e james . . f hosea . . g exod. . . notes for div a -e a cap. . . b psalm . . c mark . . d matt. . . e matt. . . f cap. . . g gen. . . h matt. . . i luke . . k cap. . . l matt. . . m gal. . . notes for div a -e a gal. . . b luke . . rev. . . c amos . . d cor. . . e luke . , . f matt. . . g cor. . . h wisd. . . i cor. . . k cor. . , . l cor. . . notes for div a -e a john . . b cor. . , . c luke . . d cor. . . e cap. . . f cor. . . g mal. . . h psalm . . i heb. . . k micah . , , . k psalm . . l matt. . . m mark . . notes for div a -e a luke . . b matt. . . c psalm . . d psalm . . e psalm . . notes for div a -e a see also in the end of the roman missal printed at paris in a large . in the praiers at the later end for the cloisters . &c. upon the feast of the conception , there called immaculate . l. hor. beat. . m. paris . p. . b epist. . c in breviario monast. paul. v. p. m. auctoritate recognito vers . ad finem tertiae lectionis in festo conceptionis ita se habet , sentiant omnes tuum juvamen quicunque celebrant tuam sanctam conceptionem . notes for div a -e a matt. . , . b matt. . , . c pet. . . d rom. . . e gen. . . notes for div a -e a job . . b job . , . c tom. . p. . d judges . . zech. . . acts . . e exod. . . f gen. . . g num. . , . h de●t . . . i luke . , , . k kings . , . l lev. . . m gen. . . n num. . . o exod. . . p jer. . . q psalm . . r kings . s acts . . notes for div a -e a matt. . . b jer. . . c jer. . . d de bello l. . c. . e dan. . , . f mark . , . g phil. . . notes for div a -e a arist. eth. l. . c. . b ibid. c phil. . . d tim. . . e acts . , . f wendelin . mor. phil. p. . g aul. gell. noct. att. l. . c. . amos . . f john . . g eccles. . . h psalm . . i eccles. . . k jer. . . l ezek. . . m jer. . . n phil. . . o rom. . p cor . . wisedom c. . notes for div a -e judges xx . , , , . rom. viii . deut. vii . . cor. iv . . micah . vi . . psal. xxii . . hos. xi . , . matth. xxii . . rev. vii . . psalm i. . rom. iv . . psal. cxxix . ● . jer. xxxl . . luke xv . notes for div a -e jer. vii . . john viii . . verse . psalm lxxvi . , . numb . xxiii . . rom. ix . . ezek. xvi . , . mat. xvi . , , . exod. xix . . tit. iii. . john iii. , . matth. iii. . james ii . . psalm xxiv . . col. iii. . rom. xii . . ephes. iv . . mat. xxiv . . luke xii . . sam. xv . . , . job xiii . . psalm cxli. . james iii. . tertull. de anima . cap. . cor. xi . . jos. antiq. l. . c. . edit . basil. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jos. antiq. l. . c. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . l. . c. . psal. cxxvi. . notes for div a -e maimonid . deut. xxxil . . tertul. aug. enchir. c. . tertul. de pudicit . c. . & de poenit . c. . cyp. ep. . edit . priorij . . ep . etiam . & . lib. de lapsis . aug. enchir . c. . hieron . in joel . & in ep . ad eustoch . de ob . paul. tertul. de poenit. c. . orig. hom. . in levit. ambros. de poenit. l. . c. . orig. hom. . in exod. cyp. ser. de lapsis . chrys. hom. . ad pop . antioch . by dr. gunnings paschal or lent fast. notes for div a -e luke xvi . , . luc. xxii . , , . john vi . . rom. v. . john iii. , , & . . & cor. v. . gen. xv . . gen. xxii . . rom. viii . . matth. xiii . . matth. xxvii . . matth. xxvi . , . levit. xxiv . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 psal. xiix . . prov. vii . . prov. ii . . cor. x. . ver . , . . isa● . l. . cor. v. . notes for div a -e james . . thess. xi . . matth. xxv . , . mark ix . , . rev. xiv . , . psal. xxxiv . . wisd. i. . matth. xvi . . numb . xv . , . tho. de . alb. luc. xii . . matt. xxvi . . mat. xxvi . . heb. i. . luc. xxiii . . matth. vii . . prov. viii . . notes for div a -e eccles. v. . psal. xxxvi . . cor. x. . john vi . , . ver . . john vi . . matth. iv . . psal. cxlvii . . psal. civ . . psal. cxlvi . . psal. cxix . , . . pet. iii. . deut. xxxiii . . hagg. ii . . jer. xxii . . psalm xvii . . . . isai. lxiii . . psal. cxxxix . . isai. xxx . . psal. xxxiv . . isai. lix . . psalm iv . . zech. xiii . . acts v. . mat. xxv . . cor. xv . . rom. ii . . ephes. i. . zech. xiii . . hagg. ii . . notes for div a -e jer. x. . prov. xvi . . ver . i. , . isay lxiii . , . matth iii. , . talm. hierof . jaanlth . f. . . john i. : joh. iii. . . matth. xii . . acts xxiv . . john vil . . ● rom. viii . . luke xvi . . ●es ii . . psalm xiv . . psal. cxxix . . luke xxiii . . luke xxii . , . hos. xiii . . isai. i. . prov. i. . isai. xxviii . . heb. xl . . pet. iii. , . ●●dith . v. , . king. xxi . . luke x. . voyages of mendez pinto , chap. . pet. i. . malach. iii. . notes for div a -e matth. iv . , . isai. xxx . . james li. . psalm xci . job . john v. . judg. vlli . . sam. xii . . gal. iii. . matth. xxv . . notes for div a -e gal. v. xxiv . coll. iii. . cor. x. . luke xxii . . ephes. iv . . matth. xxvi . . vers. . matth. xxvi . . verse . luke xxii . . john x. . job xxxv . , . rom. ii . . notes for div a -e joh. iv . . gen. xii . , . and . . compar'd with leut. xi . , . and judg. ix . , . deut. xi . . psalm cxxxvii . . josh. iv 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . epiphan . de samarit . & scaliger says audeam dicere eos adeo ab omni idolol●tria abhorrere , ut in hac parti judaeos ipsos superare . vide auth. de emen . tom. l. . p. ● . joseph . an. l. . c. . jos. l. . contra ap. p. . edit . g. l. john viii . . john iv . . see hieron . in epitaph paulae . kings i. , , , . rom. viii . . luke xii . . john xviii . . isal. xi . , , &c. & . . gal. iv . , . matth. xxvi . . ibid. matth. xvi . . matth. xxvi . . the arians were the first among christians that persecuted . see athanas. ad solit . vit . agent . p. . . & . verse . verse . vid. s. aug. in psal. cxxiv . vid. athan. apol. ad constant . & ho. epist. ad constant . in athan . ep. ad sol . vitam agentes . tom. . p. . edit . paris . . vid. greg. naz. orat. . am . tom. . p. . edit . par. . vid. ambr. pro variis actionibus concion . . p . tom. . edit . paris . . l. . ep. . p. . tom. . p. . tom. . sam. xiii . . matth. xiii . . john xix . . luke x. . matth. x. . luke x. . so the cardinals , arch-bishops , bishops , and the whole clergy of france in their general assembly , in the censure of a jesuit's book stil'd admonitio ad regem , publish'd at pa● is . decem. , say of them that for religion's sake rebel against their princes , fidem in factionem convertunt . alfonso de vargas relatio de stratagem . jesuitarum c. . jerusalem & babel , or the image of both churches . p. . v. g. confitetur maleficus se posuisse pulverem . vel quid aliud sub tali limine & nisi tollatur domum comburendam , principem interiturum , quotquot urbem ingredientur egredienturque in magnam perniciem , aut periculum venturos . probabilior & tutior , & magis consentanea religioni , ac reverentiae huic sacramento debitae , &c. because indeed he does not know , nor ever heard it as a man , or as a part of the commonwealth , or subject of the government . yea and particular provincial councils , though bellarmine names many for my turn . conc. rom. . & ●um ( which was justified also they say in con. tribur . quint. ostlens . claramont rom. . & . . ) placentin . rom. . colonien . rhemens . claramont . and he names more popes . see dr. du moulin ' s answer to philanax anglicus p. . accordingly the school-men do account it de fide that the pope cannot err in this . s. thomas the martyr . see daniel's hist. of engl. in the life of hen. . anno . p. . edit . london . anno . idem . anno . p. . idem . p. . nor are the jesuits less favourable to fa. garnet , who was executed for this treasonable powder-plot . for mr. de st. amour in his journal part. . c. . says , that among other prints of the pourtraitures of such as were canonises come ayant repandu leur sang pour la religion chrestienne , canoniged as having shed their bloud for the christian religion , one was thou ; pater henricus garnetus anglus londini pro fide catholicâ suspensus & sectus . maii . adding that these prints are made avec permission des superieurs . christe jesu per thoma vulnera quae nos ligant relaxa scelera . jesu bone per thomae merita ●ostra nobis dimitte debita . portisor . seu breviar . ad usum eccles. sarum . see daniel's hist. anno . p. . fac nos christe scandere quo thomas ascendit , hanc precamus assequamur ut thomae consortium . missal . ad us . ecc●es . sar. rom. xiii . . habetur sententia . concil . tom. . p. . edit . reg. par. an. . cum fratribus nostris & sacro concilio deleberatione habitâ diligenti . p. . constanter igitur & actrrimè in pleno & jam plenissimo concilio imperator fred. quasi toti-ecclesiae contumax & rebellis à . mundi partes inhabitantibus accusatur . p. . dominus papa sententiam excommunicationis in pleno concilio non sine omnium audientium stupore & horrore terribili fulguravit . p. . dominus papa & praelati assidentes concilio candelis accensis in dictum imperatorem — terribiliter — fulgurarurt . p. . praelati omnes candelas suas accensas inclinarant & extinxerunt excommunicatum imperatorem deponentes . matt. par. nonne igitur hac non levia sed efficacia sunt argumenta de suspicione haeresis contra tum . con. tom . . p. . omni honore & dignitate — sententiando privamus ; omnes qui eiljuramento fidelitatis tenentur aftricti à juramento hujusmodi perpetuo absolventes : auctoritate apostolicâ inhibendo , &c. ibid. p. . petav. rationar , temporum . l. . c. . parte prima . p. . edit . par. anni . . celebrated in the year of our lord . in which . bishops , &c. can. . con. tom. . p. . ut ex tunc ipse vasallos ab ejus fidelitate denunciat absolutes , & terram . &c. ib. mode super hoc ipse nullum praestet obstaculum , nec aliquod impedimentum appenat , 〈◊〉 nihilominus lege servata circa cos qui no● hab●nt dominos temporates . can. eodem . after martin v. was made pope . sacro approbante concil . constant. per apostolica scripta committimus & mandamus conc. tom. . p. . p. . . l. p. . p. . though they be patriarchs , archibishops , bishops , kings , or queens , or dukes , &c. per excommunicationis suspensionis & interdicti non privationis dignitatum personatuum — & etiam honorum ac dignitatum saecularium — & per alias poenas , vias & modos . p. . the same mandate also does in p. . enjoin them to require the emperours , kings , dukes , &c. to expel those hereticks from their dominions ; see tenorem lateran . concilii quod incipit sicut ait . namely cap. . of the general council of lateran under alex. . which canon threatens thus . relaxatos se noverint à debito fidelitatis & hominii ac totius obsequii — quicunque illis ●liqu● pacto tenentur annexi . conc. tom. . p. . also in the sess. of the council of constance under john . conc. tom. . p. . the council does define expresly excommunication and deprivation to kings also . haec sacrosancta co●stant synodus ecclesiam catholicam representans in spiritu sancto legitime congregata , statuit , definit . & ordinatu quod qulcunque cujuscunque status ac conditionis existat etiamis regalis cardinalatus , &c. — sententiam excommunicationis ●●toritate hujus s. concilii general . ipso sacto incurrat — & ulterius omni honore & dignitate sit ipso facto privatus . les declarant heretiques relaps , chefs , fauteurs & protecteurs de l' heresie come tels tombes dans les censures & les peines y portées par les loix & les canons , privez eux & leur descendans des toutes terres & dignités , incapables de succeder à quelque principauté que se soit , specialement au royaume de france . absout leurs subjects du serment de fideli . té & leur defend de leur obeir . histoire du roy. h. le grand . parl ' evesque de rhodez . ad annum . . p. . & v. p. . edit . amst. anno . cap. unam sanctam de major & obedientia in extra . com. sam. xv . . subscription to the act for uniformity . car. . acts xxiii . . gal. v , , , . ver. , . notes for div a -e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 joseph de bell. jud. l. . c. . edit . basil. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 notes for div a -e exod. xxxii . . verse , . rom. ix . . pet. ii . . john ix . . mark vi . iii. john vii . . cor. viii . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . phil. ii . . matth. xiv . , , . heb. i. . heb. vii . . heb. xi . . luk i. . luke ii . . compared with lev. xviii . , . luke ii . . leo. matth. xviii . . p●il . ii . , ▪ deut. xxviii . , . mar. x. . isai. xi . . matth. x. . matth. iii. . psalm lxix . , , . luke xv . . pet. . . psalm i. . john iii. . matth. xxi . . congo . myster . ( ut vocari solet ) asymp . toticum & angul . contingent . &c. luke xiii . . rev. ix . , . grot. in loc . pet. ii . . . cor. ii . . heb. i. . acts iv . . . tim. ii . . verse . verse . ibid. john xi . . phil. lii . . notes for div a -e verse . ephes. iv . . gen. iii. . . jer. xvii . . ephes. ii . . john. iii. . job v. . verse . . matth. viii . . luke viii . . tim. v. . rom. iii. . ezek. xvi . . exod. xxxii . . psalm lxxviii . , . wisd. xvi . , . exod. xvi . . psalm lxxvii . v. . verse . sam. xi . , . ephes. vi . . job i. . matth. iv . . luke xviii . . heb. xii . . matth. iv . , . ephes. v. . rev. ix . . john xiii . , . isai. xiv . ● . matth. iv . . ephes. vi . . tim. ii . . ephes. vi . . . pet. . . ephes. vi . . heb. xi . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . heb. xi . . deut. ix . . james iv . . matth. xxv . . acts vii . . ephes. vi . . thess. v. . gen. xix . . verse , . ephes. iv . . isal. vi . . matth. xiii . . john xii . . acts xxv●i . rom. xi . . ezek. xxxiii . . ephes. vi . . cor. x. , . acts . . rev. iii. . notes for div a -e heb. xiii . , & . . gal. . cor. i. . poly. & ignat. ep. p. . edit . usserian . pro persequentibus & odientibus vos , & pro inimi●is crucis . te●tul . apolog. c. . gal. vi . . matth. xvi . . john v. . heb. xii . . cor. iv . . cor. i. , , , . luke xii . . tertul. apol. c. . tertul. ad nat. c. . ibid. john i. . rev. xiii . . heb. ix . . john xv . . rom. v. , . cant. viii . . ibid. . col. ii . . notes for div a -e a mat. . . . b joh. . . c si papa erraret praecipiendo vitia , vel prohibe●do virtutes , teneretur ecclesia credere vitia esse bona , virtutes malas , nisi vellet contra conscientiam peccare . bellarm. de rom. pontif. l. . c. . sect . ultima . d irridere catholicae fidei disciplinam , quod juberentur homines credere , non autem quid esset verum certissimâ ratione docerentur . l. . retract . c. . e de util . cred . c. . ante fidem nobis quam rationem imperari . f origen . adv . celsum . l. . p. . editio cantabrig , c. . g cor. . . h i joh. . . i mat. . . a cor. . . b mat. . . c john ● . . d john ● . . e mat. . ● . f v. . g luke . . h de utilit . cred . c. . i 〈…〉 . tad . shegagoth . c. . . v. 〈…〉 l. . c. ● p. . or see , ai●sworth upon that place of levi●●●● . m vid. eus●b . l. . c. . n vid. baron . annal. ad annum . . num . . & . o spondanus ad annum . num . . severus l. . hist ait , omnis ferisacro martyrum cruore orbis infectus est . p there were ●ut seven years betwixt the death of s. joh. and the persecution of trajan , some say but one . q plinius . procon . ponti . & by th ni● . vid. ipsius ep. l . ep. . tertul. apol. euseb. ecc. hist. l. . c. ● r euseb. lib. . c. . hist eccl : s i joh. . , . t joh. . . u quod ergo videtis panis est . & calix quod vobis etiam oculi vestri renuncia●t . aug. serm , ad infantes . x tertul. de anima . c. . y mat. . . z i cor. . . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 talm. baby . tit . pesachim . c. . sec. . mai●on . yad . titulo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. . sec. . a the schoolman . b the socinian . c ego quidem etiamsi non semel , sed saepe id in sacris monimentis scriptum extaret , non id circo taman ita prorsu● se habere crederem . socin●s , de servatore . l. . c. . vol. . d mat. . . e mat. . , f and the men of jabesh gilead said unto nabash , make a covenant with us and we will serve thee . and nabash answered them , on this condition will i make a covenant with you , that i may thrust out all your right eyes and lay it for a reproach upon all israel . sam. . , . g tim. . h mat. . , i mat. . , . hab. iii. . mat. xiv . . . john ii. . . a exod. vii . , , . b exod. viii . . c exod. ix . . d mat. . . vid. raimundi martini , pug . fidei , p. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e four millions , vide pug . fid . ibid. f thes ii. . tert. apol. c. . edatar hic aliquis sub tribunalibus vestris ex iis qui de deo pati exist imantur , qui aris inbalan●es numen de nidore concipiunt , qui ructando conantur , qui anhelando profantur ; nisi se damones confessi ●uerint , christiano mentiri non audentes ibidem . &c. arist. hist. anim . l. . c. . plin. nat . hist. l. . c. . rom. viii . . notes for div a -e verse . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the ark of the covenant , with the propitiatory and cherubi●s , the vrim and thummim ; the fire that came down form heaven to confume the burnt offerings ; the glory of god that appear'd between the cherubi●s ; and the holy ghost that spake by the prophets . see gemar . c. . in joma . see also galat. l. . citing the same out of r. elias , r. solomon , r. david . b hag. . . e joel . . . john . . pet. . . d ep. ad corint . p. . edit . junii . e apud euseb. l. . c. . f on tim . . matth. . . matth. . . . joh. . . a epip . haer . b vide athana● . apol. . how this judgment did derive it self down into the reformation , may be seen from the account of the fratres-bohemi , who sought over the world for episcopal ordination , and were never quiet in their consciences 'till they had obtained it . vide johan . in coment . ratio disciplinae ordi●isque ecclesiastici in unitate fratrum bo●emorum . c bed. eccl. hist. l. . cap. . d suid. in voce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . tit. . . cor. . . mar. . . luke . a theophyl . in locum . b matt. . . act. . . c tim. . . heb. . . d mat. . . e rev. . . e rev. . . f phot. ep . . a matt. . . b apoc. . . c tim. . . cor. . , , , . heb. . . col. . . a ephes. . . b tim. . . c vid. tharg . hierosolym . gen. . . & jonath . ibid. & solom . iarch . glossam ad exod . . . & ad cap. . . d vide isido . pelusio . l. . epist. . jac. . . e rom. . . f joh. . . matt. . . g cor. . . h exod. . . l exod. . . john . . mat. . . apoc. . . tim. . . apoc. . . acts. . . cor. . col. . . mat. . . rom. . . cor. . . cor. . . john . . a acts . . putting on his hands he said , the lord hath sent me , that the mightest be fille● with the holy ghost . b act. . . & . . c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . separate for the work , that is , for the apostleship . oecumenius upon this text . and so theoph. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 theoph. in act. apostol . p. . & in locum p. . vid t●eoph . in locum p. . d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . goari . p. . apoc. . . acts . . . b lev. . , . c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . greg. naz. orat. . ad greg. nyssen . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aben. ezr. ad psal. . d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . greg. naz. ubi supra 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , philo de vita mosis l. , & . e had not moses his chosen stood before him in the breach , to turn away his wrath lest he should destroy them . f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 miracles , gifts of healing , governments , diveasities of tongues . g [ that sense he puts upon it in the epistle to the galathians , c. . v. . ] . a ab annis quatuordecim , saith the arab. math. . . . . ibid. eph. . . . num. . , , . deut. . . num. . . jude . num. . . ver . , . john . . heb. . . matth. . . notes for div a -e psal. . . luk. . . ver. . mat. . . mat. . . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b exod. . , . c psal. . . d psal. . . e psal. . . f jer. . . & . . psal. . ver. . psal. . . ver. . ver. . . psal. . . arist. pol. . joseph . . con . appio . 〈…〉 kings . luke . . prov. . . a e. simeo the son of jochai said , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and r simeon the son of menasiah said , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deut. . . exod. . , . judg. . . and ver . . ch. . . ch. . . ch. . . b kings . . ch. . . & . . &c. ch. . . tim. . . ver . . sam. . . psal. . . isa. . . chro. . . king. . . chron. . . psal. . , . psal. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 judg. . . sam. . . inter & . sauli qui regnavit an . . vid. sim. chron. psal. . . psal. . rom. . rom. . . kings . , . matth. ● . . matth. . prov. . . prov. . . phil. . . isai. . . luk. . , . king. . . jer. . . rom. . ● . pet. . . rom. . . jer. . . apoc ▪ . , . notes for div a -e a mat. . . john . , , . b pet. ▪ vers. . . john v. . 〈…〉 psalm . . . 〈…〉 white . psal. . . . gal. . . tertul. a act. . . b act. . luk. . . . mat. . . per. . . the whole duty of prayer containing devotions for every day in the week, and for several occasions, ordinary and extraordinary / by the author of the whole duty of man ... allestree, richard, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; 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(eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) the whole duty of prayer containing devotions for every day in the week, and for several occasions, ordinary and extraordinary / by the author of the whole duty of man ... allestree, richard, - . [ ], , [ ] p. printed for j.p. and sold by ric. janaway ..., london : . "no absolute certainty has yet been reached regarding the authorship of the whole duty of man, and other treatises by the same author. the preponderance of opinion, however, is heavily in favour of dr. allestree"--halkett & laing ( nd ed.). preface signed: g.b. "additional devotions for several occasions" (p. [ ]- ) has special t.p. this item is incorrectly identified in the reel guide as wing a a. reproduction of original in bodleian library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng prayer -- early works to . devotional literature -- early works to . - tcp assigned for keying and markup - apex covantage keyed and coded from proquest page images - emma (leeson) huber sampled and proofread - emma (leeson) huber text and markup reviewed and edited - pfs batch review (qc) and xml conversion the whole duty of prayer , containing devotions for every day in the week , and for several occasions , ordinary and extraordinary . by the author of the whole duty of man. necessary for all families . psal. . . o thou that hearest prayers unto thee shall all flesh come . london , printed for i. p. and sold by ric. ianaway , in queens-head-alley , in pater-noster-row . . the preface . i need not recommend this small manual to the world , since it hears the name of so learned an author , whose works have given sufficient demonstration of his worth and excellency , and will to his lasting honour be venerated in all ages . this pattern of piety hath lay concealed for many years , and was at first dedicated to the service of an honourable lady , in whose cabinet it hath been choicely kept as one of her precious iewels ; it was never design'd for the press , by reason the reverend authors modesty should not be offended . upon her bed of mortality , she was pleased to honour me so far , as to commit it to my care , with a particular charge not to publish it ; but one of her mercenary servants , by their vigilant industry , had plagiary-like , got a transcript , and since this pious and honourable persons decease , did design it for the press , being unwilling so much injustice should be acted against so worthy a person , i was forced to cancel my obligation , and to hand with all speed the original to be printed , that i might prevent any surreptitious copy . what alterations i was forced to make , was leaving out the praying for our royal ancestors , and placing in our royal soveraign lord and lady , king william and queen mary , &c. some additional prayers i thought proper to insert , as thanksgiving for his majesties safe return , and the success of his royal navy and armies , a duty enjoyned on the church in publick , and ought to be the duty of every christian in private . lastly , i have added some few graces which may be necessary for minor christians ; i shall now conclude with the words of st. paul to timothy , epistle , chapter , verse the th . consider what hath been said , and the lord give thee understanding in all things . g. b. the whole duty of prayer . what prayer is , and the parts of it . prayer is the duty both of soul and body ; it is an humble address unto god , for whatsoever we stand in need of , either in relation to this life , or that which is to come : the first part of this duty is confession , which is the acknowledging of our sins in all humility before the great author of our being : now confession is twofold , general , and particular ; the general is when we confess only we are sinful , without naming any particulars , which indeed belongs to publick prayer , but the acknowledging our sins to god is very necessary , whether publick , or private : particular confession is when we express the several sorts , and acts of our sins , and what ill habits we are most prone to ; this is proper for private prayer , and ought often to be used , for we cannot repeat too often our soulest sins which we are guilty of , nor cannot enough bewail our own unworthiness in committing them . the next part of prayer is by way of petition , which is begging of god whatever we stand most in need of , either for our souls or bodies ; first for our souls we must beg pardon and absolution for all our sins , in the name of jesus christ , who obtained it with his blood : secondly we must earnestly beseech the grace and assistance of gods blessed spirit to enable us to forsake all sin and wickedness , and to live in obedience to him : then it will be very necessary to beg all these particular graces , faith , hope , charity , love , zeal , purity , and repentance ; if thou art proud , pray for humility , if lustful for chastity , if guilty of gluttony pray for temperance , and so for all other vertues thou standest most in need of . in petitioning for our bodies , we are to beg of god such accommodations of life , as are necessary for us , but in such a degree and measure , as his all-seeing wisdom knows is most suitable to our state , and conditions the next duty , and third part of prayer is deprecation , which consists in praying to god to turn away from us either the evil of sin , or the evil of punishment ; to pray against the evil of sin , is to beg earnestly of god to preserve us by his grace from falling into any sin ; and when we are under any great temptation , and even ready to yield , then we must humbly beseech him , either to withdraw the temptation , or else by the power of his grace strengthen us against it : next we are to pray against the evil of punishment , which are , two sorts , spiritual and temporal ; spiritula punishments , are the wrath of god ▪ the with-holding of his grace , and everlasting damnation : temporal punishments , is loss of friends , goods or reputation , but in these things we must wholy submit to the will of god , unto whom all we have belongs . a fourth duty in prayer is intercession , which is praying for all sorts and conditions of men , as governours in church and state , our parents , husband , wife , children , or other relations and friends , for all those in affliction either in body ; mind or estate ; nay even for our very enemies according to the example of our lord and master , who prayed for his very crucifiers , father , forgive them , for they know not what they do : the fifth duty of prayer is thanksgiving , praising and blessing god for all his mercies spiritual and temporal , spiritual blessings are his sending his son into the world for our redemption and his holy spirit to sanctifie us , that we are born christians and are made partakers of his holy word and sacraments : we are likewise to return him thanks , for his patience and long suffering , in not cutting us off in our sins and follies : temporal blessings , which we are to give thanks for may be for the prosperity of a church or nation , and all diliverances which are remarkable : some belongs to our selves , as health , wealth , food , rayment , friends , with many other mercies we daily receive from god , which whoever receives the least blessing is indebted all his life time to praise the author and giver of all good things . these forementioned parts of our duty in prayer , are to be made use of both in private and publick , that is in the church and in our closet , but more especially in the church to which place there is a peculiar blessing belongs , which christ hath promised , that where two or three are gathered together in his name he will be in the midst of them : the second duty of publick prayer , is that in a family , and that indeed ought to be the masters care to provide for the souls of those that belong to him , as to provide food for their temporal nourishment : now if he neglects this duty and takes no care of his household in this important affair that man cannot well be esteemed a christian , but a heathen . private prayer is a duty to be used in secret , where we can more particularize our sins when alone then is requisite to be done in publick : next we are to be frequent in prayer , and not complain we want leisure for so doing ; for he which is most busie may find some time to perform this duty , else how can he expect his employment should be sanctified ; now it is a great advantage for men to seek god , at least morning and evening , if they expect a blessing upon their endeavours : next , the advantages we reap by prayer are many : first it is a great honour , to speak freely to the almighty : secondly it is a great benifit , for it brings down blessings both spiritual and temporal to us ; thirdly it is a pleasant duty , it draws us nearer to god , which qualifies us for the joys of heaven , where christ is , at whose right hand are pleasures for evermore . next we must take care that we ask nothing which is unlawful , but whatsoever we stand in need of to ask it in faith , and great humility ; secondly we must be attentive and mind what we are about , considering that it is the majesty of heaven we are to treat withal , and that our necessities cannot be supplied without his divine aid and assistance . thirdly , vigilancy , zeal , and purity of intention must not be omitted , for the sacrifice of the wicked are abomination to the lord : lastly what we pray for , must be to a good end , that is , not to pray for wealth , to consume it upon our lusts : or for grandeur to exercise our malice upon our enemies ; but whatever we do must be done to the glory of god , through whom we have redemption in his blood , even the forgiveness of our sins . ejaculations at uprising . awake , o my soul , and sing unto the lord. glory be to the holy and undivided trinity for watching and preserving me this night . i laid me down and slept , for thou lord sustainest me . lord arise , and lift up the light of thy countenance upon me . a prayer for a private person in the morning . most gracious god , whose mercies are rich and infinite , to all thy servants that call upon thee ; accept i humbly beseech thee this my morning sacrifice of praise and thanksgiving which i now am to offer up unto thy divine majesty : o lord , in thee i live , move , and have my being ; thou formdst me in the womb , and hast writ my name in the book of life , and that i might not be miserable , but happy , thou sentest thy only beloved son to dye for me and to redeem me from all iniquity . what shall i render unto thee , o lord , for all these thine inestimable benefits , pour forth thy grace upon me , i beseech thee , that i may abound in thanksgiving and praise for them ; enlarge my heart with thy love , that i may in some degree comprehend with all saints , the measure of thine infinite mercy and goodness manifested to me , by thy dear son and my alone saviour . to whom therefore with thee and thy blessed spirit , be ascribed the whole glory of my creation , redemption , sanctification , and salvation . forgive , o lord , the manifold sins which i commit daily and hourly against thee , and grant that for the time to come thy restraining grace may subdue my unruly : inclinations , and distempered affections ; and as i have been a servant of sin , i may now become an example of reformation : that so i may rejoyce in thee as my only treasure , and rest in thee who art the center of my felicity ; and be throughly convinced how good it is to draw nigh unto thee , accounting all things but dross and dung in comparison of the excellency of jesus christ and my alone saviour and redeemer . o lord , as thou in thy tender mercy and compassion hast watched over me this night , and defended me from my ghostly adversary , so i beseech thee , let thy all-seeing eye of providence guide me this day in all my thoughts words , and actions , whereby i may fall into no sin , nor run into any kind of danger : but that all my doings may be ordered by thy governance , to do alwayes that which is righteous in thy sight , through jesus christ my lord and saviour , in whose blessed name , and words , i shut up these my imperfect prayers in that most absolute form of prayer which he himself hath taught me , saying , our father , &c. a prayer at departure from home . almighty and everlasting god , who art the way , the truth , and the life ; looke down from thy throne of mercy to thy scorstcol of compassion , and behold me now betwixt the assaults of the devil , the allurements of the world , and my own vain inclinations ; i cannot look abroad , but they are ever ready to molest me ; but o thou that leadest ioseph like a sheep , thou most faithful and almighty guide , lend me thy hand , open mine eyes , direct my steps , and cause me to walk in thy fear . thou that didst go out with iacob from beer sheba unto padan aran , guiding him in the wast-plains , and watching over him on his pillow of stones , be not now far from me ; lead me , o lord , in thy righteousness , make my paths straight , and strengthen my goings , that having finished my course here , i may sit down in thy kingdom hereafter , an inheritance undefiled , purchased for me with the blood of my saviour , and thy beloved son jesus christ , amen . ejaculations for the evening . let not the sun go down upon thy wrath , eph. . . watch ye , for ye know not when the master of the house cometh , at even , or at mid-night , or at the cock crowing , or in the morning , lest coming suddenly , he find you sleeping , mark . an evening prayer for a private person . oeternal god , full of loving kindness , and long suffering , whose mercy is above all thy works , and thy glory above the heavens , forgive me , i beseech thee , my transgressions this day , my vain thoughts , idle words , and loose conversation ; my exceeding neglect and forgetfulness of thee , my headstrong inclinations and lusting after the world , preferring this land of cabul before the snow of lebanon , and a broken cistern before the well of life . justly , o lord , might'st thou have cut me off this day , and cast me into the lake of thy displeasure , but thou hast had mercy , and not sacrifice ; thou hast shed upon me the light of thy countenance , and removed my sins far out of thy sight . i know , o lord , it is not in man to establish his own ways , it is thy almighty arm must do it ; it is thou alone that hast led me through this day , and kept me both from doing and from suffering evil. and now , o thou preserver of men ! what shall i do unto thee ? what shall i render unto my lord , for all the mercies and loving kindnesses shewed unto thy servant this day , and all the days of my life , even to this moment ? i will offer unto thee the sacrifice of thanksgiving , and call upon the name of the lord : i will ever love thee , fear thee , praise thee , and trust in thee ; my song shall be of thee in the night season , and in the day time i will be speaking of thy wondrous works . and forasmuch as thou ( out of thy tender love and compassion on thy creatures ) hast ordained this time for their rèpose and refreshment , that having past through the cares and dangers of the day , they might under the shadow of thy wings find rest and security ; keep me , i most humbly beseech thee , from the hours and the powers of darkness ; watch over me this night in thy almighty providence , and scatter all the rebellions and devices of my adversaries ; enlighten my soul , sanctifie my body , govern my affections , and guide my thoughts , that in the fastest closures of my eye-lids my spirit may see thee , and in the depth of sleep be conversant with thee ▪ this , and what ever thou knowest is needful for me , i humbly beg at thy hands , through the merits of jesus christ my saviour and redeemer . amen . ejaculations to be used on several occasions . when you awake in the night . holy , holy , holy , lord god of sabbath ! heaven and earth are full of the majesty of thy glory . when the clock strikes . blessed be the hour in which my lord iesus was born , and the hour in which he died ! o lord , remember me at the hour of death , and in the day of iudgment . when you intend any business or journey . o do well unto thy servant ! that i may live and keep thy word . prosper thou the work of my hands upon me , o prosper thou my handy work. when thou art persecuted ▪ haste thee , o god , to deliver me , make haste to help me , o lord ! upon some sudden fear . o set me upon the rock that is higher than i , for thou art my hope , and a strong tower for me against my enemy . upon any disorderly thoughts . make me a clean heart , o god , and renew a right spirit within me . upon any occasions of sadness . thy rebuke hath broken my heart , i am full of heaviness , but thou , o lord , shalt lift me up again . upon any diffidence . thou art my hope , o lord , even from my youth , through thee have i been holden up ever since i was born ; though thou shouldst kill me , yet will i trust in thee . when thou perform'st any good work. not unto me , o lord , not unto me , but unto thy name give the praise . when thou art provoked to anger . give thy peace unto thy servant , o god , let no man take away my crown ; in patience , o lord , let me possess my soul. for thine enemies . lord , lay not this sin to their charge , they know not what they do . upon any deliverance , or mercy received . the lord is my shepherd , i shall not want ; he maketh me to lie down in green pastures , he leadeth me besides the still waters ; he hath prevented me with the blessings of goodness , he hath granted me my hearts desire , and not with-holden the request of my lips. surely goodness and mercy shall follow me all the days of my life , and i will dwell in the house of my god for ever . upon any loss or adversity . shall we receive good at the hand of god , and shall we not receive evil ? naked came i out of my mothers womb , and naked shall i return thither ; the lord gave , and the lord hath taken away , blessed be the name of the lord. when you hear the bell toll for one departed . teach me , o lord , to number my days , that i may apply my heart unto wisdom . upon thought of thy sins . turn away thy face from my sins , o lord , and blot out all mine offences . praise the lord , o my soul ▪ and forget not all his benefits , who forgiveth all thy sins , and healeth all thine infirmities . when thou art weary of the cares and vanities of this world. like as the hart brayeth for the water-brooks , so thirsteth my soul after thee , o god. o who will give me the wings of a dove , that i may fly away and be at rest . meditations for sunday . this is the day which the lord hath made , let me rejoyce and be glad therein , it is a day of rest and sweetness unto my soul , and a day of ease from labour● unto my body ; as thou , o god , didst rest this day from the works of thy creation , so grant that i may cease this day from all sin , and by an earnest repentance implore thy pardon ; thaw this frozen heart of mine , that this day it may melt at thy presence ; and say unto my soul those comfortable words which thou wert pleased once to say to zacheus , this day is salvation come to thy house , o lord , i am utterly unworthy in my self to stand at the door of thy sanctuary , much less to appear in thy presence , and be made partaker of thy heavenly gifts , for thou , o lord art a god of pure eyes , and canst not behold iniquity ; and i am thy sinful creature , not only wilfully opposite unto thee , but even enmity it self against thee . unto thee therefore belongeth righteousness , and unto me shame and confusion of face . lord , when i thus see my self in the glass of thy law , my flesh trembleth for fear of thee , and i am afraid of thy iudgments . i have sinned against heaven , and before thee , by my sad refusal of thy gracious offer of eternity , in my sinful relinquishing of thy sacred word ; and am now no more worthy to be called thy child . i have been too long feeding on the empty husks of vanity , amongst the filthy swine of sensuality , and am now willing , by thy grace , to return home unto thee , and to humble my self low before thee , that thou mayest have the glory , and i the comfort of thy gracious pardon . amen . a prayer for sunday morning . o lord i acknowledge this day to be thine , as consecrated and set a part for thy worship and service , and to be obeserved not only as a holy day , but a glorious day unto thee , wherein i ought to pay my vows , present my person and my prayers before thee , to hear thy word , and meditate upon the same , to thy glory , and my own everlasting comfort . to this end remove far from me all wandering thoughts , and worldly affections , and work in me a desire of studying thy law , and walking in the truth , that thy word may not prove unto me the savour of death unto death , but of life unto life . let my ears be attentive , that i may hear those things which thou shalt instruct me , that hearing i may understand them ; understanding , i may remember them ; remembring , i may practice them , to adorn that profession which i have invocated in thy name , and confirm me in the faith of thy son jesus christ , wherein i was baptized and made a member , raise me , o father , by the power of my saviours resurrection from sin and iniquity , and give me spiritual rest , peace of conscience , joy in the holy ghost , and fellowship in the communion of saints , that when i shall leave this earthly tabernacle , i may keep an everlasting sabbath with thee in the kingdom of heaven . behold , o lord , i knock at the door of thy mercy and tender compassion , with all the faculties of my soul and body , for all these graces and particular favours , beseeching thee to continue unto me the right use of them , that thy spirit may witness unto my spirit that i am thy son , and shall be heir of thy kingdom of glory , and that i may be partaker of the inheritance of thy saints in light , where are pleasures that last for evermore . grant this o father for jesus christ his sake . amen . a prayer for sunday noon . o god , thou art great in majesty and infinite in mercy ; wonderful in thy goodness unto thy church and children : thou hast commanded me to offer up my prayer and supplications for those that shall enter into the ministry , and stand before thee to wait at thine alter ; the heaviest , o lord , is very great , and the painful and conscionable labourers but few ; i beseech thee , be pleased to send able ministers into thy church , and place such over particular congregations as like iohn the baptist , may be burning lights , burning , as being zealous in fervency ; and lights also as being conspicuous and eminent for charity , sanctity of life , and all holy graces of thy spirit . let thy urim and thy thummim be upon them , as upon thy holy one ; let them be sound for doctrine , and holy for life and conversation ; preaching , let them practice , and by practice let them preach and teach the things which concern thy kingdom : open wide unto them the door of utterance , that they may deliver thy word freely and boldly : take away all differences and animosities from amongst them ; make them examples to those that believe , in soundness of doctrine , and integrity of conversation ; bless them with all graces befitting so high a calling , that i may give thanks unto thee for them , finding the benefit of thy blessing upon me through their labours , and may praise thy name for evermore . amen . a prayer for sunday evening . o lord , look down from heaven , thine holy habitation , and behold with the eye of thy love , and tender compassion , a wretched creature , who now calls upon thee in the words of the poor publican : o god be merciful unto me a sinner . write not bitter things against me , neither suffer me to possess the sins of my youth . o forgive , and forget all my transgressions , and cast mine iniquities as far from thy presence , in distance , as the east is from the west . lord pardon , i humbly beseech thee , the faults and frailties which i have escaped this day in the sanctifying of thy sabbath , whether they be sins of omission or commission ; wash them all away in the blood of thy son , sanctifie me by the word , thy word of truth , that this day hath sounded in my ears . grant that like good seed sown in good ground , it may take root downward , and bring forth fruit upwards to the glory and praise of thy great name , and the salvation of my immortal soul. o let thy word be ever in my mind , to meditate of it ; in my mouth , to speak of it ; and in my life and conversation , to practice it . by it work in my heart faith , hope , charity , and all other supernatural graces , which accompany salvation ; open mine eyes that i may see thy law ; and incline my heart , that i may love the truth ; and loving the same , may yield obedience to it ; doing thy will on earth , or at least endeavouring to do it , as the angels in heaven ; willingly , without murmuring ; speedily , without delaying ; constantly , without ceasing ; and universally , without omitting what thou commandest and commendest in thy word , so shall i not be distracted with foolish fears , nor dispair of thy mercy , but ever hope and trust in thee , and find grace to help me in time of need ; to whom be ascribed all honour , power and glory , world without end . amen . mondays meditations . o god , the father almighty , maker of heaven and earth , who created the evening , and the morning , continue , i beseech thee , unto me , as well the comfortable rest of the evening to refresh my weariness , as the most necessary light of the morning to manage my affairs and business ; make my conscience serene and clear , and let the pure light of thy gospel guide my feet in the way of peace . this light of thine , o lord , sheweth what i was in my birth , slime and filthiness ; what i am in my life , vanity and folly ; and what i shall be in the grave , stench and corruption . let these ponderous considerations , lord , humble me , that christ may raise me ; wound me , that christ may heal me ; load me , that christ may ease me ; and make me most vile in my own eyes , that i may be most dear and precious in his sight . o thou , which as upon this day createdst the clouds to rain upon the earth , shower down thy graces plentifully into my hardned heart to mollifie it , whereby i may be fruitful in all good works . lord , who this day didst separate the waters , separate , i beseech thee , and distinguish betwixt the water of tears which i shed for my sins , and those which i shed for worldly crosses and afflictions ; cast away the one , and put the other into thy bottle . this day thou madest the heavens and the air , without which i cannot breath naturally ; no not one moment : infuse into my soul thy blessed spirit of grace , without which spiritually i cannot breath forth my prayers , nor sigh , nor so much as move any faculty of soul and body unto thee . but , lord , as oft as i take in , or let out the air which i breath , let me receive in grace from thee , and breath out praise unto thee . amen . a prayer for monday morning . o god , as thou hast now rais'd up my body from sleep , the image of death , so i beseech thee deliver my mind and affections from the sleep of sin , and from the darkness of this world ; and as thou hast brought me to the beginning of this day , be thou present with me , and president in me . let thy holy spirit be my counsellor and instructor , my god and my guide to lead me into all truth ; help me by assistance of the same spirit to watch over my thoughts , words and works , that i may neither think , speak , nor do any thing which is not agreeable to thy holy word . let me in all reverence and humility of soul , submit my self unto thy holy will , so that ordering my conversation aright , and walking according to thy golden rule , peace may be upon me , as upon the israel of god. suffer me not to oppress , or defraud my brother in bargaining , buying , and selling , by using false weights , and ballances , or any other unlawful means , but guide me so by thy grace , that my conscience may ever cheer me up through a delightful apprehension of thy blessed favour . to this end order thou my paths ▪ and establish my goings in the way of peace , grace and salvation ; cause thou me to walk upright before thee ; make me to provide things honest before thee , and men ; behave my self as in thy sight , and do unto others as i would they should do unto me . let no sin , inordinate lust , or unruly passion , have dominion over me , but help me to lead captivity captive , to kill and crucifie my lusts , and sinful affections , and wage war with my corruptions , until through christ which strengthens me , i shall prove more than conqueror . grant this unto me for jesus christ his sake . amen . a prayer for monday night . o god , the father of our lord jesus christ , i do in all humility prostrate my self before thy divine majesty , to offer up unto thee this my evening sacrifice of prayer and thanksgiving , who didst offer up thy son upon the cross to be a propitiation , and meritorious sacrifice for the sins of the world. lord hear me , and help me , and be merciful unto me ; my sins are great , but thy mercies are greater ; my trespasses finite , but thy compassions infinite , and never fail . lord hear my prayers , and let my praises be acceptable in thy sight , for unto thee , o lord , upon the altar of my heart do i offer up all possible praise and thanksgiving , for all thy blessings both spiritual and temporal , which thou hast in a great measure bestowed upon me ; but above all , for jesus christ the fountain of them all , by whom i have redemption through his blood , and access through his life . i also thank thee for thy sacred word , and for the confirmation and strengthning of my faith , by those sacred signs and pledges of thy love which thou exhibitest to me , and unto every believing soul in the sacraments . i render all thanks unto thee , for my life , liberty , food , and raiment , health , wealth , peace , and plenty , which thou in much mercy hast afforded unto me , from time to time ; and i beseech thee , to continue this thy providence over me , and as thou hast hitherto been a sun to comfort me , so be thou now a shield to protect me : keep me in soul and body , goods and good name : vouchsafe me this night peace unto my soul , and rest , and quietness to my body , that so being refreshed , i may praise thy name for evermore . amen . tuesdays ▪ meditations . o lord , who on this day madest dry land , and firm ground to appear ; dry up my tears with the beams of thy mercy , and give me firm ground of comfort in thy word : thou who on this day createdst all kind of seeds , sow in my heart the incorruptible seed of thy sacred writ , that i may thereby be regenerated to a lively , hope : and as on this day createdst all kind of fruitful trees , make me , like a good tree , bring forth good fruit here , that i may hereafter eat of the tree of life , in the midst of the paradise of god. lord , let me enter into a serious contemplation of the vanity of the world , and the deceitfulness of riches ; the shame of pleasures , and folly of sports ; the in constancy of honours , and danger of greatness , with the strickt account which one day must be given for all : perswade me by thy spirit , that i have here no abiding city , but ought to seek for one hereafter : and that i am , but a stranger and pilgrim on this side heaven . let me desire temporal blessings only for spiritual ends : wealth , that i may be rich in good works ; preferment , to advance the honour of the gospel ; health , and strength , the better to enable me to do thee service ; and length of dayes , that i may praise thee , in the land of the living : o lord this day , thy life was sought to be destroyed , seek thou mine , i beseech thee , to save it . this day thou wast anointed to thy death and burial , anoint me with thy spirit to eternal life . save me from the hands of all mine enemies , that i may serve thee without fear , in holiness , and righteousness all the dayes of my life . amen . a prayer for tuesday morning . o lord , what am i but dust , and ashes ; and confess , i am utterly lost , having walked after the vanity of my mind , and lived in all manner of wickedness ; but o , if thou shouldst be extream to mark what is done amiss , o lord , who were able to abide it ? enter not therefore into judgment with thy servant , for in thy sight shall no flesh living be justified : though my sins have magnified themselves in infinite length , breadth , depth , and height , yet let thy mercy , which passeth all understanding , far exceed them . and howsoever , by reason of my sins , i have justly deserved to be not only deprived of thy blessings , but for ever deserted and forsaken , yet for his sake in whom thou art well pleased ; cast me not away from thy presence of grace here , or glory hereafter , but by the one , lead me to the other , by holiness ; bring me to happiness . behold , o lord , how i am thy servant , and the son of thy hand-maid ; o grant me grace , that i may live with thee for ever . thou hast redeemed me , o let me not fall into captivity and bondage unto sin and satan , but so confirm and strengthen me , that both in life and death , i may continue thine , and never draw back unto perdition , or forsake thee , the ever-living god , or renounce my saviour , who hath the words of eternal life ; and who is the way , the truth , and the life , but that both in prosperity and adversity , i may live in thy fear , die in thy favour , rest in thy peace , and reign with thee in thy glory . amen . a prayer for tuesday night . o lord , how often mightest thou cut me off in the midst of my sins ? but thine eye hath spared me , thou hast given me space of amendment , and grace to return unto thee , to seek thee whilst thou maist be found , and call upon thee whilst thou art near . o lord , be not far from me , but draw near unto my soul ; make haste to deliver me , and help me . thou hast promised to such as call upon thee , to be a present help in trouble , to be their shield and buckler , their castle and fortress , and the horn also of their salvation . and now seeing thou hast brought the night upon me , wherein thou hast ordained man to take his rest , keep me , o lord , as the apple of thine eye , save and defend me from delusions ; cause thine angels to pitch their tents round about me , and watch over my soul and body , that i may not commit any sin either in word or deed , but persevere in grace until the appearing of my lord and saviour jesus christ unto judgment . deliver me , i beseech thee , from sudden death , fears and affrightments , casualties by fire , water , or tempestuous weather , disturbance by thieves , or any other dànger whatsoever ; vouchsafe me peace of conscience , and joy in the holy ghost ; guide me here by thy councel , and after that receive me to glory ; let my lying down in the bed , put me in mind of my resting in the grave , and my rising from thence , of my resurrection , that both in life and death , i may continue thine , through jesus . christ. amen . meditations for wednesday . wonderful are thy works , o lord , to the children of men ; thou hast provided all creatures , the fowls of the air , fish in the sea , and beasts of the field , to furnish his table , cloath his nakedness , and serve his necessities . the earth thou createdst to sustain him , the waters to wash and cool him , the air to breath him , the fire to warm him , the flowers to refresh him , the herbs to cure him , the fruits to nourish him , the mines to enrich him , the precious stones to adorn him , and the glorious luminaries of heaven , the sun , and the moon , to light him ; the one in the day , and the other in the night , and both to measure his time , to direct his husbandry , to divert him in his peregrinations , to ripen his fruits , and to encrease his stores . i cannot plead ignorance of thy deity , for the heavens declare thy glory , and the firmament sheweth thy ▪ handy-work . i cannot pretend ignorance of thy law , for thou hast put thy word into my mouth , and written thy law in my heart ; nor i cannot affirm that i never heard of the light of thy gospel , for the light came into the world and shined in the darkness , and the darkness comprehended it not ; but men love darkness rather than light , because their deeds are evil . for which thou mightest most justly have cast us into utter darkness , where there is weeping and wailing , and gnashing of teeth , but there is mercy with thee , that thou maist be feared ; there is balm in gilead to cure our deadly wounds ; there is unction in christ , and salvation in jesus ; out of his precious side , he opened to all the inhabitants of the earth a fountain for sin , and all uncleanness , whereby we might be purified even as he is pure . a prayer for wednesday morning . o eternal god , who art of infinite majesty , look down from heaven , the habitation of thy holiness , upon me thy unworthy servant ; thou art a god of power , and canst relieve me ; of goodness , and wilt in thy good time mercifully help me . o lord , the fountain of thy mercy can never be dryed up , nor the merits of my saviour diminished ; o therefore bath my soul in them , that being sanctified and justified , i may appear in thy sight more pure and white than the snow in salmon . i bless thy name for keeping me this night past , and bringing me to the beginning of this day ; let thy eyes always attend upon me , prosper , preserve , cherish , guide , and govern me in all my studies , actions and employments , so that i may spend this day , and the remainder of my life , according to thy blessed will. grant , o lord , that whatever i do , it may be acceptable in thy sight , to the glory of thy most holy name , the peace of my conscience , and the salvation of my own soul. to this end , be thou , o lord , my god and my guide , my protector and defender : keep me unspotted of the world , teach me to deny ungodliness and worldly lusts , and to live soberly towards my self , righteously towards my neighbour , and piously towards thee , my god ; repenting truly of my sins , and serving thee in holiness and righteousness all my daies , that in life , thou mayst be my god , in death my deliverer , and after death , my eternal rewarder . amen . a prayer for wednseday night . o most glorious god , i do here at this time with the good samaritan return to give thee thanks for all thy mercies and blessings bestowed on my soul and body , in things spiritual and temporal ; for my election before all time ; my creation in the beginning of time ; and my redemption in the fulness of time ; i praise and glorifie thee , for thy preservation of me this day , and that thou hast yet spared me , and hast given me liberty , and a gracious opportunity once more to call upon thee . lord ; i acknowledge and confess , that thou mightest have taken me away in the midst of my sins , and in the very act of committing them ; but thou hast dealt more merciful with me ; keep , me o lord , this night from fear and danger , and from all noysome dreams , and from all hinderances of sweet repose , which thou hast appointed for the refreshing of wearied nature . seal unto me a full , and a free pardon of all my sins , of what nature or quality soever they be , whether they be sins of omission or commssion , of knowledg , ignorance , weakness , or wilfulness ; o lord , deal not with me according to the magnitude and multitude of them , but for thine infinite mercies blot them out of thy book of remembrance , and cast them out of thy sight into the bottomless sea of thy compassion , that they may never rise in this life to shame me , nor in the life to come to condemn me . amen . meditations for thursday . lord teach me of what spirit i am , or should be ; even of that which descended upon thy son in the likeness of a dove , without gall : by this spirit mortifie in me the lusts and affections of the flesh , such as envy , wrath , and revenge ; by the still small voice , in which thou discoursest with elias , let me ob●erve , that thou art not in the fire of my rage , nor in the storm of my passion , but in the soft gale of grace . thou , didst on this day replenish the sea , and rivers with fish , and the ayr with fowls , in shapes admirably various , and in number almost infinite ; stir me up by this consideration , to admire thy power ; and wisdom in thus enriching this vast and seeming solitude . blessed lord , who this day madest the waters fruitful , let thy spirit move upon the waters of my tears that they may abound in the fruits of repentance , and be blessed in the encrease of spiritual consolation . this day thou commandest the fowls to fly through the ayre , lift up my soul from ths earth , with the wings of faith and hope , that she may mount up , towards heaven● : make me light and cheerful , after my heavy sorrows and afflictions , and though i have been , as if i had layen among the pots , yet i may be by the grace of thy spirit , like that dove , whose wings are silver , and her feathers like gold. for my light and momentary afflictions are no way worthy the glory that shall be revealed unto me hereafter : and for the present , what are afflictions , or crosses , or persecutions , but the common lot of thy children , when i am thus chastned , i am judged of thee , that i may not be condemned of the world. how can i ever forget thee , who rememberest me at all times , and in all places ; amen . a prayer for thursday morning . o lord god , who dwellest in that light which no mortal eye can approach ; yet beholdest in mercie the sons and daughters of men ; thou makest the outgoings of the morning full of thy glory , and causest the sun to shine upon the just and the unjust , mercifully chasing away the darkness of the night and shadow of death : i praise thy holy name that thou hast vouchsafed me to pass this night in rest and quietness , and hast brought me safe to the beginning of this day . i humbly beseech thee , by the holy incarnation , and blessed nativity of thy son jesus christ , the thrice happy day star that appeared to the world , let thy mercy this day rest upon me , and the bright beames of thy heavenly light shine forth in the dark corners of my heart , that i may not be transported either through the corruption of my nature or the power of darkness to spend this day after my own perverse will and pleasure , but carefully perform thy holy will , willingly , speedily , and constantly . increase in me , o lord , the gift of faith , and hope , that i may believe thee , and relie on thy merciful ▪ promises made unto me , in christ jesus bless my body and soul , that no evil happen to them , and preserve my memory and senses that they pass not the limits of reason and understanding : enlighten my mind , o lord , to look upon good things , inflame my heart with the love of them , and conduct me with thy grace , that as thou hast raised my body from sleep so my soul may daily be raised from sin , and soul , and body , and spirit , may be renewed in righteousness to serve thee , the living god for evermore . amen . a prayer for thursday night . o lord god , great in mercy , and constant in truth ; i acknowledge , and do here in all humility offer unto thy divine majesty my duty of praise , and thanksgiving for all thy manifold graces and benefits bestowed upon me ; and though i am unable to recount them ; and much unworthy to be a partaker of them , yet in full assurance of thine unspeakable love , i presume to come unto thee , and now again commit to thy almighty protection this night , my soul , and body , with all its faculties ; beseeching thee to keep them day and night , blameless and undefiled , against the day of thy coming . lord , pardon , and forgive , whatever sins i have wretchedly effected , or wickedly imagined against thee , or my neighbour : o lay not the faults and frailties of my youth unto my charge , but forget , o lord , and forgive , and cancel the hand writing that is upon the wall , which will be ready to witness against me ; strike my heart with an awe of thy fear , that i may labour to escape thy threatnings , and give me the comfort once more of thy salvation . grant , o lord that i may this night quietly rest under the shadow of thy wings , free from fears , dangers , and spiritual darkness ; and when the dark end of this mortal life is approached , grant me , o lord a vigilant heart , freely disposed to abandon all transitory things , and depart hence in the peace of a good conscience , into thine everlasting rest , through jesus christ , my lord , and saviour . amen . meditations for friday . this day the first man adam , was made a living soul , and christ the second adam , was made a quickening spirit ; this day he sinned in a garden , and this day the saviour of the world sorrowed in a garden : he took upon this day , the fruit of the forbidden tree , and thou , o blessed redeemer wert hung ▪ upon the accursed tree ; this day , adam , was cast into a deep sleep , and his wife eve was formed of his rib , flesh of his flesh , and bone of his bone ; likewise was the son of god cast into a deadly sleep , and his side was pierced with a spear , from whence sprung out two blessed sacraments , the water of regeneration , and the blood of expiation and sanctification . this day our first parent borught the curse upon himself , and all his posterity ; but thou , o god hast provided an everlasting blessing for thy self , and all thy members ; thy law , o god , is just , holy , and pure ; but i am wicked , profane , and impure : that medicine is for the most part the best , which the patient least approves of , because it exasperates the pain for a time . have i the less affection for the most holy faith , because it restraineth my carnal liberty , and abridgeth me of worldly contentments ? have not i a law in my mind which opposeth the law of my members ? and is it not much better to sow unto the spirit , thereunto the flesh , which produces only corruption ? is it not as easie for thee , to raise me out of ashes , as at the first to raise me out of the dust ? to send back my spirit into my body , as at the first to breath it in ? i behold the seed in the earth , the plants in the garden , dye before they spring forth : i see wormes and insects , that spend the winter season in a kind of death , yet revive in the spring ; i know , i am my self dead in sleep every ▪ night , but alive in the morning : why then should i call in question any one article of my belief , but humbly say , lord , i believe help thou my unbelief . a prayer for friday morning . o lord god , maker and governour of all things both in heaven , and earth , i come unto thee , with a broken and a contrite heart , lamenting my sins , and seeking to find comfort at thy merciful hands : lord , thou knowest my grief , my anxity , and care , oh let me feel thy comforts to refresh my soul : be with me this day in all my worldly affairs , and let thy holy spirit evermore defend me and preserve my integrity , that i may be acknowledged thine at the last day . i yeild thee all laud and praise , for thy preservation of me this night past , and for safely bringing me to behold the glorious light of this day : lord , excite my heart , that i may express my thankfulness , by my serviceable obedience , preserve and keep me from sin , and all irregularities both of soul and body : mortifie all my corruptions and sensual appetites , and purge me throughly from filthiness both of flesh and spirit , that i may perfect holiness in thy fear . strengthen me against all the vanities of the world , the lusts of the flesh , the lusts of the eyes , and the pride of life ; and give me grace to employ this day , and the remainder of my life , in all peace and purity , sanctity and sobriety , to thy glory , the good example of others ; and finally , the salvation of my own soul. this , and whatsoever for want of memory i have omitted , i humbly beg in the name of thy ▪ dear son , and my alone saviour and redeemer . amen . a prayer for friday night . o god , thou camest into the world to save sinners , behold me , i beseech thee , the vile● of them ; but wash ! oh ! wash away all my sins in the blood of thy son , sanctifie my nature , abolish my corruptions ; guide me here by thy councel , and after that receive me into glory : keep me now , and ever , send me a quiet repose , and grant that lying down to rest , i may rise again in thy peace , and walk in thy fear , that so the succeeding day may learn me to grow wise , and for ever glorifie thy holy name . inspire me , o lord , with the spirit of sweet consolation , and though sleep is the image of death , and my bed as the grave , yet suffer me not to perish suddenly , or unprepared , but watch over me for good , guide me now , and evermore , let no appalements disturb me , keep me from fire , storms , tempests , thieves , sudden death and danger ; cause thine angels to pitch their tents round about me , my house and habitation , and preserve all that is near and dear unto me . [ here name your particular friends ] remember thy church , and every member of it , have pity on the poor afflicted protestants in all parts beyond the seas , who suffer for the testimony of their faith and a good conscience ; send them help from thy holy place , and evermore mightily defend them ; be unto them a sun and a shield , a sun to comfort , and a shield to defend them to all dangers and tribulations ; put a period unto all their afflictions , and in ●hy good time vouchsafe them a happy deliverance . lord , receive them and me , and all that appertain unto me , this night and for ever , into thy gracious protection , through the mediation of jesus christ our lord. amen . meditations for saturday . the great creator this day rested from all his work which he had made , and blessed it ; o lord , grant that after this painful life is ended , i may enjoy a comfortable rest with thee in heaven , where i may keep an eternal sabbath , and hold a perpetual feast ; there will be rest without labour , tranquillity without molestation , and joys without end : there , my soul , wilt thou behold a glorious city , the streets of gold , the gates of pearl , and the foundations garnished with all sorts of precious stones . i shall behold thee , the father , in thy majesty , christ thy son in his glory , the spirit in his sanctity , the arch-angels and angels in their exceilency , and the saints in their felicity ; then shall i no more hunger , labour , nor travel ; i shall no more fear , grieve , nor desire ; i shall want no more an earthly house , for the heaven of heavens shall be my habitation , god will be my temple , and the lamb that shineth for ever shall enlighten me . lord , let the hope and expectation ▪ of this eternal rest and felicity sweeten all my labours , and ease my torments , let it mitigate my afflictions , and comfort my spirits , that i faint not in my journey , nor be depressed under my burden , but hold on cheerfully and valiantly , till i arrive at the land of promise , and there receive the lot of mine inheritance with the saints in light for evermore . amen . a prayer for saturday morning . most gracious god , sanctifie i humbly beseech thee , this day unto me , and my self , now and ever unto thy service ; thy mercies , o lord , they are new every morning , and therefore my thanks ought every day to be a new repeated : i praise thy holy name , for keeping me this night past , unto this present hour and moment , and hast now brought me unto the last day of the week ; grant that i may spend the same soberly , righteously , and holily . bring me to the knowledge of thy blessed will in all things , that i may endeavour to perform the same to thy glory , the peace of my conscience , and the preservation of my own soul ; purge and cleanse my heart and conscience from all dead works , that i may serve thee , the living god , for evermore . be thou my guide in all my ways , my stay and support in all my necessities ; put an end to the motions of the flesh , enlarge my heart for all pious duties , and habitual graces of thy spirit , that i may bring forth the fruits of them in my life and conversation . bless the kingdom wherein i inhabit , and thy holy catholick church , whereof i am an unworthy member ; bless thy servants , and our dear lord and lady king william and queen mary , as thou hast crowned them with a temporal crown here , so in thy due time give them a crown of glory hereafter . bless katherine the queen dowager , her royal highness the princess ann of denmark ▪ with the rest of the royal family . bless all persons , whether dignified or distinguished , from the swayer of the scepter , to the drawer of water ; have mercy upon all sick persons , women travelling with child , and those who are troubled in body , mind , or estate ; o lord , speak peace unto their consciences , and as thou hast laid laid them down with the one hand , so raise them up with the other , if not to this life , to life eternal , for the merits and mediation of jesus christ our lord amen . a prayer for saturday evening . o god , the maker and preserver of all things , look down with thy eye of pity and compassion upon me a miserable sinner ; i here prostrate my self , soul and body , before thy divine majesty , beseeching thee in much mercy to pardon my sins , to sanctifie me , with thy grace , and to bring me to thy glory : that so my soul may be refreshed with such things as eye hath not seen , ear hath not heard , nor hath it entered into the heart of man to conceive . enter not into judgment with thy servant , o lord , for in thy sight shall no flesh living be justified : examine not my wayes , this week past , by the strickt rule of thy law , neither reward me in the severity of thy justice : but have mercy upon me a miserable offender , that have deserved the sharpest of thy judgments ; but as the heavens are higher than the earth , so is thy mert cy over all thy works ▪ of and great exten to poor sinners . satisfie my soul with thy mercy , and that right soon , so shall i rejoyce , and be-glad in thee , and learn to praise thee evermore : and now , o lord , as this week is ended , so let my sins be ended , and never be repeated again any more : be pleased to be my merciful protector and preserver from all perils ; and dangers this night : refresh my ▪ body with quiet rest , that my mind may be chearful , and be fit to serve thee , in . sanctifying thy sabbath , and keeping it as a glorious day unto thee , through jesus christ our lord. amen meditations on the lords supper . how can i approach so divine a ▪ banquet , and not by an humble confession wash my hands in innocency ; holy things must not be given to dogs , nor pearls cast before swine : what is so holy as the body and blood of christ , and what pearl so precious as this sacrament ? there is no dog so filthy , or sow so unclean as i am by nature ; but with great detestation of my rebellious corruptions , i confess that never dog so often returned to his vomit , nor sow to her wallowing in the mire , as i have to the sink of sin and mire of sensual filthiness . o wash my hands in purity , cleanse my mouth and purge my heart , that i may take with a pure hand , eat with an undefileth mouth , and keep in a faithfull heart this bread of life , and food of angels : give me grace , throughly and sincerely to examine my self , and grant that after examination , i may find my desire fervent , my knowledge competent , my sorrow for sin unfeigned , my purpose of amendment sled fait , my love sincere , and my faith lively . and finding my self thus apparelled in a wedding garment , let me be found of thee in peace , and both cheerfully approach unto , and joyfully and thankfully depart from thy holy , and heavenly table ; receiving by ▪ and with the bread broken thy crucified body , and with the wine poured out thy blood shed : and by both remission of my sins , re-admission into thy presence and favour , incorporation into thy my●tical body , and finally the glorification of my body and soul with thee in thy kingdom of glory , amen . a prayer before the communion . o lord jesus , the son of the living god , who freely offeredst thy most sacred body to be broken , and thy blood to be shed for my sins that i might be ransomed from hell , and delivered from wrath and eternal condemnation ; o lord , my sins , original and actual , of weakness and wickedness , have deserved thy wrath and heavy indignation ; and had not thine eye spared me i had long since been in everlasting burnings , and wholly banished from the presence of thy glory . lord , wash away all my sins in the streams of thy pre●ious blood , which speaks better things than that of abel's thou hast loved me , in laying down thy life for me , and hast left unto thy church ▪ this holy sacrament as a pledge and assurance , that through thy death , all that truly partake of this sacred and heavenly inititution , apprehending the mysteries , and applying the m●rits of christ crucified , they may receive comfort and peace in believing those promises which thou hast expre●t unto us in thy word , and be partakers of the benefits of thy sons passion , and have fruition of thy saving vertue here , and life and glory hereafter . accept me , o lord , in thy dear son , as washed , justified and sanctified , and by thy spirit cleanse and purifie me daily more and more , sanctifie my affections , and enlarge my heart for holy and heavenly things ; and grant that through a stedfast , lively , and constant faith , i may receive , and worthily eat this sanctified bread , and drink of this sacred cup , in a holy remembrance that thy body , o lord jesus , was crucified , and thy blood was shed for the remission of my sins , and grant that it may so effectually operate in my soul , that i may ever hereafter live in a holy obedience , according to thy heavenly will , through jesus christ. amen . an ejaculation before receiving the bread ▪ blessed lord , as thou hast given thy flesh to be the bread of eternal salvation , so vouchsafe to work in me by a lively faith , that i receiving the same , may evermore continue in me , and thou in me , amen . an ejaculation before receiving the cup. o lord , vouchsafe that as thy blood was shed to wash me a sinner from the corruption of old adam , so grant that it may , through a lively faith , take effect in me , washing● me from the filth of sin , and renew in me the fruits of righteousness , that i may become a fit member to live in thee , and dye in thee . amen . a prayer after the communion . o god , i praise and bless thy holy name , for thine unspeakable favour and loving kindness , in feeding me at this time , with the spiritual food of the body and blood of thy son jesus christ , whom thou vouchsafest to send for our redemption , and to offer him up to death for me , in remembrance whereof he hath commanded me to eat his body , and drink his blood , to the end , that by faith i should be united to him , and made a lively member of his mystical body , and being washed from all my sins , in his blood. i should lead a new life in all obedience , holiness and righteousness . vouchsafe , i humbly beseech thee for his sake , to endue me with thy holy spirit , that by casting away the works of darkness , i may walk in the true light of thy holy spirit , and ever remain in the number of thy holy and elect children ; give me an earnest desire to partake often of this holy institution , and to lead my life according to thy holy will in all things , keeping my body and soul unspotted and undefiled , as fit receptacles of so heavenly food , that my soul may be partaker of the mysteries thereof by faith in christ jesus . and now glory be to god on high , on earth peace and eternal consolation in my conscience ; i am sed now with thy body , and my heart is refreshed with the cup of the new testament in thy blood : now i am a member of thy mystical body , flesh of thy flesh , and bone of thy bone. lord let nothing be ever able to separate me from thee , but since all things work for the good of thy chosen , let all things more and more unite me to thee , that i may grow from grace to grace , and strength to strength , till i come to the full measure of thy perfect age , and not be refused by thee , who hast given thy self for me , and unto me . amen . a prayer before hearing the word . o lord , illuminate my dark understanding , to receive thy word , and prudently retain it ; give me grace that the seed of thy word being sown in my heart , it may take deep root downward , and bring forth fruit upward , to the credit of thy gospel , the comfort of my poor soul ; and above all , to the glory of thy most holy name . let thy spirit rule and guide the lips of thy minister , that he may utter nothing but the word of truth , with that fervency , that neither fear nor affection may stop the current of the same . and because the harvest is great , and the labourers but few , i beseech thee , who art lord of the harvest , to send forth such into thy vineyard , as may with a zeal discharge their ministerial function ; let thy urim be upon them , as upon thy holy ones , that sincerity of doctrine , and integrity of conversation , may adorn their persons . lord , guide the heart and tongue of him whom i shall hear this day , grant he may speak home to my conscience , and leave no corruption unbowelled , but that his words may chase away all sinful affections from me , whereby i may depart from all iniquity . bless all thy people , and grant that they may be not only hearers of thy word , but doers of the same , not deceiving their own souls ; and grant that thy messengers dividing the word aright , and thy people keeping it carefully , and practising it conscionably , they may through jesus christ , obtain the remission of their sins past , and receive thy grace for the time to come . give them light instead of darkness ; peace for trouble , and eternal happiness instead of felicity , that tasting the sweetness of caelestial comfort , they may despise terrestrial , and after this life ended , they may enter into everlasting glory , through christ our lord. amen . a prayer after hearing the word . most gracious god , of thy bountiful goodness , thou hast , through thy son jesus christ , made known , for my instruction and unspeakable comfort , the glorious gospel , thy word of truth , which none can learn but by hearing , and none can hear but by preaching ; and none can preach except they be sent ; to this end , give me thy grace , i humbly beseech thee , that as i have heard thy word at this time by thy minister and messenger , so grant , that i and all that have heard , may know , understand the same , retain and practice it , according to thy heavenly will , that i may thereby grow in knowledge , increase in grace , and be a lively instrument of thy glory unto my lives end , amen . a prayer for necessary blessings of this life . o lord , thou hast promised never to fail those that depend upon thee ; thou openest thine hands and fillest all things living with plenteousness , never suffering any of thine to perish , that carefully seek relief from thy most gracious bounty : i humbly beseech thee dermit me not to want necessaries for this present life ; enable me to live without distracting cares ; to this end , bless my labours , that i may have a sufficiency for me , and mine , and not be burdensome unto any but rather be able to administer unto others , whatsoever refreshing comforts they shall stand in need of . give me neither poverty , nor riches , but feed me with food convenient for me ; lest i be full and deny thee , and say , who is the lord ; or lest i be poor and steal , and take the name of my god in vain afford me such a portion of health , and wealth as thou in thy divine wisdom shalt think most convenient for me ; succour all such as be in want , relieve the oppressed , comfort the afflicted , raise the lowly , and aid the needy . and o lord , i humbly beseech thee , never let me want thy favourable assistance , but bless my basket and encrease my store , with thy never failing blessings , that i may be able to live in thy faith , fear , and love , and out of the depth of misery , and danger of all men , through jesusus christ my only lord , and saviour , amen . a thanks giving for gods benefits . o god almighty , the giver of all good things , thou art my stay , my comfort and only guide , direct me , i pray thee , to employ that talent which thou hast allotted , me , for the advancement of thy glory : lord thou hast been abundantly gracious , and bountiful unto me , and hast blest my store , insomuch that i have not only what satisfieth my own occasions , but have also sufficient to relieve others in the time of their necessity . give me therefore a free heart , to cast my bread upon the waters ; and to relieve my poor distressed brethren , according to the utmost of my ability ; to feed the hungry , to cloth the naked , and minister unto thy distressed saints that i may not live unto my self , but for the help of all those that want my assistance , that i may lay up in store a good foundation against the time to come , and be found of thee in peace , enjoying life , and salvation through jesus christ , amen . a prayer for wisdom . o most great and glorious lord god , i confess that whilst i bear about me this body of sin imprisoning the soul , my nature corrupted and depraved with iniquity , original and actual , seeks by all means possible to oppose the spirit , and do those things which are dissonant and contrary to the motions , inspirations , gracious influences , and working thereof ; my flesh lusteth against the spirit , so that the things i would do i cannot , and the things which i suppose to be done in much knowledge and wisdom , will be found not only ignorance , and erroneous , but sinful wickedness in thy sight . wherefore i humbly beseech thee , o holy father , to send out thy light and truth , thy spirit of wisdom and revelation , to teach and instruct me , to be my god and guide , to lead me into all truth . lord , send down that wisdom that waiteth about thy throne , and plant the same in my heart , that all my sayings and doings , being always ordered by this wisdom from on high , i may do that which is pleasing in thy sight , and profitable for my own salvation , and shun the contrary in all things , through jesus christ my lord and saviour . amen . a prayer for defence against our enemies . o lord my god , be not far from me in trouble , and in all dangers ghostly and bodily , draw near and make haste to help me , i am , i confess , a most sinful creature , and have justly deserved thy wrath and indignation against me , yet , o lord , for thy mercy sake , turn thee unto me , and have compassion on me ; let mine enemies prevail not in their mischievous devises , lest they be too proud ; in thy mercy convert them , or in thy justice consound them ; make them as stubble before the wind , and thine angel scattering them . lord , i am in thy hand , and they are within the compass of thy power ; stay and allay their fury , let them not take effect in their wicked imaginations and attempts against me , but put them to confusion ; rid me , and deliver me in thy righteousness ; and be thou a sun and a shield unto me , to comfort and protect me . to this end cause thine angels to pitch their tents round about me , that being defended under the shadow of thy wings , and armed with the power of thy might , i may not fear what man can do unto me . lord , regard me with the eye of thy grace , and guard me with the hand of thy power , that being preserved both in soul and body , i may live in piety , peace and godliness , unto my lives end . amen . a morning prayer for a family . o eternal , and all-seeing god , wonderful in thy majesty , and infinite in thy mercy , who hast the heavens for thy throne , and the earth for thy footstool ; the heavens are full of the majesty of thy glory , and cannot contain the same ; look down therefore from thence , upon us thy servants , who now prostrate our selves before the footstool of thy throne of grace , humbly beseeching thee , for thy dear sons sake , to be merciful unto us miserable sinners ; one deep calleth upon another , the depth of misery unto the depth of mercy , have mercy therefore upon us , o lord , and in the multitude of thy mercies do away all our offences . we confess we are not worthy to think of thee , much less speak unto thee , we being so vile and miserable , thou so glorious and admirable ; yet being assured that in forgiving of sins and helping afflicted souls , thy fountain of mercy is never dryed up ; we thine unprofitable servants are emboldned to present our selves this morning before thee , to offer up unto thee a lively sacrifice of prayer and thanksgiving , who didst offer up thy son upon the cross to be a propitiation for our sins : o let this lifting up of our hearts and hands be a morning sacrifice pure , and acceptable in thy sight : let not the greatness of our sins , with-hold thy emplored mercy , but wash us from all uncleanness , and remove thy judgments due unto us for them , as far from thy presence , as the east is from the west . o , bury them in the grave with christ , raise us up by the power of thy spirit unto newness of life , that we may walk in all holy obedience before thee this day , and that endeavouring to keep our faith and a good conscience void of offence , we may now , and in the hour of death be , and remain alwayes thine , defend us from all evil , and sence us against the assaluts of satan , watch over us by the eye of thy good providence , and cause thy angels , to pitch their tents about us for our safety and continual preservation . into thy hands , we now commit our souls and bodies , guide our thoughts , words , and actions , and if we forget thee , our god at any time , o! do thou in mercy remember us , and forgive us our trespasses ; make us to see our sins in the glass of thy law , to mourn for them in the closet of our hearts , and confess them in the bitterness of our souls , teach us to cast off the rags of iniquity , and by faith , put on the robes of righteousness : help us to manage the sword of the spirit , and the helmet of salvation , that we may be able to fight against the wiles of the devil , the vanitics of the world , the lusts of the flesh , and the pride of life . be favourable to sion , build up the walls of ierusalem , more particularly , preserve and enlarge these churches of great britain , and ireland ; feed them as thy flock , and family : dress them , as thy vineyard , and adorn them , as thy spouse : defend our soveraign lord and lady , king william , and queen mary from all enemies , at home , and abroad , preserve their bodies in health , the hearts and souls in soundness and truth , their lives in honour , and their honour from underminers . bless katherine the queen dowager , her royal highness the princess ann of denmark , with the rest of the royal family . bless those which rule in church and state , all schools of good education and sound learning , all thy ministers and magistrates , with all our relations in the flesh , and friends in the spirit , to whom thou hast any ways made us bounden . o lord , enable us to requite them , or lay it on thine own account to restore it unto them , and their posterities . and here we yield thee all laud and praise , for creating us when we were nothing , for predestinating us unto the adoption , and choosing us in christ before the foundation of the world. we thank thee for our preservation this night past , and for bringing of us this day to behold thy glorious light . lord , awake our souls from sin , and carnal security , that we may be prepared like wise virgins , with oyl in our lamps , to meet the sweet bridegroom of our souls , whether at the hour of death , or the day of judgment . these and all other graces , which for blindness , we cannot , and for our unworthiness we dare not ask , we beseech thee to give us , for the worthiness of thy dear son jesus christ our lord , in whose most holy name and words , we conclude these our imperfect prayers , in that most perfect form of prayer , which he himself hath further taught us in his holy gospel , saying , our father , &c. a collect for the day . lord bless us , and make thy face to shine upon us ; keep us from sin and satan , sickness and sorrow , shame and servitude , loss of goods and good names , or of any thing more near and dear unto us , if it be thy good pleasure ; preserve us evermore in thy faith and holy fear , guide us constantly by thy councel , and after that receive us to glory . amen . an evening prayer for a family . o god , the god of the spirits of all flesh , the high and lofty one that inhabitest eternity , who hast made the earth by thy power , establish'd the world by thy wisdom , and stretched out the heavens by thy discretion ; the father of eternity , and fountain of mercy , the giver of all good things , the forgiver of all sins , and the comforter of all such as fly unto thee . lord , we are here present before thee , be thou present with us , and president amongst us ; we appeal from the seat of thy justice , to the throne of thy mercy , beseeching thee to give us a sense of our own miseries , and an assurance of thy mercies ; let us not be possess'd with over much fear , but that with a holy confidence of thy goodness , we may with joy appear in thy presence , in an humble acknowledgment of our sins . to this end , we confess that we have sinned against heaven , and before thee , and are no more worthy to be called thy children ; we have transgressed thy holy laws and commandments , not only by our thoughts and words , but by our deeds and actions ; our iniquities are more in number than the hairs of our head , and make us seem vile in our own eyes , but much more in thy sight . lord , unto thee we confess our sins , o grant us pardon and absolution for them ; open unto us penitents , that ever streaming fountain of thy sons blood , that our sins being bathed therein , we may appear without blemish in thy sight ; by his death mortifie our sinful corruptions , hide them in his wounds , and bury them in his grave , that they may neither rise in this life to shame us , nor in the world to come to condemn us . give us thy holy spirit , let him purge our consciences , heal our corruptions , illuminate our understandings , confirm our memories , and consecrate our souls and bodies , that they may be fit temples for thy holy ghost to dwell in . be merciful to thy church , and enlarge her borders ; shower down the choicest of thy blessings upon the heads and hearts of thy servants , our soveraign lord and lady , king william and queen mary , bless them with length of days here , and with a crown of glory hereafter ; bless katherine the queen dowager , her royal highness the princess ann of denmark , with all the rest of the royal family . bless the nobility , gentry , ministry , magistracy and commonalty , our relations in the flesh , and friends in the spirit ; protect all that stand up for thy truth , but as for thy foes , let them be ashamed and confounded . and now seeing thou hast brought the night upon us , wherein thou hast ordained man to rest in , we humbly beseech thee , who art the keeper of israel , who never slumberest nor sleepest , to watch over us by thy providence ; cause thy holy angels to pitch their tents round about us , that being freed from the terrors of the night , and refreshed with moderate rest and sleep , we may the better be enabled to praise thy name , and to walk before thee in all good works , and holiness of conversation , all the days of our lives . let our bed , o lord , put us in mind of our grave , and our rising from thence of our resurrection , that whether we wake or sleep , we may be always thine . and knowing that thy name , o lord , is a strong to ver of defence , we here commend our selves this night , to thy most holy protection ; if it be thy divine will to call any of us hence in our sleep , o lord , for thy sons sake , have mercy upon us , and receive our souls into thy most blessed kingdom ; but if it be thy heavenly pleasure to add more days unto our lives , add more amendment unto our days , that living we may live in thy fear , and dying we may dye in thy favour , and in the end , reign with thee in glory . amen . a collect for the night . into thy hands , o father , we commend our spirits , for thou hast redeemed us , o thou god of truth ; into thy most merciful tuition , and gracious preservation , do we commend our selves , our souls and bodies , our relations , our goods and good names , all ours , and all that call upon thy name . lord , be thou present with them and us , and about our beds , unto our lives end ; let not our fantasies be troubled with vain imaginations , nor the dreams and visions of our heads , like nebuchadnezzar's , make us affraid , but give us quiet and comfortable rest , that our souls and bodies being refreshed , we may when we awake , laud and praise thee , and joyfully perform the business of the next day in our particular callings . let our whole life be a serving and glorifying of thee , that we may live in thy fear , dye in thy favour , and rest from all our labours , and be blest with thy glorious vision , enjoying the presence of our blessed saviour , the comfort of thy holy spirit , and the communion of thy most holy saints and angels , that we , together with them , may ascribe unto thee the glory of our redemption from sin , satan , hell , and death , world without end . amen . prayers for several persons . the husbands prayer . most gracious god , have mercy upon me , and upon all those which appertain unto me ; in the beginning thou didst institute marriage , for the propagation of mankind , a remedy to avoid unlawful lust , and for the mutual comfort and consolation of thy children ; give me , o heavenly father , i humbly beseech thee , the assistance of thy grace , that i may according to thy commandments , love and cherish her whom thou hast allotted for my help and comfort in this life . mortifie in me all fleshly lusts , and let not the heat of unlawful concupiscence , take possession of me , but grant that we may live in peace and unity , and equally praise thy holy name : [ if any children ] bless , o lord , those children thou hast bestowed upon us , give us understanding hearts and minds , to bring them up in thy faith and fear , and give them obedient hearts to thee , and to all thy commandments ; grant that they may not prove a curse but a blessing to us , and thereby attain that reward which thou hast promised to those which honour and obey their parents . teach me , o lord , to govern and instruct my family , whereby they may walk in thy fear ; and grant that i may , according to my ability , provide what is necessary as well for their bodies as their souls : and do thou , o lord , endue them with thy grace , that they may perform their duties , in fear and obedience , not with eye-service , but in singleness of heart as in thy presence . give me , o lord , i beseech thee a competency to maintain that which thou hast committed to my charge , and grant that we may in all humility rely upon thy blessed will , who knowest what is fitter for us then we do for our selves to whom be all honour and glory amen . the wives prayer . o lord , i give thee humble thanks for calling me to the honourable state of matrimony ; give me , o lord , thy heavenly grace , that i may fear thee , and love , reverence , and obey him whom thou hast appointed to be my head in all good things , to live peaceably and quietly with him ; suffer me not to be puft up with the vanities of the world , but grant that i may frame my mind and habit suitable to the estate of my husband , and adorn my self with that which may become a modest woman to wear . assist me , o lord , that i may with his consent , prudently and with discretion , govern his family , and carefully mind that nothing be wasted , norpermit any evil to be committed in his house . furnish me , o lord , with those gifts and graces which the royal preacher described in a good woman , and endue me with such a care in the education of my children , as belongeth unto my part to perform , that i may live and rejoyce to see the prosperity of them in this life , and after this life is ended , grant that we all may be received to thy eternal kingdom , through jesus christ our lord. amen . the childs prayer . most gracious god , to whom the childs obedience to the parents is always acceptable , but their disobedience most displeasing , i humbly beseech thee to remove far from me the horrid sin of disobedience and rebellion against my parents ; o give me grace to observe them with all diligence in duty , obey them in all lawful commands , and aid and assist them in all their necessities ; give me grace to receive all their reproofs patiently , and not to perplex them by stubbornness and bad courses . suffer me not to scoff or deride at their age or infirmity , but rather supply their wants , and cover their weaknesses . forgive , o lord , the many offences i have committed against them , increase their days , and preserve them sound in body and mind ; let them see their childrens children , to their comfort and thy glory ; let them govern me , and the rest of their family , with prudence and good example , that when this life is ended , they may depart hence in peace , and come to thy kingdom unspotted , through jesus christ. amen . the widows prayer . o almighty god , who hast promised to be a father to the fatherless , and a husband to the widow , let thy tender eye of compassion look down upon me , and my children ; preserve me and them from all oppression and wrong , and relieve us , we beseech thee , in all our necessities . bless , o lord , that small portion thou hast lent me , for a competent maintenance of me and mine , o let it be like the widows barrel of meal , never to waste , and like the cruse of oyl , never to fail . dispose our hearts to all obedience , and give us grace to walk worthy of thee , and thy mercies which we daily and hourly receive . and lastly , in all our afflictions , let me put my whole trust and confidence in thee , and praise thy name for evermore . amen . the orphans prayer . o almighty and most merciful father , thou hast promised that when my father and my mother forsaketh me , thou o god , wilt take me up . o lord , i am now , by thy appointment , deprived of my parents , who under thee , were the only stay i had in this world. be thou , o lord my god , my father and my deliverer , teach me to seek thee early , and endue me with thy grace , that i may be obedient to those whom thou art pleased to place over me . make me to remember thee my creator in the days of my youth , that i may lead my life according to the rule of true godliness ; govern and guide , i beseech thee , all my actions , preserve my body in health , and my soul ●●om all evil thoughts which may molest it ; add unto me length of days , grace and vertue , and guide my feet in the way of peace . amen . a prayer for a young man or maid . most gracious god , vouchsafe to me thy heavenly grace now and at all times ; more especially in this most dangerous part of my life , when the heat of youth , and many temptations do surround me ; o preserve me , i beseech thee , as the apple of thine eye , and though the flesh strives against the spirit , yet do thou exercise thy power and strengthen my imbecillity : stifle sin in me at the beginning that it arise not up to a habit , and prevent in me all evil and unworthy thoughts against thy divine majesty . o lord i recommend unto thee my soul as a child that can of it self do nothing ; defend me from all enemies spiritual and temporal , keep my soul , and body , pure , chast , and undefiled , that i offend not either in thought word , or deed : give me grace , o lord , to obey my parents , and those to whose tuition i am committed ; and grant that if thou shalt be pleased to call me to the honourable estate of matrimony , i may be joyned with one , with whom i may serve thee , in peace and holiness , all the dayes of my life . amen . a prayer for a servant . o holy , and blessed lord god , who tookest upon thee , the form of a servant , and wast obedient unto death , even the death of the cross , that thou mightest work the salvation of all people , as well bond as free ; thou hast been pleased to call me to the state and condition of a servant , below many others in the world , o make me humbly submit to it , and alwayes praise and magnifie thy holy name that thou hast given me health and strength of body to perfrom my duty . lord cast forth all murmurings and repinings in me , and all envy at the prosperity of others ; endue me with meekness and humility , and deliver me from the slavery of sin , that i may be made a servant of righteousness ; teach me to understand my duty , and to reverence those whom i serve , accounting them worthy of that honour which appertains to them : preserve me from pride , unseemly passions , or disrespectfull behaviour towards my superiors ; quicken my diligence in businesse , and grant that whatever i shall take in hand , i may not do it with eye service , but in singleness of heart ; and obtain thy grace and favour for evermore , amen . a prayer for the fruits of the earth . most gracious god , thy works are to be wondered at through the world ; thou makest the grass to grow for the cattel , and herb for the service of man : thou bringest forth food out of the earth , and blessest the encrease of it : look down o lord , i beseech thee , upon all the dwellers upon earth wherein we inhabit : that our land may become fruitful and yield forth plenty in its proper season . and o thou , who openest thy hand , and fillest all things living with good things ; fill our hearts with wisdome , and all christian vertues , that we may bring forth abundantly the fruit of good works , to the honour and glory of thy holy name and : as thou crownest the year with thy goodness , and thy clouds drop fatness : so grant that we may evermore praise thee for all thy mercies , from whom cometh every good and perfect gift , to whom be ascribed all honour , power and glory , now , and forever , amen . a praier for seasonable weather . o lord god , who for our sins art justly displeased at us , and dost now chastise us by keeping back thy rain from watering the earth ; whereby we are in danger of losing the diligent labour of our hands : pardon , o lord we humbly beseech our high provocations , and accept of our hearty and true repentance , and favourably and mercifully forgive all our transgressions committed against thee . shower down again thy blessings of rain upon the earth , and water it , o lord , that it may be softened and replenished : but let not immoderately the floods overflow us , nor the seed be spoiled under the clod : but let thy loving kindness renw the face of the earth ' and make the green pastures rejoyce : hearken unto the cry of the poor and needy , and though we eat our bread in the sweat of our face yet punish us not with the scarcity of it , which is the staff and support of our lives : lord prosper all our labours , and let us with moderation enjoy the fruit of it , this we beg for thy sons sake our blessed lord and saviour . amen . a thanksgiving after a good havest . we bless and praise thy holy name , o lord , for sending us rain from heaven , and fruitful seasons , whereby thou hast filled our hearts with food and gladness : thou hast made the grass to grow upon the mountains , and given food to the beasts of the field , and hast filled us with the finest of the wheat flower , thou hast given seed to the sower , and bread to the eater , and hast loaded the earth with thy bounty , that our barns might be filled . blessed for ever art thou o lord , and magnified be thy name for these and all others this benefits which thou from time to time hast bestowed upon us ; o that our hearts may overflow with love , and our tongues with expressions of thankfulness to thee ; grant that we may never forget nor abuse thy loving kindness towards us , but by a sober and charitable use of these thy mercies , we may be made fit for a continual supply of them , and at the last be made heirs of thy glorious kingdom . amen . a prayer for a woman with child . o god , the creatour and preserver of all things , who in the beginning didst place mankind in unspeakable happiness , and had there continued , had not our first parents broke thy divine precepts given them in paradise : so that the earth for their sakes was accursed ; and unto us the daughters of eve for our transgressions thou hast alotted most grievous pains and torments of body in bringing forth children . lord extend unto me , and to all women thy mercy , mitigate the torments thereof , that we may be able patiently to endure the pains of our travell at the hour appointed : and make that easie and light to us , which our defects have made heavy and burdensome ; and that wherewith i am now laden , may graciously be delivered from my frail body : and send us all , good lord , a safe deliverance , that we may be made joyful and happy mothers . vouchsafe unto me and to all that have conceived with child strength to bring forth that which thine omnipotency hath so wonderfully wrought in us , in our greatest perils , o lord help us , and mightily deliver us ; let thy pow●r might , and love , be no less manifest en the delivery , then in the forming of thiy creature , that being through thy goodness , made a joyfull mother i may obtain my perfect strength again , and live to praise thee for evermore , amen . a prayer for a woman near the time of her travel . o god most holy , the speedy helper of all those who relie upon thee , by thy almighty power i was formed , and fashioned in the womb , by thy tender care i was brought from thence , and by thy mercifull providence , i have been preserved even to this momenthin laud and magnifie thy holy name , and implore thy never failing aid in this approaching time of my necessity : o be not far off rom me when trouble is nigh at hand , but hear my voice and save me when i call upon thee ! mitigate my pains or endue me with patience ; and support my spirits in that great conflict . lord perfect what thou hast begun , and what thou hast wrought in secret bring forth i beseech thee into thy most marvellous light ; that we may all behold the wonders of thy wisdom and extol thy power : o lord in thee alone do i humbly place my confidence , for thou hast redeemed me , o lord , thou god of truth ; i wholly resign my self unto thee , beseeching thee to have mercy upon me , and when ever thou shalt be pleased to call me from this life , lord fit me for a better , where all sorrows and tears shall be done away , and everlasting joyes possess our hearts for evermore . amen . the midwives prayer before deliverance most gracious god , who by thy never failing providence hast kept me even from my mothers womb to this moment , and hast now deputed me the unworthiest of all thy servants to this great office , for a help and comfort , in that great pain and peril of child birth : be with me , o lord , i beseech thee , and assist me in this great work , which i am now ready to undertake ; prosper thou , o lord , the work of my hands , o prosper i beseech thee , my handy work . o put thy fear into my heart , that i may be as sincere to the poor as to the rich , to save life and not to destroy , let me not be too timerous , nor too violent , but endue me with those vertues and graces , which thou knowest most convenient for me , and give a blessing to this undertaking , preserve me i humbly beseech thee , in the dangerous times , from contagion , infection , or any bodily diseases , which may be received from sick persons . and as thou hast by thy almighty power made her conceive , and hast now even brought it to the birth , so give her strength also to bring forth : support her spirits in her labour , bless the endeavours of those who are present with her , preserve the life of that which strugles in her womb to be delivered : and let us behold the operation of thy hands , to all our joy and comfort : lord hear our prayers , and let our cry come unto thee ; save her , and help her , we humbly beseech thee , o lord. our father , &c. a thanksgiving after deliverance . forasmuch as it hath pleased thee , o almighty god , of thy gra cious goodness , to ease me of my pains and deliver me of my burden , and from the great danger and peril of childbirth , i here humbly prostrate my soul and body before thee , to be unto thee a reasonable , lively , and living sacrifice , holy and acceptable in thy sight , giving thy divine majesty infinite and unfeigned thanks for this thy gracious preservation of me , and delivering me out of this great danger of death , under which i might have perished , had not thy mercy and goodness embraced me on every side . to thee alone , most heavenly father , be given and ascribed all praise and thanksgiving , now and for ever ; as thou hast been graciously pleased to give me a child , so lord , give me thy grace which is sufficient for me , to devote and consecrate it wholly to thee , and thy service ; to this end work mightily in it , by thy holy spirit , sanctifie it from the womb , not whilst it hangs upon the breasts , but so long as it shall breathe in the land of the living , until thou translate it hence to reign with thee in glory . amen . a prayer for one near any temptation . o merciful god , thou exercisest thy children with sundry trials and temptations , leaving them to themselves , as thou didst hezekiah , to the end he might see his frailty ; some like st. peter , thou exposest to the boysterous winds of satans winnowings ; and others , like st. paul , to the blows of the adversaries vehement buffetings ; o god , thine only son thou didst not exempt from satans sharpest and stoutest trials , when thou conductedst him into the wilderness to be tempted of the devil . if thou , o lord , shouldst permit me in like manner to be tried and tempted , suffer me not at any time to be overcome , but hold me up by thy almighty power , animate by the presence of thy blessed spirit , and let thy grace be ever sufficient for me , whereby i may foil my enemy , and in the end get the victory ; detect his policies , discover his subtilties , defeat his doings and dealings which are against me ; to this end endue me with such wisdom , as may make me foresee his stratagems , such vigilancy as i may avoid his snares , which he prepares for my souls destruction . let no temptation take me , but what is common to man , try me not above my strength , but with the temptation make me a way to escape ; let me never yield to the motions of satan , suggesting unto me death or desperation , but grant me patience to expect the hour of my departure , my souls separation , the dissolution of my body , and deliverance from the misery of this wretched world ; let my trouble be without distress , my perplexity without despair , my persecution without forsaking , and my casting down without destruction ; if tears fall from my eyes , in thy good time wipe them away , and preserve them in thy bottle , that they may be precious in thy sight . o lord , if thou leavest me for a while , draw nigh again unto me in great compassion ; cover my head in my spiritual conflicts ; let thy love be my banner , thy faithfulness and truth my shield and buckler ; let no trial surprize me , but give me a right judgment , that i may count it all joy when i fall into divers temptations ; o let not my heart be hardned by them , as the israelites were who provoked thee in the wilderness , but sanctifie all thy visitations unto me , that i may be bettered and reformed by them , that my faith being tryed , patience may have her perfect work in me intire , lacking nothing . i know , o lord , in all thy temptations thou ever hast one end , and satan another ; thou triest me to the end , that being faithful , thou mightest give me a crown of life , but satan seeks to seduce me to wickedness ; but o holy spirit , thou preserver of all men , keep me by thy grace , and strengthen me by thy power , be present with me , and president in me , and as thy sufferings abound in me , so let thy consolation much more abound ; and in the midst of my greatest agonies of mind , let thy comforts refresh my disquieted soul. lord , let thy mighty hand , and stretched-out-arm , be now and always my defence , thy mercy and loving kindness in christ jesus thy dear son , my salvation , thy true and holy word my instruction , thy grace and holy spirit my comfort and consolation . the peace of god which passeth all understanding , keep my heart and mind in the love of god , and of his son jesus christ our lord ; and the blessing of god almighty , the father , son , and holy ghost , be with me , and remain with me and mine , and with the whole church of god , from this time forth , and for evermore . god be merciful unto me , and bless me , the lord lift up the light of his countenance upon me , and be merciful unto me , and grant me his everlasting peace . amen . a prayer for one afflicted in mind . o father of mercy , and god of all consolation , vouchsafe i beseech thee , relief and succour , unto me a wretched sinner , who am much tormented in mind , and afflicted in conscience ; lord , i am afraid of thy judgments , and the severe threatnings written in thy law against those sins i have committed , but , o lord , break not the bruised reed , nor quench the smoaking flax ; wound not my humble and contrite heart , but revive my spirit that goes mourning all the day long ; though satan thinks thou hast smitten and forsaken me , yet frustrate his hopes and expectations ; leave me not destitute of thy grace , as a prey unto the enemy of my soul , but mightily preserve , and evermore defend me . and though my conscience accuses me , my memory witnesses against me , and my reason condemns me ; though i am overwhelmed in discomfort , and have lost the voice of joy and gladness , and have neither worth to appease thy wrath , nor patience to endure thy tryal , yet send me , o lord , the comfort of thy holy spirit into my heart , that i may not be swallowed up with overmuch heaviness , but may rejoyce in thee with joy unspeakable and full of glory : open , and set open , the gate of thy mercy , to the greatness of my misery , for my mind is sorrowful , my heart heavy , my spirit is oppressed , my words are stopt with sighs , and my complaints watered with tears . in executing thy judgments , lord , remember mercy , try me not least i be condemned ; weigh not my offences , but pardon my offences ; sanctifie all those means unto me which may afford me relief , as prayer , conference , meditation , reading and hearing of thy word , and receiving the sacrament of the body and blood of thy son , and my alone saviour and redeemer ; mitigate my extremities , abate my fears , and moderate my afflictions ; let not night visions , like nebuchadnezzar's , make me affraid , but when i awake , stay me with flaggons , and comfort me with apples , thy precious promises , which are pleasant to the soul. rectifie my understanding , as in the days of old , and drink no longer unto me in the cup of affliction , but in the chalice of refreshing , that i may pay my vows unto thee , and call upon thy name in the sight of all thy congregation ; but if it be thy good pleasure to try me , and not take away this cup from me , confirm my faith , and continue unto me that hope which is to be revealed ; to this end , cause me with the eye of faith to look up to thee , who chastisest me , and wait for the appointed time of my delivery out of all my troubles . lord , suffer me not to be swallowed up with despair , but vouchsafe me a full assurance of thy mercy , that thou wilt never leave me , nor forsake me , but wilt be in life my god , in death my deliverer , and after death my eternal rewarder . lord hearken , and incline thine ear unto these my requests for thy sons sake , my only lord and saviour . our father , &c. the grace of our lord jesus christ , the love of god the father , and the most comfortable fellowship of god the holy ghost , be with me , bless , preserve and keep me , both in soul and body , in goods and good name , in life , health , peace and godliness , together with thy whole church , and all that appertain unto me , now , and for evermore . amen . a prayer to be used in behalf of one troubled in mind . almighty god , the only guide and comfort of our souls , and to whom alone we fly for succour in all afflictions ; o lord we presume now to appear before thee in behalf of this thy afflicted servant , support him i beseech thee , in his greatest conflicts , silence and appease his troubled spirit , that he may quietly hearken to thy blessed words of , come unto me all ye that labour , and are heavy laden , and i will give you rest . thou hast solemnly proclaimed , o lord , in thy holy scripture , that thou dost not delight in the death of a sinner , but rather that he should turn from his wickedness and live . o make him with joy feel his soul turning to thee , since no satisfactory comfort can be acquired but only in thy love and favour which to all thy servants is better than life it self ; we beseech thee , speak peace to his conscience and say unto him and all that are here present , that thou art our salvation . endue him with thy grace , give him peace of conscience , and joy in the holy ghost ; o give him the comfort of thy help again , and establish him with thy free spirit : quicken him , o lord , for thy names sake , and for thy righteousness sake bring his soul out of this trouble : put gladness into his heart , and restore him again if it be thy blessed will , that he and we may evermore rejoyce in thee , who art the father of all mercies and the god of all consolation , to whom be glory and praise now , and for evermore . amen . meditations for the sick. o god , thou dost what thou pleasest in heaven and in earth , in the sea , and in all deep places ; thou art full of compassion and tender mercy , long suffering and aboundest in goodness and truth , thou alone forgivest sins and savest all those , that trust in thee , in time of affliction . i know that all flesh is grass , and all the goodliness thereof is as the flower of the field ; the grass withereth , the flower fadeth , but the word of thee , our god , shall stand for ever : in thy word therefore , and gracious promises is my hope , which is my greatest comfort in my affliction . in the multitude of thy thoughts within me , thy comforts shall delight my soul ; i will rejoyce even in the midst of my tribulation , and glory in thy holy name , who makest all things work together for good to them that love thee : though i walk through the vally of the shadow of death , i will fear no evil , for thou art with me , thy rod and thy staff doth comfort me . we are but of yesterday , and know nothing ; because our dayes upon earth are as a shadow : when thou with rebukes dost correct man for iniquity , thou makest his beauty to consume away like a moth : surely every man is vanity ; my time is in thy hand : make thy face to shine upon thy servant : save me for thy mercies sake . hide not thy face from me ; put not thy servant away in thine anger : thou hadst been my help , leave me not , neither forsake me , o god my of salvation : thou shalt shew me the path of life , in thy presence is the fulness of joy , and at thy right hand there are pleasures for evermore . we have had fathers of the flesh which corrected us , and we gave them reverence , shall we not much rather be in subjection to the father of spirits , and live : he draweth the mighty with his power ; he riseth up , and no man is sure of life . we have received good at the hands of god , and shall we not receive evil ? affliction cometh not forth of the dust ; neither doth travail come forth of the ground : let us search and try our wayes ▪ and turn again to the lord , for though our outward man decay , our inward man is renewed . we are chastened of the lord , that we should not be condemned with the world : for we had the sentence of death in our selves , that we should not trust in our selves , but in god that raised the dead , who hath delivered us from so great a death , and doth deliver : and in whom we trust , that he will yet deliver us . but we know that all things work together for good to them that love god : let them that suffer according to the will of god , commit the keeping of their souls to him in well doing , as unto ae faithful creator . we that are in this tabernacle , do groan , being burdened . i know , o lord , that thy judgments are just , and that thou of very faithfulness hast caused me to be troubled o let this lightaffliction , which will quickly pass away , cause unto me afterward a more excellent and eternal weight of glory . remember , i beseech thee , that thou hast made me as the clay , and wilt thou bring me into the dust again ? deliver me , o lord , from eternal death , in that day wherein heaven and earth shall be dissolved , when thou comest to judge the earth , i know thou wilt bring me to death , and to the house appointed for all living . a prayer to be used by a sick person . o god , my creator and preserver , thou hast made me after thine own image , in knowledge , holiness , and righteousness , but i have sinned , most holy father , against heaven , and against thee , and am no more worthy to be called , or reckoned amongst thy children ; for this image of thine i have defaced , i have filled my understanding with ignorance , my will with stubbornness , my affections with perverseness , my heart with deceitfulness , and my whole life with disobedience ; ever since i drew my breath , i have drank iniquity like water , so that i can expect nothing but death , and to be arraigned at the bar of thy justice , there to receive an irrevocable doom . but o most merciful god , for thy dear sons sake , blot out all my offences , and receive me graciously ; enlarge my patience to endure thy tryal , and lay no more upon me than i am able to bear ; give a happy issue unto all temptations , and make a way for me to escape , and in the end , grant me a full deliverance . as thou hast made me of dust , so thou canst take from me my breath , and cast me forth again to that earth from whence i was taken ; but i humbly beseech thee , for to spare me a little , that i may recover my health and strength , before i go hence , and be no more seen . i confess , o lord , there is no soundness in my flesh , because of thy displeasure , nor any rest in my bones ; by reason of my sin ; my heart panteth , my strength faileth , and my beauty consumeth away like a moth fretting a garment . o lord , if it be thy holy will , ease my agonies , mitigate my extremities , be mindful of my sorrows , and be merciful unto my sins ; redeem my life from destruction , strengthen my weakness , heal my malady , and cause me again to walk before thee , in the land of the living , but if thou hast determined to call me hence , thy will be done ; grant me patience under thy correction , and a lively faith in the all-sufficient and efficacious merit of christ my saviour ; seal unto me a free , and a full pardon of all my sins , in the blood of thy dear son , and say unto my soul , that thou wilt be my salvation . in assiance of thy merciful absolution , cause me to confess mine iniquities , and fill my heart with such a godly sorrow , as may work my repentance unto salvation , never to be repented of ; sprinkle me with the blood of jesus , and purifie me from my daily pollutions , that being washed , justified , and sanctified , i may be presented unto thee , without spot or wrinkle ; let nothing separate me from the love of thee , grant me thy preserving grace , that dying , thine angels may convey my soul into abrahams bosom , there to reign with thee , world without end . amen . a prayer to be said by the friends of the sick. o lord , our god , and great creator , thou madest us innocent , but by sin we have brought death and destruction upon our selves , for we have profaned thy sabbaths , contemned thine ordinances , cast thy word behind our backs , lived in all sin and sensuality , spiritual slumber and security , so that thou mightest justly cut us off from the land of the living , and give us our portion with hypocrites , where there is weeping and gnashing of teeth . but , o lord , for thy mercy sake , and for the merits of thy son spare us a little , and give us space of amendment , before we go hence , and be no more seen ; correct us in thy mercy , and not in thy justice , lest we should be consumed and brought to nothing ; whilst we live , teach us to die daily , to mortifie the deeds of the flesh , and to contemn the world , with the vanities thereof ; wean us from inordinate self-love , that we may not endear our selves too much to these transitory lives of ours , but may be ready and willing to depart , when it shall stand with thy good pleasure to call for us ; take away from us the bitterness of death , and sweeten by the cross of christ these waters of marah , that we may sigh and lament in our selves , desiring to be delivered from the bondage of corruption , into the glorious liberty of the sons of god. let our lives , and the life of this thy sick servant , be now and ever precious in thy sight , look mercifully upon him that is grieved with sickness : lord , if thou wilt , thou canst make him whole , send him therefore help and health from thy holy place , and evermore mightily defend him ; let the enemy have no advantage against him , nor the wicked approach to hurt him , but be thou present with him , strengthen his faith , increase his patience under thy correcting-hand , raise him up from his sorrowful bed , and if thou art pleased longer to exercise him , lend him strength to endure thy tryal . but if thou hast determined to take him hence , lord , certifie unto him how long he hath to live , make him to know his end , and the measure of his days , that by prayer and repentance , he may provide wisely for his last end , and be found of thee in peace , and enjoy everlasting happiness ; dispose his meditations aright for mortality , and at that last hour , make him to deny himself in renouncing his justification by any inherent worth or righteousness , and in all sorrows and sufferings let thy comforts rejoyce his soul. to this end , mortifie in him the corruption of nature , quicken him with the soul of new life , and establish him with thy free spirit ; purge his heart from all worldly thoughts , and his mind from carnal desires , motions and affections ; wash his soul and body with the blood of christ , and sanctifie him throughout in spirit , soul and body , with the grace of thy holy spirit , that departing in the true faith , not casting away his confidence , nor hope of rejoycing , in full assurance of a blessed resurrection , he may have boldness in the day of the lord jesus , and so pass from death to life , and be ever with thee to behold thy glory ; grant this for the sake of thy dear son , our lord and saviour . amen . another prayer to be used by those that are about the sick. o lord our god , thou art the judge of all the earth ; we dust and ashes , vile and miserable sinners , do here in all humility cast down our selves before thee for our sins , which are the occasion of all the evil of punishment thou ▪ inflictest on the sons and daughters of men. lord hear us , and forgive whatsoever is past , and grant that we may for ever hereafter serve and please thee through newness of life , walking before thee in holiness and righteousness all our days ; and because the days are evil , give us grace to redeem the time , that numbring our days aright , we may apply our hearts unto true wisdom ; make us constantly to eschew evil and do good , to seek peace and ensue it . look with thine eye of mercy and compassion upon this thy servant , who is grieved with sickness ; sanctifie this thy visitation unto him , that those graces which thou hast begun to work in him , may be strengthened , increased , and by degrees perfected ; restore unto him the voice of joy and health , that the bones which thou hast broken may rejoyce . and seeing we have need of patience , send this thy servant such a degree of patience and consiancy , that he may continue thy faithful soldier and servant unto his lives end ; work in him a sense and seeling of sin , and true sorrow for the same , which may cause repentance unto salvation never to be repented of . o lord , if it be not thy good pleasure to raise him up from his bed of languishing , prepare his heart for death , and his soul for heaven , and wash away his sins in the blood of jesus ; wean his affections from the love of this world , and set them on those things which are above , that being absent from the body , he may be present with thee , o lord. repair in this thy servant thine own image , and renew it in knowledge , holiness , and righteousness , that thou mayest acknowledge him for thine ; raise him up from the grave unto the resurrection of life , and for ever satisfie him with thy likeness , and transform him into the same from glory to glory . amen . a prayer to recommend the soul to god when it is departing the body . o most gracious god , we commend into thy holy hands the soul of this thy servant , beseeching thee to defend it from all evil , and from thy wrath , which he hath deserved ; let thy holy angels receive this soul from this ruinous habitation of clay , and carry it unto the bosom of thy dear son ; o say unto this soul , this day shalt thou be with me in paradise , and fear not , for it is my fathers pleasure to give you a kingdom . give unto his decaying body , a blessed and a glorious resurrection , to his weary and afflicted , his penitent and redeemed soul , a portion in the blessed sentence of the right hand amongst the happy children of thy father , who shall receive the kingdom prepared for them from the beginning of the world ; let his soul dwell in heavenly mansions , be supported with thy hope , comforted with a holy conscience , rejoyce in a confirm'd pardon , be recreated with the visitation of angels , and be arrayed in white to follow after the lamb whither soever he goeth . a prayer for a soul departing . o lord , remember the good things which by thy grace , and by the inspiration of thy holy spirit , thy servant hath performed , and remember not his evil deeds , nor the frailties of his youth , which by the weakness of the flesh , and the temptations of satan , and the vain contingencies of this world , have afflicted and humbled his poor , but penitent soul. o god , remember thy only son did die for these , and thy blessed spirit occasioned the other ; and for whom thou hast given thy son ▪ and to whom thou hast vouchsafed to give thy spirit , give thy eternal pardon , and thy everlasting glories , through jesus christ our lord. amen . an act of resignation when a friend is deceas'd . o eternal god , who bringest good out of evil , comfort out of sorrow , and after a gentle visitation dost refresh thy children , have mercy upon us , and return to us with thy loving kindness , exchanging our present sorrow into the advantages of holiness and blessing . thy judgments , o lord , are unsearchable , and thy ways past finding out , but we will bless thy holy name at all times , for thou , o lord , hast given , and hast taken away , blessed be the name of the lord. be thou now , and for ever , what thou hast so graciously promised ; a father of the fatherless , a husband to the widow , and a god of comfort to them that mourn in secret . grant that we thy servants may not weep as them without hope , neither murmur at thy dispensation , nor complain of any thing but our selves , nor desire any thing but that thy will may be done , nor do any thing but what is agreeable to thy holy word and commandment . grant o lord , that when thou smitest any of us it may encrease thy fear in us , and when thou dost good to any of us in smiting or forbearing , in chastising or comforting it may encrease thy love in us : and let thy holy spirit so prevail over all our wills and understandings , our affections , and the outward man , our interests and our hopes , that we may live in this world pleasing to thee , and may depart out of this world with the peace of a good conscience , and may attain to a joyful resurrection in the last day , and to a participation of thy glory through jesus christ our lord. amen . a meditation after recovery from sickness . o come hither and behold the works of the lord , how wonderful he is in his doings towards the children of men : o come hither and hearken all ye that fear god ; and i will tell you what he hath done for my soul : i called unto him with my mouth , and gave him praises with my tongue : o lord my god , i cried unto thee , and thou hast healed me . thou lord hast brought my soul out of hell : thou hast kept my life from them , that go down to the pit : o what great troubles and adversities hast thou shewed me , and yet didst thou turn and refresh me ! yea and broughtest me from the deep of the earth again : praised be god which 〈◊〉 not cast out my prayer , nor ●●●ned his mercy from me . lord what is man that thou hast respect unto him ! or the son of man that thou so ▪ regardest him : the lord is righteous in all his wayes , and holy in all his works : the lord is nigh unto all them that call upon him ; yea all such as call upon him faithfully : he will fulfil the desire of them that fear him : he also will hear their cry and will help them . sing praises unto the lord , o ye saints of his , and give thanks unto him for a remembrance of his holiness : for his wrath endureth but the twinkling of eye , and in his pleasure is life : heaviness may endure for a night , but joy cometh in the morning : praised be the lord daily , even the god which helpeth us and pouereth his benefits upon us . he is our god , even the god of whom cometh salvation : god is the lord by whom we escape death : i will be glad and rejoyce in thy mercy : for thou hast considered my trouble , and hast known my soul in adver●ity , thou hast turned my heaviness into joy ; thou hast put off my sackeloth , and girded me with gladness . praise the lord , o my soul : and all that is within me praise his holy name : praise the lord , o my soul ; and forget not all his benefits , which forgiveth all thy sin , and healeth all thine infirmities : which saveth thy life from destruction and crowneth thee with mercy and loving kindness : i shall not dye but live , and declare the works of the lord : the lord hath chastned me , and corrected me , but he hath not given me over unto death . a thanksgiving after recovery from sickness omnipotent lord god the author of life , who bringest down to the grave and raisest up again , i most humbly confess to the glory of thine infinite majesty , that if thou hadst not out of thy tender compassion blessed and sustained me in my sickness , i should have gone down to the gates of death ; but it was thy goodness , and loving kindness to spare and deliver me from all dangers : let me for ever praise and glorifie thy holy name for this and all other thy mercies towards me . thou art gracious when thou smitest me , but i cannot express thy infinite sweetness , when thou relievest my necessity , when thou sustainest my sorrows , when thou do●t deliver me from thy wrath , when thou hearest my prayers , and when thou pourest thy benefits upon me : o give unto me thy unworthy servant a thankful heart , and obedient and loving spirit , a carefulness of my duty , charity , and humility , zeal of thy glory , and a submission to thy divine will and pleasure : that serving thee in all things , i may be conducted at last to thy heavenly kingdom . teach me alwayes to remember my latter end , and that this life is but a shadow , that declineth , and withereth like grass ; but thou o lord shalt endure for ever , for thou art the same , and thy years shall have no end : bring me by an unchangeable love and obedience to thee in all the changes and chances of this mortal life ; for his sake who loved me , and gave himself for me , even thy son , and my alone saviour . amen . a prayer before a iourney . o most gracious and merciful lord god who art a god a far off , as well as nigh at hand , be pleased to send thy holy angel before me thy servant , to defend me in this my journey from the heat of the day , and the cold of the night , from the arrow that flies at noon , and the evil spirits that walk in darkness , from errors and falls , from precipices and fracture of bones , from robbers , evil intentions , and bad accidents , from violent weather , and violent fears , from all impressions of evil men , and evil spirits ; let this journey be safe and useful to me thy servant , comfortable to my relations , and holiness to thy great name . the lord bless me and keep me , the lord make his face to shine upon me , and be gracious unto me ; keep me from all evil , and lead me into all good by the conduct of thy good spirit ; let thy providence and love , be my defence and security , thy grace be my portion , and thy service my employment ; do thou o lord , go in and out before me , and keep me in all my wayes , and lead me in thy paths : bring me back again in peace and safety , and prosper all my innocent and holy purposes ; and when the few and evil daies of my pilgrimage are ended , do thou of thy infinite mercy bring me to the regions of holiness and eternal peace , through jesus christ our lord. amen . a thanksgiving after a iourney . o god , the great creator and preserver of all men , i give thee humble and hearty thanks for thy great mercies shewed unto me , all the dayes of my life ; how often o lord , hast thou turned away thy face from my sins , and made as if thou perceivest them not ? how often mightest thou have with-held thy hand of preservation from me , and yet thy patience hath extended so far towards me , that thou hast suffered no prejudice to befall me ? and as i owe thee infinite thanks for thy former preservations , so now i am further obliged to thee , that thou hast at this time not only guided me to the place , whither i designed to go , but hast also brought me back in safety , and in my absence hast preserved all things unto me . give me thy grace , o lord , to be alwaies mindful of these , and all other thy mercies towards me , and make me truly thankful unto thee for them ; and grant that as by this thy mercy i have well finished my affairs abroad , and am returned safe to this my temporal habitation ; so grant that my spirit after this pilgrimage here on earth , may return to thy heavenly mansion , and there dwell with thee for ever , and that for the sake and merits of jesus christ , my lord and saviour . amen . a prayer before a voyage . oeternal god , even the god of our salvation , the hope of all the ends of the earth , and of them that remain in the wide ocean ; under the shadow of whose wings we are always secure , and without whose protection we cannot expect safety ; i have been , o lord , preserved by thee until this moment from many dangers , for which i have not expressed my thankfulness in acknowledging those dayly blessings i have received from thee ; but o lord , forget and forgive those manifold sins which i have committed against thee , and blot them out of thy book of remembrance . purge me o lord , i beseech thee from all vile affections , and grant i may bring forth the fruits of the spirit ; go along with me with thy blessed spirit in this my voyage , preserve me from pirates , robbers and enemies , defend me from rocks , sands and shelves , and keep me from thunder and lightning , storms and tempestuous weather , or any other danger that may dismay me . to thee , o lord , i commend my body and spirit , to dispose of me according to thy holy will and pleasure ; if thou art pleased to call for my life upon the surface of the waters , i know thy almighty word can command the sea to give up her dead at the last and great audit . but if thou hast determined to bring me safe to my desired haven , give me thy grace which is sufficient for me to walk according to thy holy will in all things ; make me to lay hold of eternal life , which as the anchor of hope , is both sure and stedfast ; keep me from all temptations ghostly and bodily , and from sudden death , and in thy good time bring me to the land of the living , there to reign with thee for evermore . amen . a thanksgiving after a voyage . o immortal god , i have seen thy works o lord , and thy wonders in the deep ; thou spakest the word and the stormy wind arose , which lifted up the waves thereof , but when we cried unto thee , thou madest the storm to cease , so that the waves thereof were still ; then did we rejoyce because we were at rest , and thou broughtest us safe to that haven where we would be : o that men would therefore praise thee , o lord , for thy goodness , and declare the wonders thou dost continually for them . i bless thy holy name , for conducting me through those many dangers which encompassed me , and praise thy mercy that the deep hath not swalloyed me up , and that i am not gone down into the place of silence . i also praise thy holy name , and admire thy loving kindness towards me , that thou hast not delivered up my body and goods as a prey into the hands of unreasonable men , but hast brought me to my desired haven , and at last hath returned me back in safety to my habitation . o let me never forget to pay those vows i made to thee , when i was in trouble ; but give me an awful sense and apprehension of thy great power , and possess my soul with a true reverence of thy divine majes●y ; that i may evermore serve thee in holiness and righteousness all the dayes of my life ; endue me with thy holy spirit that i may become acceptable in thy sight , and may be fitted at lenght for future glories this i beg for thy son jesus christ sake , my only saviour . amen . a prayer in a storm . o lord , our god , thou hast commanded us in the day of calamity to call upon thy name , and thou hast promised to hear us ; lord , i fly unto thee , who art a sure refuge , thy flood-gates are opened , and the floods lift up their lofty waves . but thou o lord , most high art mightier than the noise of many waters ; yea , than the mighty waves of the sea : thou canst in a moment if it stand with thy divine will and pleasure , rebuke the winds and the sea and this storm into a calm i know i justly deserve , to be cast away and utterly to be rejected by thee ; but lord save us or else we perish , accept of my unfeigned sorrow for all my sins and trangressions , and endue me with a stedfast resolution to forsake them ; be merciful unto us , o god , be merciful unto us , and save us from perishing in these deep waters ; o refresh us with thy mercy and that soon , lest we go down into the place of silence ; o comfort us in this great distress , that though the sea rage and swell , our hearts may be quiet and still in this time of our disconsolation . and as i earnestly desire to be protected from this great peril and danger which now terrifies us , so i earnestly beseech thee , that thou wilt for ever fill my heart with such an awful dread of thy majesty , that i may fear thy name and praise thy power in the great congregation ; awake my dull and drousie soul , from the sloth of sin , and renew a right spirit within me ; fill me with the gifts and graces of thy holy spirit , that i may live the life of the righteous , and never forget thy loving kindness ; save us now from death i beseech thee , from the merciless waves who are now ready to swallow us up , and bring us home in safety for thy son jesus christ his sake , our only lord and saviour , amen . a thanksgiving after a storm . i praise and glorifie thy holy name , o lord , for all thy mercies and blessings vouchsafed unto me , especially for this thy last great deliverance , wherein i was encompassed in that wide ocean , whom thou hast set bounds and limits to ; if thou , o lord hadst not been on my side , the sea had swallowed me up quick , and i had gone down into the deep of silence ; but thou hast been my god and my deliverer , and hast put a new song into my mouth , even a song of praise , and thanksgiving unto my god. i acknowledg o lord , that thou art the god of all the earth , and of them that remain in the broad sea ; blessed for ever , and magnified be thy name , that thou hast not cast me out of thy sight , nor turned thy mercy from me ; i have escaped thy raging sea , and the noise of the proud waves have done me no harm ; if thy almighty providence had not protected me , the streams had gone over my soul : but the stormy wind and tempest i have narrowly escaped , the storm is ceased , and i am safely delivered . and now what shall i render to thee o lord , for this and all other thy great benefits ? i will offer up unto thee , the sacrifice of thanksgiving , and will pay those vows i so solemnly made unto thee when i was in trouble ; i will evermore remember , that my help is in the lord who made heaven and earth , and that thou art that god that can and will deliver me ; let this thy mercy and loving-kindness never depart my memory , but let me praise thy goodness and sing of thy power , unto my lives end . amen . a prayer in time of thunder and lightning . o most mighty , and terrible lord god , before whom the earth shakes and the heavens drop at thy presence ; thou overturnest the mountains by the roots and removest them in thy anger ; thou dost great things and thy wayes are past finding out ; yea thou dost wonders without number : thy voice o lord , is very powerful , full of majesty , that it rends the air , and casts forth flames of fire . thou canst , o lord , at this time , tear us in pieces , and none can be able to deliver us , for there is none but thee alone that delivers after this sort . o who would not dread thy all-glorious name , o lord ? who would not stand in awe of thy majesty ? who would not fear thy judgments , when thou shoots forth thy arrows of thunder and lightning ? it is of thy meer mercy , o lord , that we are not at this time consumed , but that thy tender compassions fail not toward us poor , but miserable sinners ; the blast of the breath of thy no●trils , can drive us like chaff before the face of the wind , and chase us into the bottomless pit , from whence there is no redemption . but thine eye , o lord , hath spared us , and we are yet alive , o make us living monuments of thy mercy , that we may work out our repentance unto salvation , and let it be such a repentance never to be repented of ; possess my heart with such a fear and a love of thee , that i may tremble at thy word , and melt at the sight of thy judgments ; deliver me , i humbly beseech thee , in that great day of thy appearance , and let me not be in the number of depart ye cursed , but among those whom thou callest , come you blessed of my father , inherit the kingdom prepared for you . this i humbly beg for thy sons sake , our only lord and saviour . amen . the marriners prayer . o god , the great creator of heaven and earth , thou dost whatsoever thou please●t in the sea , and in all deep places ; i , the most unworthiest of all thy servants , am at this time called upon to behold thy wonders in the deep , and to perform my duty in great waters . guide me , i beseech thee , in all times and in all places ; be thou our skilful pilot to steer us , and protect us from all dangers , and rebuke the winds and the seas when they molest us ; preserve our vessel from being rent by the loud cracks of thunder , or from being burnt by lightning , or any other accident ; keep us and save us from tempestuous weather , from bitter frosts , hail , ice , snow , or whirlwinds , and from captivity and slavery . teach me , o god , to remember thee my creator in the days of my youth , to continually think upon thee , and to praise thy name for all thy mercies ; bless all our friends , i beseech thee , that are on land , and let their prayers for us be acceptable in thy sight , and grant that our next meeting together may be for the better , and not for the worse , even to the praising and magnifying of thy holy name , and the salvation of our own souls , in the great day of the lord jesus , to whom with thee , and thy blessed spirit , be ascribed all honour , power and glory , adoration and subjection , now and for evermore . amen . the soldiers prayer . o most omnipotent lord god , heaven is thy throne , and earth is thy footstool , and the whole host of heaven continually pays obedience to thee . o lord , i present my self before thee , acknowledging my own vileness , but thy infinite goodness , my own weakness , but thy infinite power and majesty . o thou that teaches our hands to war , and our fingers to fight , endue me with a courage and resolution to run through those difficulties i may meet withal , and when any engagement presents it self for the publick good of my king and country , then , o my god , animate me with that vigour and christian fortitude , that i may overcome all those which oppose thee , and thy people . preserve me , i beseech thee , and bless me in all my enterprises ; save me from death , and cover my head in our day of battel ; prosper our arms with good success , make our religion and country , like the house of david , grow stronger and stronger , but let the enemy , like the house of saul , grow weaker and weaker ; let no covetous desires , greediness of spoil , ambition , vain-glory , hatred , malice , uncharitableness , or any thing that exalts it self against thee and thy kingdom ; ever take hold of me , keep me from all atheism , infidelity , blasphemy and prophaneness ; from all rioting , chambering and wantonness ; grant that i may do no violence to any man , nor accuse no man falsly , but be content with my wages , that when ever death approaches , i may joyfully , giving up the ghost , pronounce this saying , i have fought a good fight , i have finish'd my course , i have kept the faith , henceforth there is laid up for me a crown of righteousness , which the lord , the righteous iudge , shall give unto all those which love and fear him , and put their trust in his mercy . amen . the magistrates prayer . o god , thou supreme judge of the world , thou didit ordain man through thy wisdom , and gavest him dominion over thy creatures , and authority to govern the world , according to equity and righteousness , and to execute judgment with all uprightness ; thou hast appointed me a minister , o lord , and a judge of thy sons and daughters , but none can discharge so great a trust , without thy divine power and assi●tance . to thee therefore , o lord , do i humbly address my self ; thou art the fountain from whence every good and perfect gift cometh , and none can rule without thy wisdom guides them . endue me , o lord , with that wisdom which is from above , which is first pure , and then peaceable ; inspire me with an understanding spirit , that i may discern between good and evil , between light and darkness , that i may be always ready to pronounce a just sentence in all causes ; let the scales of justice be ever even , and let my eyes be blind , and my ears deaf , to all gifts or popular applause amongst men ; suffer me not to bear thy sword in vain , but fill me with that zeal and courage , that i may be ready to punish wickedness and vice , but encourage true religion and vertue , so that at the last , when thou shalt be pleased to call me hence , i may give up my accounts with joy , and not with grief , and receive those blessed words which thou hast pronounced , of well done thou good and faithful servant , enter into the joy of thy lord. amen . a prayer of a debtor in prison . o god , the helper of the poor and needy , and all those who are in adversity ; look down , i beseech thee , with an eye of pity and compassion , upon thy afflicted servant , the place i am in is miserable disconsolate and comfortless , but withdraw not the light of thy countenance from me . o lord , i confess i have abused all those mercies i have enjoyed , i have not employed that precious time thou hast given me to improve , but on the contrary , i have been negligent and guilty of all profuseness ; i have been worse than an infidel , in not making that provision for my family which i was obliged in justice to perform , neither have i paid those due debts which i became bound to do , therefore a● i plunged into this depth of misery . divers ways i am apprehensive , i have highly offended thy divine majesty , both in thought , word , and deed , for which i earnestly implore thy gracious pardon and forgiveness ; i acknowledge thy divine goodness and mercy , that thou hast not snatched me hence , and sent me into everlasting burnings amongst the damned , but thou hast preserved me unto this moment , that i might live and praise thy great name . my body , o lord , is now confin'd , but i beseech thee enlarge my spirit , whereby i may offer up the sacrifice of prayer and thanksgiving with all cheerfulness , for all thy innumerable benefits , which i have from time to time received from thee ; dispose the hearts of my creditors to a free compliance , and enable me i beseech thee to make them restitution , that when ever i shall be released , i may walk more circumspectly , and redeem that time i have so vainly lost : bless all those whose charity have extended to my relief , or have sought to procure my liberty , and bring us all at last to thy heavenly kingdom . amen . a prayer of a malefactor in prison . o most merciful god , thou art holy in all thy ways , and righteous in all thy works ; vouchsafe thy grace , o lord , to a vile wretch and incorrigible sinner ; i implore o lord , that mercy which formerly i have abused , i sigh and groan now under the weight of my sins , and they are become a burden too heavy for me to bear ; my presumptuous and wicked proceedings stick like so many arrows within me , and when with an awakened conscience i remember them , i am ready to sink down into the pit of perdition , and utterly despair of any mercy or compassion . how brutish have i been , in hating instruction , and all manner of reproof . i have not obeyed the voice of my teachers , neither did i incline my ear to them that admonished me , but like the d●af adder i stopped my ears and adhered not to wise councel ; thy most holy laws i have broken , thy sabbath i have prophaned by excess of drunkenness and all manner of riot and debauchery , which have been as forerunners of this crime , for which i stand now committed , and the hand of justice hath overtaken me . but o lord , i beseech thee , have mercy upon me even for his sake who redeemed me and all mankind ; accept of his atonement for my sins , and save my soul for thy mercies sake ; wash away all my sins in his most precious blood , and blot out all my offences out of thy remembrance ; o shew me some taste of thy tender mercy , whereby the fear of death may be abated , give me some assurance of a hope in thee that when my day of dissolution comes , my unworthy soul may be received into thy heavenly kingdom . amen . a submission to the sentence of death . o eternal god , in all humility of soul and body , i cast my self at the feet of thy divine majesty ; thou art the soveraign judge of the all the world , and hast fully pronounced against me and all sinners , that dust thou art , and to dust thou shalt return , in obedience to thy divine justice , i wholly resign all the faculties of my soul and body to thy sentence pronounced against me , acknowledging it most just and due to me for those infinite sins i have committed against thee . o let it never slip from my memory , that bloody and shameful death of thy son jesus christ , who after he had suffered in his soul unspeakable sorrows , and in his agony and bloody sweat offered up himself a sacrifice for mine , and the sins of the whole world : never let me never repine at what the hand of justice hath decreed to my body , but let me by a sincere repentance , seek thy face to preserve my soul ; the death i am to suffer is painful and even a shamefull death ; but thou , o my god canst make my passage easie. thou o my god didst remember the thief upon the cross , o remember me i beseech thee in my last hour , and say unto my soul , this day shalt thou be with me in paradise ; keep my heart and mouth from pronouncing words which may be offensive to christian ears , but let me never be ashamed to confess thy holy name , and to continue thy soldier and servant , manfully fighting under thy banner , unto my lives end . strengthen me , o lord , in this great conflict , and shew me the light of thy countenance for evermore . amen . a preparation for death . most gracious god , the fountain of all goodness , i bless and magnifie thy holy name , for all thy mercies extended to me and all mankind ; i bless thee for my being and well-being , from the hour of my conception , to the day of my nativity , from my minority to my riper years , and age of full strength , and even to this present moment ; i praise thy holy name for all the means of grace ; and for the hope of glory , for my creation , redemption ▪ preservation , and all the blessings of this life . i magnifie thee for all thy mercies , in forgiving my infinite transgressions ; for all thy patience and long-suffering towards me , i have , like the prodigal son , absented my self from thee , and at my return thou hast received me graciously . lord , i humbly beseech thee , raise me up from the death of sin unto the life of righteousness , that being made a partaker of the death of christ , and a follower of his holy life , i may be made a partaker of his spirit , and of his promises . o let me never charge thee , o my god , foolishly , nor offend thee by my impatience , and uneasie spirit , nor weaken the hands and hearts of those that charitably minister to my necessities , but let me pass through this vale of tears , and the valley of the shadow of death , with peace and safety , with a meek spirit , and a sense of thy divine mercies ; grant this , eternal god , for the merits of thy only son , my ever blessed lord and saviour . amen . a prayer for pardon of sin. o most merciful god , who wouldest not the death of a sinner , but rather that he should turn from his wickedness and live , have mercy upon me , and heal my soul , for i have sinned against thee , i have committed iniquity with greediness , and have added unto sin daily and hourly , i have made resolutions and purposes of amendment , but in a moment i have started aside like a broken bow , and have returned to my former custom , like the dog to his vomit , and the swine to her wallowing in the mire . but thou art a god , gracious and merciful , pardoning iniquity , transgression and sin , and there is forgiveness with thee , that thou maist be feared ; therefore to thee , o god , i come like an ungracious child , but to a gracious father ; i come in all humility of soul and body , and appeal from thy throne of justice , unto thy mercy-seat . mercy good lord , i beg at thy fatherly hands , for i acknowledge with grief of heart , and sorrow of spirit , that i have infinitely sinned against heaven , and against thee , and am no more worthy to be called thy son. give unto me , o lord , a new heart , and a right understanding , that i may perceive the evil of my ways , and repent of all my transgressions : lord , where iniquity did abound , there let thy grace much more abound ; hide thy face from my sins , and blot out all mine iniquities , and receive me graciously ; and that for his sake who died for sin , and knew no sin ; even that immaculate lamb , thy dear son jesus christ the righteous , my only saviour and redeemer . amen . additional devotions for several occasions , ordinary and extraordinary . phil. iv . vi . be careful for nothing , but in every thing , by prayer and supplication , with thanksgiving , let your requests be made known unto god. london , printed in the year additional devotions . a prayer for christmass - day . o blessed lord , who as upon this day took our nature upon thee , and wast born of a pure virgin , keep me from defiling my self with sinful pollutions , or abasing , or enthralling it to satan ; let thy spirit quicken me , thy flesh nourish me , thy wisdom guide me , thy grace sanctifie me : let thy holy ghost of whom thou wast conceived , beget thee in me , by the immortal seed of thy word ; let my faith conceive thee , my profession bring thee forth , my love embrace thee , and devotion entertain , and continually keep thee with me , un-thy second coming . amen . a prayer for new years day . o lord , who this day wast circumcised and bleddest for my sins , have pity and compassion , who with weeping eyes and a bleeding heart come unto thee ; beseeching thee , that those drops of blood which fell from thee this day , may satisfie for the sin of my unworthy birth ; and as thou hast begun a new year , begin in me a new reformation , make me , i beseech thee , a clean heart , and renew a right spirit within me ; let me now cast off the old man , and put on the new ; and from this day to the end of my life , walk in newness of life , that i may become a fit guest to be admitted into the new heaven , where dwelleth righteousness , and to be entertained at thy table , and drink new wine with thee , in thy heavenly kingdom , for evermore . a prayer for twelfe day . o god , thou light of all the world , who guidedst the heathen sages by a star , to seek after thee , give me grace to hearken to the more sure word of prophesy in thy holy scripture , till the day dawn , and the day-star arise in my heart , the star guided them , till they approached thy presence , so , o lord , let the light of faith guide me in all the paths of this life , even till i come to behold thee , not in a poor stable littered with straw and dung , but in a celestial palace founded , upon pearls , and built with saphyrs ; not receiving a present of gold which fades away , but wearing a never fading crown of glory ; not having a quantity of frankingense or myrh in thy hand , but a golden censor full of sweet odours , which are the praises of thy saints and angels ; amongst which i beseech thee offer up the prayers of me a sinner , that i may become a saint thy heavenly kingdom . amen . a prayer for ash-wednesday . o eternal god , who dist fast forty dayes in the wilderness , accept of my humiliation these forty days ; and grant that i may not only fast from accustomed meats , but that all my senses may be restrained from their usual affections of this world , let no object delight me till i behold my sins removed like a mist , and the light of thy countenance shine upon me : let no sound or voice delight my ear , till i hear thee by thy spirit , speak peace to my conscience , and say unto my soul , i am thy salvation : let no other pleasures take hold of me , till with the lower herbs of sorrow and anguish i have eaten the christian passover , the flesh of thee , that immaculate lamb , slain from the beginning of the world : hear me , o belssed redeemer , and as thou wrotest in dust when thou tookest the woman in a adultery : so i beseech thee write my sins in dustand bury them all in the ashes of oblivion . amen . a prayer on good friday . o most merciful and gracious lord god , who by thy obedience unto death , even the death of the cross , didst become the sacrifice of the whole universe , the magnificent example of patience , the lord of life , the good shepherd laying down thy life for thy sheep , and the only mediator between god and man ; let thy bleeding wounds heal , thy precious blood cleanse , thy shameful death make me to live , and thy holy spirit make me to work righteousness all my dayes ; that i may by thy aid , and example obey my heavenly father with all my powers and faculties , reason and affections , with my soul and body , time and estate in prosperity , and in adversity ; that i may bear my cross patiently , do thy work cheerfully , and be ready to benefit mankind , with great charity and industry , that being a follower of thy life , and a partaker of thy death , i may receive a part in the resurrection of the just in thy inheritance for evermore . amen . a prayer on easter day . o most glorious redeemer , thou didst pass from a painful life to an ignominious death , and from the bitterness of it to the darkness of the grave , and by thy divine power didst raise thy self from thence to life ; i give thee thanks for thy infinite love to me and all mankind ; i acknowledg thee to be my lord , and confess thee to be my god , i adore thy majesty and rejoyce in thy mercies ; i humbly pray thee , to enable me with thy spirit to believe all thy doctrines , and obey all thy commandments , that after a holy and religious life spent in doing honour to thy holy name , i may be a partaker of thy holy resurrection , passing from death to life , from the darkness of the grave , to the light of heaven , from an imperfect duty to the perfection of holiness in the fruition of the joyes of god in thy heavenly kingdom . amen . a prayer upon ascension day . o blessed jesus , thou didst ascend to thy holy father and didst open the kingdom of heaven to all believers ; thou hast espoused thy church unto thy self with the everlasting circles of thy providence , with thy love and with thy care with thy word and with thy spirit , thy promises and thy holy intercession ; thou hadst a feeling of my infirmiteis , and art my merciful high priest making intercession for me for ever ; o be thou pleased to represent all my wants , and supply them , and excuse all my infirmities pity all my calamities , pardon my sins and send down thy holy spirit of grace into my heart , that though i wander here upon earth , yet my conversation may be in heaven , where let my inheritance be for ever . amen . a prayer on whitsunday . o god , the father of all spirits , who didst send thy holy spirit upon thy church in the day of pentecost , and hast promised that he shall abide with thy church for ever , let thy holy spirit lead me into all truth , defend me from all sins , enrich me with his gif●s , refresh me with his comforts , rule in my heart for ever , conduct me with his truth and lead me in the way ▪ everlasting , that living by thy spirit and walking in him , i may by him be sealed up to the day of my redemption ; o let thy spirit witness to my spirit , that i am thy child , and make me to be so ▪ for ever , through jesus christ my redeemer , who liveth and reigneth with thee in the unity of the same spirit , one god , world without end . amen . a prayer upon trinity sunday . o holy , blessed and glorious trinity , the angels are amazed in the beauties of that glorious presence , how then can i poor sinful wretch praise thee either according to my duty , or thy glories ; i confess and glory in thy omnipotency , thy omniscience , thy truth , and thy mercy , o let me also receive thy blessings and gracious influences , that i may adore thee with all my power for ever , and serve thee with my best and earliest industry ; that being here wholly inebriated with love , and employed in thy service and the duty of a holy obedience , i may to all eternity rejoyce in the beholding of those glories which are above all capacities , even those glories which stream forth from the throne of the eternal god , the father , son , and holy ghost to whom be glory and dominion , honour and adoration , world without end . amen . a prayer to be used upon any apostles day . o almighty god , who has built thy holy church upon the foundation of the apostles and prophets , jesus christ being the chief corner stone , i bless and magnifie thy holy name , for thy great graces thou gavest to thy apostles , prophets , and martyrs , in the days of their flesh , and this day i have thy servant [ here name the apostle ] in remembrance , praising thee for the benefit the church hath received by his ministry and example ; and i beseech thee give me thy grace , that obeying thy doctrine which he taught , and following his example as he followed christ , i may also with safety and holiness pass through this valley of tears , that serving thee in my generation , advancing thy honour , and obeying thy laws , i may in the society and communion of saints and angels , sing eternal hallelujahs to the honour of thy mercy , and of thy majest● , through jesus christ our lord. amen . a prayer for the church . o lord god almighty , i beseech thee keep thy holy church , in peace , unity , and safety , preserve it against all storms , temptations and enemies , that she offering to thy glory the never-ceasing sacrifice of praise and yhanksgiving , may advance the honour of her lord , and be partaker of his glory , through the merits of jesus christ our lord and saviour . amen . a prayer for the king and queen . almighty god , by whom kings reign , and princes decree justice , i humbly beseech thee to save , and with the choicest of thy benedictions , bless thy servants , and our soveraign lord and lady , king william and queen mary ; preserve their royal persons in health and honour , their power in wealth and dignity , their dominions in peace and plenty ; the churches under their protections , in piety , knowledge , and a strict and holy religion . let not the wicked approach to hurt them , nor any weapon that is formed against them prosper , but keep them perpetually in thy fear and favour , and crown them at last with glory and immortality . amen . a prayer for the royal family . bless , o lord , i beseech thee , katherine the queen dowager , her royal highness the princess ▪ ann of denmark , with the rest of the royal family ; keep them in thy fear , and protect them with thy favour , and after this life is ended , crown them with everlasting happiness in the world to come . amen . a prayer for the clergy . o almighty god , protect thy stars in thy right hand , the mo●● reverend the archbishops , the right reverend the bishops , with all other inferior priests and deacons ; grant that all congregations committed to their charge , may edifie by their doctrine , and live godly and peaceable lives under them , to the saving of their souls in the day of the lord jesus . amen . a prayer for the high court of parliament . bless , o lord , i beseech thee , the great councel of the nation , the lords and commons assembled in parliament , grant that all their consultations may tend to thy glory , the good of thy church , and the safety , honour , and welfare , of our soveraign lord and lady , and their kingdoms ; let justice run down like a stream , and righteousness like the mighty waters , that there may be no leading into captivity , nor no complaining in our streets , but that mercy and truth may meet together , and righteousness and peace may kiss each other ; grant this , o lord , for thy sons sake , and my alone redeemer . amen . a prayer for the navy and army . o eternal god , thou art the lord of hosts , and the strength of all nations is from thee , and no victory can wait upon the justest designs , upon the wisest councels , upon the strongest armies , if thou teach not their hands to war , and their fingers to fight . lend us , o lord , thy assistance , by land and sea , be with our armies , and the armies of our allies and associates by land , and be with our navy at sea ; be not from the one , nor from the other , until thou hast brought them back with honour , victory , or a settled peace : let not that proud disturber , and destroyer of mankind , any longer insult over thy people , but turn his sword into his own bosom . o lord , thy servants are unfeignedly sorrowful for those sins they have committed against thy divine majesty , o do thou pardon us , and receive us graciously , and then we may trust in thy goodness , that thou wilt pour down all thy blessings upon this , and all other designs and actions of this state , undertaken for thy glory , the honour of our most gracious soveraign lord and lady , the peace and welfare of the whole church , and their majesties three kingdoms ; grant this , o lord , for jesus christ his sake , our only mediator and advocate . amen . a. prayer for gods people in general . most gracious god , i humbly beseech thee to bless all thy people , wheresoever dispersed , or howsoever distressed , over the face of the whole earth , more especially in these nations of england , scotland , and ireland ; give us all humble and obedient hearts to thee our god , loyal hearts to our soveraign lord and lady , king william and queen mary , and charitable thoughts one towards another ; convert and bring home thine own people the iews , and bring in the fulness of the gentiles ; save and have mercy upon all asiaticks and affricans , and all those that never heard of a crucified saviour ; this i humbly beg for thy sons sake , my alone saviour . amen . a thanksgiving for our deliverance from the spanish invasion . we laud and magnifie thy holy name for this thy wonderful deliverance from roman slavery , and popish usurpation , which would have destroyed the renowned and glorious queen elizabeth and her kingdom ; their gallies and ships came to assault us , being full of pride , and nominating themselves invincible ; but thou , o lord , our strength , didst awake us out of sleep , and like a giant refreshed with wine , and smote our enemies in the hinder parts , and didst put them all to confusion . grant , o lord , that we may never want thankful hearts to praise thee , for this and all other thy mercies , even to our lives end . amen . a thanksgiving for our great deliverance from the powder treason , and from popery and slavery , and arbitrary power . o most mighty god , whose all-seeing eye of providence didst discover to us that train which popish malice had laid to destroy the king , his nobles and commons , then assembled in parliament ; they had contrived by their barbarous invention , to have blown up the bodies of that great and wise councel , but thou , o god , didst defeat their bloody enterprise , whereof we rejoyce . we likewise praise and extol thy great name , for this second and never to be forgotten deliverance ; o let after ages , and the children that are yet unborn , when they come to understand this thy wonderful mercy , let it never slip from their memory . thou , o lord , didst raise up thy servant , our soveraign lord , king william , who like moses , stood in the gap between us and roman slavery , which like a torrent was pouring upon us ; o let us never forget thy double mercy extended towards us this day , thou hast plucked us as a firebrand out of the burning , and hast restored to us those good and wholsome laws , and liberties , which our ancestors have enjoyed ; inspire our hearts that we may extol thy name , o lord , for these great mercies and deliverances , and let all the people with one voice say , amen . a thanksgiving for the happy success of their majesties arms in reducing of ireland , and for his majesties safe return to england . o god , the great preserver of the universe , i offer up unto thee all praise and thanksgiving , for putting an end to those troubles and disorders which were in their majesties kingdom of ireland ; thou hast done great things for us , o lord , whereof i rejoyce ; thy servant , and our dear and dread soveraign king william , did expose his person to the danger of the enemy , but thou didst protect him from their malice , gavest success to his arms and royal undertaking , and didst cover his head in the day of battel , and at last , thou hast brought him safe home with joy and victory . prosper , o lord , i beseech thee , both their majesties with long life and happiness , and grant that all their subjects may be furnished with loyal and obedient hearts towards them , and love and charity one towards another ; give peace in our time , o lord , and put an end to all differences amongst us , for thy sons sake , our only lord and saviour . amen . a prayer for charity . grant , o lord i beseech thee , that i may abound in charity , yeilding up my self first to thy service , and then according to thy blessed will to the service and relief of my poor brethren ; let me ever remember , that thou , o lord , madest thy self poor , that i might be made rich ; and he that soweth sparingly , shall also reap sparingly , but he that soweth liberally , shall also reap liberally ; for thou lovest a cheerful giver : make me to abound , o lord , with thy grace that i may be plentiful in every good word and work ; and never let me hide my face from the poor and needy : thou , o lord givest seed to the sower , and bread to the eater , encrease my wealth and augment the revenue of my righteousness , whereby i may be enriched in all frankness of liberality . amen . a prayer to renounce the world and affect spiritual things . o god the father , who raised from the dead , our lord jesus christ , who offered up himself a sacrifice for the sins of the whole world ; to the end he might withdraw our affections from temporal , and fix them upon that which is eternal ; give us hearts to obey thy truth , and infuse into us thy spirit , which may produce thy vertues in us : and because we are thy children , send the spirit of thy son into our hearts whereby we may cry abba father , that ' being thy children , we may be heirs through christ , and walk according to the spirit , not fulfilling the lusts of the flesh , knowing that what a man soweth , that shall he reap , for he that soweth to his flesh , shall of the flesh reap corruption , but he that soweth to the spirit , shall of the spirit reap life everlasting . let us glory in nothing ; save in the cross of our lord jesus christ , by whom the world may be drucified unto us , and we unto the world ; that in him we may become new creatures , not growing weary of well-doing , knowing that we shall reap in due season , if we faint not : wherefore while we have time , let us do good to all men , but especially unto the houshold of faith , and all they that shall walk according to this rule , peace be upon them , and upon the israel of god. a conclusive prayer . o almighty god , who hast promised to hear the petitions of them that ask in thy sons name , i beseech thee mercifully to incline thing ears unto me , who have now made my prayers and supplication unto thee , and grant that those things which i have faithfully asked according to thy will , may be effectually obtained , to the relief of my necessity , and to the setting forth of thy glory , through jesus christ our lord. amen . the blessing . the peace of god , which passeth all understanding , keep my heart and mind in the knowledge and love of god , and of his son jesus christ our lord ; and the blessing of god almighty the father , the son , and the holy ghost , with the virtue of christs blessed cross , passion , resurrection and ascension , be with me now , at the hour of death , and in the day of judgment . amen . graces . a grace before meat . o god , who art the giver of every good and perfect gift , sanctifie we beseech thee , these thy creatures now prepared for us , ma●e them wholsome for our bodies , and ou● souls and bodies serviceable unto thee for them , through jesus christ our lord. amen . or this . most merciful father , which openest thy hand , and fillest all things with plenteousness , we pray thee sanctifie these thy good creatures unto us , that we may eat to preserve life , and living serve thee our god , through thine only son , our saviour jesus christ. amen . or this . o lord our god , by whose providence it is that we live , move , and have our being , send thy blessing upon us and our provision , and grant that whether we eat , or drink , or whatsoever we do else , we may do all to the glory of thy name , through jesus christ our lord. amen . after meat . the lords most holy name be now and ever blessed and praised for all his mercies , and for his blessings at this time bestowed upon us . lord , as thou hast fed our bodies with corporal food , so feed our souls likewise with spiritual food unto life eternal . save thine universal church , these realms , the king , the queen , and all the royal family , and grant us thy grace , mercy , and peace , through jesus christ our lord. amen . or this . the god of all grace and goodness , who at this time hath fed and plenteously refreshed us , his most holy name be blessed and praised , from this time forth , and for evermore . god save his universal church , &c. or this . we laud and praise thy name , o lord , for all thy blessings and favours , and for feeding us so plentifully at this time , desiring thee of thy grace , that our thankfulness may not be in word and in tongue , but expressed by our careful study to glorifie thee our god , in all our words and works , through jesus christ our lord. save thy universal church , &c. the end . the table . what prayer is , and the parts of it pag. , , , , ejaculations at uprising p. a morning prayer for a private person ibid. when you depart home p. ejaculations for the evening p. an evening prayer for a private person p. ejaculations on several occasions . when you awake in the night . p. when the clock strikes ibid. when you intend any business or iourney . ibid. when thou art persecuted p. upon some sudden fear ibid. upon any disorderly thoughts ibid. upon any occasions of sadness ibid. upon any diffidence ibid. when thou performest any good work p. when thou art provoked to anger ibid. for thine enemies ibid. upon any deliverance , or mercy received ibid. upon any loss or adversity p. when you hear the bell toll for one departed ibid. upon thought of thy sins ibid. when thou art weary of the cares and vanities of this world. ibid. meditations for sunday p. a prayer for sunday morning p. sunday noon p. sunday night p. mondays meditations p. a prayer for monday morning p. a prayer for monday night p. tuesdays meditations p. a prayer for tuesday morning p. a prayer for tuesday night p. wednesdays meditations p. a prayer for wednesday morning p. a prayer for wednesday night p. thursdays meditations p. a prayer for thursday morning p. a prayer for thursday night p. fridays meditations p. a prayer for friday morning p. a prayer for friday night p. saturdays meditations p. a prayer for saturday morning p. a prayer for saturday night p. meditations on the lords supper p. a prayer before the communion p. an ejaculation before receiving the bread p. an ejaculation before receiving the cup p. a prayer after the communion ibid. a prayer before hearing the word p. a prayer after hearing the word p. a prayer for necessary blessings of this life p. a thanksgiving for gods benefits p. a prayer for wisdom p. a prayer for defence against our enemies p. a morning prayer for a family p. a collect for the day p. an evening prayer for a family ibid. a collect for the night . p. prayers for several persons . the husbands prayer p. the wives prayer p. the childs prayer p. the widows prayer p. the orphans prayer p. a prayer for a young man or maid p. the servants prayer p. a prayer for the fruits of the earth p. a prayer for seasonable weather p. a thanksgiving after a good harvest p. a prayer for a woman with child p. a prayer for a woman near the time of her travail p. the midwives prayer before deliverance p. a thanksgiving after deliverance p. a prayer for one near any temptation p. a prayer for one afflicted in mind p. a prayer to be used in behalf of one troubled in mind p. meditations for the sick p. a prayer to be used by a sick person p. a prayer to be said by the friends of the sick p. another prayer to be used by those that are about the sick p. a prayer to recommend the soul to god when it is departing p. a prayer for a soul departing p. an act of resignation when a friend is deceas'd p. a meditation after recovery from sickness p. a thanksgiving after recovery from sickness p. a prayer before a iourney p. a thanksgiving after a iourney p. a prayer before a voyage p. a thanksgiving after a voyage ibid. a prayer in a storm p. a thanksgiving after a storm p. a prayer in time of thunder and lightning p. the mariners prayer p. the soldiers prayer p. the magistrates prayer p. a prayer of a debtor in prison p. a prayer of a malefactor in prison p. a submission to the sentence of death p. a preparation for death p. a prayer for pardon of sin p. additional devotions . a prayer for christmass . day p. for new-years day p. for twelfth-day ibid. for ash-wednesday p. on good-friday p. on easter-day p. upon ascension-day p. on whitsunday p. upon trinity-sunday p. upon any apostles day p. for the church p. a prayer for the king and queen ibid. for the royal family p. for the clergy ibid. for the high court of parliament p. for the navy and army p. for gods people in general p. a thanksgiving for our deliverance from the spanish invasion p. for our great deliverance from the powder treason , and from popery , slavery , and arbitrary power ibid. for the haypy success of their majesties arms in reducing of ireland , and for his majesties safe return to england p. a prayer for charity p. to renounce the world , and to affect spiritual things p. a conclusive prayer p. the blessing p. graces before meat p. - graces after meat p. - finis . the divine aut[h]ority and usefulness of the holy scripture asserted in a sermon on the timothy , by r. allestree ... allestree, richard, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing a estc r ocm this keyboarded and encoded edition of the 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(eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) the divine aut[h]ority and usefulness of the holy scripture asserted in a sermon on the timothy , by r. allestree ... allestree, richard, - . [ ], p. at the theater, oxford : . reproduction of original in union theological seminary library, new york. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng bible -- evidences, authority, etc. -- sermons. bible. -- n.t. -- timothy, nd, iii, -- sermons. - tcp assigned for keying and markup - aptara keyed and coded from proquest page images - olivia bottum sampled and proofread - olivia bottum text and markup reviewed and edited - pfs batch review (qc) and xml conversion the divine autority and usefulness of the holy scripture asserted in a sermon on the timothy . . by r. allestree d. d. and chaplain in ordinary to his majesty . oxford at the theater . . . tim. . . and that from a child thou hast known the holy scriptures , which are able to make thee wise unto salvation , throughx faith which is in christ iesus . the words are part of st. pauls reasoning , by which he presseth timothy to hold fast the truth he had receiv'd , and not let evil men , seducers , work him out of what he had bin taught : urging to this end both the authority of the teacher , himself , who had secur'd the truth of his doctrine by infallible evidence ; and beyond that , as if that were a more effectual enforcement , pressing him with his own education in the scriptures ; how he had bin nurst up in that faith , suckt the religion with his milk , that it was grown the very habit of his mind , that which would strengthen him into a perfect man in christ , and make him wise unto salvation if he did continue in the faith and practise of it ; which he proves in the remaining verses of the chapter . in the words read there are three things observable . . here is a state suppos'd , salvation ; and put too as of such concernment , that attaining it is lookt upon as wisdom ; wise unto salvation . now since true wisdom must express it self both in the end that it proposeth , and the means it chooseth for that end to be pursued with and attain'd by , and take care both these have all conditions that can justify the undertaking , and secure the prudence of it , and this wisdom to salvation therefore must suppose both these ; in order to them both we have here . that which with all divine advantage does propose this end , and alsox does prescribe most perfect means for the attaining it ; and that is holy scripture through faith which is in christ iesus . thou hast known the holy scriptures which are able to make thee wise unto salvation , through faith which is in christ iesus . holy scripture probably of the old testament ; for there was hardly any other timothy could know from a child , scarce any other being written then . the faith of that then through the faith which is in christ iesus , that is , together with the faith of all things necessary to be known concerning christ , is meant . now since st. iohn , after the view of all that the other three evangelists had wrote concerning christ , adding his story also says , that christ * did and spoke more then what is written , yet affirms most positively that those things were written that we might believe that iesus is the christ , the son of god , and believing might have life through his name ; and so enough is written for that faith which is in jesus that is necessary to eternal life : therefore the holy scripture of the old testament , together with the faith of what is written in the new , is that which st. paul affirms is able to make us wise unto salvation . . here is the advantage timothy had above others as to faith in these , and consequently the far greater obligation to continue in it . he had known them from a child . and that from a child thou hast known the holy scripture , &c. the first thing that does offer it self to our consideration is the state suppos'd , salvation . but because my text supposes it , i shall do so too , nor shall think it needful to prove here , that there is such a state , nor consequently that all those are stupid , who propose not to themselves this everlasting safety for their main end , and by strict care in the duties of religion and gods service aime at it : for if that state be granted , nay if it be but possible , it must be granted that there can be no security but in doing so , nor consequently any wisdom without being wise thus unto salvation . but then if this were granted , that the wisest thing man could propose to himself , were by strict care in all the duties of religion to design gods honor and his own salvation ; still , as to the other part of prudence which consists in the choice of means , we are to seek for that religion we are to pursue this end by and attain it ; since there are so many and so opposite religions in the word , that 't is not easier to reconcile them , then to make peace betwixt enemies and contradictions . and it alwaies was so ; for excepting that mankind agree'd still in the notion of the necessity of religion , that all had apprehensions of invisible powers above us , and differ'd not much in the rules of justice and morality , in other things there was no nearness . almost from the beginning there was more variety of gods then nations , i had almost said then worshippers . beasts were their sacrifices and their deities , and therefore the votaries were certainly no better . vices also were their worships ; things which their cities and their camps would not endure , found sanctuary in their temples ; and the actions which were whipt in the judgment-hall , were their piety in the holy places . and tho some wise men among them found good reason to decry this , yet they knew not what to take up in the stead . i need not add the present differences of the world , even that call'd christian too , great part of which as heretofore they seal'd their faith with their own blood , now seal it in the blood of all that differ from them ; and by their persecutions hope to merit heaven more , then those did hope to gain it by their martyrdoms . but these i need not add to make up this into a demonstration , that it is impossible for lapsed men , so far as they are left to themselves , and have no other guide to follow but their reason , to find out what they are to believe of god , and how to serve him , and save themselves . the a fathers and b philosophers too ▪ conclude that we can learn from none but god , what we must understandx of god ; who must be known only as he himself is pleas'd to revele himself . his worship also , how he will be serv'd , and what observances he does require , or will admit , since it depends on his own good plesure , therefore without his directions 't is in vain to hope to please him with our religious service whatever it be , and by consequence impossible without his guidance and assistance to acquire the end of all our service and religion , the salvation of our souls . so that how wise soever he be who does propose this blessed end to himself , if yet withall he be not some way from the lord instructed by what means he must pursue that end , and do not make choice of , and use those means , it is impossible he can be wise unto salvation . now for this st. paul assures us most expresly , here we may be furnished : for he saies , the holy scriptures are able to make us wise unto salvation , through faith which is in christ iesus . and he does assert this on the very ground we mention'd , for they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inspir'd by god ; they come from him . all which must be made out in the next place . that those holy scriptures which st. paul first mentions , those of the old testament were so , and did contain sufficient revelation both of god , and of the way of worship of the jews , that nation did so perfectly believe , that neither sufferings nor miracles could perswade the contrary ; neither the roman persecuters that destroy'd their worship , nor the son of god that chang'd it , could yet take them off from moses and his scriptures . now that this moses led that nation out of egypt with an high hand , and made himself their prince and law-giver , multitudes of a forreign histories of the first times , and the best account assure us : whose relations we cannot question as deriv'd from themselves , because they hated jews beyond all possibility of such compliance . but the b scriptures also tell us , how in egypt by strange wonders , ( such as their magicians could not imitate nor bear , who tho they had permission to do some , it was that so they might appear to be outdon the more miraculously , themselves confessing gods hand in those prodigies ) moses wrought on the egyptians to give leave the people should depart : and how when yet notwithstanding that leave given they were pursu'd , he made way for them through the c sea by miracles , which was a rampart and defence to them , a ruine to their enemies : how they were d fed for forty years with manna raining down from heaven in the wilderness : and that they might depend on providence for their daily provision , when he forbad them to take care or gather for the morrow , whatsoe're their greediness or want of faith provided , strait bred a worms and stank , except that on the sabbath eve , to keep off such cares from the day of their religion , they gather'd double which b corrupted not : how when they mutined for flesh , would have variety , paradise in the desert , such great plenty of c quailes flew to them as fed the whole nation till their very lust was surfetted ; and they had no more will then hunger to them : how moses rod did strike a living stream , a river that suffic'd that people and their cattle out of a d rock : how in the midst of lightning and thunder god himself promulgated his law e to the whole nation audibly at once : how his glorious presence shew'd it self in all necessities upon the ark , in which the tables of the law were laid up : how the waters of the river f iordan fled from that ark both waies , flow'd upwards to give passage to the people into canaan : how the walls of g ierichó without any other battery , any other force but that the ark was there , fell down before it . but to name no more , if these be true ; that power by which these were wrought , was great enough to give that law , require obedience to it , and reward it , and to punish all transgression according to the tenor of these scriptures : that is ▪ it was god ; and he that wrote those scriptures must have had communication with , and bin inspir'd from , god to write them . but , . whether they were true or no according as they are recorded in those scriptures , that whole people from the greatest almost to the least must know ; because they are recorded as all don , not only in the presence of them all , but as the objects and the entertainments of their senses , every one ; so that if they were forg'd , not one of the whole nation could be ignorant of it . and then , . if they knew them forg'd all ; that a men , besides their wives and families , should endure this moses , having brought them forth only into a wilderness , there to lay such a heavy law , and so severe a yoke upon them , with such penalties annext to every least transgression , and adjure them to observe it on the account of all those prodigies that had bin wrought among them , and upbraid them with stiffneckedness , rebellion , and appeal to their own senses for the truth of all this , and record all to posterity in this scripture , cause all to be read before them ; and that they should bear all this from him they knew so impudent a deceiver , and conveigh that scripture and the faith of it to their posterity , ground their so strict , so chargeable religion on that book , which they were certain had no word of truth in it : this sure transcends belief and possibility . 't is certain therefore , since the jews of that age did perform the services requir'd , and in performing them according as that book directs , did teach their children the great works that god had don in their sight , therefore they believ'd those miracles and scriptures . and since it was impossible that they should be deceiv'd ; if they believ'd them , they were true : and their posterity receiv'd from them the faith of this , and so deriv'd it on , that neither gods dread judgments , nor mans cruelty can yet shake it . now had they not bin don , and on that account conveigh'd ; when ever they were broacht , and that book first appear'd , the men of that age must needs know their fathers never had perform'd such services , had such a book read to them constantly , nor told them of such miracles that had bin wrought : and therefore 't was impossible that they could have believ'd it had bin so from moses , if it had bin true that it had first begun to be taught in their own time , or in theirs with whom they liv'd . and this discourse must be of force concerning every age , if we ascend until we come to that of moses wherein all was effected . yet besides this , they had also that perpetual miracle in the high priest's pectoral , the oracle of vrim and thummim , that did keep alive their faith and strengthen it : and they had prophets constantly foretelling , as from god , things that were somtimes suddenly to come to pass , and somtimes not till many ages after , the event of which depended often on the will of those that would not of some hundred years be born ; others on gods own immediat will and hand : and therefore none but god could look into , foretel , and bring to pass all those events . now such were ieremies predictions of the taking of ierusalem , and the captivity of the people , and the express number of a years it would continue ; esays naming b cyrus , who was to release it , near two hundred years e're he was born ; all daniels prophecies , particularly that most eminent one of the c messiah this christ iesus , of whose scriptures we are next to speak . that that iesus , whom cornelius tacitus the heathen historian in the fifteenth book of his annals , calls christiani dogmatis autorem , the a author of the christian doctrine , did work miracles , and prophesy , both b jews and learned c heathens do confess . but these books tell us , when he first began to preach , he publicly cast out a devil in the synagogue on the sabbath day ; and at even , when the whole city was assembled , he heal'd all their sick , and cast out many devils , which confest before all , that he was the son of d god. then he cast out a legion of such mischievous malign spirits , as having got license , drove two thousand swine headlong into the sea & choakt them , which was known to the whole country of the e gadarens ▪ before the pharisees and doctors , that came out of all the cities both of galilee , and iewry , and ierusalem , and so great a crowd as forc'd them to unroof the house to come to him , he freed one from his f palsy and his sins . a multitude was witness of the death of g iairus's daughter , and bewailing her laught him to scorn that undertook to raise her , yet he call'd her into life . and on a feast day in the temple , before all the people , he recover'd one that had lain lame b eight and thirty years : and when a widows son was carried to his funeral , and all the city follow'd him , he only toucht the bier , and bid him c live . with two fishes and five loaves he fed d men besides women and children , and with what they left they fill'd twelve baskets , when one basket carried all before they ate ; so that they were convinc'd , he was that prophet that was to come into the world : and with seven loaves he fill'd e afterwards and seven baskets . he commanded a dumb spirit out of him that had bin f lunatic , vext with a devil from his infancy , before the people and the scribes , whom his disciples could not cast out . and when g lazarus had bin dead four daies , and buried till he stank , yet at his call , altho bound hand and foot with grave cloaths , he came forth , all the multitude beholding . from so many more i chose out these , because they are reported don before the people , and the scribes , and pharisees , and doctors . i might name his a prophecies of the destruction of jerusalem , and of the propagation and continuance of his religion ; even of the womans box of b spikenard , which event hath made notorious to the world . but his death was so even at the present : when if the rending of the c veil of the temple was apparent miracle to all jerusalem , the suns prodigious eclips , when it was impossible by nature he should be eclips'd ( it being then full moon , ) was so to the whole hemisphere . it serves the use i am to make of this , that 't is here recorded , but withall heathen d historians and chronologers bear witness to it : for when they relate that in the th year of the olympiad , the year that is assign'd to christ's death , there was such a great eclipse as never had bin , day at noon turn'd into night , the stars appearing , and earthquakes as far as bythynia , since 't is apparent by the motions of the heavens and the calculations of astronomy , there could be none such then according to the course of nature , it must be this the gospel speaks of . but beyond all this , 't is registred here , that according as he had foretold , he rais'd himself from death the a d day ; yea and many bodies of the saints that had bin buried , long it may be some of them , he rais'd with him . that notwithstanding all the art and treachery of the cheif priests to conceal it , yet that very day he appear'd b first to mary magddalen , a dly the women , dly b peter , thly to them that went to c emans , last of all on that day to the eleven d except thomas , being seen and handled by and eating with them ; thly eight daies after to the same eleven with e thomas ; thly at the sea of f galilee appearing in a miracle of fishes ; thly to all his disciples and g brethren more in galilee , then to james , h then to all his apostles , promising them the i holy ghost ; and lastly all of them beholding he k ascended into heaven , and ten daies after as he promised sent the l holy ghost upon them in the shape of fiery tongues , so as that they spoke all languages immediatly , to the amazement of the jews of every nation under heaven to which they were scatter'd , that the miracle might spread as far . now if all this be true , he that did these must have communication with a power above all that we account the powers of nature ; such an one most certainly as can perform whatsoever he in this book promises , inflict what e're he threatens ; such as is divine . and since he wrought all these , on purpose to evince he came commission'd from that divine power , brought these miracles as seals of that commission , that we might believe him , therfore whatsoever he delivers must be embrac't by us , as we hope for those blessed rewards that he proposeth , and on pain of those eternal torments if we do not ; of both which it is not possible to doubt if these accounts be true . dly since the most and greatest of these must be don but once ; he could not be incarnated , and born , and live , and preach , and dye , and rise again , and go to heaven every day , of every age , in every place , to convince every man by his own senses ; to all those that did not see the matter of fact , therefore faith of all these must be made by witnesses . and dly if we can be sure the witnesses that do assert a fact understand it exactly , if the things be palpable , and they must certainly know whether they were really don or no ; and if we can be sure too , that they are sincere , will not affirm that which they do not know , and do not lye , their testimony of it must be most infallible : because it is impossible such witnesses can be deceiv'd , or will deceive . thly the witnesses in this case , the apostles and the disciples ( for i 'le name no more ) must needs know most perfectly : for they not only saw the miracles , but were a instruments and parties in some of them ; sent to cure diseases , cast out devils , and knew whether all this were in earnest . and most certainly they saw ( as all the jews did too ) christ crucified , his heart peirc't with a spear , and his body buried ; and whether they did see him risen , handle him , and eat with him they knew . and if they might mistake in his ascension , yet the fiery tongues , if such did light on them , they must needs see ; and whether they themselves , who spoke no languages , could then speak tongues , it cannot be but they must know . in these there is no possibility they could err , unless they did it wilfully : but then 't is as impossible that they could do it willfully , if they were sincere and honest , such as would not lye . now that they were such , i might urge their simplicity and openness , without disguise , not covering their own errors ; men who seem'd to live as well as preach against all artifice , and to have no design on any thing but the amendment and salvation of mankind . for he that can suppose it possible that they were otherwise , men of art and finess , that they contriv'd the story , must needs know ; first , that such would not seal their falsehood with their blood ; design no recompense to all their travels but contemt , and hatred , persecutions , prisons , whippings , wounds and death , to be the scum and the off-scouring the world ; lay out their lives against their conscience to preach that iesus , who did only call them out to be a a spectacle to all the world , just such as malefactors when expos'd to fight with , and to be devour'd of wild beasts . their sufferings are too known to stay upon : st pauls own catalogue of his for five whole verses cor. . is such , that to sustain them only for this end , to put a cheat on mankind ; count a so laborious , vext , torn , miserable life and an infamous death gain , so the fable might be beleiv'd : to think they could do this , is sure as great a madness as to do it . but yet i will suppose that possible ; that those who wove the fable pleas'd themselves so infinitely with the expectations of imposing on mankind , as that those hopes could make misery and death it self look lovely to them . but then dly that all and every of them should be of that mind , that amongst so many that bare witness of christs miracles and resurrection not a man should discover the cheat ; that when their persecutors did with arts of torment as it were examin them upon the rack , they should work not one single confession out of them ; that no ones courage should be broke , nor have a qualm so far as to acknowledg how it was , disclose the plot , lay open the confederacy , the whole mystery and the contrivance of it : when of twelve disciples one was so false to betray his masters person at a vile rate , yet that all of them , and many more , in a feign'd story of his miracles should be so true to one another , that no engin of mans cruelty ever could screw out the secret , not one should betray the forgery and be a iudas where he ought to be : no not that iudas , whose concern it was , whose treason to his master had bin justified had he bin an impostor : yet that he should stir no least suspicion of it , but should burst , choakt with his grief because he had betray'd innocent blood : this , if he knew it had all bin imposture , must be most stupendous . but yet we will give them this too , that vain-glorious hopes of drawing in the world to follow them , might make all of them obstinate in secresy against all attemts of cruelty ; or if some weak brethren did perchance discover , we may not have heard of it . but for them dly to begin their preaching at ierusalem is yet more strange . to hope to draw men into a perswasion , and to bottom that perswasion upon miracles , and a resurrection don amongst them there , where if discovery were made it must be made , and where it could not but be made if there were fraud . for to relate and write those works with every circumstance of persons , place , and time , where they not only could examin every circumstance , but where they rather then their lives would find them false , if nothing else would , this must needs discover it . they preach them to the face of the whole multitude and of the pharisees , and tell them they were don before their eyes , somtimes and somtimes being by and the cheif preists and pharisees and doctors : so that 't was most impossible they should not know if they were true or false , as sure as there was never a jew in all the land , but knew whether there were a darkness over all the land when christ was crucified . now if these were forg'd to hope to draw iews out of their religion with apparent forgeries , which they knew such , speaks these apostles men so far from art to manage a design of changing the religion of the world , that they were mad beyond recovery and president . but let us give them that too . yet t is certain thly that the jews , if any such were wrought on by them , must be much more stupid to believe them upon the account of such things don in all the country , in their cities , and the temple , before all the nation , when they could not choose but know they were not don , if they were not don , but were fain'd all . for what ever might be motive to christs followers and his apostles , with the certain danger of their lives to forge the cheat , what possible temtation could there be so great to incline iewes , the most stiffnecked people , the most stubborn in religion in the world , to embrace a faith which nothing but the cross and shame and misery attended , and which they must know false too ? had they so great lust to dye , as for that to bid farewel to their moses , their religion and their law ? it is impossible had they not known the truth of those things , that in waters of affliction , in jerusalem , ipsis persecutionum fontibus , in that fountain , that springhead of persecutions , as the fathers call it , they would ever have bin baptiz'd into christ. yet suddenly in one day at one sermon of st peter we read near were baptiz'd . act. . at another strait act. . and such beginnings , such sums are requir'd to make good what the governor of palestine a tiberianus tells the emperor , that he was not sufficient to put to death all those that confest themselves christians . all which must needs have either bin convinc't those things were true , or else as well against their conscience as against the powers , thus embrac't that faith and death together . neither was this a first surprize of christianity , as it had seiz'd mens minds at unawares ; for it went on conquering till the world came into it , receiving the religion with the loss of all that was dear to them in this world . for in one age from christs death , what with the apostles sermons , miracles , and a writings also to confirm and keep men in the truth , and to conveigh it better to posterity , and their disciples after them , who went forth b delivering those writings , preaching on , and doing wonders also , very many nations are recorded by historians as converted almost wholly . and the truth of it is evident , since nothing but almost whole nations , nor yet they but as buoy'd up by the wonders and the graces of gods spirit , ever could be able to endure , or be sufficient to employ the swords , the flames , the lions , and the other numberless tortures which the iews and nero and domitian , and above all trajan in that first age rag'd with , till they made their cities , villages and provinces so desolate , that the proconsul pliny , being frighted with the multitude of murder'd christians , did advise with him about relaxing his edicts , as he himself a assures us . it was the same the next age , when the power of miracles b yet liv'd , and those which christ himself wrought were scarce all dead , ( some c liv'd till near that time , who rose up with him at his resurrection ; ) when these d books , ( writ by the will of god to be the pillar and foundation of mens faith in after ages , as saith e irenaeus in that age , ) were also read in the assemblies weekly ; when not only those that did assemble were by f hadrian martyr'd , but they put men to their oaths , to find out whether they were christians , that they might massacre them . and in the d , it was the like , when miracles they say were not g yet ceast , yet sure the greatest was the constancy of christians in adhering to this book & patience in suffering for it . for they report the h sands on the sea shore almost as easy to be numbred as the martyrs of that age ; what by a valerian , decius , maximinus and severus , but especially by b dioclesian , who put so many men to death for not delivering up their bibles to be burnt , and refusing to sacrifice to his gods , as if he meant to have depopulated the whole earth . and this is as notorious as that men do now profess that they are christians , and that these are holy scriptures . therefore i shall need to go no further . now among so many myriads who on the account of all these miracles ( whate're they were ) suffer'd themselves to be converted to the faith of christ , and then as if they car'd for nothing but religion and their bibles , for them bore the loss of goods , and life it self , and engag'd their posterity to do so also ; that not one of these should know whether indeed any such miracles were wrought , if any were restor'd to life or no : ( for if they knew , then they were true : ) and that among so numberless a crow'd of teachers , who by assuming to speak languages , raise the dead , work signs , drew in those myriads to religion and the stake , and went before them , gave them an example both in faith and death ; that not one of all those should believe either the miracles or himself that did them : for if any one that did them did believe them , since he knew who did them , they must needs be certain : but not one of them to know it , sure is such a thing as neither could be don nor be imagin'd . he therefore that requires strict evidence in things of faith which cannot bear it , he that calls for mathematical demonstration , nor will believe on easier terms , yet is so credulous and so unwary , that he can believe so many things which by the nature and the disposition of mankind i have demonstrated not possible , which yet must be true , unless these scriptures be from god : 't is plain he does not seek for certainty , but for a pretence of not believing ; would fain have his infidelity and atheism look more excusable , and is not fit to be disputed with but to be exploded . but if these scriptures be from god , then whatsoever they affirm ( with modesty i may conclude ) is true . and therfore when st luke acts. . . declares his former treatise contain'd all that iesus began both to do and teach until the day in which he was taken up : since christ before he did ascend taught every thing that was requir'd to be believ'd and don in order to salvation , and more too ; therfore if his gospel did contain all that he taught , and did , since it did not contain all absolutly , it must needs mean it contained all that was necessary , or it must mean nothing . and since the same st luke in the beginning of that gospel does affirm he wrot it , that theophilus might know the certainty of those things wherein he had bin instructed ; t is plain he avers that the certain knowledg of all those things wherein the having bin instructed made theophilus a christian , might be had out of that gospel : and when st paul says here , that the holy scriptures are able to make us wise unto salvation through faith which is in christ iesus , and st john in his chap. v. . that tho he had not wrot all the things that iesus did , yet those that he had wrot were written , that we might believe that iesus was the christ the son of god , and that believing we might have life through his name ; t is evident the scriptures say that what was written was sufficient to work that belief which was sufficient to life and salvation , as far as the credend● do concur to it . and when st paul in that verse that succeeds my text , in most express particular words sets down the usefullness of scripture in each several duty of a man of god , or preacher of the gospel , both for doctrine of faith , for reproof or correction of manners , and instruction unto righteousness , and tells you gods express end in inspiring it , and consequently its ability when so inspir'd was , that the man of god might be made perfect , throughly furnisht unto every good work that belongs to his whole office ; t is most certain that what is sufficient for that office to instruct , reprove , correct and teach in , must needs be sufficient to believe and practise in for all men : i. e. what my text affirms , they are able to make us wise unto salvation . i might call in tradition universal to bear witness to this truth for holy scriptures , if having once demonstrated that they are gods word , when that does affirm it , and bears witness to it , there were need of any other . and this i dare boldly say , that if the scripture did say as expresly , that the pope had a supremacy or soveragnity over the whole church , or that he or the roman church were infallible ; their definition , or the living voice of their present church , a most sure rule of faith , as it does say scripture is able to make us wise unto salvation , those articles would suffer no dispute , it would be blasphemy or sacriledg to limit or explain them by distinctions , when those sayings of the perfectness of scriptures are forc't to bear many . then we should have no complaints of the obscurity of those books ; if those articles were either in the greek or hebrew , they would never say the bible were not fit to be a rule of faith , because the language were unknown to the unlearned , and they could not be infallibly secure of the translation ; were they there they would account them sure enough , who think them plain enough already there , and that we must believe them because , thou art peter , feed my sheep , and tell the church , are there . and for him that shall affirm , all necessaries that must make us wise unto falvation are not in the scripture , 't is impossible to give a rational account how it should come to pass that some are there , the rest are not . it must be either on design , or else by chance . now . that god should design , when very many things that were not necessary were to be written , that the main and fundamental ones should be omitted : and when of the necessaries most he did design for scripture , then he should not suffer the apostles to write the remainder of them : and yet what he would not suffer them to write , design'd that the trent fathers ( who i hope have perfected the catalogue ) should write all : of these since 't is not possible to give a reason , 't is not therfore rational to affirm it was upon design . but . if he shall say it only happen'd so by chance , he does affront both scriptures , and gods holy spirit , who , as they affirm , inspir'd them for this very end , to bring men to the faith and to salvation . but there is no place for chance in those things that are don in order to an end , by the design , impulse and motion of the infinit wisdom of gods holy spirit . he certainly does most unworthily reproch his maker , who can think it possible , that what he did design expressly and on that account alone to attain such an end by ( namely that men should believe and be sav'd ) and inspire it for that purpose , should yet fail , not be sufficient for that purpose . and sure if it be sufficient it contains all necessaries , otherwise it were deficient in the main ; yea so clearly also , as that they , for whose salvation they are intended , may with use of such methods , as are obvious and agreed upon by all men , understand them : for otherwise they could not be sufficient : if men could not be instructed by them in things necessary both to faith and life , they could not make them wise unto salvation . i must confess the scripture labors under a great prejudice against this doctrine , from the different senses and interpretations that are made of it , even in the most fundamental points , by them that grant it is the word of god ; when yet all use the same means to find out the meaning , and no doubt they seek sincerely after it . but yet i think it evident this happens not from the obscurity of scripture , since it is not only in the most express texts ; but also if you should suppose the doctrins were as plain set down there as words can express them , yet there are such principles assum'd into the faith of different sects , as must oblige them to interpret diversly the same plain words . i am not so vain as to imagin that no places are obscure in scripture , and i know that learned men have arts by obscure places to confound the plainest , just as the philosopher did motion . neither am i so perverse and singular not to think that universal practise and profession of the church does much assure and confirm explications of scriptures , whether obscure or plain . but this i say , that the diversities of explication come , as i now said , from the diversity of principles or rather prejudices , and that this only is the cause of it i thus demonstrate . first in the socinian , who interprets all those scriptures , which the catholic world hath still apply'd to the divinity and satisfaction of christ , that i name no more points , otherwise then the church did alway ; and i affirm he does it , not because he thinks the words do favor his interpretation , but because his principle requires it ; namely this , to admit nothing into his faith but what agrees with that which he counts reason , which in a socinians faith is judg of all points in the last resort . and i mean reason upon natural principles , and thus i prove it . socinus speaking of christ's satisfaction , says the word is not in scripture , yet if it were there very often i would not believe it , because it does not consist with right reason , that is with the arguments that he had brought against it drawn from human principles . and therefore he there adds ; those things which 't is apparent cannot be , ( i. e. that appear such to him who judges by the principles of natural reason , which yet cannot judg of supernatural and infinite beings , ) tho the holy scripture does expresly say they are , yet must not be admitted ; & idcirco sacra verba in alium sensum quam ipsa sonant per inusitatos etiam tropos quandoque explicantur : aud for this reason we make use of even unusual tropes , strain'd figures to explain the words of holy writ to other senses then the words themselves import . and so he therfore serves that great variety of words by which the scripture does express christs suffering for our sins , in our stead , as our sacrifice ; against the universal notions of those words , not only which the church of christ , but which the jew's and which the heathen world had of them . and when his reason told him that christ could not be god one with his father , that he was so far from having any being from eternity , as that he was not at all , till he had a being from the blessed virgin ; therfore when the scripture saies directly a i and the father are one , he must strain it to this meaning , are of one mind , we agree in one : altho st iohn avert that , by b distinguishing those two expressly . yea worse , when to prove that christ had a being e're the world was made , we urge from the first chap. to the c hebr. what st paul produces from the d psalms , and does apply to him most particularly . thou lord in the beginning hast lai'd the foundation of the earth , and the heavens are the works of thine hands ; they shall perish , but thou remainest , and they all shall wax old as does a garment ; and as a vesture shalt thou fold them up , and they shall be changed : but thou art the same , and thy years shall not fail . they explain it thus : that god by christ will at last destroy these heavens , and this earth , and change them , according to that saying in the psalms ; which altho the apostle produce at length , as it stood there , both concerning the creation and destruction of the world , yet he intended only to apply this last to christ. and tho he say as well of the same lord , thou lord in the beginning didst lay the foundation of the earth , and the heavens are the works of thine hands , as , thou shalt change them ; yet he meant no more but that this change god would effect by christ. it is not possible that the text can give any the least countenance to this interpretation . the different explication of this scripture does not come from the obscurity of any words in it ; for in the psalm they and we understand the same words in the same sense exactly : therefore that we differ here , is not from any thing in the words quoted , but is wholly from the principle . and we may not wonder , for the plain sense will not sute with their hypothesis . there are no other that are instanc'd in as differing from us in points of faith but the romanists . i know not whether they account those differences to be in things necessary to salvation . a if that be true that they allow ( for what cause they know best , ) some that are reconcil'd to their church to communicate with ours , that is , join in our worship , and by doing so own the profession of our faith in distinction to that of others , or at least espouse the scandal of the owning it ; then one would think they must account that there is nothing in our worship don that is unlawful , nor omitted that is necessary , nor any thing heretical profest , at least that there 's no scandal in the owning that profession . for if there were , they did allow them only to profess and act gross sin , which certainly they would not do . so that poor protestants when they are pleas'd to give leave may be no heretics , and therfore there is nothing of it self in that profession faulty . but yet on the other side since we see they call us heretics , and when they have no power over us , damn us to hell fires , and when they have had power , damn'd us to the fire and fagot also ; sure they think the differences to be in things necessary . but yet the account is easy , how not the obscurity of scripture , but a principle or prejudice does cause this . for we are bound in conscience to grant they believe their own principles . now 't is a principle with them , that their church cannot erre , and therfore that their present faith and consequent depending practise was their faith and practise alwaies . that it may appear so , they must seek for countenance from scripture : and if any thing there seem to thwart their faith or practise , they must smooth and disguise it , that it may look friendly . and 't is most certain if the scripture should be never so express against them , whilst they think it is not possible that they can err , they cannot think it possible scripture can mean what it pretends to speak . t were easy to make instances . as first for invocation of the saints departed , which with them is a point of faith , a bellar. and cochleus produce that of the psalms , i will lift up mine eyes unto the hills from whence cometh my help . psalm . . . and altho the text directs that looking up expressly to the lord that made heaven and earth . v. . and tho it be a principle with them , that on those everlasting hills there were no saints in davids time that could be invocated , they were all in limbo then they say ; yet as i said , they would have countenance from scripture , and for want of better they are therefore forc'd to interpret those words , i will lift up mine eys unto the hills , thus , i will invocate the saints . now will any say 't is the obscurity of this scripture that does hinder protestants from seeing the bright evidence of this argument , and not rather that it is the weak foundation of this practice that does make the romanists seek to build it on those mountains ? so among those several texts which in the d nicen general council are produc't for adoration of the images of christ and of the saints , and are expounded to evince it , none is plainer then that which i produced now from bellarmin . i shall give one or two examples from the psalms : a thy face lord will i seek : b and , lord lift thou up the light of thy countenance upon us : and again , c the rich among the people shall entreat thy face : therefore david thought the picture of christ was to be ador'd . it is their own d conclusion from these texts , and they have no better for it . yet they saw the doctrine in these so apparently , as that with great opposition to great councils , and more blood shed i think then yet ever any doctrine hath bin setled with , it was impos'd . yea more , the first experiment of the popes power over soveraign princes was on the account of this same doctrine : when for opposing image-worship gregory the d excommunicated the greek emperour . pope * constantine for the same cause indeed had years before don so to philippicus , but he did not go much further , whereas gregory absolv'd the emperors subjects in the roman dutchy from their allegiance ; commanded them not to pay him any tribute , nor in any wise obey him ; whereupon they a kill'd their governors , and b swore obedience to the pope . and this was the beginning of st peters patrimony , and it was thus gotten by this doctrine , which they saw so cleerly in these scriptures ; when they cannot see the contrary in those plain words , thou shalt not make to thy self any whether graven image or idol it matters not , since it follows , nor the likeness of any thing which is in heaven above , &c. nor in those where god takes care expresly that himself be not worship't by an image deut. . . and then judg if 't is obscurity or plainness that makes them see or not see doctrines in the scripture : rather if it be not meerly the necessity of prejudice . so again we differ in the meaning of the th chap. of the . cor. where we think st paul asserts and argues , yea and chides against all service in an unknown tongue in the public assemblies , saying all must be don there so as it may be c understood , and to edification . but that which is perform'd there in an unknown tongue does not d edify says he there : yet to justify this practice they must make it have a different meaning , which no fathers countenance , but which * several expound as we do , yea and diverse of their own do so too , and particularly their pope iohn th in his th epistle writing expresly on that subject . once more , so their half communion , that it may be reconcil'd with that express command b drink yee all of it : and this do , obliges them to find another meaning : drink ye all must be directed to them only as apostles ; and do this must signify consecrate the elements , altho st paul apply it most directly to the drinking , and the drinking to his lay corinthians . nor dare they say in truth it means the other , for st paul when he does say do this , did not intend to make his lay corinthians male and female all c priests , and give them power to consecrate . the words are plain , ther 's nothing in the text obscure that makes us differ ; but the practise had by little & little grown upon them , till it became universal , and so grew into their faith : and then since they believe they cannot erre , they must expound christ's words so as they may not contradict their practise ; because that would overthrow their principle . but the church that builds upon no principle but gods word , can have no temtation to pervert or strain it , since what ever does appear to be the meaning of it , that their principle must needs engage them to believe . and therfore if it say this is my body , we believe it ; if it saies too after consecration it is a bread , we believe that also : and because it therfore says 't is both , we so believe it one that it may be the other : which since both say it is impossible that it can be substantially , neither hath god in express words told us which it is substantially ; therfore seeing when he calls it body , he is instituting his sacrament , there 's all reason in the world he should mean sacramentally ; since 't is the most proper meaning : and by consequence 't is bread substantially , as all waies of judging in the world assure us . here 's no stress on scripture , as there is no principle to serve ; when as the other makes us differ , not in scripture only , even where 't is plainest ; but tradition too . for the most express and evident sayings of the primitive fathers are on every head of difference , as much the matter of contention as the texts of scripture are ; as it were easy to demonstrate if that were my business . so that it is meer deceit to lay our quarrels to defects in gods word , and particularly to its obscurity , which a man would think were evident enough from this that children knew it . the last thing i am to speak to . and that from a child thou hast known the holy scriptures , which are able to make thee wise unto salvation through faith which is in christ iesus . i cannot pass this , that it is st chrysostomes observation , that timothy was nurst up in the scriptures from his childhood . yea and since his father was an heathen , he must have bin taught them by his grandmother loïs , and his mother eunice , whose faith st paul speaks of tim. . . children therfore then , and women , and they sure are laics , read the bible . yea and since they knew it , they must read it in a language which they understood : and we know where that is unlawful now . if we consider the first prohibition that appear'd in that church with synodical autority against such mens having any bibles in their own tongue , we shall find it was immediately upon the preaching of the waldenses , one of whose doctrines it was , a that the scripture was the rule to judg of faith by : so that whatsoever was not consonant to that must be refus'd . this they preach't in france and over europe in the latter end of the b century : and that council which forbad their having of the bible , we find lately put forth by the frier c d. achery as held at tholouse in the beginning of the th century . it seems they apprehended then their doctrines hardly would abide that touchstone : and they therfore had no surer , more compendious way for its security then to prevent such trial , taking care men should not know what was or what was not in scripture . and it is not possible for me to give account why in their catechising they leave out all that part of the commandments , thou shalt not make to thy self any graven image , &c. but this only , that they dare not let the laity compare their doctrine and their practice with that scripture . but tho it is possible they might conceive some danger if the whole scripture should be expos'd , yet in those portions which the church it self chose out for her own offices , the little lessons , and epistles , and gospels , those sure one would think were safe : no , not their psalter , breviary , nor their hours of the blessed virgin must they have translated in their own tongue ; as that a council did determin . and truly when the roman missal was turn'd lately into french , and had bin allow'd to be so by the general assembly of the clergy in the year a . and when it was don it had the usual approbation of the doctors and some bishops , and then was printed at paris with the license of the vicars general of their archbishop . yet another general assembly of the clergy the year , whereat there were b bishops , upon pain of c excommunication forbid any one to read it , and condemn not only that present traduction , but the thing in general as d poysonous , in an encyclical epistle to all the prelates of the kingdom : and in e another they say of him that did translate it , and the vicars general that did defend him in it , that by doing so they did take armes against the church , attaquing their own mother ( namely by that version ) at the altar , in that sanctuary , that closet of her spouses mysteries to prostitute them : and in f another epistle they beseech his holiness pope alexander th to damn it not in france alone but the whole church ; which he then did by his g bull , for ever inter dicting that or any other version of that book , h forbidding all to read or keep it on severest paines ; commanding any one that had it to deliver it immediately to the inquisitor or ordinary that it might be burnt forthwith . now thus ( whatever it be otherwise ) the mass is certainly a sacrifice when 't is made a burnt offering to appease his holiness's indignation : when that very memorial of christs passion again suffers , and their sacred offices are martyr'd . to see the difference of times ; 't was heretofore a pagan dioclesian , a strange prodigy of cruelty , who by his edict did command all christians to deliver up their bibles or their bodies to be burnt : 't was here his holiness , christs vicar , who by his bull orders all to give up theirs , that is all of it that they will allow them , and their praiers also , that they may be forthwith burnt , or themselves to be excommunicated , that is their souls to be devoted to eternal flames . and whereas then those only that did give theirs up were excommunicate , all christians shun'd them as they would the plague ; and multitudes , whole regions rather gave themselves up to the fire to preserve their bibles : now those only that have none , or that deliver up theirs , are the true obedient sons of that church , and the thorough catholics . i know men plead great danger in that book : it is represented as the source of monstrous doctrines and rebellions . i will not say these men are bold that take upon them to be wiser then allmighty god , and to see dangers he foresaw not , and to prevent them by such methods as thwart his appointments ; but i will say that those who talk thus certainly despise their hearers ; as if we knew not heresies were hatcht by those that understood the bible untranslated : and as if we never heard there were rebellions among them that were forbid to read the bible . for if there were a covenant among them that had it in their own tongue , so there was an holy league amongst those men that were deni'd it . while those that had the guidance of the subjects conscience were themselves subject to a forreign power , as all priests of that communion are , how many kings and emperors have there bin that did keep the scriptures from their people , but yet could not keep their people from sedition , nor themselves from ruine by it ? in fine when god himself for his own people caus'd his scripture to be written in their own tongue , to be weekly read in public to , and day and night in private by the people ; and when the apostles by the inspiration of the holy ghost indited scripture for the world , they did it in the language that was then most vulgar to the world : what god and the holy spirit thus appointed as the fittest means for the salvation of the world , to define not expedient , as the holy fathers of trent did , looks like blasphemy against god and the holy spirit . but blasphemies of this kind are not to be wonder'd at from that kind of men , that call the scripture a dumb a judg , b a black gospel , incken divinity , c written not that they should be the rule of our faith and religion , but that they should be regulated by , submitted to our faith ; d that the autority of the church hath given canonical autority to scriptures , and those the chief , which otherwise they had not neither from themselves nor from their authors ; and that if the scriptures were not sustain'd by the autority of the church they would be of no more value then aesops e fables . f and lastly , that the people are permitted to read the bible was the invention of the devil . but to leave the controversy and speak to the advantages which may be had from early institution in the scripture ; 't is so evident that i need not observe how 't is for want of principles imprest and wrought into the mind in childhood , that our youth is so licencious . and 't is not possible it can be otherwise , when they have nothing to oppose to constitution , when t is growing , and to all the temtations both of objects and example ; no strict sense of duty planted in them , no such notions as would make resistance to the risings of their inclination , and seducements of ill company : and they therefore follow and indulge to all of them . and in gods name why do parents give their children up to god in their first infancy , deliver him so early a possession of them ? as if they would have religion to take seizure on them strait , as if by their baptizing them so soon , they meant to consecrate their whole lives to gods service , make them his as soon as they were theirs , as if they had bin given them meerly for gods uses ? and they therfore enter them into a vow of religion almost as soon as they have them : why all this ? if accordingly they do not season and prepare them as they shall grow capable . why when they are but newly born their children , do they take care they shall be regenerate and born again gods children ? if they do not furnish them with necessaries , educate them into all the qualities and hopes that appertain to the condition of gods children , as well as they do to that of their own . that parent which not only , like some delicate ones refuses her own breasts to her own infant , but provides no other to sustain it ; that does only wash her babe from i'ts first blood and uncleanness to expose it the more handsom prey to wolves and tigers in the desert , is more savage then those tigers : a even the sea monsters draw out the breasts , they give suck to their young ones , saith lamenting ieremy , but he adds the daughter of my people is cruel like the ostrich in the wilderness , b which leaveth her eggs in the earth , and forgetteth that the foot may crush them , or that the wild beast may break them , shee is hardned against her young ones : such are they who when their children are so born again to god , yet as they shall wax capable provide not that which st peter calls the sincere milk of the word that they may grow thereby : but from their being washt so in the laver of regeneration , take no more care , but expose them forthwith to such lusts and conversations , as are much more wild and savage then those beasts in the comparison ; to which they cannot choose but be a prey . they strive indeed , they say , to educate them into men betimes , that is , make them conversible and bold : and since for that they must engage them into frequent company , where they see and hear mens follies , that i say no worse ; by that means they come to have their understandings stor'd with nothing but the modes , and sins of conversation ; fill'd with froth and puddle ; men betimes only thus , as they have forwarded their inclinations to , and got an early understanding and experience of , those vices , which one would think men only could be equal for . but by this means the mind , that only part that makes us be men , is not only not improv'd , but dwarft . they do not only still continue children in their understanding , as to any thing that 's real and solid ; but the hopes of reason are destroy'd in them , and its growth kill'd , by turniug all its nurishment to feed the beast part ; and the christian is quite starv'd . there needs no other cause be given for the most part , why so many men have no religion , own being libertines , and profess vice ; for want of education they have nothing in them that does check this , for they had no principles of a religion instil'd into them . and if at any time it comes to pass that they think it is their interest to take upon them the profession of some religion , they therfore , since they have no principles nor rules to judg by , are most apt to choose to profess that religion , which is like to be most gentle to the courses they have steer'd , and are engag'd in . now that men hope to find such an one , ( whether by its constitution i shall not enquire but , ) by i'ts practice is but too appaernt . accordingly when they go over to it , they carry with them , and preserve in it the vices of their no religion ; and by consequence they went not over seriously for religion : and are therfore so much worse now then when they own'd no religion , that they do their wickednesses with certainty of easy absolution , and so hopes of salvation ; and by this are likely to be made twofold more children of hell then before : and let them triumph in such conquests . ther 's nothing in the world that contributes so much to this as mens being not acquainted early with , instructed in , those divine rules and obligations to piety and virtue , which this book the bible does afford . if men had bin season'd first with the knowledg and the sense of duty , with the comforts that are in it , with the apprehensions of great blessings that attend it ; and the mischiefs that are consequent , indeed essential to impiety and vice here ; and their minds were furnisht with examples of both , which this book abounds with ; and their hearts too rais'd with expectations of far greater blessedness in a life hereafter , and with the belief that both that blessedness and life shall have no end : and were made sensible also of strange dreadful torments that await the breach of duty , which shall also last for ever : if these impressions i say , did prevent all other , and take up the mind , and had in them the stamp and character of god , and so there were a reverence and awe of him wrought in them , and they lookt upon him as concern'd in all this ; how it was his word that said ; and these sentiments were grown into the very habit of their mind ; as it would not be easy to corrupt or soften such , so 't would be much more difficult to shake them , since their faith is founded on the rock of ages . besides the holy scriptures carry in them such an obligation of adhering to them , and to them alone , since they are sufficient to make us wise unto salvation , and are gods word , that men would not be apt to exchange them for legends , pious forgeries , for things that can make good no certain title from the lord : for let them shew an equal derivation of it , bring it down through all the ages ae we have don the scriptures title to him . otherwise it justly may provoke gods exclamation in the prophet a jeremy : be astonisht o ye heavens , and be horribly afraid , be yee very desolate ; saith the lord , for my people have committed two evils , they have forsaken me the fountain of living waters , and hew'd them out cisterns , broken cisterns that can hold no water : cisterns therfore that may leave them in a state to want a drop of water , when their tongue shall be horribly tormented : whereas he that drinks that living water which christ gives , his b word , shall never thirst , but it shall be a well of water in him springing up to everlasting life . finis . notes, typically marginal, from the original text notes for div a -e * john . , . a hil. l. . de trinit . p. , . clemens al. strom. . p. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . vid. iustin. mart. ad diognetu● p. . athanas . ad serapionem ●om . . p. . . edit . par. . a iustin. ex trogo . l. . diod. sicul. l. . strabo l. . plinius . tacitus hist. . ioseph . contra apionem mentions many others . b exod. , , , . chapters . c exod. . . d exod. . . deut. . . a exod. . . b exod. . . c num. . , . , . d num. . . . e exod. . f josh. . . g josh. . . a num. . . num. . . a jer. . . b isa . . . . & . . c dan. . . &c. a tac. an. l. . b vid. raim . martin . pug . fid . p. . c. . c celsus apud orig. l. . iulian. cyril . contra ipsum . origen . contra cel. l. . c. . d mat. . mar. . luc. . e mat. . mar. . luc. . f mat. . mar. . luc. . g mar. . luc. . b john . c luc. . d mat. . mar. . luc. . joh. . e mat. . mar. . f mat. . mar. . luc. . g john . a mat. . mar. . luc. . b mat. . mar. . john . c mat. . mar. . luc. . john. . phlegon apud orig : contra cels. l . p. . euseb. ad olym. ann . philop. & georg. syncel . thallus apud african . vid. seal . animad . ad euseb. chron. p. . ad ann . . etiam vide just. mart. p. . & p. . & tertull. apol . c. . & de isto terrae mot● agere tacitum & plin. l. . c. . scribit oros. a mat. mar. . luc. . john. . b mar. . . a luc. . . b v. . c v. . d v. . . . e john . . f john . g mat. . . mar. . . h cor. . . i luc. . . act. . . . k act. . luc. . . l act. . . . . a luc. . . a cor. . . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . s●idas in vo●e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . whence euseb. says . l. . ecc. hist. c. . they at rome not thinking it enough to have heard the gospel once 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not being contented with the preaching of the heavenly doctrine while it was but an unwritten doctrine , earnestly entreat st mark , that he would leave in writing with them a monument of that doctrine which had bin delivered to them by preaching . nor did they give over till they had prevail'd ; which when st peter knew by revelation of the h. g. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being extremly pleas'd with that desire and their earnestness in it , he approv'd , it and appointed it to be read in their assembly . b euseb. l. . c. . a l. . epist. . b iust. mart. dial ▪ cum tryph. iudaeo p. . . iren. l. . c. . . c excerpt . ex quadrat . apolog. ad hadrian . apud eus. l. . c. . d iust. mart. apol . . p. . e iren. l. . c , . ● f iust. mar. apol . . eccl. smyrnens . apud euseb. l. . c. . ecclesiarum viennen . & lug. dun . comment . de passione martyr . suorum apud euseb. l. . c. . & niceph. l. . & . g orig cont . cel. l. . p. . & p. . tertul. apol c. . h niceph. l. . c. . a v. euseb. l. . & . ●erè integros . de sev. spartian . & tertul. de decio s. cypr. b euseb. l. . c. . c. . niceph. l. . c. . euseb. l. . c. . &c. . sulp. sev. l. . oros. l. . c. . ignatii patr. antioch . literas . apud scalig. de emend . temp . l. . p. . spond . ad annum n. . luc. . . ego quidem etiamsi non semel sed saepe id in sacris monimentis scriptum extaret , non ideirco tamen ita rem prorsus se hub●re crederem . socin . de iesu chr. servatore parte c. operum tom . . p. . a john . . b joh. . . the father the word , and the holy ghost , and these three are one . . the spirit , and the water and the blood , and these three agree in one . c heb. . . . . d psal. . . . . a the reasonableness of this supposition might be demonstrated if there were any need of it . a l. . de sanct. beatit . c. . a psal. . . b psal. . . c psal. . . d concil tom . . p. . * sigen . de regno ital. ad annum . l. . p. . a sigen . de regno . ital. ad annum . . l. . p. . b leonis impeperium respuerunt , ac solenni sacramento se pontificis vitam statumque in perpetuum defensuros , atque ejus in omnibus rebus autoritati obtemperaturos jurarunt . ita roma romanusque ducatus à graecis ad romanum pontificem pervenit . sigon . de regno ital. ad annum . l . p. . c cor. . . . . . d v. . . . . * basil. mag. in reg . brevior . interrog . . tom. . p. . theodor. & cecumen . in locum &c. and the commentary under st ambrose's name makes these who in the church of corinth would use an unknown tongue in their sacred offices , ( against whom st paul directs his speech , and takes occasion for that which he saies in this chap. ) converted hebrew 's ; who would it should seem perform the service or at least some parts of it in the christian assemblies , as they had bin don of old in the synagogues , in the hebrew tongue , which the corinthians understood not , against which st. paul disputes . conc. tom . . p. . b mat. . . cor. . . c yet the counc . of trent sess. . c. . can . . pronounces anathema to all those that shall say these words do this , quoting them also in the margin out of this place cor , did not constitute preists , and ordain that they should offer the body and blood of christ. edit col. agrip. anno . a cor. . . a vsser . de chris. eccle. success . c. . §. . b c. . §. . c spicileg . tom . . p. . a cap. . a ordonnance de messieurs les vicaire , genereux de monseigneur l'emiminentissime cardinal de retz archevesque de paris , which is in the th page of the extrait du frecez verbal de l'assemblee general du clerge de france , tenuë à paris en l'année . b p. of that extrait . c ibid. p. . & p. . d p. . e p. . le : enfans de nostre mere ont pris les armes contre neus , ils la vent attaquer jusques dans le sanctuaire , des mysteres de son espoux pour les prostituer . f p. . g p. and the same bull is printed in the index of prohibited books set out by the command of alex. . at rome . p. . h missa le praefatum gallico idiomate conscriptum vel in posterum alias quomodolibet conscribendum & evillgendum perpetuo damnamus , reprobamus , & interdicimus , ejusque impressionem , lectionem & retentionem universis & singulis utriusque sexus christi fidelibus , eujuscunque gradus , ordinis , conditionis existant , sub poena excommunicationis latae sententiae ipso jure incurrendae perpetuo prohibemus : mandantes quod statim quicunque illud habuerint , vel in futurum quodcunque habebunt realiter & cum effectu exhibeant & tradant locorum ordinariis vel inquisitoribus , qui nulla interposita more , exemplaria igne comburant , & comburi faciant . a pigh . . de hier . ecc. b eccius . c pigh . de hier . l. . c. . fol. . d idem pigh . e vid. chemn . examen de s. can. p. . f peres . de tradit . par . . assert . . a lam. . . b iob. . . pet. . . a jer. . . b joh. . . compard with c. . . the causes of the decay of christian piety, or, an impartial survey of the ruines of christian religion, undermin'd by unchristian practice written by the author of the whole duty of man. allestree, richard, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; 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(eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : or : ) the causes of the decay of christian piety, or, an impartial survey of the ruines of christian religion, undermin'd by unchristian practice written by the author of the whole duty of man. allestree, richard, - . [ ], p., [ ] leaves of plates : ill., ports. printed by r. norton for t. garthwait ..., london : . "no absolute certainty has yet been reached regarding the authorship of the whole duty of man, and other treatises by the same author. the preponderance of opinion, however, is heavily in favour of dr. allestree"--halkett & laing ( nd ed.). also variously attributed to dorothy pakington, richard sterne, john fell, humphrey henchman, and others. cf. dnb. illustrated t.p. errata on p. . reproduction of originals in yale university library and the folger shakespeare library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng sin -- early works to . christian life -- early works to . - tcp assigned for keying and markup - apex covantage keyed and coded from proquest page images - olivia bottum sampled and proofread - olivia bottum text and markup reviewed and edited - pfs batch review (qc) and xml conversion imprimatur , hic liber vere christianus qui si primaevam spectes pietatem , summam eloquentiam , rationum pondus nihil in eo deest quo minus possit nos omnes quales tam accurate describit , vere christianos efficere ; puriori aevo sane dignissimus est nisi quod tam potens sit qui vel nostrum saeculum transformaret in melius . benedicat deus operi & authori. tho. tomkyns . r. rmo. in christo patri ac domino dno . gilberto divina providentia archiepiscopo cantuariensi à sacris domesticis . the causes of the decay of christian piety . or an impartial survey of the ruines of christian religion , undermin'd by unchristian practice . written by the author of the whole duty of man. inimicvs homo fecit hoc . math : . london , printed by r. norton for t. garthwait , in s. bartholomews hospital , near smithfield , . the preface . though this be the first appearance this tract has made in the world , yet its being is of somewhat a more ancient date ; it having received its lineaments and perfect form some years since : when the author not having partiality enough to think it worthy publick view ; had adjudg'd it , if not to perpetual darkness , yet at least to a long indefinite suspension from seeing light . in this interval , 't is more than probable some passages may have lost much of their propriety to the present state of affairs , they having been adapted to circumstances which may since have received some change : and herein i must be speak the readers candor , to make such allowances as the matter shall require ; of which yet i suppose there will not occur very many , or very important occasions . but would god i were to apologize for a yet far greater absurdity , that our scene were so shifted , that the whole design of the ensuing discourse , might become one entire impertinence , and that our more eminent conformity to the rules of our christian institution , might supersede these disquisitions above our failances and aberrations . but alass , i find i have pitcht upon a subject not like to be out-dated ; vice daily gaining not only strength , but impudence : nay we are not only become witnesses against our selves by declaring our sin as sodom , but we have forced god also to attest against us by punishing us in a manner no less conspicuous and manifest . and surely then 't is more than time for us to take the prophets advice , hag. . . to consider our ways , to reflect not only on those robust , gyant-like provocations which have thus bid defiance to heaven ; but also to sift out those secret incendiaries that have inflamed us to this mad daring ; to examine what that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that inflamable bitumen , the untemper'd morter is with which we build our babel , by discovering those misperswasions and false confidences , wherein many of our other guilts are founded : in order to which this slight tract offers its feeble , yet well meant aids ; being forced out of its retirement , and like craesus his dumb son , compell'd to speak by impulse of the present exigent : and how despicable soever the mite contributed be in its self , yet if it may provoke the more wealthy to cast in richer gifts , it may prove no unprofitable agent for the corban . 't is evident this is a season which not only warrants , but exacts the most importunate endeavours of perswading men to those things that belong to their peace . for although 't is true that every state of sin , sets us also in a state of hostility with god , yet our present condition seems to have advanced us beyond the common degrees even of that . 't is we know , high insolence against a prince to despise and violate his laws , but when to that are superadded contumelies , and design'd affronts to his person , this is such an accumulated outrage , as will vanquish the most resolv'd patience . and this alass appears to be our case : we have long indulg'd to our selves the breach of all divine laws , gratified every appetite , every passion and lust with the forfeiture of our allegiance , and as if this would not serve to render us irreconcilable enough to god , we are now grown to subjoyn malice to licentiousness ; project not so much to please our selves , as to displease him ; profess a contempt not only of his commands , but himself ; and seek no less to dethrone him , than abrogate those . thus have we made it a kind of personal quarrel , and by those impious blasphemies we daily dart against heaven , do as it were dare the divine majesty to vindicate its self . whether his great longanimity may have given our hectors a fancy , that they had vapour'd god ( as they are us'd to do men ) into a tameness , i shall not examine : but his late proceedings with us sufficiently testifie that he means no longer to decline our challenge . he now appears to avow the enmity as openly as we have done ; and has already given us competent essays , how fearful a thing it is to fall into the hands of the living god , heb. . . 't is true indeed that he has formerly own'd his controversie with our land , and by a long series of great and heavy calamities attested himself the god to whom vengeance belongeth , psal. . . yet as great monarchs use to quell lesser insurrections by their lieutenants , and subordinate officers , but when the rebellion grows high and desperate , then to encounter it in their own persons ; so is it here observable that god then chastised , and tried to reduce us by inferiour instruments , found us out lictors among our selves , and made one mans sin the punishment of anothers : but now as if he had the same jealousie for his honour which joab had at the siege of rabba for davids , sam. . . as if he fear'd to be rival'd in the glory of our ruine , he takes us into his own hand , marks us out , as he did pharaoh , to be the trophies of his own peculiar vengeance , appearing signally against us in all the dreadful solemnities of an enraged enemy . for first , has he not as moses speaks , deut. . . whet his glittering sword ? nay , has he not moreover ( in the scripture style ) made it drunk with blood ? by sweeping away multitudes of us in a raging pestilenge , which marcht from one part of the nation to another in a kind of triumphant progress , as if it had receiv'd the same mandate god gave abraham , gen. . . arise walk through the land , in the length thereof and in the breadth thereof , for unto thee will i give it . whether it may not thus fatally complete its course , notwithstanding the halt it seems to make , and pass from our dan to our beersheba , is a question that can with no probability be resolv'd in the negative ; for as it is not to be doubted but there were in judea as great sinners as those on whom the tower of siloam fell , luke . that those who have hitherto escaped have an equal share in the provoking cause of the iudgement : so also that great unsensibleness many of us shew of what others groan under , is a very ominous abode ; it being not only a dangerous symptome , but a probable means of drawing that calamity to our selves . when god sees we will suffer nothing by way of consent and sympathy with others , 't is but equal we have our part in a more direct and immediate infliction , and feel what we would not compassionate . thucydides mentions it as the effect of the great plague at athens that it had extinguisht humanity ; brought in a kind of ferity and barbarousness among them , rendring them openly villanous to men , and blasphemous against god ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , there was no restraint of law or religion , one part being desperate upon prospect of their danger , the other presumptuous upon the contemplation of their escape ; and sure if we look impartially , ours will appear to have had somewhat of the same operation . those compassions which the novelty it seems at first gave us to sufferers in this kind , seems now quite extinct ; so unconcern'd are we grown to every thing that touches us not in our individuals , as if we owned no relation to the species of mankind , though backt also with that closer tye , which the spiritual consanguinity has superadded . a pregnant indication of this may , i doubt not , be collected ( as from many other circumstances , so particularly ) from the great hast has in many places been made , to lay aside those publick humiliations & intercessions which were recommended to us as well by the command of authority , as the common distress ; but have been cast off without the substraction of either of those motives . whether we are duly mindful of the afflictions of joseph , that cannot afford one day in a moneth for a solemn reflection on them , i must leave to every mans conscience to discuss . but sure we are no less wanting to our selves than them in this neglect ; the office being no less designed for antidote than cure , to prevent the iudgement where it is not , than to remove it where it is : and if we will neither deprecate on our own behalfs , nor intercede on others ; we are sure as improvident , as uncharitable , and may justly expect the fatal event of both . in the interim , although the present respit from destruction , and our own deceitful hearts flatter us and say peace , peace ; we have all reason to conclude that god is not attoned , the quarrel and hostility goes on , and his hand is stretcht out still , es. . . and so indeed we find it in other dismal events . slaughter we know is not the only effect of war ; which as it destroys the lives of many , blasts the supports and ioys of more . this consequence of hostility we find well exprest by the prophet joel . . the land is as the garden of eden before them , and behind them a desolate wilderness , and herein also hath the lord of hosts , the great god of battle shewed himself mighty against us , he has invaded us not only with sword , but fire : and in so stupendous manner desolated the glory of our land , that no humane fury , could have procured , or even have wisht the like vastation and ruines . that city which was great among the nations , and princess among the provinces , lam. . . lies buried in her own ashes , and is both funeral-pile and urne to her self , and what neither foreign nor domestick enemies could in a succession of many ages effect , one blast of the breath of his displeasure , psal. . has performed in a moment . so verifying even in a literal sense the apostles affirmation , heb. . . that our god is a consuming fire . plutarch tells us when fabius sackt tarentum , he took not away their images , but said , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let us leave the tarentines their gods that are offended with them . 't is our calamity to be signally under the indignation of our incensed god , which in that great captains judgement , was somewhat more dreadful than the worst inflictions of war : for what industry soever has been used to entitle either the negligence or designs of men unto our overthrow , yet sure never any judgement had more legible marks of gods immediate hand : such as shew he meant to revenge the abuse of his former gentle methods : that those who would not be reformed by the slighter corrections wherein he dallied with them , might find a judgment worthy of god , wisd. . . and sure such was this , which both for its greatness and irresistibleness does well own its author , and shews his wrath was accended to a very excessive heat , that thus poured out its self not only like , but in fire , lam. . . i shall not here assume the polititians part , and weigh the detriment we have sustained by it in our civil interest , of which perhaps nothing but time and experience can give us a full estimate ; it rather suits my design to observe what relates to our spiritual concerns , whilest gods dwelling places were involved in the same ruine with ours ; his own peculiar portion not exempted , but as the prophet complains , es. . . our holy and beautiful houses where our fathers praised him are burnt with fire : this though perhaps least considered , is sure not the least sad circumstance , had only the scenes of our luxury , or our fraud been destroyed , it might have sent us with more fervency to the places of our devotion , and we might have frequented gods houses the better , for being destituted of our own ; but when these also are made parts of the common heap , 't is a sad testimonial that our very religion was provoking ; that that pageant-like piety which we deposited in our churches , only to make a shew with on holy-days , served only to defile those holy places , and rendred them so polluted as required no slighter purgation than that of fire . 't is we know-not long , since those mansions sacred to the prince of peace , were even in the vulgar obvious sense , made magazines for war ; but yet more so in reference to that pulpitwild-fire , which set the nation in combustion ; whether that strange fire which some of our nadabs and abihu's introduced there , may not ( even at this distance ) have done its part to the drawing down this fire from heaven , i leave to their serious reflection . but neither the hypocrite nor the seditious must ingross the guilt of this ruine : the atheist vyes with both ; for alass what should god do with temples among those , who pay him no worship ? or why should he let those sacred monuments remain among them , to whom all memorials of him serve but as occasions , and incentives to blaspheme him ? they have long said with those in job , depart from us , for we desire not the knowledge of thy ways ; and now 't is but equitable ( i had almost said civil ) to take them at their word , and no longer reside among those who so avowedly disclaim him . and this , 't is much to be feared , may be the portent of this dismal vastation : we know men use not to deface those houses , where they intend to inhabit : and sure this abhorring his sanctuary , and casting off his altar , lam. . is a dreadful sign , that he means no longer to continue his residence among us ; indeed we find in scripture that his promise of cohabiting is always limited to those who own themselves his people ; and therefore when so many of us have openly renounced that relation , we can with no justice expect the blessing appendant to it . but perhaps this will seem to such no formidable thing ; gods so withdrawing of himself is but agreeable to their wishes , a kind of quitting the field to them , and so rather matter of complacency than regret : but 't is to be considered that there is another presence of god that will infallibly succeed this ; when he removes that of his grace , 't is to make way for that of his anger ; like the philistines we shall know the god of israel is among us by his plagues , sam. . or to make a yet more dreadful comparison , we shall like the damned in hell , discern his presence only in the punitive effects of it , and read his nearness in our sufferings . and sure this will be but an ill exchange , even to the profanest of us , those that have most despised or loathed the soft breathings of his word and spirit ; will find it yet harder to endure the whirlewinds of his wrath , which will snatch from us those secular advantages for whose pursuit we have neglected the better part , luke . . and leave us as little of worldly enjoyments , as we desired to have of spiritual . of this our late calamities have given us a sad preludium , and god knows how soon we may see the last scene of the fatal tragedy , it being too probable that this is gods last experiment upon us , like the causticks and scarifyings to a lethargick patient ; if this bring us not to sense we are like to sleep on to destruction : and alas what uncomfortable symtomes appear even in this point also . who is there that ( unless awakened by his personal concernments ) seems at all to startle at the noise of publick ruine ? when god in displeasure threatned the israelites that he would remit their conduct to his angel , and not go himself with them . the text says , they mourned and no man put on his ornaments on him , exod. . . or as the lxx , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and the syriack , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they stript themselves of their armour , their ruffling garb of war , and appeared in the penitential dress of sackcloth and ashes : but now that we are given up not to a conducting but destroying angel , what signs of remorse do we shew ? what vanity ( i fear i may ask what vice ) have we substracted , upon the sense of gods anger ? what nicety in cloaths or diet have we cut off in sympathy with the nakedness and hunger of our afflicted brethren ? nay , do not the unreasonable iollities of too many among us , look as if we triumpht in their miseries , found musick in the discordant sounds of their groans , and our own laughter ; and emulated that infamous barbarity of nero , who played while rome burned ? 't is mentioned by the prophet as a most preposterous thing , a kind of impious solecism to revel under the menace of judgements . thus saith the lord , a sword , a sword , it is sharpned to make a sore slaughter , it is furbished that it may glitter , should we then make mirth ? ezek. . , . and certainly it less befits us against whom god has not only prepared , but used his sword ; who are not only under the threats , but actual execution of his vengeance , and what is it but interpretatively to prompt him , to yet sharper inflictions , by shewing him that these have not edge enough to penetrate us ? with how much indignation god resents this perverse , this contumelious behaviour , we may read , esay . , , . in that day did the lord call to weeping , and mourning , and to baldness , and to girding with sackcloth , and behold joy and gladness , slaying oxen and killing sheep , eating flesh and drinking wine ; eating and drinking for to morrow we shall dye : upon which follows , that severe denunciation : surely this iniquity shall not be purged from you till you dye . of so deep a tincture is this guilt , that 't is as lasting as our lives , and like the fretting leprosie in the house , levit. . . can be removed by nothing but its dissolution . o then let us not adde this to the heap of our other provocations , mistake impudence or desperation for courage ; and frantickly defie that omnipotence which we are sure we can not resist : but since it has pleased god even in wrath to remember mercy , let us transcribe his copy , be as kind to our selves as he has been to us , and stop in our career as he has done in his ; not so madly affect a full parallel with sodom and gomorrah , as to force him to destroy that remnant , es. . . which alone distinguishes our case : but rather take pattern from nineveh ; cry , and cry mightily to god , joyn humiliation to our prayers , and reformation to both . and could we be perswaded to do this with the same sincerity , and universality , we might hope it may be with the same success also : would every one who has contributed to the accending , as industriously contribute to the appeasing of gods wrath : would all who have brought their fire-brands bring also their tears to quench them , as there would be no dry eyes in the nation at the present , so might it prevent as great a generality of weeping ones for the future ; secure us such a tranquility here , as may calmly convoy us to that impassible state , where all tears shall be wiped from our eyes , where there shall be no more death , nor sorrow , nor crying , nor pain , rev. . . the table of contents . chap. . the character of christian religion , demonstrating its aptitude to plant exemplary vertue and sanctity . chap. . the character of christian-mens practice , shewing their multiplied failance , both from the rule of that holy profession , and its genuine effect . chap. . a survey of the mischiefs arising from inconsideration . chap. . from partial consideration . chap. . from carnal consideration . chap. . from partial obedience . chap. . from mistakes concerning repentance . chap. . from mistakes concerning almighty god , and the methods of his providence . chap. . from disputes in general . chap. . from its supplanting charity . chap. . from its engaging upon ill arts and scandalous practices to sustain the espoused cause and party . chap. . from its ill effects on civil peace . chap. . of the causes of disputes . first , pride . chap. . secondly , curiosity . chap. . thirdly , interest . chap. . fourthly , passion . chap. . fifthly , zeal . chap. . sixthly , idleness . chap. . the conclusion drawn from all the premises . chap. . the close . chap. i. the character of christian religion , demonstrating its aptitude to plant exemplary vertue and sanctity . the holy psalmist gives it as part of the character of pious persons , and therewithal a description of their felicity , psal. . . that they shall bring forth more fruit in their age : and what he thus observes of the members disjunctively and apart , reason suggests to be in a higher , and more eminent manner appliable to the whole body united : and it being as well the mark as duty of every single christian to grow in grace , pet. . . we may by all rules of proportion , conclude that the collective masse of such , the whole church is by this time near attained to the measure of the stature of the fulness of christ , eph. . . and indeed this is so regular an inference , that whilest the premises stand firm 't is impossible to shake the conclusion , the entire body must necessarily augment answerably to the growth of its several parts . and if we should so far let loose to speculation as to forget our experience : if we measure the effect only by the power and energy of the cause , we should surely be as far from doubting the premises also . christianity is in its self of so prolifick a nature , so apt to impregnate the hearts and lives of its proselytes , that it is hard to imagine , that any branch should want a due fertility that is engrafted into so vigorous a stock . for first , in its spring and original it is most supernatural and divine , derived immediately from him , who had nothing more of man than he purposely assumed to draw us the nearer to him as god. he it was that disseminated this doctrine , and that in order to the purifying to himself a peculiar people zealous of good works ; and certainly his choice abundantly justifies its propriety to that end , and his descent from heaven on that errand puts so venerable a solemnity upon it , that though his descent were very astonishing , yet it will be much more so , that it should fail of the designed effect . and indeed did our faith give us no clue to lead us to the author , yet its composition would speak it to be of no humane extraction , its precepts are so excellent and refined , so agreeable to the more spiritual part of our temper , and so apt , as to forestall , so to cleanse and sublimate the more gross and corrupt , as shews flesh and blood never revealed it . nay farther , so effectually providing for all those advantages to mankind , which the wisest of mens laws have in vain attempted , that methinks they all stand before it like the magicians before moses , and by their impotence tacitly confess it to be the finger of god. 't were too large a theme to confront them in the several instances , let it suffice to observe one which has a common influence on all ; and that is the immaculate cleanness of heart , which christs , and only christs law requires . this is the only proper basis on which to superstruct , first innocency , and then vertue , and without this the most rigid exactors of outward purity , do but transcribe the folly of him , who pumps very laboriously in a ship , yet neglects to stop the leak : or the worse tyranny of pharaoh in requiring brick without straw : so far is it from a severity in our law-giver , thus to limit and restrain our thoughts , that it is an act of the greatest indulgence : by no means the laying on a new burden , but the furnishing us with an engine to bear with ease that weight which otherwise the stoutest atlas must sink under . and were but this one precept sincerely conformed to , it would not only facilitate but ascertain the obedience to all the rest . if the first sparks of ill were quencht within , what possibility is there they should ever break out into a flame ? how shall he kill that dares not be angry ? be adulterous in act , that did not first transgress in his desire ? how shall he be perjured that fears an oath ? or defraud that permits not himself to covet ? in the like manner all positive acts of vertue , are but the natural effects of the interior habit . where the love of god is seated in the heart , 't will operate in all the faculties , keep them in a busie endeavour of doing acceptable service : when fear is planted there , it will break forth in outward reverence and duty ; and so proportionably 't will be in every other instance . 't is therefore an advice well becoming the wisdom of solomon , prov. . to keep the heart with all diligence : but then it is withal the work of him who is greater than solomon , to teach us how to do this : for unless he keep that city the watchman waketh but in vain . if he instruct not to secure those issues of life , they will betray and ruine , appear indeed the savour of death unto death . now of this divine art of tacticks and defence , christianity is the only school , and therefore most fitly qualified for the producing all those supernatural excellencies to which the timely prepossession of the heart , is the rudiment and principle . and as the preceptive part enjoyns the most exact , and elevated vertue , so is it most advantageously enforc't by the promissory , which both in respect of the kind and value of the rewards ; and also the manner of proposing them , is most exquisitely adapted to the same end . for first , if we consider the nature of the things promised , we shall find they are not gross and carnal , such as may court and gratifie the bestial part of us ; but such as are proportioned to the supream and leading principle , as feast a soul , and suit with the capacities of an intelligence . all the beatitudes the gospel tenders to its votaries , either relate to the purity or peace of the mind in this life ; or else to its completer felicity hereafter . and though 't is true , the body is not wholly unconsidered , though the addition of all temporal necessaries be promised , yet even those are for the souls sake , either to secure it from the sin of solicitude and distrust , or to preserve it a useful instrument for the others service . and as for the future glory in which the body is to partake , 't is to be observed , that flesh and blood can not inherit it ; that load of earth which now engages to corruption must be put off , must be calcin'd and spiritualiz'd ; and thus made glorious , be clothed upon with glory . so that in all the gospel dispensation , there is no provision for the flesh , its lusts and sensualities . and then sure there cannot be a more unanswerable argument against our providing for it , than to see it left out of gods care . indeed had we proposals of a mahumetan paradise , were we to expect our bliss only in the satiating our appetites , it might be reasonable here to whet them before hand , to stretch them to the utmost wideness , or in the prophets phrase , to enlarge our desires as hell , and by frequent antepasts excite our gust for that profuse perpetual meal . or were we only to have our portion in this life , to enjoy an uninterrupted affluence of outward comforts , 't were but good husbandry to improve them to the height , and the wise mans advice would then cease to be eirony , eccles. . . rejoyce o young man , and let thy heart chear thee in the days of thy youth , and walk in the ways of thy heart , and the sight of thine eyes . had we only the prospect of a canaan , such an eternal inheritance as a conquering sword could give , as the salvation of a ioshua , and the affluence of milk and hony could produce . 't would be no wonder , if we never voluntarily endured the thirst and famine of the wilderness , but be always as they desiring meat for our lust , projecting the gratifying those desires in whose repletion we placed our happiness . but when our religion makes us no such tender , when all its hopes are of another make , invite to those diviner joys of which sensuality has no capacity or taste . what pretence can we have to cherish that here , which we must wholly be divested of hereafter , those immaterial felicities we expect , do naturally suggest to us , the necessity of preparing our appetites , and hungers for them , without which heaven can be no heaven to us : for since the pleasure of any thing results from the agreement between it and the desire , what satisfaction can spiritual enjoyments give unto a carnal mind ? alass , what delight would it be to the swine to be wrapt in fine linnen , and laid in odours : his senses are not gratified by any such delicacies , nor would he feel any thing besides the torment of being with-held from the mire . and as little complacency would a brutish soul find in those purer and refin'd pleasures , which can only upbraid , not satisfie him . so that could we by an impossible supposition phancy such a one assumed to those fruitions , his pleasure sure would be as little as his preparation for it was . those eyes which have continually beheld vanity , would be dazled , not delighted with the beatifick vision ; neither could that tongue , which has accustomed its self only to oaths and blasphemies , find harmony or musick in a hallelujah . 't is the peculiar priviledge of the pure in heart , that they shall see god ; and if any others could so invade this their enclosure , as to take heaven by violence , it surely would be a very joyless possession to these men , and only place them in a condition to which they have the greatest aversation and antipathy . so that holiness here , is not only necessary to the acquiring , but the enjoyment of bliss hereafter : and therefore unless men will contrive to annihilate their joys , and affect the monstrous riddle of being tormented in heaven , they cannot but from this spirituality of the promises , infer a necessity of purifying themselves , and being capable at least of innocent celestial joys : and since that only can be done by vertuous practice here on earth , the obligation thereto must needs be very pressing and indispensable . and as the nature of the promises directs to this , so does the great transcendent value encourage and animate . hope is the grand exciter of industry , and as the object of hope is more or less desirable , so is the endeavour more intense or remiss ; and upon this ground we must conclude the christian has all reason to be the most indefatigable , seeing his expectations are the noblest and most encouraging . that they are so , we cannot but acknowledge , if we admit of the description which the spirit gives : that spirit which as he seals us to it , so is himself the earnest of that inheritance . he in the sacred scriptures has drawn us a map of the countrey which we are to enter : and sure we may say of it as caleb and ioshua did of canaan , numb . . . the land is an exceeding good land . for first , if we consider the negative advantages it has , we shall find there is an absence of all the ills , destructive or affrightful unto humane nature . there shall be no more death , nor sorrow , nor crying , nor pain , revel . . . here alass we are infested by all these . sorrow and pain , prey and insult on all the comforts of our lives ; leave us not a gourd , which is not like that of ionah , smitten with these worms : and then comes death , the grand devourer , and spares not life it self . nay , those little respites which we have from these , are so embittered by unpleasant expectations and presages , that we are sad before we are afflicted : in pain without a disease , and in death in the midst of life : and then a state exempted , not only from the calamities but the fears of these , may well deserve to be lookt upon with appetite . but heaven is designed for our reward , as well as rescue , and therefore is adumbrated by all those positive excellencies which can endear or recommend . it is a crown , and that not of thorns , such as our saviours was , and such as the more affected diadems of the world oft prove unto the wearer , but one of glory : nor is that crown , nor that glory like our sublunary splendors , which suddenly vanish , and leave the possessors to the greater obscurity and contempt : but 't is permanent , such as fades not away , pet. . . or in st. pauls phrase , an eternal weight of glory . but to give you its more comprehensive character , 't is a being with the lord , thess. . . nay , 't is a possessing even god himself . he shall be their god , rev. . . and what can he want who possesses him who is all things ? how can he fail of of the most ravishing delight , that stands before him in whose presence is the fulness of ioy , and at whose right hand are pleasures , and those not short or transient , but for evermore ? so indefeisible is our estate in those ioys , that if we do not like mad prodigals sell it in reversion , we shall when we are once invested , be beyond the possibility of ill husbandry , not have it in our power to undo our selves . now surely these are great and precious promises , such as may well sustain the weight of that inference the apostle builds upon them ; and engage us to cleanse our selves from all filthiness both of flesh and spirit , and to perfect holiness in the fear of god , cor. . . for they address to that principle which is confestly predominant in our nature ; so that if the love of christ cannot , yet the love of our selves may constrain us . how must it then affront and baffle the enticements of sin , when we compare its empty vanishing pleasures with those solid and durable joys ? what a forestalling will it be of satans markets , that god bids so much fairer for us : offers us that to which his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all this will i give ( could he make such a whole-sale ) can bear no proportion , and how then shall we ever barter it away for those little petty commodities he retails to us ; or make any other reply to his profers , than a get thee behind me satan ? for alas ! can we remember that we are candidates for a kingdom , and yet retain the abject spirits of slaves ? do we expect to reign hereafter , and yet depose our selves before hand here ? suffer every the vilest lust to rule over us ? is so glorious a prize annext to the victory , and will it not animate the faintest heart , and feeblest hands to the combate ? what lions can we fear in the way which this hope is not sampson enough to encounter ? how light are our heaviest , how momentary our most lasting afflictions , if balanced with that eternal weight of glory ? are we spoil'd of our goods , here is a reserve of treasure which no thief , neither the slye , nor the avowed , the pilferèr , nor the sequestrator can invade . are we reduced to our saviours destitution , not to have where to lay our head , yet we have a building of god , an house not made with hands eternal in the heavens . are we reproacht for the name of christ , that ignominy serves but to advance our future glory , every such libel here , becomes panegyrick there . nay , are we persecuted to death , that sends us but to take possession of the crown of life . upon such sure grounds does our christianity set us . while we make good its condition it puls out the sting of all that is most deadly . and in a more comprehensive sense , possesses us of the priviledge promised the disciples , that nothing should by any means hurt them , mar. . the most adverse chances being but like the ploughing and breaking the ground , in order to a more plentiful harvest . and yet we are not so wholly turned off to that reversion , as to have no supplies for the present ; for besides the comfort of so great and certain an expectation in another life , we have promises also for this . even of all those internal and spiritual satisfactions which attend the practice of piety . the feast of a good conscience is the true christians daily diet , and sure whatever the rich men of the world think , he only can be said to fare deliciously : nay , he has yet more supernatural food , manna rain'd down immediately from heaven : the holy spirit sent on purpose to refresh and support him : those joys which differ rather in degree than kind , from those which are to be his final portion . and that the soul may not be too much incommoded in her house of clay , there is provision made for that also , such necessaries secured to the body , as may keep it in tenantable repair : we have christs express promise for it , that to those that seek the kingdom of god , and his righteousness , all these things shall be added : if not that superfluity which may oppress and load , ( render the body rather the tomb than mansion of the soul ) yet such as may sustain and support us : and sure 't is easie to decide which is the happier lot . in short , we are sure of enough to defray the charge of that voyage , which lands us at eternal bliss : and certainly he must be of a very sluggish or querulous humour , that shall demur upon setting out , or demand higher encouragements . and as the nature and value of the promises render them most proper engagements and incentives to all vertue ; so if we consider the manner of proposing , we shall find them in that respect also highly contributive to the same end . for first , they are clear and express , not wrapt up in dark enigmatical insinuations , wherein men must exercise their sagacity aswell as their faith : but revealed with that plainness , that 't is impossible for any who knows but the letter of the gospel to be ignorant of the eternal rewards it proposes . and herein the difference belongs to christianity above all other religions , some whereof have left men so much in the dark , that many sects among them have denied the immortality of the soul , and sure they were but faint encouragements they could propose unto that vertue which was to perish with them . what should animate them to the rugged severe tastes of restraining appetites , subduing passions , eradicating habits who discerned no rewards for blameless souls . 't is true indeed vertue is in her self perfectly amiable , though she brought no dowry , but experience shews us she has not many platonick lovers : and when so few are ambitious to wed her , when she brings an eternal inheritance with her , we may easily guess how little she will be sought without it . when men once conclude that their spirits shall vanish into the soft air ; the inference is very obvious , come on , let us use the creatures as in youth ; as we find it elegantly pursued , wisd. . but of those who acknowledged a future being , their preceptions were very misty and obscure . the heathens had such confus'd notions of their elysium , that the epithet of shades belong'd more properly to the darkness than the refreshment , and was a reward fit for the votaries of those ambiguous oracles they consulted . and proportionably to the obscurity of their hopes were the exercises of their vertue : their piety was even overwhelmed and confounded by the multitude of their deities ; nay , which is yet stranger , their gods themselves seem to have been lost in their own croud : else sure the athenians would never have inscrib'd an altar to the unknown god : and indeed their offices were generally such , as if they had been devoted to no other , they having as little discerning of their worship as of their god. 't was wrapt up in clouds and darkness ; had mysterious recesses to which the common worshipper had no admittance ; such as were to acquire a veneration only by not being understood : and though this must needs deprive their services of that spirit and quickness , which constitutes the vertue of devotion , yet alas their religion had more than that negative contrariety to vertue . many of their worships being nothing but a solemnity of the foulest vices : and their divinity taught them to violate morality . a deceit satan could not probably so long have triumpht in , had they had the gospel notion of heaven , for sure they could not have suppos'd their gods of such mutable inclinations , as to affect purity in their cohabitants , and pollution in their votaries : or such incongruous dispensers of rewards , as to apportion an impeccable state hereafter to the most flagitious criminals on earth . as to the iews 'tis true , they derived their light from a clearer fountain , were under the oeconomy of immediate revelation , and therefore might be suppos'd to have had a freer prospect into that heaven , from whence their law descended , yet even they were in this , as in many other particulars , under moses his veil , had rather dark adumbrations , and those too overwhelmed with the multitude of express temporal promises . the earthly canaan lay so fair and open to their prospect , as easily intercepted their view of the heavenly ; and their faith must remove , at least overlook , that mountain before it could come to any sight of the horizon and extended sky . nay , when 't is remembred that the sadduces a great and learned part of their doctors denied all future being , we must think the intimations of it were very obscure ; it being scarce imaginable , that any considering men should think the souls expir'd with the body upon any other ground , but that they knew not what after state to assign it . so that though they wanted not figures and shadows , or as the apostle calls them , patterns of heavenly things , heb. . . yet they seem'd not to have been well understood , and the generality of men were not only in their persons , but their understandings denied entrance into the holy of holies ; penetrated not that mystical representation , which was within the veil : and answerable to this dimness of their perceptions , was the whole systeme and body of their religion , which rather entertain'd its self in those external bodily performances , which affected the sense , than in those divine and spiritual raptures , which purified and elevated the soul. 't is the apostles affirmation , heb. . that the sacrifices there offered could not make him that did the service perfect , as pertaining to the conscience , and he gives the reason in subjoyning , that they stood only in meats and drinks , and carnal ordinances . alas what propriety had all their legal purifications towards the cleansing of the mind ? that might be in the mire while the body was in the laver : and while the surface of the man was sprinkled with blood , the heart might be more beastial than those creatures who lent the ablution . and indeed if we consider their morality , we shall find that outside formal ceremony had proceeded to infect and poyson that also . the outward restraint , the bare forbearance of an actual commission , being by them thought a full compliance with all the negative precepts : so that we see christ is fain to assert the internal part of the obligation , and extend the duty to the thoughts and inclinations . besides , those acts of vertue they perform'd were commonly such as had an aspect , rather on their temporal well-being , than distant and unseen rewards their justice , and charity confin'd to their own nation , directed to the flourishing of their own common-wealth : whereas aliens were devoted to their rapine and despight ; so that if they were vertues , they were rather political than moral , and indeed while they placed so much of their hopes on earth , lookt on secular plenty and tranquillity as their reward , 't was but consonant they should square their endeavours by that measure , and consider things not simply in their native properties of good or ill , but according to their tendency towards that they esteem'd their felicity . but god has provided , as the apostle says , heb. . . better things for us , has not only made a better covenant with us , but has establisht it upon better promises , cap. . . given us clearer revelations , not only of our duty , but our recompence , the veil in christ is done away , and we all with open face , behold as in a glass the glory of the lord , cor. . . the gospel puts the evidences of our inheritance into our own hands , seal'd by his explicite and direct promise , who cannot lye : and that not only engag'd by way of munificence , but bargain and contract , as the purchase of that price , which our redeemer fully paid in our behalf . and sure this is in the apostles phrase strong consolation ; and if so , it must be forcible encitement likewise , he cannot but run alacriously , who has the prize in his eye , nor can s. paul use a more pressing argument to his corinthians , to be stedfast , unmovable , always abounding in the work of the lord , than this assurance , that their labour shall not be in vain in the lord , cor. . . and as this clear proposal of the promises is most proper to encourage and inspirit our endeavours , so is the conditionality most efficacious to necessitate and engage them . had heaven been only promis'd as a largess , and with a blind promiscuous bounty dispenc'd without discrimination , how much it might have rais'd our gratitude , i know not , but sure it would not have excited our industry , which in all instances we find is whetted by interest : and where that is otherwise secur'd , men generally estimate it a part of the benefit that their labour is superseded ; and please themselves no less in a lazy bequest , than a full enjoyment . so that indeed it is this circumstance of the promises that must give life to all the rest , and make them operative toward the producing of good life ; for admit the joys we expect never so divine and spiritual for their kind ; never so great and transcendent for degree , and these also represented to us in the most clear and convincing manner , yet if they be tendered not as objects of our choice , but the certainty of our fate , felicities which we are only concerned to enjoy , but not to acquire , they may make us glad , but surely not diligent ; it being but a cold inducement to any undertaking to be assur'd 't is perfectly needless : we have therefore all reason to confess it our greatest advantage towards vertue , that god has so linkt our hopes and our duty together : and indeed when we consider the great disproportion between the one and the other ; the infinity of the reward , with the despicableness of the service , we must resolve that he had no other design in making his promises conditional , than to engage us by our interest to that holiness , to which he saw our inclinations did not bind us : that it was an artifice of his love to ensnare us into two felicities by proposing of one , enforce us to take one good in the way to another , vertue in passage to glory . and indeed who would not think this method so invincibly efficacious , as might supersede the necessity of any other , but god who understands our thoughts , long before , psal. . . foresaw , that notwithstanding this proposal of a canaan , there would be rubenites and gadites , who would set up their rest on this side of iordan ; so intent on the commodity of their cattle , as to be content themselves to be part of the herd , and become like the beasts that perish : that there would be men of so ignoble , disingenuous tempers , as none of these cords of a man would be able to draw ; and therefore there is another part of the gospel-oeconomy fitted to their capacities ; the threats and interminations , those terrors of the lord , which as goads may drive those brutish creatures who will not be attracted : that those who think themselves perfectly unconcern'd in davids question , who shall ascend unto the hill of the lord , psal. . . may yet startle at esays , who among us can dwell with everlasting burnings ? of so formidable a kind are those menaces , as is sufficient to awake the most drowsie stupid soul , and are most apt to operate upon that part of their temper , which evacuated the gentler method : that very sensuality which made them despise heaven , may help to enhanse the dread of hell ; the lack of a drop of water will be most insupportable to him who fared deliciously every day ; those flames will be yet more scorching to those bodies , who by studious effeminacies and softness have superadded an artificial tenderness to the natural ; nor will the gnawing of the worm appear more intolerable to any , than those who here make it their business to tye up its iaws , gag or stupifie that conscience which would now admonish , but will there torment . and when to this is added the perpetuity of these pains , that the worm shall never die , the fire never be quencht , certainly this puts such an edge upon the terror , as may well make it in the apostles phrase , quick and powerful , searching even to the dividing asunder of the soul and spirit , the joynts and marrow . when we are assur'd that the axe is thus laid unto the root of the tree , and that every tree that brings not forth good fruit must be hewn down and cast into the fire , we shall sure be warn'd to bring forth meet fruits of repentance , and fly from the wrath to come . but because neither invitations nor threats can avail with those who are any way invincibly impeded to apply them to their benefit : since the most glorious prize , the most formidable danger , is insignificant to him , who wants power to run unto the one , or from the other ; it has pleased god to inspirit and actuate all his evangelical methods , by a concurrence of supernatural strength , makes it not only eligible but possible , i may say easie and pleasant for us to do whatever he commands us : and notwithstanding our natural debility , makes us through christ which strengthens us , able to do all things : by his spirit he prevents , assists , restrains , excites , comforts , convinces ; gives grace and adds to that the happier largess of a will to use it , and knowledge to discern the want of more : infusing to the soul an ardent thirst of greater powers , and readier means of service , which the performance actuates to greater strengths , and yet enflames to new desires , and more importunate pursuits , whilest god at once bestows and crowns his own donations ; still giving unto him that has , till that at last he gives himself ; and grace is swallowed up in glory . and to assure us of this aid , he has been pleased to oblige himself : descends to the solemnity of a pact and covenant ; has indented with us , and constituted it a principle part of the new and everlasting covenant made with mankind in the blood of the son of god , to send the comforter , his holy spirit , to be with us till the end of the world , and do all this . so that the gospel is at once the assigner of our tasks , and the magazeen of our strength ; so much spirit goes along with that letter ; so much internal grace is annexed to its outward administration , as will to all , who do not resist it , infallibly render it the power of god to salvation . for 't is not the sole priviledge of a s. paul , but the common portion of all christians , that gods grace shall be sufficient for them ; which is sure a more gospel-like promise , than that it should be too strong for them : so violent and irresistible as to commit a rape upon their spirits ; such a mighty wind as drives them headlong upon duty . indeed this competency is of all other proportions the most incentive to industry ; we see in temporals , too little makes men desperate , and too much careless ; and certainly 't would be the same in spirituals : but now when we have stock enough to set up with , and that too of so improvable a nature , that is capable of infinite advancement , and yet on the other side no less capable of total decay also , it being given with this express condition , that upon neglect it shall be withdrawn : so that our own sloth may make us poor , but nothing else can keep us from being abundantly rich : what can be imagin'd more animating to diligence and endeavour ? and this being the condition wherein our christianity has placed us , added to the former considerations , will beyond exception or subterfuge , evince its perfect aptitude and fitness for the end to which it was aim'd , the planting and nourishing all true vertue among men , the introducing the tree of life into the world again , and so forming us a paradise even amidst the briers and thorns of our exil'd state . chap. ii. the character of christian-mens practice , shewing their multiplied failance both from the rule of that holy profession , and its genuine effect . and now who can suspect that a cause so rightly dispos'd , should miss of its effect ? that this so auspicious planet should be counter-influenc't by any malevolent star ? or that what has so many tenures in us , should be finally disseis'd ? for , admit we have not the piety to be prevail'd upon by the reverence of the author ; yet the excellency of its composition does so much recommend it to our reason , that we must put off the best part of our nature to evacuate the force of our religion : nay , supposing us to have done that too , to have struck our selves out of the list of rationals , yet if we keep but the rank of animals , if we have not extinguisht passion and sense , it descends even to them ; addresses to our hopes and fears with most importunate solicitations , and convincing motives : so that unless we have the absurd ill luck to have much of the stoick , and nothing of the philosopher , 't will be impossible to resist its impressions , and sure he that comtemplates this , will be apt with some confidence to conclude christendom to be the goshen of the world , not only in respect of its light , but of its immunity from all those locusts and caterpillers , those swarms of mean and sordid vices which both cover and devour the rest of the earth . but this must be the inference of a meer contemplative , a recluse that converses only with his own meditations : for let him be so much secular , as once to look abroad , the most transient glance will serve to unravel all this hopeful speculation , & shew him that christendom may be as much heathen as america : whereas 't is usually said , that ill manners produce good laws , we have reverst the aphorism , and our good law has introduc'd the most corrupt manners . our holy faith which like a foundation should support good works , has like a gulf swallowed them up . and so universal a depravation is there among us , that we have scarce any thing left to distinguish us from the most barbarous people , but a better name and worse vices . and here , what terms of wonder or of grief can be significant enough to express or to bewail , so strange and so perverse degeneration , that the light of the world should thus darken it : the salt of the earth be the means of putrifying and corrupting it : that those who were by god drawn out from the heathen world should so outvie the gentiles crimes , as if they had forsaken them , only because they were too innocent . this indeed is one of satans subtillest stratagems , to fill christ's camp thus with his souldiers , by whose intestine treacheries , he has been more triumphant than by all his open assaults and avowed hostilities . what a late states-man said ( prophetically , if we may judge by the event ) of england , that it was a vivacious animal that could never dye except it kill'd it self , is no less true of the church , which has always been invulnerable against all darts , but what have been taken out of its own quiver . of this the primitive times were pregnant testimonies , where all the most witty cruelties , the most bloody persecutions , never made any breach in her : but she stood firmer for all those batteries , and like an arch'd building , became more strong and compact , by that weight which was design'd to crush her : but the vice of professors undermines her very foundation , and does as much exceed the destructiveness of the most hostile assaults , as intestine treachery is more ruinous and fatal , than foreign violence . as long as the lives of christians were the transcripts of their doctrine they render'd it venerable to all , and gave a presumption there was something more than humane in it , that could work such signal effects , that could so transform men as to make the adulterer chaste , the drunkard temperate , the covetous liberal , the contentious peaceable . this , this was the way to adorn the doctrine of god our saviour in all things , as the apostle speaks , tit. . . and then the rule of contraries directs us to conclude very distant effects from our now so distant practices , that our very religion should partake of the infamy of our lives , and be thought rather a mystery of iniquity than godliness . thus is christ wounded in the house of his friends , and has more reproach cast on him by those that profess his name , than by the loudest blasphemies of those that oppose it . for when those who have not opportunity to examine our faith , see the enormousness of our works , what should hinder them from measuring the master , by the disciples ? it being scarce imaginable that any one sect of men should so universally run counter to all the rules of their profession : for let any sober heathen look upon christendom , as it is at this day weltring in the bloud , not of martyrdom but war , and will it be possible for him to think it owns a gospel of peace ; or that those who so perpetually do those outrages they are unwilling to suffer , profess obedience to the the royal law of love thy neighbour as thy self , jam. . . can be see the violence and oppressions , the frauds and underminings , the busie scramblings for little parcels of earth ; and yet believe we count our selves strangers and pilgrims in it , and have laid up our treasure in heaven ? can he observe the strange and almost universal distortion of speech , whereby it has lost its native property of being interpreter of the mind , and under intelligible words so far exhibits the babel confusion , that no man understands anothers meaning ? and can he imagine we have any such precept , as lye not one to another , or any such penalty upon the infringer , as exclusion from the new ierusalem ? shall he hear our god mention'd more frequently and earnestly in our imprecations than our prayers , and every part of our crucified saviour , recrucified in our horrid oaths ; and shall he not think that his second executioners bear him as little reverence as his first : or that he has given no such command as swear not at all ? when he discerns self preservation bow'd to as the supreme law , can he ever dream of another so inconsistent obligation as that of taking up the cross ? or that suffering for righteousness sake is one of our greatest felicities when he sees us run so affrighted from it , that no crime , perjury , rebellion , murder , is block enough in our way to stop our flight ? in fine , when he considers how much of our business it is , first to excite , and then to cloy the flesh , to spurr it on to riots even beyond its own propensions , that the whole year is but one mad carnival , and we are voluptuous not so much upon desire or appetite , as by way of exploit and bravery : when i say he considers this , can he possibly guess our institution directs us to beat down the body , to mortifie the flesh with the affections and lusts , interdicts us all rioting and drunkenness , chambering and wantonness , and all provision for the flesh to fulfil the lusts thereof . certainly all rules of discourse will direct him to the quite contrary conclusion . and when he sees a set of men that have enhans'd the common humane pravity , he will be apt to infer their principles have taught them the improvement : and upon that supposal he wanted not temptation to his option that said , let my soul be with the philosophers . and while we thus misrepresent our holy profession to others , it will be no wonder if we finally do it to our selves , that we forget its native shape , and look on her only in the ugly dress our selves have put on , and that effect seems already too visible among us : our lives have so long confuted it that we triumph over it as a baffled thing ; and like amnon loath it because we have ravisht and defil'd it . many of us take notice of the better morals of turks and infidels not in reproach of our selves but our religion , and because we have so many lepers , think abanah and pharphar , better than all the waters of israel , this is openly in the mouths of many , but is so prodigiously irrational as well as unjust , that one can scarce think it possible to be in their hearts , unless they be pursued by the fate of habitual lyars , that at last come to perswade themselves . certainly there is no other parallel instance wherein men conclude so perversely : he that shews a man that precipice upon whose brink he stands , that intreats , yea importunes him to retire from the danger ; nay bribes him with the greatest rewards to chuse safety , has done all that can be expected from a friend , or charitable man : and if after all , the wretched person so advis'd , shall cast himself headlong upon ruine ; assuredly no inquest would return his murder in any other form than that of felo de se. and why then should our christianity be accus'd of those ills which it would infallibly averr , if our obstinacy would permit it : indeed the charge is so wilde , that it seems rather design'd as an artifice of diversion , a sprout of that first fig-tree which was to hide the nakedness of lapsed adam . men think it policy to transfer their guilts , and are willing , the violence of their lusts should pass for the impotence of their religion . like irregular patients blaming their physician for those ill accidents which they know owing only to their own unruliness . a pregnant testimony of the reproachful nature of sin , that men are content to betake themselves to the most forlorn shifts to avoid the owning it : but the consciousness is so pressing and intolerable , that with many it drives on to yet higher outrages : 't is not enough for men to decry their christianity as a feeble insignificant thing , but they load it even with contradictory imputations , and that which sometimes they call the foolishness of preaching , to bring it in scorn and contempt , , shall at another be stiled an art and trick to bring it into suspicion and hatred , be arraign'd for imposture and deceit , a project of imposing upon credulous souls , and gaining real advantages to the managers while they feed the silly proselyte with imaginary ones . how groundless a calumny this is , as it appears from the sanctity , and eminent simplicity of christian religion , which above all things excludes fraud and falshood ; so also from the designments and aims of its first promulgators , who as they can not be suppos'd dextrous enough to lay such a scene of taking pageantry ; so all their visible acquests were scourgings and imprisonments , persecutions and death . if this were the case it would indeed go near to reconcile the before mention'd contradictory imputations , whilst the imposing upon credulous souls at this dear rate , would be in very deed the foolishness of preaching , the greatest madness in the world . men of common reason would be asham'd to use such frivolous cavils : but who can without horror hear them from profest christians ? that while infidels are modest in their reproaches , look upon our doctrine only as erroneous , disciples should be bitter and charge it as insiduous and treacherous . thus does the church experiment the truth of her blessed lords predictions , and finds her foes are those of her own house : and though she be christs dove , yet is subjected to the fate of the viper , and has her bowels torn out by those that spring from them . these are the growing consequences of resolute impiety , he who will not be kept within the bounds of duty , seldom contents himself with that bare violation : he not only breaks the bonds in sunder , but casts them away too ; is impatient they should keep a reputation to upbraid him , when he has rob'd them of the power of restraining him : and this sure is the bottom of all that deep reasoning , by which men have learnt to argue themselves and others out of their creed : and though this be indeed the great arcanum the philosophers stone they aim at ; yet they have met with another good experiment by the way : and have , by i know not what chimistry , extracted a reputation out of these most unapt materials . he passes for a considering man that disputes principles , and is thought most to own his reason that least owns his faith : and then 't will be no wonder if this success animate , and give them not only confidence , but vanity to avow what is thus creditable . indeed satan is too subtle a manager to lose this advantage , and the event sadly shews , he has not neglected to improve it , as appears not only by the number of such pretenders unto reason , but even by their advancing to higher degrees . the voluptuary who likes his portion in this world , and fears that in another , is at first only prompted by his interest to quarrel the last articles of the creed , and so in his own defence denies the life everlasting : but when he finds his necessity made a vertue , and himself struck into the repute of a wit ; upon that account he doubts not , his fame will encrease with his irreligion , and so proceeds still to unravel farther , till at last he leaves not so much as i believe in god , that many have advanc'd so far is too evident : and by some so own'd that they will not thank his charity , that shall hope better of them . 't was once the triumph of infant christianity , that it silenc'd all the heathen oracles , and within a while demolish'd even the synagogue too : but alass its mature age gives us that effect in a most inverted sense , it now has serv'd to suppress even the common notions of a deity , turn'd out the one as well as the many gods , and instead of polytheists and idolaters has made atheists , and that which christ tells us was design'd to perfect and fill up the law , has by the strange pravity of its professors at once obliterated both law and law-giver out of mens minds , thereby exemplifying the old axiom , corruptio optimi est pessima ; and the saint as well as the angel , if he desert his innocence , commences feind and devil . these are such sad , such direful transmutations as excite not so much wonder , as grief and lamentation ; and what rivers , what oceans of tears are competent to bewail such unutterable evils . the removal of the candlestick is so formidable a judgement that the threatning of it , is us'd by christ as the most awaking menace to the seven churches revel . . . but the removing it by our own hands is yet an enhansment of that highest calamity ; when men are come to such an insensate obduration , that they court their plagues , become their own lictors and make that their choice which is their extremest punishment , they are certainly too secure of that ruine they call for ; and may we not fear it may prove general , and involve us all : that while so many cry out to be deliver'd from their christianity as their load and pressure , and so few express their dissent to that demand : god may in judgment grant it , hearken to those that cry loudest , rescue his gospel from our profane and impious violations and give it to others that may bring forth the fruits of it . nor is this to be fear'd only from the explicite importunities of the blasphemous , for it is interpretatively the vote of many others ; whoever give themselves up to the dominion of any lust , do implicitly renounce their obedience to christ , and say we will not have this man to rule over us . and when he is thus depos'd from his regal and directive power , we have reason to believe he will despise a meer titular soveraignty , not suffer the scepter of his word to remain as an empty ceremony among those , who pay it no real obedience : nor be again cloath'd with purple , crown'd , and saluted king to advance the triumph of his scorn and crucifixion . nor will the fawning professions of the demure hypocrite avert , but accelerate this fate : he that makes the golden scepter in christs hand , a rod of iron in his own , that thinks his saintship licenses him to all the severe censures , and the yet severer ( because more effective ) oppressions of others , he is certainly to be lookt on not only as a rebel , but an usurper too , and is of all others the highest provoker . he that tramples under foot the son of god , does not so much violate him , as he that pretends to erect him a throne upon bloud and rapine , on perjury and sacriledge : nor does he that accounts the bloud of the covenant an unholy thing , so much profane it , as he that uses it as a varnish to paint over his foulest lusts . the apostle has long since told us , there is no concord between christ and belial , and can we think he will be patient thus to be made subservient to his enemy : or suffer his ark to be set for the support , which should be the confusion of dagon . do we find him so severely upbraid the hypocrisie of the iews , that stole , murdered , committed adultery , and swore falsly , and yet came and stood before him in his house , jer. . . and shall we hope he will connive at it in christians ? was it intolerable profanation in them to account his house a den of robbers , and shall we be permitted to make it so : they are sent to shiloh to read their own destiny , and surely we are as likely to find ours there too ; to be deprived of those advantages which we have so unworthily abus'd : nor can we expect , that though god cause the natural sun to rise still as well on the evil as the good , yet that the sun of righteousness shall continue to shine on those who will only bask themselves in his rays , grow aethiops from his neighbourhood ; but will not work by his light . when all this is consider'd , what a sad abode does it make ? when the blasphemies of the profane , the sensualities of the voluptuous , and the mockeries of the hypocrite , send , as it were , daily challenges to heaven , we cannot but look it should at last overcome its long-suffering , awake god to vindicate the honour of his name , and not suffer it any longer to be thus prostituted and polluted : that when he sees his light serve only to aid us the more subtilly to contrive our deeds of darkness , he should withdraw it , smite us with blindness like the sodomites , whom he finds in such impure pursuits : and were that blindness such as our saviour speaks of , io. . . that inferr'd the no sin , 't were a desirable infliction , but alas it has none of that property : that which is design'd for the punishment can never be the extenuation of our guilt ; but as in hell there is an happy separation of effects , the scorching of the flame without the light , and the blackness of night without the rest : so in this nearest approach to it ; this portal to those chambers of death , there is the ignorance without the excuse , the darkness divested of its native quality of hiding : and when we are enter'd among heathens here , we must yet expect the sadder portion of apostatiz'd christians hereafter . and o that this consideration might at last have its proper operation , rouse and awake us timely to prevent those evils which it will be impossible to cure . that by bringing forth some more genuine and kindly fruits , we may avert that dismal sentence , cut it down , why cumbreth it the ground . that men would generally lay to heart both the sin and infamy of being promoters of publick ruine ; and quench that fire with their tears which their sins have kindled , that the fasting and prayers , the sighs and groans of the primitive christians may supplant the profane luxuries , the carnal jollities of the modern : and that sackcloth and ashes may become the universal mode , the only fashionable dress among us . this both reason and religion suggest as matter of our most importunate wishes ; would god our hopes were but half as pregnant . but the less appearance there is of this universal reformation , the more jealously ought every single person to look on himself , lest he be one that obstruct it : for so he does who stays till it be a fashion , but neglects to contribute his part to the making it so . men are willing to discourage themselves from attempts of this kind , and with an unseasonable modesty can reflect what a nothing one man is to so many millions , when alas all that vast empire vice has got in the world , is founded in the pravity of single persons , & would certainly be ruin'd by their reformation . the more reasonable collection would be , that he who considers himself but as one , should not suffer himself to grow into less ; to fall from that unit to a cypher , by permitting sloth or cowardize to enfeeble and emasculate him , but on the contrary should recollect his spirits , actuate all his strength , and therefore be sure to do his utmost , because that utmost is but a little . and to this certainly there want not encouragements , we see in common affairs the wonders that industry and resolution are able to effect , and a single courage being exerted has often without romance , overcome giantly difficulties . 't is a great prejudice is cast upon vertue by the pusillanimity of those that like , but dare not abet her . when most men commit all impieties daringly ▪ and openly , and those few that do mourn for it , do it but in secret , the example of the one is contagious , but the other has no means to diffuse its self . would men stoutly own duty , and not like peter , follow christ afar off , they might yet hope to make a party and gain ground in the world . and how noble an attempt were this , thus to encounter satan in his highest triumph , and recover a lost field : and methinks those who have any warmth of piety glowing within , may easily thus improve it into a flame , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adde to their faith vertue , as that signifies courage : and then readily would succeed , that train of christian excellencies reckon'd up by st. peter , ep. . . knowledge , temperance , patience , godliness , and superstruct on these , as it there follows , brotherly kindness , and the most comprehensive charity . we should be not only devout towards god , but zealous towards men , endeavouring by all prudent means to recover them out of those snares of the devil , whereby they are taken captive . and since among all those snares there is none more entangling , than the creditableness and repute of customary vices , to set themselves especially against that overgrown covering and ornament ; those locks wherein its great , its sampson-like strength lies : and strive to render it as contemn'd as it is base : and to this purpose nothing is so apt , as the exalting its competitor , fetching vertue out of the dungeon , that darkness and obscurity wherein it has long lain forgotten , and by making it illustriously visible in their own practice , put it into the possibility of attracting others . indeed there only it appears in its true splendor , they are but dead colours the sublimest speculation can put on it , he that would draw it to the life , must imprint it upon his own . and thus every pious person may , nay ought to be a noah , a preacher of righteousness : and if it be his fortune to have as imperswasible an auditory , if he cannot avert the deluge , it will yet be the providing himself an ark , the delivering , yea advancing his own soul , if he cannot benefit other mens . nay , this being a noah may qualifie him to be a moses too , give him such an interest with heaven , that he may be sit to stand in the gap , to be an intercessor and mediator for a provoking people . and god knows never any generation more needed that office : nor any part of this more than our sinful nation , which having long been in the furnace , is indeed now come out , but so unpurified , that we have all reason to expect a return , and that not upon the former frustrated design of refining ; but upon that more infallible and fatal one of consuming us . this is so dreadful , but withal so just an expectation , that if there be any iacobs among us ; any , who can wrestle and prevail with god , there never was so pressing need of their intercession . o let all that are thus fitted for it , vigorously undertake this pious work , let no moses's hands ever wax heavy , but be always held up in a devout importunity , let them transcribe that holy oratory , which he so often effectually used , plead to god his own cause , with a what wilt thou do to thy great name , and when there is nothing in us that can pretend to any thing but vengeance , ransack gods bosom , rifle his bowels for arguments of compassion , repeat to him his own titles , that he is long-suffering and of great mercy , forgiving iniquity , transgression and sin , numb . . . and by these solicite , yea , conjure him to pity . and how great an ardency is required to this intercession ? what strong cries must they be that shall drown so loud a clamor of impieties . and how does it reproach the slightness of our sleepy heartless addresses ? can we hope to bind gods hands with wit hs and straws ? to arrest his vengeance with such faint and feeble assaults ? and when nature and danger suggest to heathen nineveh , not only to cry , but cry mightily to god , shall the superaddition of our religion damp ours into a whisper , a soft unaudible sound . a storm will teach the profane mariner to pray in earnest , and alas , we have not wanted that discipline . 't is not long since we might have said with those , acts . no small tempest has long lain on us , neither sun nor stars in many days , nay in many years appearing , nothing but black and dismal portents of a final wreck to a poor weather-beaten church , and then sure 't was time to be importunate , to learn so much of instruction from the waves that tossed us , as to make our prayers keep pace with them , in swift uninterrupted succession , in loud and not to be resisted violence . that we did so then i dare not affirm , but sure i am the necessity of it is not yet out-dated ; for though the sky however black with clouds carry no thunder in it , though the impetuous winds that blow from every quarter , should not break out in tempest , and bring shipwrack to us ; yet we too fully exemplifie the truth of the prophets axiome , that the wicked are like the troubled sea , that cannot rest : we have within us a principle of ruine , which can operate though nothing from without excite it . a tempest is not always necessary to sink a ship , one treacherous leak may do it in the greatest calm , and what security can there then be to our torn vessel , whose rents our continued divisions do still keep open . indeed our preservation must be as our restoration was , the work of omnipotence ; thither therefore let us address with st. peters pathetick prayer , save lord or we perish . o that all who are concern'd in the grant of that petition , would qualifie themselves to present it . lift up such pure hands , that god who hears not sinners , io. . may yet hear them , afford a gracious ear , and give an answer of peace . chap. iii. a survey of the mischiefs arising from inconsideration . the last section having defeated all the promising hopes of the former , by shewing us how sadly we have frustrated all the designs and engagements of our profession , enervated all those apt and powerful methods , and how perfectly contrary our practices are to our rules , mere curiosity would more prompt us to enquire what are the hidden causes of those so strange effects , what unhappy propriety there is in the soil , that after so much culture and husbandry it should produce nothing but wild grapes : and by what arts and wiles satan has not only evaded , but even retorted those blows which were aim'd at him . but as in diseases the pains and languishings are obvious to the grossest sense , but the springs and originals of them most frequently lye deep , and are so complicated and interwoven , that they require much art to search and to distinguish them : nay , do often mock the most subtile inquisitor , and send him back with meer conjectures and uncertain guesses : so in this epidemick spiritual distemper , the malady is notorious and visible , but the causes of it not so easily determin'd , yet that not so much from the darkness as the number of them ; so many do pretend , and that with very good colour , to this unhappy , this monstrous birth , that a solomon himself must have made the proposal of dividing it , as not being able to have assign'd it entire to any one mother . indeed so many are the concurrents towards it , that it would far exceed the limits of this little tract , but to point at them : i shall not therefore undertake any such exact enumeration , but shall only take notice of those which either for the generality or degree of their efficacy appear the most eminent . and first the great and stupid inconsideration which most men have concerning their religion , may well pass for a main cause of its frustration . christianity may make archimedes his challenge , give it but where it may set its foot , allow but a sober advertence to its proposals , and it will move the whole world : it comes with most invincible and controuling arguments , but still they are arguments , and those must first obtain attention , before they can force assent ; they will most infallibly weigh down the scales , though the whole world were the counter-balance , but then that must presuppose their being put into those scales : being entertain'd with so much of deliberation , as may try and examine their weight . in a word , they address to us as men , that is creatures endued by god , with rational souls and discursive faculties , but if we will suppress these , and set up only the brute to give audience , we must not expect balaams prodigy shall be every day repeated , that the beast should be wiser than the rider , and consequently cannot wonder if the success vary with the auditors . and 't is to be fear'd , this is the state of most of us , that all the convincing logick , that demonstration of the spirit , as st. paul calls it : and all the perswasive rhetorick of the gospel , find us so stupid and unconcern'd , that they can make no impression : all the avenues are so blockt up , that they can find no way of approaching us . we are like the indian serpents phylostratus mentions , proof against all charms , but such as with their glittering splendor assault our eyes : nothing moves us but what courts our senses , and what is not gross enough to be seen , we think too nice to be consider'd . the form and name of christianity men find ready to their hands , and it costs them no labour to put it on : but should they be interrogated of the import and significancy of it , i fear many would be at a loss what to answer . men call themselves christians as they do french or english , only because they were born within such a territory , take up their religion as a part of their fate , the temper of their climate , the entail of their ancestors , or any thing most remote from their choice , the profession of it descends to them by way of inheritance , and like young careless heirs , they never are at the charge to survey it , to inform themselves either of the issues , or revenues of it ; what burdens it lays or what advantages it promises . every man sees they are vast multitudes that have entered the baptismal vow , and i fear no small numbers of them , that weigh it as little when they should perform it , as they did when they made it . have no other notion of baptism , but as a custom of the place , or a time of festivity : consider no farther significancy in these spiritual bands , than they do in the swadling-cloaths of their infancy , and can give no better account why they took on them christs livery , than why they wear such garments as the common fashion of their country prescribes them . this is in many the effect of gross ignorance , that really know nothing that borders upon religion : and where that is the principle , we cannot think it strange to see their practices proportionable ; this returns them into the state of heathenisin , and while they walk in that darkness , it is no wonder if they often fall : the only matter of admiration is , that there should be any such darkness among us ; that the glorious light , as st. paul terms it , of the gospel of christ , should not long ere this have dispell'd it out of our horizon , and certainly that it has not , must be owing to some very great guilt , so that concerning such persons the disciples question , io. . is very pertinent , who did sin , this man or his parents ? where men are so ignorant it must necessarily infer their parents negligence in infusing , or their own stubborn perveseness in resisting instruction , but 't is more probable to conclude the former , since if children were early instituted , knowledge would insensibly insinuate its self , before their years had arm'd them with obstinacy enough to make head against it : but when by the parents remisness the proper seeds-time is lost ; the soil grows stiffe and untractable ; the labour of learning averts their childhood , and the shame of it their manhood , and so they grow old in their ignorance , are ready to leave this world before they come to know any thing of that which is to succeed it . this is a common , but certainly a most deplorable case , and as it loudly accuses those parents , who thus wretchedly hazard their childrens greatest concernments , so certainly it reflects not very laudably upon those , who by slighting that excellent order of confirmation in this church , have besides all other advantages of it , robb'd them of that happy reserve , which the care of their spiritual parent , had provided to repair the negligence of their natural ; but guilt has a miserable kind of infinity , and lessens not by being communicated ; and therefore though these unknowing persons may with justice enough accuse others , yet can they never the more absolve themselves . indeed they cannot tax others omissions towards them , without a tacite reproach of their own : for if it were a fault in the parent , to let their infancy want those necessary infusions , 't is surely so in themselves , to let their riper years continue in that destitution . and sure 't is not probable there could be a more irrational motive to the former , than that which prevails with the later ; to wit , the fear of shame , which certainly much more properly belongs to him that lies stupidly under his want , than he that industriously sets to cure it : so that while they go thus preposterously to avert reproach , they invite it ; nay , and do besides betray one of their most important secrets , discover themselves more solicitous about appearances than realities ; to be thought knowing than to be so . a strange kind of speculative hypocrisie , which yet leads to all the practical profaneness incident to those , who live without god in the world . but would god the unchatechiz'd were the only persons we had to complain of in this matter : there is another sort as ignorant , who have not that plea ; who by a wretchless inconsideration , have made a shift to unlearn what they had once been taught . that this is naturally very possible no man can question , that observes how desuetude will rob a man of any science , or other habit . but in this case there is yet a farther concurrent towards it , christs parable tells us of fowles that devoured the seed , which himself interprets to be the wicked one , which catcheth away the word sow'n in mens hearts : when that spiritual seed lies loose and scatter'd upon the surface , and is not by deep and serious meditation , harrowed as it were into the ground , it offers it self a ready prey to the devourer , and god knows the event is too ready to attest the truth of the observation : for do we not see many whose childhoods have wanted nothing of christian nurture , that have had all advantages to the making them wise unto salvation , yet suffer their manhood to wear out and obliterate all those rudiments of their youth ; and that not only out of their practice , but even out of their memory too : this ( would we be patient to have the experiment made ) would , i doubt not , be found too true in divers , and they would appear less able to approve themselves not only to the confessor , but even to the catechist in their adult age , than they were in their minority : as having scarce ever thought of the principles of their religion , since they conn'd them to avoid correction ; and then 't is no wonder if they pass into the same forgetfulness with other the occurrences of that slippery age . but if with some the memory have been so invincibly faithful , as not to have resign'd its depositum : if it do happen obstinately to retain those early impressions which were made on it . yet alass that alone will be of little avail : 't is true that is the store-house , and 't is good to have that well replenisht ; but if its plenty be only within its self uncommunicated , if the granary though never so full , be seal'd up , it gives no security against a famine : a mans remembrance of his creed may tell him there is a god , and that he is almighty ; but if his reason be so much a sleep , as not to inferr from thence the necessity of reverencing and obeying him who is all powerful to revenge our contempts : he may repeat the article every day and yet never the less atheistically . in like manner he may go on to the birth , death , and resurrection of christ , but if he weigh not the obligations to gratitude and duty which devolve on him from thence he may remember his birth , and yet never be regenerate : his death , and yet not dye to sin : and his resurrection , and yet lie rotting in his own corruption , and not rise with him to newness of life . so he may proceed to his coming to iudge the quick and the dead , but if he reflect not on his own particular concernment in it , if he consider not that for every the secretest thing , eccl. . god will bring him , as well as others to judgment : he may talk of dooms-day as men do of such assizes as they have no trial at , but it will never set him a trembling , or give him the providence to anticipate his sentence ; so judge himself here , that he may not be judged of the lord. and so proportionably in all the parts of our christian faith : he that does not extract from them their proper and just inferences , shall never feel their efficacy . he has indeed in that excellent systeme , a most infallible catholicon , against all his spiritual maladies , but 't is a medicine , not a charm ; to be taken , not laid by him ; and if he fail in application , he will as certainly miss of the cure : and this gives us one too clear a reason , why so many , in the most fatal sense , are weak and sick among us , and faln asleep ; are first lethargick , and then stark dead in trespasses and sins . men do not by sober consideration suck out the vertue which would heal them : they look on the creed as christs badge , and so long as they bear that they think none must question their christianity : whereas 't is indeed more properly his military symbolum , or recognition of the cause , and general they fight for ; an engaging them to all the obedience , fidelity and constancy of resolute souldiers : and to this purpose it is that we stand up at the recital of the creed , as owing our baptismal promise to fight manfully under our saviours banner against sin , the world , and the devil ; and if we do not thus , 't is not material what professions we make , we are the same desertors whether we stay in our own camp , or run over to the enemies ; throw away our arms , or not use them ; renounce our christian faith , or not improve it . sloth is as mischievous in war as treachery or cowardize , and he that keeps his sword in the sheath , is as unformidable an enemy , as he that brings none into the field . and how many such insignificant combatants are there in the christian camp : that only lend their names to fill up the muster-roll : but never dream of going upon service . 't is certain there are as many such , as there are careless unconsidering professors : and these 't is to be fear'd make so great a number , that were the church put to estimate her forces , and examine what effectively her strength is , she would find the deceit of false musters as great among the spiritual as the civil souldiery . it is indeed a most amazing thing to see , that that which is the one great and important interest of all men , should of all other things meet with the least regard . if we make a proposal of worldly profit , though incumbred with many difficulties and liable to many uncertainties , we shall not only have an attentive hearing , but active care and diligent pursuit of the design , it will be driven to the last glimpse of hope and if the first attempt miscarry , the next occasion is laid hold of ; but here where the prize is so rich , the conditions so easie , the acquest so certain , yet ( as if these were deterring , averting qualities ) we cannot be got to take the matter into our deliberation . alas , what stupid folly has possest men ? and by what measures do they make their estimates ? how are their precious souls become so vile in their eyes , that they are the only part of them , which they think below their regard ? in an epidemick disease every man looks out for antidote or medicine for his own peculiar , and does not acquiesce in that silly confidence that he shall do as well as other men : yet in this greater danger , that is their avowed comfort , and keeps them as cheerful as if they had the most solid grounds of security . alas , can numbers out-face damnation , or do men hope that by going in troops to hell they shall master the native inhabitants , subdue those legions of tormentors , and become conquerors in stead of sufferers ? this is sure too wild an imagination for any to entertain , yet what more sober one can any pretend , in favour of so stupendous an improvidence ? but 't will be much more seasonable to reform than apologize or rhetoricate ; and therefore 't will import those men , who like the inhabitants of laish , dwell careless , quiet , and secure , to look about them : to enter into serious consultation how they may avert that ruine which waits upon such a supine temper , not to suffer themselves to perish in the midst of such possibilities , nay solicitations to be saved : but at last afford an audience to that embassie which is sent them from heaven . ponder well those easie terms of reconciliation which are propos'd : the inestimable advantages consequent to the embracing that amity ; and the as inestimable detriment of refusing it : in a word , not to please themselves with the empty title , but to penetrate the full purport and significancy of their christianity , and when they have done this soberly and attentively : having removed this first and most general obstruction to piety , they will find themselves assaulted by such force of reason that they must either be very ill logicians , or very good christians . chap. iv. a survey of the mischiefs arising from partial consideration . next to the stupid and meerly vegetable state of total incogitancy : we may rank that partial and peece-meal consideration , by which christianity is mutilated and deform'd , depriv'd of all its force to attract and subdue mens hearts : for as in artificial movements , there is such a dependance of one part upon another , that the substracting of any one destroys the whole frame : so in this spiritual machin design'd to raise our dull mortality to heaven ; the divine wisdom of its maker has combin'd its several parts , that he who severs ruines , he that applies it not in its united strength will find no aid from its unjoynted scattered particles . s. paul tells us cor. . that in the natural body the making it all eye , or hand , the reducing the many members to one is destructive to its being ( if they were all one member where were the body v. . ) and we in reason must expect the same event will follow here . if we advance one part of our christian faith to the annihilation of the rest , 't is impossible that should supply the place of the whole ; but the more that member is swoln above its native size , the more unwildy , not the more strong it grows : and loses that active vigor , which it receiv'd by a social communication with the other parts . 't is gods charge against the priests , mal , . that they have been partial in the law , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lifters up of faces in it ; preferr'd some more agreeable parts , and discountenanc'd others ; were not only judges of the law , but unjust judges too . and i fear the enditement may now run more generally against the people also ; that they have been partial in the gospel : culled and chosen out those softer and more gentle dictates which should less grate and disturb them : like well the oil that makes them have a cheerful countenance , but are not so forward to deal with the wine which should search and cleanse their sores . we make all our addresses to the promises , hug and caress them , and in the interim let the commands stand by neglected . a divinity indeed fitly apportion'd to the devotion of these times , which loves to make an offering to god of that which costs them nothing , and yields a preference to that way of worship which assures salvation best cheap , and at the easiest terms ; but would men consider , they would find , that the commands are the supreme and most eminent part of the evangelical covenant , the promises come but as hand-maids and attendants : an honourable retinue to invite the more respectful entertainment , and it should be remembred that of this sort are the threatnings too ; and therefore they have surely an equal right to our regard especially when many of them have the accession of gods oath , to bind and strengthen their performance . and what a scandalous and absurd partiality is this , that when the precepts come with this solemnity the more to command our reverence , we single out this one part of the train and pay our homage unto it ; lay hold on the promises , not those that speak damnation to impenitence , but the other half of them which give assurances of favour . and like the benjamites to the daughters of shiloh , run away with them , possess our selves of these by rape , in spight of all the incapacities we lye under ; though god has sworn , that no disobedient provoker , shall enter into his rest . that this is really the case of many is more than probable , for by what other artifice is it possible for them to reconcile their large hopes , with their no purifying , their confident expectations of heaven , with their greedy rapacious pursuits of earth : their secure dependance on the bloud of their saviour with their remorsless effusions of that of their brethren ? did they consider the inseparable connexion between the precepts and the promises , 't were hard for them to be so wicked , but impossible to be so sanguine . did the unclean person believe that none but the pure in heart shall see god , if he could be so much swine , as still to chuse the mire : yet sure he could not expect to be rapt from thence into heaven . did the drunkard consider the sentence of the apostle excluding all such from the kingdom of god , cor. . . if he can be content so sadly to oberbuy his sin ; as to pay that kingdom for his shot : yet certainly even he cannot be sot enough to expect the possession of what he has so sold , or hope that from one of his drunken trances , he shall awake to glory : did the covetous extortioner observe that he is involv'd in the same sentence , remember that such violents shall take not heaven , but hell , by force ; if the terrors of the lord could not have force enough to melt his bowels , to unclutch his griping hand , or disseize him of his prey : yet sure it must discourage him from grasping of heaven too , from hoping to defraud god as he has done men , and striking himself into an estate in the land of the living ; and in like manner all other hoping sinners if they would ruine , yet must cease from flattering themselves , must chuse damnation bare-faced , and not fancy that their posting on in the broad way shall ever bring them to life . and sure this discovery of their estate , were a very good step to the curing it : for though 't is possible some few may be of so sturdy an impiety as to chuse their sin with all its consequents , yet sure all sinners are not of that strong complexion , and therefore satan is put to his wiles and artifices , is fain to hoodwink those that are apt to start : and disguises the danger when he sees the true appearance of it will terrifie and avert . this was his old policy with our first parents ; he dazles their eyes with the glorious but abusive proposal of becoming like gods , that they might not discern how near they were approaching to become like devils : and this under the pretence of confidence and friendship , discovering as it were a secret to them , that god envied them that promotion , which his greater kindness was solicitous to procure for them . and as if the ruine of mankind , in massa had been too slight a trophey for that one stratagem , he repeats it again to the individuals , perswades men that the path of obedience which god has chalkt out is strait , and narrow , rugged and incumbred ; that there is a shorter cut , an easier passage to life : that they may be led into canaan a nearer way , step into it immediately from the flesh pots of egypt , and scape the tedious weary march in the wilderness : never so much as call at mount sinai , or be affrighted with the thunders of the law. in a word , they need not work out their salvation , but be they never so slothful they may inherit the promises , heb. . . this is his one grand conclusion , though he has several mediums to infer it by : wherewith as with so many tools and engines he furnishes men for the filing or breaking of that sacred link between duty and reward ; and of these he has great variety fitted to the hands , and skill of those that manage them . i shall not undertake to ransack his work-house , or give an inventory of his utensils , but shall rather in general beseech all those , who have made this unhappy separation to remember from whose forge they took their instruments : and then consider whether his officiousness in supplying them , can argue any thing but that 't is his work they are about . can any think that he whose eternal pastime it will be to torment men , can really be solicitous of their ease that he would chuse out for them the pleasantest paths , were it not that he knows they lead to the chambers of death ? when christ whose sole business it was to save mens souls , has prescrib'd us a course which shall assuredly conduct us unto happiness , what can it be but phrensie to resort to abaddon , the destroyer for an easier method , or expect more gentleness and compassion from the roaring lion than from the lamb of god. nay indeed this is not only to attribute to him more tenderness , but fidelity too : to believe him in opposition to all the express affirmations of god ; and when he who is truth its self has told us , that except we repent we shall all perish , luk. . . and that without holiness no man shall see the lord , heb. . . to disbelieve this only upon his bare credit , who was a lyar from the beginning : this indeed is a prodigious composition of blasphemy and folly : a strange contumely to god , but fatal treachery to our selves : for alas satan entertains us all this while but with a trick of leger de main , and as iuglers make us believe we have cut the string , which yet presently after they shew us whole : so he perswades us he has thus sever'd the condition from the promises , when to our grief it will finally appear their union was inviolable . 't is not all our vain confidence that can reverse the immutable divine law , we may , 't is true , delude our selves , keep up our spirits high ; in a secure jollity eat and drink , and rise up to play , and so not only loyter , but revel out our day , till the night overtake us wherein no man can work , but we shall never be able to propagate the deceit , where only it could avail us , to perswade god to pay the hire to those that have been no labourers , or give the prize to any who have not run to obtain it . let every man therefore in a just tenderness to his own soul , strictly examine his hopes , try not how high they towre , but how deep they are founded ; whether on the sand or on the rock ; the flattering delusions of satan , and the dreams of his own phancy , or on the promises of god : for though all pretend to build on the latter , yet god knows , a multitude of foolish architects there are , which mistake their ground , take that for assurance that is not : and this truly is a thing deserves to be soberly consider'd , they that most greedily catch at the promises , do often embrace a cloud instead of the deity which they so eagerly grasp , and thereby think to enjoy . but faithful obedience , and not insolent hopes , commend us unto god. the gospel indeed describes to us great and inestimable felicities , but he that can think this gives him title to them , may as well pretend to the whole world , because he has the map of it in his house : for though it mentions them to all , yet it promises them to none but the obedient . and those israelites which fled from the sight of goliah , sam. . . might as reasonably challenge the reward propos'd to the victor , as men can pretend to enter into life without keeping the commandments : this then is the one criterion , by which a man may judge of his hopes ; if they be but proportionable to his obedience , they are then regular , and such as will not make him asham'd , but prove incentives and engagements to every good work . let him obey as much as he can , and then he need not deny himself the comfort of hoping as much as he can too . but if his hopes exceed this measure , and square themselves only by his wishes ; if he look for heaven , not because he is qualified for it , but because he wants or covets it ; this is rather to dream than hope , and such whimsies will as soon invest the begger in wealth , the defam'd in honour , the sick in health , or any man in any thing he has but a mind to , as compass heaven for the bold fiduciary . it is indeed like those lunacies wherein mens fancies adopt them heirs to those kingdoms , they know nothing more of , than the names : and sure the analogy holds as well in the cure as the disease ; let these patients awhile be kept dark , taken from the dazling contemplations of their imaginary priviledges , to the sad reflection on their sins : and as god expostulates with israel , ezek. . . ye stand upon the sword , ye work abomination , and ye defile every man his neighbours wife , and shall ye possess the land ? so let them recite to themselves the catalogues of their impieties , and then ask their own hearts , whether these be the qualifications of those that shall rest in gods holy hill ? whether these marks of the beast can ever rank them among the followers of the lamb ? and let these considerations be prest home , reiterated so often , till by repeated strokes they have made good the other part of the method , made their souls bleed , and by that spiritual phlebotomy , temper'd their swelling veins , allayed the over-sanguiness of their constitution : and then there remains but one thing more to complete the course , and that is bringing them into the work-house , setting them really to work out their salvation with fear and trembling , which they had so near played away by confidence and presumption : and when they have done thus , they have verified their hopes , and then may safely reassume them : they are return'd again with advantage to their first point , and are that in soberness and reality , which they then were only in fiction and imagination . and now would god men would once be content to be thus disabus'd , that they would not be so in love with deceit , as in the prophets phrase , ier. . . to hold it fast : that they would not chuse chymaera's and phantastick images before real and substantial felicities : and prefer that hope which will be sure to ship-wrack them , before that which will be an anchor of the soul , sure and stedfast , heb. . . and if this so reasonable a proposal may be embrac't ; if the world should , as the spaniard said , but rise wise one morning , what a deal of dead merchandize would satan have upon his hands : many of those they call the comfortable doctrines would want vent , which are now the staple commodity of his kingdom . what those are , 't is no part of my design to examine , it will be every mans particular concern to do it for himself ; which he may do by this one test ; whether they more animate men to hope well , than to live well ? whether they bring alexanders sword to cut asunder the gordian knot , to sever between the promise and the condition ? or the sword of the spirit to subdue all to the obedience of christ ? if the former , we may expect the fruits of such will be all that licentiousness which st. paul describes , as the works of the flesh , gal. . . it being not to be imagin'd , that the precepts of the gospel , which they divide from the promises only , that they might fall off , shall then be voluntarily taken up in meer good nature and heroick generosity ; that those who are so industrious to avoid the necessity of christian practice , will make it their free-will-offering . if there should happen to be some few of so ingenuous a gratitude ; yet 't is certain , that is not our common mould ; few men will be better than they think their interest bids them be , and therefore such principles are dangerous seminaries of libertinism : and 't is mens very important concernment not to admit them . let not then their cheerful aspect recommend them to our embraces ; men may be kill'd with too much cordial ; that which seems to refresh the spirits may enflame the blood , and though cold poisons have gotten the fame of being the most malignant , yet there are hot that are as infallibly mortiferous . let it be our care in opposition to both , to keep our selves in that moderate , equal temper , which belongs to healthy souls : and since that is the vitallest heat which is gotten by exercise , set to our business , employ our selves diligently in all those duties the gospel exacts , and then we shall not want such an hope as may warm our hearts , keep us in a cheerful expectation , till we come to the glorious fruition of that eternal salvation which god has promised to all them , and only them that obey him . and till we do thus , till we consider as well what we are to do , as what we are to receive : there will be no hope of restoring christianity to its native vigour ; we shall make it evaporate all its strength in unsignificant hopes , convert it into air , to bear up our bubbles , instead of that firm ground , whereon we should build virtue here , and glory hereafter . chap. v. a survey of the mischiefs arising from carnal consideration . after the disadvantages of partial consideration , may fairly be subjoyn'd the ills of that advertency , which is impregnated by sensuality and sloth , and makes pretence unto right reason , but tends indeed as much as any thing to the frustrating the design , and enfeebling the force of our religion : such close reserves of deceit and malice have men to their own souls , that when they quit one strong hold of satans , 't is only to retreat to another . when they are not so brisk and aerial , as lightly to skip over those precepts , that lye in their way : they are so gross and unwary as to fall at them ; if they may not pass for straws and chaffe , such as every blast of vain confidence may blow away , they shall then be improved into heaps and mountains , become stones of stumbling and rocks of offence ; and when they are call'd upon to consider them , they do it in so perverse a manner , as if they meant to revenge themselves on that unwelcome importunity : their consideration is worse than neglect . they look into them insiduously , not as disciples , but as spies , not to weigh the obligeingness , but to quarrel the unreasonableness or difficulty of the injunctions , not to direct their practice , but excuse their prevarications . from this unsincere kind of inspection it is , that the precepts have got so formidable appearance with many , that they have fallen under such heavy prejudices , as to resolve them intolerable yokes , insuperable tasks : that this canaan is a land that eats up its inhabitants , wherein there is so little of enjoyment that it scarce affords a being . men count a life under such restraints , so joyless and uneasie , that it differs from death only , by being more passive . they think zeal like a hectick feaver , in a slow but certainly fatal fire exhausts and consumes the spirits . mortification and self-denial macerate and decay the body ; and liberality dissipates and wastes the estate : and with these apparitions which themselves have conjur'd up ; men run frighted from duty , resolve the burden is unsupportable , or at least grievous to be born , and therefore , as our saviour says of the pharisees , will not touch it , no not so much as with one of their fingers , mat. . . never make any attempt to try what indeed they are ; but take their measures from their own , or perhaps other mens prejudicate opinions , and thence take out an authentick record and patent for sloth , fancy the journey too long for them , and therefore sit still ; first call christs commandments grievous , and then improve that slander into a manumission ; absolve themselves from obeying them . and unless they may have the gate to life cut wider , made capacious enough to receive them with all their lusts about them , will never essay to enter it . but if the prince of darkness have enacted it a law , that difficulty shall pass for excuse , yet if real uneasiness may be admitted to be as deterring as imaginary ones , his own decree will retort the most ruinously on himself , and men may plead it as their discharge , from all those base drudgeries , those tyrannous impositions wherewith he loads them . the drunkard may experimentally tell him , the pain of an aking head , of an overcharged stomack , the ruine of a wasted estate , and claim a dispensation from pursuing that uneasie and costly sin . the wanton may bring his macerated body like the levites concubine iud , and urge it as an evidence how cruel a master he serves ; and from thence emancipate and free himself : and indeed every sin carries in it so much of visible toil , or secret smart , as would by force of this rule supplant and undermine its self ; and sure satan would never have arm'd men with so dangerous a weapon , had he not discern'd them so in love with slavery , as secures him it should never be us'd against him ; for if it should , nothing could give him a more mortal wound , more irrecoverably shake his kingdom . nor would only that infernal region feel the force of that destructive principle ; it would make as strange confusions in secular regiments . for if such pleas as these may be admitted , they will easily cancel all humane , as well as divine laws , and every malefactor will transfer his guilt on the severity of the legislator : the thief may say it is too great a difficulty for him to resist the temptation of an apt opportunity ; a rich prize that his fingers are too slippery even for himself , and he cannot restrain them , and then quarrel the strictness of the law , which has rais'd so high a fence about mens properties , that he who climbs it must endanger his neck . the rebel may complain that the bands of allegiance are too strait , the yoke sits too close , galls and frets his tender flesh , exclaim loudly at the tyranny of those that laid it on , and in that out-cry drown the noise of his own treason . and so every other transgressor may accuse the rule , as accessary to his swervings , till at last the laws be made the only criminals . i leave every man to judge both of the equity and consequencies of such discoursings in civil matters , and shall only desire he will apply them to spiritual also , where certainly they are neither more just , nor less ruinous ; and whilest such absurd pretences as these pass currant , no wonder if christianity languish and grow impotent , want strength to impress its self on the lives of its professors . the most infallible receipt can work no cure on him , who upon the suspicion of its bitterness , refuses to taste it . the most excellent laws must look their regulating power , where the execution of them is obstructed ; and we may as reasonably look for the efficacy of christianity among those who never heard the name , as among those , who owning the name , do yet disclaim its precepts ; and so all those interpretatively do , who by accusing them of too great rigour , avert both themselves and others from their obedience . that the charge is scandalously unjust will appear to any , who shall allow themselves the just means of information ; but alas the way of process men take in this affair is so inequitable , as certainly presages the partiality of the sentence , what person ever was there so innocent , so excellent , who if arraign'd at the tribunal of his mortal enemy could be acquitted , christ himself shall be pronounc'd a blasphemer , when a caiphas is to examine him : and no wonder if his precepts find proportionable dealing , if they be decried as impossible , tyrannical , perhaps ridiculous too , where the scanning of them is referr'd to those , whose interest it is to defame them . men enthrone their lusts , set them up in the judgement seat , and none can expect they shall pass such a sentence , as shall include their own condemnation : if they own the commandment to be holy , just and good , they must tacitely accuse themselves to be impure , unjust and wicked , and as such to be consign'd to wrath and judgment . here then we have the true account how christs commands , which are in themselves so far from grievous , have gotten so unkind a reputation among us ; this is so direct a course for it , that we may cease our wonder , though not our grief to see it , for we behold them stand to the award of those with whom they have a profest enmity : the goal gives sentence on the bench ; the bar arraigns the judgment seat. certainly when that law which is spiritual is submitted to the arbitriment of gross carnality , the law of liberty is taxed and rated by those worst bondmen who are sold under sin ; 't is impossible to find any fairer treatment . that which comes on purpose to dethrone sin , dispossess it of the empire it has usurpt , will certainly be entertain'd with the same exclamation the devils us'd to christ , why art thou come to torment us ? but as if this general antipathy were not enough to ascertain the rejection of christs command ; as if the national feud , as i may call it , between heaven and hell were not thought irreconcilable enough , men offer yet harder measure , call in the aid of personal quarrels , and when the precepts come to be consider'd , refer each of them single to that particular vice to which it has the directest contrariety . thus when christs command of meekness and forgiveness , of loving enemies , and turning the cheek , bearing the cross , or self-denial calls for audience ; they consult ( as rehoboam did with his young hot-spurs ) with their anger and malice , their rankor and revenge , and they soon give their verdict ; that to be meek is to be servile , a temper fit only for the abject . that to forgive enemies is a principle of cowardize that would emasculate the world ; to love them a piece of spaniel-like fawning ; but to turn the cheek ; not only to hazard , but invite new injuries by owning them as benefits , paying blessing for curses , kindness and good-turns for hatred , is such a ridiculous patience , as must expose to the insolence of many , and the scorn and derision of all men . and then the resolution is ready they will be no such fools for christs sake . so when the precept of humility and lowliness comes to be consider'd , their pride is deputed to hear its plea , and then though it bring the authority of christs example as well as his command , it will be judg'd invalid : christ indeed took upon him the form of a servant , and to that humility was a proportionable adjunct ; but what is that to them whose aspiring humour abhors subjection , 't is not calculated for their meridian , they are of another manner of spirit , and would not have it embased by the admission of so mean a quantity : and though christ have put poverty of spirit among his beatitudes , they resolve he shall not ensnare them with that artifice , they will not take his measures of felicity ; or resign that pleasure they have in valuing themselves , for any thing he proposes in exchange . in like manner the precepts of temperance , sobriety and chastity , are not permitted to the judgment of sober reason , nay , nor of meer natural desire ; but to appetites vitiated and inflam'd , by radicated habits ; and then the glutton thinks to eat moderately , is to be starv'd ; and will as soon put a knife , prov. . to his throat , in the vulgar sense of cutting it , as in solomons notion of restraining his excess . thus the drunkard with his false thirsts looks on sobriety as a kind of hell , where he shall want a drop to cool his tongue , and thinks the abandoning his debaucht jollities is an implicite adieu to all the comforts of life . the unclean person when his blood is high scoffs at chastity as a religious kind of impotence , and only so far considers the precept of pulling out the eye , as to infer that it were as easie literally to part with it , as to restrain its lustful range : not look at all , as not look to lust . and proportionably it fares with charity and bounty , which though our saviour recommend , mammon arraigns of robbery , and stigmatizes as a thief that picks the purse , and riffles coffers . but amidst all these the taking up the cross , suffering for righteousness sake , and the doctrine of self-denial , fall under the heaviest prejudice . these are oppos'd not by some one single vice , but the confederate arms of all ; even those whose interests are flatly opposite do here unite : herod and pilate , saduces and pharisees accord against christ , and all are freely suffer'd , nay invited to exhibit their complaints against these mandates . covetousness cries out that this is the most ruinous prodigality , casts away an estate in a lump , and lays all open to forfeiture and confiscation : and prodigality takes it as ill to be forestall'd , and have nothing left for it to dissipate . prophaness avows a contempt of it as a folly , and most open madness to part with real pleasure for an empty name , or profit for that bankrupt thing call'd conscience : and hypocrisie has a more secret hatred of it , as its detector ; that which will bring it to a test which it cannot pass . malice puts in a caveat , that this is to gratifie enemies , and lose the satisfactions of revenge : and self-love puts in another , that it is to destroy ones self . in short , every limb of the body of sin discharges a blow at this innocent and divine sanction ; as if they meant it should exemplifie its own doctrine by assuming that passive temper it recommends . but alas , who can expect any more upright verdicts from such pact , such corrupt juries , and why may not christ be permitted to claim the common benefit of our laws , to make his challenge and exceptions against this so incompetent impanel . 't is the counsel of the wise man , not to advise in common affairs with those whose tempers may be suppos'd to biass them , consult not , saies he , with a coward in matters of war , nor with a sluggard of much business , eccl. . . and sure if they be ill counsellors , they must be worse iudges : but why then do we set pride to judge of humility , lust of purity , covetousness of liberality : and make our vices the arbitrators of those laws which should restrain them ? this is such a gross injustice as common humanity abhors ; we deal by other measures with men , the most notorious and flagitious criminals : and reserve this way of process for those things only wherein our god may be concern'd . 't is a severe exprobration of a prophane people , malach. . . where god accuses them for treating him with less reverence than they would do a mortal prince . offer it now to thy prince : but alass we shall force him to descend far lower in his expostulation , so far we are from paying him the duty and regard belonging to a prince , that we yield him not the rights of common men : force him to stand to those measures which we think too unequitable to press upon a murderer , a thief , or rebel at the bar. but this waving of common rules is a plain confession that we need more indulgence , than those will allow : when mens lusts thus usurp the tribunal and judge in their own cause , 't is a palpable discovery they dare not remit themselves to any more equal determination . and indeed in this point of their interest , they pass a right judgment : for 't is certain were the case referr'd to any competent judge , indeed to any but themselves they would inevitably be cast ; and sure 't is high time that some should assist opprest vertue in its appeal ; find it out some court of equity where its plea may be heard : and we need not travel far for that purpose , every man may do it in his own breast , where in his little common-wealth he shall find a court of gods erecting : let him but draw the cause thither , discuss the matter in his own conscience ; and he will soon find the former unrighteous sentences revers'd : let him but seriously reflect on his violations of those sacred precepts of christ ; and observe what a sting and secret remorse every such breach leaves within him : and that will be a competent attestation of the equity and obligingness of those mandates : for from whence else can the regret arise ? those things that are either impossible in their nature , or unconcerning to us cannot beget it . no man accuses himself for not flying in the air , or walking upon the water : nor owns himself guilty in the non-observance of any laws , but such as have power to oblige him : and therefore these close pangs and checks of conscience are an irrefragable evidence , that men do inwardly assent to the justice and authority of those divine rules ; which their actions , yea often their words too , do most oppugn . but over and above the throws and after-pains of conscience , when sin is brought forth , the self-accusation of the criminal , when none beside controuls , nay many flatter and commend : i say beyond this secondary and reflext apology , for christs law , owed to the foregoing prevarication of it ; there is an early and immediate verdict past in its behalf , in the esteem and liking which those documents command , where ere they pass : creating an assent and veneration not only when obey'd , but from profest despisers ; who cannot chuse to think well of that vertue they desert , and the necessity of their affairs compel them to speak ill of . an event visible in the condemnation of our saviour , where the iudge who gave sentence against him , at the same moment washt his hands , and openly profest he found no fault in him . and indeed this very reflexion on the author of these precepts , if well consider'd would supersede all other arguments . the mandates of the gospel on this one score , that they are christs , are certainly both pure in themselves , and possible to us : and so most worthy not only of all obedience , but all love too . he who is our lord upon both the titles of creation and redemption , may certainly with all justice impose what laws he pleases on us . yet he , who laid down his life for the redemption of the transgressions which were under the first testament , cannot be imagin'd so inconsiderate of our frailty which himself had smarted for , as to introduce another of equal rigor , or be so prodigal of his bloud , as to pour it out for those who by a new set of impossible commands should infallibly reforfeit themselves again : and if this cannot be suppos'd , the contrary may be concluded , that he hath so far condescended to our imbecillity , as not to prescribe us any thing which he either finds or makes us not able to perform . 't is true indeed , his laws are above the reach of our corrupt and debased nature ; and they were unfit to be his , were they not so : but when he by his grace offers to elevate and refine this nature , bring it up to the pitch and purity of those laws , this is a far greater mercy than if he had descended to our corruption ; so he might have contaminated himself , given laws unworthy of him : but alass what advantage would it be to us , to have the blasphemy mention'd , psal. . so verified to have our god in this sense , such a one as our selves ? but by this other method he purifies , and exalts us : puts us in a capacity of being like unto him , in which is summ'd up at once , all both vertue and felicity . and on this glorious end every particular command of his , has a direct aspect , every one of them tending to re-impress on us some part of that divine image which was raz'd out by the first sin : and this one would think enough to recommend them to our highest value . certainly , if conscience may be iudge , it will be so : there being in this case no middle between devout reverence , and horrid blasphemy ; for he that despises such an assimulation , must necessarily also despise him who is so resembled : he who thinks meekness , purity , humility , &c. unamiable qualities , can have little esteem for him , in whom they are so transcendently eminent , but will take the prophet at his word , and say , there is no form nor comeliness in him , es. . but this sure can never be the verdict of conscience ; he that can thus pronounce , must be suppos'd to have supprest and silenc'd that . it being one of the most indelible notions there , that all that is in god , is sublimely excellent . but because 't is indeed too possible that conscience may be put under such an undue restraint , suffer the violence of a prisoner , when it should sustain the place of a iudge : because many men dare not permit their consciences to speak , lest they should say more than they are willing to hear . and lastly , since these persons make their appeal to reason , pretend the aids , and boast in the advantages of that , it may not be amiss to bring the cause unto that bar : whose empire and authority none must disclaim that own the style , and least of all those scepticks in religion with whom we have to do : who will allow of no conviction but from it . and god , who as the apostle saies , leaves not himself without witness , has so temper'd and dispos'd his precepts as to qualifie them to pass even this test also , they being not the contradictions but improvements of natural reason : and so most apt to recommend themselves to all that is man , not brute about us . indeed they have the very same aim and design with that . it has ever been the grand business of sober reason first to discover , and then to attain that one supreme good , which would give rest and felicity to the soul : in this inquisition have the philosophers and greatest masters of reason , laid out their most serious studies and deepest contemplations ; and in their indefatigable pursuits seem joyntly to sigh out david's question , who will shew us any good ? and now the gospel comes a solution of this so important a query , brings these glad tidings of joy to all people , and that not only in its credenda , by informing us what that good is : but in its agenda too , by tracing us out the way to it : beating us a path which will certainly lead us to that summum bonum which our very nature implicitly gasps after ; and sure reason can never jar with this , which comes thus as a happy auxiliary to succour its impotence : as an infallible guide to conduct its steps : and as a glorious light to give it a clear view , of what it before blindly groped after . 't is a certain indication of madness , to tear and mischief those things that would be useful to us , to curse and revile a friend , or fly in the face of those whose charity brings them to our aid ; and therefore 't is most evident that reason must first cease to be reason , and commence phrenzy , before 't is possible it can set its self in defiance of those laws of christ , which are thus accommodated to its greatest interests . and as the accord is thus observable in the ultimate , so is it in the intermediate design also . reason had by its twilight discern'd that , that soveraign bliss it aim'd at , would never be hit by an unsteady hand ; by him who was perpetually tossed and agitated by his turbulent inordinate appetites . therefore young men , yet in the heat and ferment of their bloud were solemnly proscrib'd and banisht from the schools and lectures of philosophy ; therefore lustrations and catharticks of the mind were sought for , and all endeavour us'd to calm and regulate the fury , if not extirpate ( which some contended for ) the very being of the passions : that so a preparation might be made first for the knowledge and then the attainment of felicity : now the gospel precepts have visibly the same end and purpose : every one of them expresly singling out some irregular affection to combate and subdue : so that right reason and they are evidently of a sect and party , insomuch that several of the ancientest fathers of the church attributed the excellent documents of heathen philosophers to the divine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the reason and essential word of god which after was incarnate upon earth ; and brought auxiliary strengths of grace , to aid the weaknesses of nature . the blessed iesus whose bare word checkt the sea in its highest fury , and by that miracle attested his divinity ; as much exerts himself in silencing the louder tempests , and calming the intestine storms within our breasts . and certainly reason will not quarrel to have been thus reliev'd , it being the property only of proud folly to chuse rather to lose a victory than owe it to the aid of an allie . from this general view , it were easie to descend to observe the exact concurrence of particulars . god loves a reasonable service , and has so temper'd his commands , that every act of obedience we perform may be so qualified : and gain unto its votaries the elogium promis'd in the law of moses , deut. . . surely this people is a wise and understanding people . and first that the command of meekness is a most rational precept can never be doubted by any who remember but the common definition of anger , that it is furor brevis , and sure 't is very reasonable not to be mad , and he that has observ'd the unmanly transportations of that wilde passion , how that the first violence it offers is to the man within him , will certainly think it the interest , not only of his religion , but common prudence , and right reason to suppress it . and the like is to be said of the more solemn phrensie of deep malice and deliberate revenge , where the fury wants the allay of being transient and short liv'd , is embodied into complexion and temper , and grows inveterate into nature . anger indeed is a fire , and he that touches it though but lightly , will find it scorch him : but the malicious lays himself as it were to roast at it ; prolongs and spins out his own torment as if he meant to anticipate his punishment in his very crime , and commence his hell here , in unquenchable fire . truly no sin does more represent that state of horror to which it tends ; it gives a man not only a certain title , but an ample earnest , pays him part in hand of those dismal wages . this was so well understood even by the heathens that we see the poets knew not how more emphatically to describe the future torment of an envious and malicious person , than by the representation of his sin . prometheus vultur begins her quarry in this life ; every malignant thought , every spightful wish preys upon his heart that harbours it : every revengeful project puts him in the pangs of labour till it be brought forth ; and when it is , it commonly rebounds so mischievously upon the parent , that the birth seems like that of agrippina when she bare nero that murder'd her . and surely not only reason , but common sense , will say this is a state to be detested , and consequently must give its suffrage to those laws of meekness and charity which are the only expedients to prevent it . peace is deservedly reckon'd among the highest blessings of communities , and sure it has a proportionable value , in every single member of those greater bodies , it being that which is indispensably requisite to the enjoying of any other good . a war we know interrupts at once all the profits and pleasures of a nation : and this hostile temper in a mans mind does the very same , and like choler in the stomach , takes off all gust of the most delightful things , and so becomes a hell in the poena damni , as well as that of sense : and then how absurd an impatience is it , for men to think every the slightest injury from another insupportable , and yet heap such heavy pressures upon themselves , like froward children roar out for the least touch from another hand , yet knock and batter themselves without complaint : as if their only contention were , that they may be the sole authors of their own calamity . and that which adds yet more , if it be possible , to add to so vast a folly , is , that revenge never repairs any injury : if i have been reproacht or defam'd , 't is not the wounding of my enemies body that will heal my fame , i may by that means help to spread the libel by inviting many to enquire the cause of our quarrel : but that is no medium to prove him a slanderer , the world being too well acquainted with the nature of revenge to imagine it an argument of his innocency that acts it : so far it is from being such , that it gives a most violent presumption of guilt , according to that notable observation of the historian , convitia spreta exolescunt , si irascare agnita videntur . in like manner suppose me hurt in my body , retaliation brings no balm to my sores : my pains abate not by his having the like or greater ; nor would my wounds fester the less though his should gangrene . so if i am endammag'd in my goods , i may contrive to repay him that ill turn , and yet not recover my own loss ; and generally the spightful spoils that are made , are of that nature . 't is true , the law may in some cases repair the injur'd person : but then that is owing to the justice of the law , not to the malice of the plaintiffe : for he that sues upon the naked intuition of recovering his right , without any aspect of revenge on the invader , has as fully the benefit of the law ( and indeed none can innocently have it otherwise ) and then to what serves the vindicative humor , what increment or advantage can the superaddition of his revenge bring him in ? 't is sure in all these instances it often does the quite contrary : plunges him in farther troubles and dangers , and when all this is consider'd , we may certainly pronounce christs precept of meekness , partakes as well of the serpent as the dove , is as well prudent as innocent : nor is this conclusion at all shaken , by that objection which men make from the danger of inviting more injuries and affronts by this tameness : for first suppose there were truth in it ; that hazard could not ballance the many certain mischiefs which have been evinc'd inseparably to follow the contrary temper : and it were certainly less penal to endure multitudes of light and transient abuses , than those far more uneasie waies of redress , which mens revenges suggest to them : and then 't will be perfectly reasonable , of these two evils to chuse the less . as for the greater and more important violations , there are legal waies which may prove redress in some cases , or prevention in others : he that is slandered or impoverished , may take a course to clear his innocence , or recover his goods : he that is hurt or maim'd , though he is uncapable of reparations , yet the law provides for his future security , by awarding such penalties , as may discourage the offender from repeating the violence : and to these aids , a man may resort with these proviso's , first , that he abstract from all design of revenge ; and secondly , that the matter be of weight ; and certainly he that by these legal means cannot be secur'd , can be much less so by any private attempt of his own : for he that despiseth the coercive power of laws , will much more contemn the enmity of a single person . the only difficulty in this case is , when a state is in such a confusion that there is no lawful judicature to appeal to , but that implies so many sadder miseries , than the want of such a redress amounts to , that every man may patiently enough cast this into the heap of greater evils ; and not consider that one pressure , when so much weightier calamity exacts his grief : but sure the suspension of law in this particular does no more qualifie a private person to be his own revenger , than it invests him in any other part of authority , and he may with as good right place himself on the bench , and become a iudge in other mens causes , as thus become both iudge and executioner in his own . but in the last place , the ground of this objection seems weak and sandy ; for that meekness is not the way to expose a man , generally speaking , to more suffering : 't is possible indeed through the barbarity of some few insulting cowards , who love to vapour good cheap , that they may trample on those who give least resistance ; but this is not the common bent of humane nature , ( which ought to be the measure in this case ) we find men usually exasperated by opposition , who are calm'd and appeas'd by gentleness . anger is not of the nature of that monstrous fire the historian tells us of , which nothing but blows could extinguish . it is the observation of the wisest of men , that a soft answer turneth away wrath , and mens passions are like bullets which batter the walls which stand inflexible , but fall harmlesly into wool or feathers ; and i doubt not common experience will attest it , that none do generally fall under fewer of these storms than they , who are thus prepar'd to bear them . let a meek and an angry person cast up their accounts together , and compare the number of affronts and contumelies they have met with , and i believe the odds will be as great , as between sauls thousands and davids ten thousands . 't is certain that the return made to the first injury provokes a new one ; men being so partial to themselves , that he who receives a harm by way of retaliation , never reflects on his own first guilt , but looks on it as a naked injury , and so pursues his revenge , which has again the same effect on the other , and so this wild-fire runs round , till it have set all in a flame ; made the saddest vastations , not only in mens minds , but their outward concernments too , in the many fatal outrages , which these eager contentions occasion , all which would be avoided by a meek disregard of the first provocation : so that although some injuries may fall upon the passive man , yet infallibly there would be no broils and quarrels , which are alone the great accumulators and multipliers of injuries ; which alone demonstrates how unjustly meekness is charg'd with so much as an accidental production of them ; and vindicates that precept of christ which has faln under so much , not only cavil but scorn ; it appearing that to abstain from revenge , and refer the hazards of that to gods providence ( which is the importance of his command to turn the cheek ) is the greatest even moral security against violence , and so approves our law-giver ( in this so decried particular ) to be as well the wonderful counsellour , as the prince of peace . in the next place , if we weigh the precept of humility and lowliness in the balance of sober discourse , we shall certainly find it hold a just weight . indeed pride is nothing but deceit , a meer cheat and delusion , and so every man can discern it in another , we there are able to trace the windings of this serpent , and say this man thinks himself more wise , this more learned , a third more holy than he is : yet alass in our own breasts we discern not the abuse , suffer him to perswade us what he but promis'd to our first parents , that we are as gods , something so super-excellent , that all must reverence and adore : and herein we take him at his word , never suspect these glorious attributions may be no more than complement or flattery ; or what is no less obvious , derision and scorn . to a considering man 't would be a shrew'd presumption against whatever pride suggests , that 't is attended always by self-love , which is , as it were , the common setter to all those cheats which circumvent and fool us : but there want not also more convincing proofs of its deceit and unsincerity . when e're we overween and believe well of our selves , it is in contemplation of some imaginary or else real good ; somewhat a man has not , or somewhat that he has : if we do it upon the former account , that is undeniably a gross delusion ; a kind of deceptio visus , a filling the eye with phantastick aerial images , which have no solid being : and god knows , such phasmes , such apparitions are most of those excellencies which men applaud in themselves ; things conjur'd up by the magick of a strong imagination , and are only seen within that circle in which the enchanter stands : and though satan be the grand master of this black art , yet his pupils are now grown so dextrous , that he seldom needs to be call'd in ; our own partialities and fondnesses to our selves , are abundantly sufficient for the purpose . but if in the second place we suppose the things to be really existent in us , yet pride runs us upon an other error no less dangerous than the former , for it betrays us to mistake the true owner of them , emboldens us to set our own mark upon those rich wares , in whose acquest we have not been so much as factors ; god is the one great author and proprietor of all that is or can be valuable in us ; to his providence or his grace we owe all the accomplishment of our outward or inward man , and though he allows us the use and benefit of them , yet the glory is a special royalty , which ( as the gold or silver mines of a nation ) is reserved to his crown , an incommunicable piece of his regality . and how wofully does our pride befool us , when it brings us in such false inventories of our goods , makes us dream our selves rich by anothers wealth ; like children that call every thing theirs which looks splendidly , or the mad athenian celebrated by horace for his happy phrensie , that resolv'd all the ships and wares his own that came into the cities harbour : but how more sadly does it betray us , when it thus puts us upon the invasion of his propriety , who is not as the impotent monarchs of the earth , unable to assert his own rights , but can certainly vindicate himself to our confusion , against whom no rebellion can be any longer prosperous than he willingly permits it , and who has solemnly avowed he will not give his glory to another : and when our pride makes us thus both ridiculous and miserable , when it seduces us not only into the folly of children and extravagancies of lunaticks , but at once into the guilt of bold , and punishment of improsperous rebels : certainly reason can never become its advocate , or put in any demur to that sentence which excludes so treacherous a guest out of mens hearts ; which is the sole aim of those laws of humility which christ has given us . nor will the precepts of temperance and purity find any worse doom at this bar , the contrary vices being such indignities and contumelies unto humane nature , as can never find any countenance from this supreme part of it : 't is the prerogative of our reason , that it discriminates us from , and elevates us above beasts : nor can it ever be brought to resign this so glorious a priviledge , assent to the admission of those brutish appetites which would over-run the soul , level its superior with its inferior faculties ; confound the distinction of rational and sensitive , and in a word , render the beast so ravenous as to eat up the man. yet thus it is in those sordid sins of intemperance and uncleanness , unless perhaps they are so much worse than beastial that i wrong the generality of the brutes in the comparison , it being only some few of them , the very beasts of the beasts that are guilty of any such excesses , for generally their appetites do not transgress the regular ends of nature , they know no such disease as surfetting , but eat to satisfie hunger , and couple at such seasons as best tend to preserve their kind ; and then 't is to be consider'd how base , how degenerous a descent it is for us to stoop , not only below our own nature , but theirs ; what a solitude these vices reduce us to , that not so much as the nobler sort of beasts will bear us company , we must wander upon the mountains to court a goat , we must rake the mire to find a swine , before we can furnish our selves with any associates : and sure all this so open an hostility against-reason , that it can by no means be her interest to abet it . ask her whether she would be prest to death with loads of meat , whether she would be drown'd in floods of drink , whether she would be suffocated with the noisome vapours of putrefaction and rottenness , and the answer she gives to these tells you her sense of gluttony , drunkenness and uncleanness : alas she suffers from them the most barbarous outrages , is invaded not only in her authority , but her very being , and therefore even upon the so celebrated principle of self-preservation , must muster all her forces to vindicate the injury and defend her self . and then certainly christs commands of sobriety and purity must needs be entertain'd with all alacrity and gladness , as an accession of strength to her party , an aid to assist her in that just and necessary war. and as reason thus pronounces against the sins of the flesh , so in the next place does it certainly against those of the world. mammon himself will not be able to bribe this iudge , but when christs precept of charity and liberality comes before this tribunal , it will infallibly be not only acquitted but magnified and applauded , be call'd from the bar to the bench , commissioned like the iews , hest. . to bear rule over them that hated them , to dissipate at once the wealth and the covetousness of the worldling ; have the keys put into its hand , that it may have free access to his coffers ; this certainly must be the event of this trial , for 't is confessedly the part of reason to dispose every thing to those uses which are most proper and advantageous , such as may bring in most real benefit to the owner . now what other employment of wealth is there ( after competent accommodations are provided ) which can contribute to a mans felicity ? if it be laid out like the rich mans in the gospel in delicious fare , or purple and fine linnen ; certainly it makes no least approach towards it . first , for excessive fare , if a man be not excessive too in the eating , what does he enjoy of it ? meat has no natural propriety to the eye , and can make no impressions of pleasure there ; but if he be voracious and intemperate , 't is then so far from making him happy , that it dejects him into the forlorn condition , even now mentioned , sets him at odds with his reason , his very manhood , nay , i may add with his very sense too ; the displacencies that he receives by the consequencies of his excess , far outweighing all that is grateful in it . this is well describ'd by the wise man , ecclus. . . as for the gayety of apparel that can never in sober judging be thought any advantage , 't is that which only youth and folly puts a value upon , and as we out-grow the one , so we do the other : all that is convenient in cloaths is as well , nay , better provided for without it : a rich suit is only heavier , not warmer than a plain ; and it is a kind of prodigy to see how heavily vanity , which is in its self so light , sits upon some men ; who are content even to make themselves porters , so their tailors may lay on the burthen : and thus in many other instances the fineness of cloaths destroys the ease , so that it often helps men to pain , but can never rid them of any ; the body may be languishing and infirm under the most splendid cover : herods royal apparel secures him not from being eaten with worms ; and lazarus his ulcers would have been never the less painful , though they had been wrapt in dives his fine linnen . or if the wealth be laid out on any other part of that the world calls greatness , as an honourable retinue , troops of attendants , and the like ; the return will be no less empty : multitudes of unprofitable servants being a geat burthen , but no degree of advantage ; alas does my meat relish ever the better , because my table is surrounded with waiters ; or when i go out , does my train of followers make the air the more refreshing to me , does not rather the dust they raise make it less , annoy and stifle me ? as for matter of business , the number of servants tends rather to hinder than advance it ; daily experience attesting , that in crouds of domesticks every one of them thinks his idleness will be hid : the care of doing and the guilt of omitting is transferr'd from one to another , and none has any farther thought , than how he may quit himself either of the burthen or the blame ; so that upon the final account all that accrues to a master by the greatness of his family is the encrease of his care in the regiment of it : a great deal of vigilance and circumspection being requir'd , to keep it in any tolerable order , and if it be not so kept , his house becomes a wilderness , and himself a prey to the beasts he feeds : the licentiousness of the servant redounding more ways than one to the damage of the master . if we should now proceed more minutely to every other single expence which vanity and pride suggests , we should certainly find the like success of our inquest ; nothing of real felicity , but on the contrary the vanity so interwoven and incorporate with vexation of spirit , that 't is impossible to sever them : so that thus to employ ones riches is rather to suffer than enjoy them ; but if we suppose a man on the other side such a reverer of his wealth , that he dares not employ it at all , unless it be at the bank , for the bringing in of more , that keeps it as men do beasts reserv'd for breed , manumit them from all work but that of propagation . such a person is surely of all others , the farthest from receiving any advantage by it : he converts it from a servant into a tyrant , and sad experience shews us the calamity of such a transmutation . it has been always hold the severest treatment of slaves and malefactors damnare ad metalla , force them to dig in mines ; now this is the covetous mans lot , from which he is never to expect a release , as being his own remorseless and more than egyptian task-master : and the parallel holds too , in the gainlesness as well as laboriousness of the work ; those wretched creatures buried in earth and darkness were never the richer for all the ore they digg'd , no more is the insatiate miser , he has no power to dispose of any of his acquests ; and though he calls them his , yet alass he possesses them no otherwise than a prisoner does his goal , a mad-man his chains , they are only instruments of his thraldom , and the getting more serves only to add more weight to his shackles ; and certainly wealth can be no way worse dispos'd , than thus to buy so base a servitude . and now since neither the luxurious spending , nor the covetous keeping can advantage us one step towards any thing that can be call'd happy ; but do on the contrary engage us upon toil and misery : wealth seems to be a very oppressive burthen , such as we can neither cast off , nor safely bear ; and truly so it is till charity comes into our aid ; which as the proper element of wealth , renders that light which gravitates elsewhere , and as the elixir unto metals transforms them into gold , stamps purity and price upon them : by freely giving , endows the donor with what ever he bestows ; enriches him , and what is more , enriches wealth its self . without this art of using , and disposing our estates , we are those indians who change their gold for glass : that silly fisher-man , who having found a mass of ambergreece , employd it to the liquoring of his boots ; are foolish to the height of midas in the fable , who being promis'd to have what ever he would wish , made his demand that every thing he toucht might presently be gold , and run the hazard that he did of being starv'd by our unhappy affluence : men say indeed that gold by preparation becomes a soveraign cordial , but certainly it never does rejoyce the heart so much as when charity is the chymist , the poor mans hand is the best limbeck to extract this magistery and tincture , the flames of love will really perform those miracles , they of the furnace boast of , and would they employ themselves in this laboratory , they would find the omnipotent efficacy they dream of , sooner in this way of dissipating , than in all their arts , or rather fancies of generating gold. 't is certainly a most generous and enlivening pleasure which results from a seasonable liberality : when i see a man strugling with want , his very spirit as well as body stooping under the pressure ; if i then relieve him , the humane nature within me which is common to us both , does by a kind of sympathetick motion exult and raise up its self , but if i have any piety that must do it much more ; for as the former shew'd me my own image in my poor brother , so this shews me gods ; and how transcendent a satisfaction must it be , to have thus rescued him who bears so divine an impress , to have paid some part of gratitude to my creator for my own being , by making my self in my low sphere the giver or preserver of that life , which he first breath'd into another . this , and this only is the way to raise a felicity out of wealth ; and surely since the attaining of happiness , is the one grand pursuit of our reason , that must even before it has subjected its self to the faith of christ , give assent to the prudence of his command in this as well as the former instances . but there remains a precept of our saviours allied to this ; which seems by no means to comport and hold a correspondence with the dictates of right reason : the taking up the cross , and suffering for righteousness sake ; which contradicts the fundamental law of self preservation ; and the great end of being , felicity and happiness . but this suggestion , how specious soever it appear , is utterly fallacious ; for 't is no good consequence , that because reason aims at our being happy , therefore it forbids us all voluntary sufferings , since that the case may be so set , that such a suffering may be the fairest medium left us to our happiness . 't is a known rule that of two evils , the least is to be chosen ; and the election of the lesser ill , though it be no absolute , yet is a comparative good ; and its attainment as far as the necessity of our affairs permit , is our felicity : and reason can provide no farther . now this is the estate of the present instance : two evils are propos'd , a natural and a moral ; the natural , though in its self to be averted , yet much inferiour to the moral , and then reason soon resolves the dilemma , that the natural is to be chosen : all that can be question'd in this affair , is whether reason define the moral evil to be the greater , but this can bear no long dispute with any who consider but the nature of reason , which being seated in the upper soul of a man , is no way concern'd in those ills , which make their impression on the sensitive part , but moral ills strike higher , invade the mind , cloud the reason ; nay , often depose it from its regiment , as is too frequently exemplified in the force of vicious habits , and therefore by how much our reason is superior to our sense , so much are those to be accounted the greatest evils , which assault that nobler part of us . this certainly will now be the determination of reason , if she may be permitted the freedom of her vote : for thus was it formerly where she bare the most sway , and uncontrouled rule : the wisest and best considering of humane , as well as divine authors having establisht it as an undoubted aphorism , that honest is to be preferr'd before both gainful and pleasant : so that nothing renders a man so deplorable , as that which violates his integrity ; nay they have generally gone higher , exhorted men to become voluntiers in vertues warfare , not to suspend their sufferings till they were forc't out by the competition of a crime ; but offer themselves free oblations . thus to suffer for ones countrey or ones friend , was thought so worthy , so heroick a thing , that noble and ingenuous spirits were aemulous of it : and it was so stated a case that epictetus forbids a man , on such an occasion to consult with the oracle , whether he should do it or no , it being necessary to be done , what ever ill success or ruine be predicted , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and how serious they were in these perswasions , some of them have practically evidenced , as having suffered very inconsiderable pressures , nay death its self rather than they would bow to the praedominant vices of their age , or omit the occasion of eminent vertue . aristides would be just in spight of ostracism . regulus observant of his oath made to a faithless enemy , though death and torment attended the performance . lycurgus to perpetuate to his citizens the benefit of his good laws , as subtly designs perpetual banishment unto himself , as others use to contrive for honour and for empire there . codrus redeems the safety of his army with his own death : curtius makes himself a martyr for his countrey , and socrates in the stricter sense becomes one for his god : laid down his life in attestation of that most fundamental truth and leading article of faith , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the belief of one god. and yet we find not that those times , which were so ill as to shed his bloud , were yet so bad as to defame his memory , he 's not recorded either as fool or hypocondriack ; nor have his sufferings struck him out of the list of philosophers : but he stands there the more conspicuously in those bloudy characters ; and however the credit of the oracle may be otherwise disparaged , it never was on this account , that it had declared socrates to be the wisest of men. and yet both he and the rest , had either none , or very imperfect confus'd apprehensions of a future reward , when they engaged on present suffering , and death its self : so that we might be tempted to imagine , that some strange change and transmutation has now befaln vertue , that it has put on so much a distant appearance from its ancient self , that the accession of new obligations , and higher hopes , should absolve , avert and utterly dispirit us ; insomuch that what was constancy in a heathen , should be folly in a christian. certainly this is a metamorphosis of our own making , we look through deforming optick glasses , such as our avarice or effeminate sensualities convey into our hands , which give not only strange and gastly , but withall ridiculous shapes ; but if we would consult our reason , that would shew us things in their proper forms . vertue and reason are both the same they were so many hundred years ago , and where the object and the faculty admit of no mutation , 't is impossible there should really be any such variable appearance . if socrates were so zealous for the one god , that he chose rather to relinquish his life , than to consent to , or but connive at the profane rivalry of polytheisme , and yet be no fool ; certainly we may as sucurely transcribe his copy : and though the particular article may not be the same ; yet if it be any thing wherein vertue is concern'd , the cause is no less warrantable : he that suffers for a practical point , is no more a prodigal of his pains , than he that lays them out on the highest speculative . the commandments may have as good martyrs as the creed ; for the same authority has requir'd our obedience to the one , that exacts our faith of the other . nor is there any necessity of heathen or iewish tribunal , to convert our sufferings to martyrdom ; we may receive that crown from the hands of those that own the same faith with us . those that say with the most seeming vehemence let the lord be glorified , may yet hate and cast out their brethren for his name sake , isa. . . he that tells me i fear not god so much as he , may yet persecute me for honouring the king more ; and my bloud pour'd out upon that account , becomes an acceptable sacrifice to him , who has commanded my subjection to the higher powers . he who calls christ his head , may yet rend and tear his body ; and if i love its communion so well , as to take my share in the massacre , i approach toward that dignity and comfort s. paul so glories in , of filling up that which is behind , of the afflictions of christ in my flesh , for his bodies sake which is the church , col. . . he that mulcts the more indeliberate oaths , may yet enjoyn a solemn perjury : and if i chuse he should rather make havock of my goods than my conscience ; my spoils become not more monuments of his rapine , than my piety ; they plead my innocence before him who will not hold him guiltless that taketh his name in vain : and how profanely soever my wealth is dispos'd by him that seizes it : 't is accounted to me as cast into the treasury ; and so 't is possible i may at once vie with the rich-men in the greatness of the oblation , and with the poor widow too in that higher circumstance of its being all . in sum , the opportunities of martyrdom are not restrained to those points wherein christians differ from iews or heathens , but extend to all wherein we christians differ from our rule , the commands of our blessed master . if i suffer for my constancy to any of them , i have certainly my place in gods martyrology , as well as if i had faln under any of the ten persecutions . god was not so partial to the primitive christians as to allow them the monopoly and enclosure of that dignity ; if they as our elder brethren had a double portion , yet there is still a childs part left , for every one of us enough to testifie our legitimation , and secure us from the brand of bastardy , heb. . 't was s. pauls indefinite affirmation , and all times since have born witness to the truth of it . that all that will live godly in christ iesus shall suffer persecution . some unfashionable vertues there have been in every age , which have whetted , if not the swords , yet the tongues of men : and those that happen not to fall under abels persecution , must not hope to escape that of isaac : if they meet with no cain to kill , they will undoubtedly with an ishmael to mock them . but in what dress soever our sufferings appear , a good cause divests them of their frightful shape , pulls off the ugly vizard , and shews us a beauty that lay there conceal'd ; and that not only to the eye of our faith but our reason too . fortitude was a vertue before christianity had a name in the world ; and the very instinct of our nature whispers within us , the baseness of being baffled out of a truth or vertue ; yet such a despicable coward , is every man that wants this passive valour , without which the active must find another name , rage or phrensie it may be , in some perhaps natural courage , or sanguineness of temper in others , but true valor it is not , if it knows not as well to suffer as to do . that mind is truly great , and only that which stands above the power of all extrinsick violence ; which keeps its self a distinct principality independent upon the outward man , so that it is not subjected to its fate , that can be free , when the body is fast bound in misery and iron , sound and healthy when that groans under torture , and is never more strong and vital , than when that languishes and expires ; and this is so desirable , so transcendent a priviledge , as reason cannot but aspire to : and this is it to which this excellent precept of christ advances us when we thus suffer for righteousness sake , our minds are all light what darkness soever involve our exterior part , and is like goshen exempt and secure , when that falls under all the plagues of aegypt . ' and what reason thus embraces for its self , 't is not imaginable that it should reject , because 't is richly clad , that the race should seem the more tedious , because there is a crown within view ; or that the glorious rewards our christianity proposes to our constancy , should be esteemed as menaces and threats , temptations to desert or turn apostates . no certainly , reason cannot dispute , and make an inference so utterly illogical , but will rather use it as an enforcement of its former conclusion , establish it the more firm and immovable by having the basis thus enlarged , having reward added to vertue , and happiness entail'd on duty . if in the competition between two evils , reason pronounce the lesser eligible : much more will she resolve , when the contest is 'twixt good and evil , the greatest evil and the greatest good ; and chuse that excellence which though superlative in its self , is more endear'd and heightned by comparison . if i violate my reason , if i renounce vertue , though bare and naked , then surely i do it yet more when she is thus accomplisht and adorn'd ; when beautified on purpose to allure the eye and take the heart . when over and above the positive donation of happiness , she adds a rescue and release from misery , and equally obliges by the distant prospects of a hell and heaven . so that not only the gospel promises , but even menaces and threats become a weapon in the hand of reason , when she stands upon her guard , and fights for vertue . if sin present its self as my protector from a temporal calamity , reason will tell me hence , that the profer is insidious , it exposes me to that which is infinitely worse than what it pretends to save me from ; and that not only in the former respect of guilt , but in that of punishment also . what a cheat is it to keep me out of the dungeon , and send me to the bottomless pit , to save me from a temporary fire , and thereby mark me out as fuel for eternal flames ; to take me out of their hands who can kill the body , to put me into his who can destroy both soul and body in hell. reason tells me i am to abhor the turpitude and foulness of a crime ; and it tells me too , i am to dread the misery and smart of it also . it would not have me wallow in the mire , though it were safe , much less when it is full of asps and vipers , which will infallibly sting me to death . it cries out with ioseph , how shall i do this great wickedness , and sin against god ? and it cries out with esay too , who can dwell with everlasting fire ? in a word , by the domestick native light of the candle of the lord set up within our breast , it shews the ugliness of sin ; and shews it too by the affrightful dismal blaze of those unquenchable flames it kindles : thus by the different arguments of terror and endearment , of love and fear , of interest and duty , reason asserts this scorn'd , decried , neglected precept : take her as meer paynim abstracting from the expectation of reward or punishment ; or take her as a proselyte to christ , contemplating his promises and threats , if there be honesty or if there be religion , in either instance the soul must still conclude , that affliction is to be chosen rather than iniquity . and if it be reasonable thus to resist even unto blood striving against sin , if reason blow the trumpet , sound the alarm to this solemn war , then surely it prescribes something of martial discipline to prepare and dispose us for those combats . no expert general will bring a company of raw untrain'd men into the field , but will by little bloodless skirmishes instruct them in the manner of the fight , teach them the ready managery of their weapons ; and of this sort are all those voluntary self-denials , and lighter austerities which christianity commends to us , which become necessary not simply for themselves , but as instruments towards a higher end . the military fame the romans had in the world was atchieved by the exact discipline of their camps , enuring their souldiers to labour and hardship . and , as tacitus tells us , when a long peace had slackned the reins of discipline , that active humour , which was wont to be spent on the enemy , recoil'd , and flew in the face of their commanders , begat nothing but mutinies and disorders ; and certainly 't will be the same in our christian warfare , if we abandon our selves to ease and sloth , never attempt to wrestle with a difficulty , but keep our selves in the posture the israelites camp was in at moses's descent from the mount , eating and drinking , and rising up to play ; our appetites will grow licentious and insolent , past our controle and guidance . if we treat them with such an indulgence as is recorded of david to adoniah , never say so much as why hast thou done this ; 't is not to be expected but they will rebel though a solomon sit in the throne . for alas , how is it imaginable , that he who never denied himself any the smallest or most trifling pleasure he had a mind to , shall on a sudden deny all in the gross ; he who has projected many , but never wav'd one opportunity of shewing his wit , how shall he find in his heart to become a fool for christ. he that has gratified his palate with all that pretends to be gustful to it , how shall he descend to the bread of affliction ; or he that never tried to miss a meal , how will he entertain the unwelcome contrariety of not knowing where to get one . he who has never abated any thing of the utmost pomp he could reach , how will he brook the want of necessaries ; or from his house seil'd with cedar , and painted with vermilion , be content with his saviours lot , not to have where to lay his head . in short , how shall he who never could pare off any of the excrescencies , the meer vanities and gaieties of an estate , part with it all ; or lay down that life for christs sake , from which he never substracted one smallest pleasure . suffering is a thing to which the sensitive part of us has an innate aversion , and aversions are not to be subdued at once , but by gentle and easie degrees ; and custom must have introduc'd a second nature , before that original part of our temper will be supplanted . as 't is therefore highly reasonable for every man to aspire to the dominion of himself , to keep his affections within his own power and command ; and though he have no interest at all in the greater , enjoy a soveraignty in the lesser world : so in order to that , 't is as reasonable to discipline and tame them by some voluntary acts of restraint , like hannibal , sometimes to pass by that water to which his thirsts do most importunately invite him . to try by little skirmishes what strength and skill he has , before he runs the fatal hazard of a battel . to deny himself in the lesser instances , that so when the greater come , they may not have the disadvantage of uncouthness and perfect strangeness to inhanse their difficulty ; and this must certainly be acknowledg'd reasonable , or else we must condemn almost all the receiv'd rules of humane transactions , which generally have this for their ground-work , that men must pass through the first principles and lowest rudiments of any art , before they can arrive at its height . men serve apprentiships to trades , and think not themselves the first day masters of their craft ; we advance in learning by leisurable and slow steps , and skip not from the abc to the metaphysicks : and certainly the skill of christian suffering is not the easiest of all trades or sciences ; but will require some time of initiation , many repeated trials and essays to bring us into an acquaintance with it : to convince our understandings , and perswade our wills , that to lose our lives is to save it ; and to be faithful unto the death , is the best way to gain a crown of life . if i should now proceed to every other precept of christ , and examine it by the rules of sober discourse , we should infallibly find them so rational as befits the laws of him who is the eternal reason , but having made these essays in some of the most oppos'd instances , i shall presume these may pass as the representatives of all the rest ; and the acquittal these have receiv'd at the tribunal of reason virtually involve them all . and now since both conscience and reason have pronounc'd the same of christs laws that pilate did of his person , that they find in them no fault at all ; methinks iudges should have the same priviledge that is allowed to private men , that in the mouth of two every word may be establisht : but if any man be so scrupulous as not to rest in the sentence of less than a triumvirate , let him in gods name bring in a third , and when his vicious appetites ( which were before excepted to as parties ) are set aside , he cannot be distracted in his choice , there being but one more that can possibly be call'd in , and that is experience , which being a iudge that himself must create , he can not fear it should be prejudic'd against him ; so that he may entertain full confidence of its integrity : and no less may he do of its ability , this being the most infallible of humane determinations , such as often corrects the error of speculation ; and shews us the vanity of concluding what is practicable in matter from being demonstrated in the scheme or diagram : the guidance of an illiterate traveller in the way that he has gone , being far more useful to a stranger in his journey , than the best maps and most exact descriptions of geographers . but then it must be indeed experience , and not only some slight and transient essay . we call not him an experienc'd physician that has had one patient , or a lawyer that has pleaded one cause . experience is the daughter of time , and is made up of many successive trials , as a habit is of multiplied acts : and to the verdict of such an experience christs precepts will not fear to stand ; let a man put himself into a setled course of obedience to them , abstain so long from all prohibited commissions , as may wear out the rank taste wherewith his palate has been season'd , and leave it free and disengag'd , and then infallibly he will find such a savour and sweetness in those vertues , that he will wonder how he came to be cheated into an opinion of their being bitter and unsavory ; and will have no appetite to return to his onions and his garlick after he has thus been fed with quails and manna . that this will be the event of this experiment there is all ground of certainty , and when the trial is once made , so irrefragable an evidence will follow , that it will not leave a man the power to doubt : only in the interim so much belief is requisite , as may let him in to the demonstration , make him set to that practice from whence he is to reap all this : and if any man be so much a sceptick , as not to have faith enough to put him on the adventure , i should at once for his conviction and punishment , wish but that he might a while extend the same distrust to affairs of common life : let him doubt whether his meat be savory and refuse to eat ; whether his cloaths be warm and so go naked ; whether his house be firm and lye without doors : and when he has a while thus smarted under his own discipline , let him but apply the wisdom he has thus bought to the present instance , and it will unquestionably resolve his scruple ; or if he be still too impatient to attend the ripening of his own experience , let him make use of other mens . let him appeal to any who has inur'd his neck to christs yoak , and ask him whether it be galling and pinching , or whether it be not easie , nay gracious . let him ask one who by repeated restraints hath subdued and tamed his natural rage or pride , how he likes the change , and undoubtedly he will tell him , 't is no less happy than a calm is after the noise and danger of a violent tempest , or the ease of a broken imposthume , after the painful gathering and filling of it . let him ask one who has divested himself of all his sensual sins , whether by their absence he now discern not their necessity , and he will tell him , 't is but the same the primitive christians had of those beasts skins wherein their persecutors had clad them , whose only use was by deforming to fit them for devouring . let him come to the converted mammonist , and ask him which he finds the better treasury , his own coffer or the poor mans bowels , and he will be able to assure him , he is become much richer by having less in store . let him come to the devout ascetick , and ask him what taste he finds in daniels unpleasant bread , dan. . . and he will tell him infinitely more than ever he did in dives delicious fare , that cloy'd and surfeited the flesh , this nourishes and supports the spirit . nay finally , let him come to him that is actually suffering for righteousness sake , and he will exemplifie to him the beatitude which christ has pronounc'd of such : let him visit paul and silas in the prison and he shall hear them singing ; peter and the other apostles after their stripes and beating , and he shall find them rejoycing : and stephen amidst the throng of his murderers and tempest of their stones , and he shall observe him overlooking them all , and entertaining himself with a more pleasant prospect , seeing the heavens open'd and iesus standing at the right hand of god ; and why should not other mens successes animate our endeavours here ? in temporal affairs it seldom misses to do it . the trophies of miltiades at marathon disturb'd themistocles his sleeps , till he had rais'd unto himself and countrey more glorious ones at salamine : caesar while he views alexanders image upbraids his own slackness with the memory of his conquests , and inspirits himself to great attempts . he that returns with a rich fraight from a new-found-land encourages others to trade thither also : nay , even a begger speeds not well at an hospitable door , but he is able to send sholes upon the like hopes : much less does he that has found a treasure need to use his oratory to invite partakers ; and why then should those few that have made this more precious discovery be forc'd to monopolize it , as not being able to draw in partners ; yet god knows , thus it is , those that hear of no rarity but they long for it , as david after the waters of bethlehem , can yet hear the same david cry out , how sweet the lord is ! and yet have no curiosity to taste it : those whom the very name of liberty so captivates , that they sacrifice all that is really valuable to that chimaera ; can hear the apostle speak of the glorious liberty of the sons of god , and yet like hardned gally-slaves despise the manumission . those that hunt after pleasures till the very pursuit become an unsupportable pain , can be told of those rivers of pleasures wherewith god offers to quench their thirst , and yet inflict on themselves the rich mans torment , and deny so much as to dip the tip of their finger toward the cooling their own flames . good god what strange infatuation is this , that while there is so much of vicious envy in the world , there should be nothing of vertuous emulation : that mens heat and vigour should all spend its self in childish pursuits , and leave them thus cold and stupid to their great and serious concernments . and what remains to him that ponders this epidemick folly , but to breath out moses's wish ; o that men were wise ; or if that be too hopeless a vote , o that men were not so destructively foolish ; that their rashness and error might be confin'd to their lower interests : and as fools are treated , be kept from dealing in things of consequence ; that they would not govern their souls by such an absurd kind of managery , as they will not trust with the meanest of their outward concerns . and if this might but be obtain'd , if this fatal oscitancy which has benumm'd and frozen them were but cast off , they would then from the report of the good land be animated to their journey ; and rather chuse to make the concurrent testimonies of others arguments to encourage them , than leave them as hand-writings to appale , or witnesses to condemn them . and he that shall thus borrow other mens experience with this design of copying it out , and lays it as a foundation for his own , thereby possesses himself of one of the greatest advantages of the communion of saints ; kindles himself at their fire till he grows bright and high as it ; combines his flame with theirs , and so encreases the ardors of them both ; follows example till himself grows exemplary , and in one act receives and gives . but he that thus sets out , must remember , that it is more than the journey of one day he has to go ; he must not think ( as i said before ) that every little superficial attempt is that experience which he is in quest of : he that thus phansies will be expos'd to a very dangerous deceit , for 't is sure there is in all habits such a force , that they are not to be dispossest but by a contrary violence , and therefore he that has been under the power of any vicious custom , enters at first into a state of hostility , has such a tough opposition , as rather finds him work than pleasure : now if he shall upon this first essay pronounce , he is like to pass a very unjust sentence : let him fight on a while till he have got some ground , and then though the war afforded him little pleasure , the victory will yield him much . every repeated defeat he gives his adversary will be a new triumph to him , and what the romans courted as so great a dignity he may every day enjoy . but then as he advances farther to the completing of his victories , so he does of his pleasures too : when his irregular appetites are so subdued , that they rarely make insurrection , this is such a state of tranquillity as gives him leisure to discern , and enjoy the delights of christian vertue , and will teach him to reproach the highest panegyrick he ever heard of it as flat and imperfect : so infinitely will he find it exceed the utmost description , that he will say with the queen of sheba , the one half was not told him . this is the rich prize which they shall obtain that run the race , but it is not awarded to the first step ; and hence it is so many fail of it , that when they find the uneasiness which attends the breaking off a custom ; this is such a gyant , a son of anak , as turns them back discourag'd from the canaan they went to view . but alas this discovers how small a stock of resolution they carried out with them ; for where men set out with heart and appetite , 't is not such little difficulties that will dismay them : if it be but their sports they are engag'd in , it serves to deceive the sense of many uneasinesses , nay often dangers , he that is but in chase of a silly hare is so keen upon it , that he feels not the weariness of a whole days motion , and if he meet with a hedge in his way will rather leap it with hazard than be diverted from his game . but 't is sure in their sins they suffer far greater hardships without discouragement . the puny drunkard is not disheartened by the first qualm , but repeats his excesses till he have overcome his queasiness . the cast litigant sits not down with one cross verdict , but recommences his suit , passes it through all courts , and considers not his own pains , so he may either weary or force the other out of his right . the unclean person falls not out with his sin , how sadly soever it hath macerated him , but steps out of the hot-house into the stews , and shall men be so indefatigable in their pursuits of infelicity , buy one torment with another , and drive on the year in a circle of such woful traffick , and shall vertue and pleasure be thought not worth the smallest labour ? can they keep themselves in a perpetual contention with their ease , their reason , and their god ; and can they not endure a short combate with a sinful custom , which if it have some uneasiness , yet it s both infinitely short of what they have suffered in the contrary compliance , and besides carries its remedy in its hand : for if the difficulty arise only ( as doubtless it does ) from the confirm'dness of the habit , every act of resistance as it weakens the habit , so it abates the difficulty . it is therefore a most unreasonable inference , from the trouble of the first opposition , to conclude the impossibility of the future ; for if the first were but troublesome and not impossible , the second will have yet less of the trouble , and so be yet farther remov'd from impossibility , and the third than the second , and so on till the difficulty vanish and disappear . and if men would but assume such a moderate courage , as but to keep the field , and not to run away upon the first gun-shot , they would soon find how impotent assailants they had to deal with , who can never subdue any man by strength , who is not first emasculated by his own fears . let us therefore to shun the reproach of so dishonourable a defeat awake and rouse our selves , put us in a posture of defence : and satan , who is as cowardly as any thing in the world but we , will as st. iames assures us , fly from us . let us upbraid our selves with our unseasonable hardiness and resolution in our impieties , till we have chang'd the scene , grow impatient of those servile drudgeries , and ambitious of these honourable adventures . and to animate us the more , let us fix our eyes upon the glorious prize of the victory ; and that not only the final and eternal in future glory ; but that intermediate which offers its self as the earnest of that , the calm and pleasure of a conquering piety . the roman story tells us that the flavianists had so possest their minds with the spoils of vienna , that they grew insensible of all dangers in the way to it , and even forc't their general antonio to put them upon those hazards , which his wiser conduct would have declin'd . and why should not our more worthy hopes excite as great an earnestness ? why should not we have as great an appetite to the pillaging of satans camp , plundring that infernal magazein of all its engins both of mine , and battery , its stores of arms and ammunition , leaving him naked and defenceless , unable to make any impression upon us ? and this he certainly does , who by a steddy practice of vertue , comes to discern the contemptibleness of those baits wherewith he allures us . he that seeks only the praise of god , looks upon the applause of men as a blast of air , which possibly may demolish and destroy a glorious building , but cannot give foundation or materials to it ; and therefore will not seek for , or solicit its unhappy courtships . he who desires to be great only in the kingdom of heaven , laughs at the busie aspirings to secular greatness , and wonders at the force of that enchantment , which engages men with so extreme toil , to climb a tottering pinnacle , where the standing is uneasie , and the fall deadly . he that covets to be rich towards god , and has inur'd his eyes to that divine splendor which results from the beauty of holiness , is not dazled with the glittering shine of gold : considers it as a vein of the same earth he treads on , and despises that absurd partiality whereof the prophet accuses idolaters , to employ one part to the meanest uses , and fall down to the other . in a word , he that looks on the eternal things that are not seen , will through those opticks exactly discern the vanity , and inconsiderableness of all that is visible and temporary ; and so will be equally unmoved with the terrors or allurements of the world , and neither frighted nor flatter'd out of his duty . and he that is thus fortified discourages and wearies out his tempter , deprives him not only of weapons but of heart too , and drives even satan himself to desperation ; and when the enemy is thus beat out of the field , there remains nothing but to enjoy the victory . when that reluctance and resistance of the corrupt appetite is so weakned and subdued that a man acts with freedom , he acts with pleasure too . a heart thus set at liberty , alacriously runs the ways of gods commandments : it faring with it as with a patient that is prescrib'd exercise for health ; who at first perhaps finds lassitude and trouble in it : but when the obstructions are remov'd , and nature disburthened of those noxious humors that encumbred her , that which was at first his task , becomes his recreation . for we are not to think , that it is any innate harshness in piety that renders the first essays of it unpleasant , that is owing only to the indisposedness of our own hearts . we are in the prophets phrase bullocks unaccustomed to the yoke ; and if we be galled and fretted by it , 't is because of our impatient strivings , and irregular motions under it , the yoke is really no heavier than it is afterwards when it is more tamely born : and yet the ease is very different and unequal . and this teaches us a short way to that felicity we now speak of , to wit , that we compose our selves to such a submiss and malleable temper , that christ may come only to govern us as sheep , not to be put to tame us as tigers , let us withdraw all supplies from our lusts , and not by any secret reserv'd affection give them clancular aids to maintain their rebellion , and then they will not be able long to make any vigorous opposition , nor consequently much to disturb the tranquillity of those who have thus resign'd themselves to the government of the prince of peace : and if this cannot be done in such an instant , but that there will be some previous displacencies , and uneasie struglings , yet even those like the scorpion , carry antidote against their stings , when 't is consider'd that they are but the pangs of the new-birth , they will become very supportable by the expectation of that joy to which they tend . an enslaved people think themselves fairly advanc'd to happiness , if they can get but to make head against their oppressors , though they must expect many sore conflicts and sharp engagements before they become victors : and certainly 't is matter of inestimable joy to him , who has been under that sad spiritual slavery to be set thus upon even terms , with his sword in his hand against those , who once had him in such vassalage that he durst not lift up a thought against them ; but especially when 't is remembred with what invincible aids he is backt , such as will ascertain him of victory , if he do not treacherously defeat himself . and surely he must be of a strange phlegmatick temper , whom all these considerations will not enliven , convey into him so much spirit as to make an attempt , and engage him to do that upon so pressing , so great a concern which meer curiosity prompts men daily to in common affairs . and he that is not moulded of this cold and stubborn clay , he that has not lost one of the elements of mans composition , and has but a spark of fire in his temper , will surely have some warmth towards this so inviting an experiment : and when he has once made it , i doubt not , it will then joyn with the suffrages both of reason and conscience in approbation of christs laws , and will with solomon pronounce of this spiritual wisdom , her ways are ways of pleasantness , and all her paths are peace , prov. . . and now it must be a strange violence of impiety , that must break this threefold cord , that shall disannul the joint sentence of all that are competent iudges in this matter . this is not the strength of samson that brake wit hs and cords , but of the legion that pull'd in pieces fetters and chains ; and though too many men make it their own work ; yet certainly 't is only the devils interest : he aspires to the rule and government of us ; and to that end nothing can be more contributive than these prejudices we take up against christs conduct . a soul like a nation , can neither bear two legislators , nor be without one : and satan having but that single competitor , our quarrelling with christs laws , is virtually an embracing of his . when we send christ that rebellious message , nolumus hunc regnare , we say to the other as the trees to the bramble , jud. . . come thou and reign over us . and to this defiance of the one , and invitation of his opposite , he very nearly approaches , that thus defames christs commands as irrational or severe . the traducing of a government being , we know , the immediate praeludium to the casting it off ; libelling the forlorn-hope to rebellion . but would god men would soberly weigh whither such a mutinous humor tends ; and when our outward condition has given us so many pregnant and costly proofs of its ruinous effects , take caution that it make not the like wrack within us : that we do not madly exchange christs gentle service , and glorious rewards ; for satans cruel bondage , and crueller wages : the golden chains of the one which do more adorn than tie us ; for the iron , the adamantine links of the other , which bind us till they deliver us over to those chains of darkness , where our captivity shall be irreversible . if this so reasonable , so necessary a care may be admitted ; 't will certainly confute the profane sophistry of our age , silence our impious cavils , and instead of providing us of the colour of an austere master to excuse our sloth : will engage us to that diligence that shall supersede the use of such shifts , and then we may hope to see christianity have a resurrection day again , assume a body somewhat of solidity and substance ; which now wanders about like a ghost or spectre , a shade or vanishing apparition which leaves no footsteps behind it : and to the re-union , o let us all emulously contribute , take up every one of us his dry bones and bring it to the prophet , or rather to him who spake by that prophet , to breath upon them , till at last they be cemented and inspirited in active duty to shew forth the praises of that god who hath call'd us out of darkness into his marvellous light , pet. . . chap. vi. a survey of the mischiefs arising from partial obedience . another sort of preposterous considerers there are , by whom the power and force of christianity is no less obstructed : and those are they that contrive not how they may most comply with it , but how they may best bend it to comport with them . that rebate its edge , or turn it only against such of their corruptions as they have least kindness for . that weigh the precepts with no other design but that of taking the lightest : those to which their constitutions or other circumstances carry least repugnance ; and come unto the gospel not to as a law , but to a market ; cheapen what they best like , and leave the rest for other customers . that thus it is with , many needs no other proof than the variety visible in the lives of several professors . one man behaves himself modestly , and tells you his religion commands him humility , yet at the same time transgresses the as strict precept of justice , and will defraud him he bows to . on the contrary another is just but insolent , and though his sentence do not bend , expects his clients should . that man owns the purity of his religion in visiting the fatherless and widows , yet disclaims it again by not keeping himself unspotted of the world . this person is abstemious but uncharitable , will drink no wine but thirsts for bloud . he prays much , yet curses more ; whilest he is meek but indevout . now while the rule is one and the same , how should it come , that mens practices should so vary , were it not for the unequal application : did they take it entire , though there might be difference in the degrees , yet sure not in the kinds of their vertues , and as men would not differ so from one another , so neither would they from themselves , there would be then no such thing as a charitable drunkard , a devout oppressor , a chast miser ; monsters engendred by this unnatural commixture of light with darkness , but piety would be uniform and extensive , and bring into captivity every thought unto the obedience of christ , cor. . . and till it be thus , christianity can never be thought to have atchiev'd any part of its design , which was not aim'd against any one single limb , but against the whole body of sin . alas , 't is not the lopping off one of the remote members , that will render the remaining ones any whit the less vital , the having a part less to animate , will rather serve to concenter the spirits , and make them more active in the rest : as we see the pruning of trees , makes them more prolifick . and this effect is very obvious among men : he who has no general dislike to vice , if he repudiate one , 't is commonly that he may cleave closer to another ; and what he defalks from some dry , insipid sin , is but to make up a benjamin's mess for some other more gustful . if the wanton be sober , 't is odds he thinks excess a rival to his lust , if the proud man be liberal , 't is because covetousness is inglorious ; such unevennesses are caus'd not by an unkindness to any sin ( unless possibly that aversion which natural constitution raises in some ) but by a partiality to one or more favourite vices , for whose better accommodation , and securer reign , not only vertue , but other vices also must give place . and this 't is much to be fear'd will upon a true account , be found to be the sum of many mens piety , something they think they must pay to the importunity of their religion , which upbraids them so loudly that they are willing to stop its mouth , but yet would do it with as much frugality , and good managery as may be , and so consider what 't is they can best spare : what refuse sin which brings them in little of satisfaction , and is perhaps in competition with some other more agreeable : and this they can be content to devote to the slaughter , set it to receive all the impressions of the sword of the spirit ; and so use it as a buckler to their darling lusts , to ward off those blows which must else fall heavy on them ; but alas this is not to obey , but to delude : to ransom a greater sin with a less , and to transcribe in this matter the counsel of caiphas : to let one die for the people , that the whole nation perish not . to make one forlorn guilt a patriot to the rest , whilest in the tempest which threatned a general shipwrack , the precious wares are preserv'd , by throwing the less valuable over board . and truly that is commonly the event , men are so jolly and triumphant when they have worsted a trivial inconsiderable sin , as if they had defeated the whole army : this poor despicable spoil , is set up as their trophe , and must they think witness for them both to god and man , that they are good souldiers of iesus christ : they can like saul with full confidence meet the prophet , and tell him they have fulfilled the commandment of the lord , sam. . . though agag and the best cattle , the reigning and fattest sins be spar'd : and while they are thus secure , their sins will certainly be so also , have no disturbance or disquiet from them , but lie at ease and rest , feed like canibals upon their own kind , be nourisht by the carkasses of those unlucky vices , on whom the exterminating lot hapned to fall : and by that means grow to a prodigious bulk and corpulency . and upon these terms satan himself will allow us to mortifie some sins , nay will himself cast the first stone at them : and like a rooking gamester purposely lose these petty stakes , that he may afterwards sweep the board . for if men should give themselves up universally to all sorts of ill , if they should set themselves in a total opposition to all the documents of their profession , he would lose one of his most useful engins ; there could be no such thing as a false delusive hope : they might possibly by obstinacy harden , or by diversion gag conscience , but they could not bribe and corrupt it , make it sit down well pleas'd and satisfied with its self . for when the threats against disobedience shall occurr to the mind of one who has in all instances disobey'd , 't is impossible he should find any salve , any way of evading the threats , they make so directly at him : but he who can alledge for himself that he obeys in some things , confronts that to all objections , and resolves he is not in the list of the disobedient : one or two such comfortable instances are as mighty ; as god promis'd the israelites should be , deut. . . one able to chase a thousand , and two to put ten thousand to flight ; all fears and misgiving thoughts are dissipated and fled before them : and as once the french king in his return to the numerous swelling titles of the spaniard , thought the bare repetition of france , france , france , was a full ballance to them all ; so when whole files of great and scandalous crimes present themselves , one single vertue is thought a sufficient counterpoize . he whose conscience upbraids him with all profaneness towards god , and in sobriety towards himself : yet if he can but answer that he is just to his neighbour , he thinks he has quit scores , and fears no farther reckonings : he who is immerst in all the filthiness both of flesh and spirit , has abandon'd his mind to pride and envie , his body to lust and intemperance ; and so sacrificed both those to devils : yet if he cast but some grains of this estate upon the altar ; devote any small part of that to god , for the uses of piety or charity ; he concludes that incense will send up a cloud thick enough , to obscure the other from the eyes of divine justice , and yield so sweet a savour as will perfume him in spight of all that noisomness : so extending old tobits words beyond his meaning , that alms , though alone , delivereth from death , and cleanseth from all sin . he who is deep in sacriledge and rebellion , that can daringly swallow repeated deliberate perjuries ; yet if he can get but the demure tenderness , to fear a sudden oath , he is chymist enough to extract a confidence out of that fear , and presumes that formal civility to gods name , shall expiate all the real violations and contempts of him : and while men make such use of their partial peecemeal obedience , it can never be the devils interest to disturb them in it , to awake them out of their pleasant dream , or to exact of them to deposite those poor unsignificant remains of their christianity , which serve only to make them more supine , not more safe . nay indeed his affairs are so stated , that to some he can and does , and without danger allow a yet far greater indulgence , he can permit them to bid much fairer than this for heaven , and yet knows the purchase is far from being made ; he can see them cashier not some one single sin , but whole troops together , and yet not fear the sinking of his cause : he can trust them so far , that as the young man in the gospel , they may be pronounc'd , not far from the kingdom of god : yet as long as there is but one unmortified lust , that can send them away sad from christ , his tenure is firm enough . herod may hear iohn baptist gladly , nay do many things upon it , yet let him but keep herodias , and she will soon be able to secure both her self and satan against the danger of that competition . this is indeed his main advantage that he can hold fast by the smallest threed ; and whereas to our bliss a conspiration and union of all vertues is required ; our ruine can spring from any one solitary crime : many rounds make that ladder wherewith we must scale heaven : whereas one step serves to precipitate us into the abysse ; so sadly verifying the poetical axiome , facilis descensus averni . in sum , while there is but any one single sin indulg'd to : that is the devils tedder ; and though it should be imagin'd so loose , as to give men scope to range over all other sorts of vertues , to taste the sweet and feed liberally on them ; yet still the beast is in the power of him who has fixt the line , not only to be finally led away to slaughter , but also to have the length shortned , and be either put out of the reach , or quite removed from the view of those pleasant pastures . for though the security rais'd by such an ununiform piety is in many so exactly apportioned to satans interest , that he has no cause to wish the change of his tenure ; yet where the circumstances are such , as will make it useful , he can easily twist his thred into a cable . when he thinks one monarch lust too mild a regiment , he can set up an athenian tyranny , or which is yet worse , let in the whole populacy of sin upon the soul , which like the aegyptian locusts shall over-run and devour it , not leave any green thing on the ground , and that this is in his power we have too much reason to conclude . he is we know a cunning sophister , and if he has abus'd us so far as to impose one sin upon us , he may thence very regularly deduce many more , as one false premise admitted , may be improved into thousands of false conclusions . indeed supposing a man resolute to adhere to one sin , he may with very good logick perswade him to multitudes of others . there are but two objections usually made to any temptation ; either the offence , or the danger ; and these are usually objectable to one sin as well as to another ; so that this dilemma readily offers its self : either it is reasonable to buy a pleasure at that price , or it is not : if it be , then contrive that the crime be pleasant , and that brings its dispensation with it : if it be not , then why doest thou live in this one sin in despight of both guilt and punishment ; the later part of the dilemma 't is no part of satans business to press , but the former he has too much advantage of pursuing successefully ; if he can but dress up a temptation to look invitingly , the business is done . so ridiculous a thing is an uneven piety , that it even laughs it self out of countenance , and wants only temptation to become uniform vice. how absurdly looks it , to see a man run away with ioseph from the embraces of his mistress , and yet with full as great a speed accompany gehazi in the pursuit of a bribe ; and how obvious is it to conclude that the former assault was improsperous only because not manag'd with the right weapon ; that he might have been hir'd that would not be woed ? what a mockery is it for a man to be zealous for god , and rebellious against his king ? as in the reverse , for a man to be true to his king , and a rebel to his god : and who can but think , that had either of the averted crimes been cookt to their palats , they might have chang'd messes . indeed 't is not imaginable by what rules of discourse , he that embraces one sin should reject another : if it be done only upon phancy and humour , as the repulst vice will have reason to complain of great partiality , when as bad as its self is receiv'd and cherish'd ; so it points out a way to attacque him more prosperously : let it shape its self to the phancy , and sure satan , who can transform himself to an angel of light , can soon work that easie change : let the younger brother get on the cloaths of the favourite esau , transform its self into the shape and interest of the darling sin , and it need not doubt of a free admission . but all this while to pretend conscience for such an abstinence , is of all other pleas the must absurd , for why should he scruple at one , that abandons himself to another . as s. iames argues concerning the guilt , so may we for the act of sin : he that said do not commit adultery , said also do not kill ; and 't is abusive mockery , the souldiers ave rex , to bow to his authority in the one , and resist it in the other . thus unhappy is the case of him who entertains one sin , his enclosure is broken down , and he 's a common for all : he is left destitute of a reply to any temptation , and like a bashful person will be in danger of yielding , because he is asham'd to deny : and this i doubt not , many have found experimentally true , some sins have been committed not so much upon the force of inclination , as to be consentaneous to themselves , to silence the upbraidings of their understandings for acting so unevenly , it being impossible to give a reasonable account , why this and not that , or that ; for when by one bold wilful sin a man enter'd into a state of hostility with god , 't is not a tenderness in all others will make up the breach : and then they think the rule of known enemies takes place , where all civilities are disclaim'd , and the quarrel manag'd to the most advantage . the resolv'd adulterer could perhaps without much difficulty be just , but when he considers that that one helena of his , will certainly make a war , he thinks 't is an impertinent niceness to lose a good prize , or dismiss his covetousness while he resolves to retain his lust . the incorrigible drunkard could perchance easily enough be chaste , but when he remembers that drunkenness excludes him from the kingdom of heaven : having made that sale of his eternal inheritance , he thinks 't is but good husbandry to get as much as he can for it : so treacherous a guest is any one sin admitted , and lodg'd in the heart , it despoils it of all its armour of defence , leaves it nothing wherewith to guard its self against any assailant ; and be it never so small a one , 't is like those little thieves which being put in at the window set the doors open to all the rest . but perhaps this danger may be thought in some degree warded by the natural temper and constitution of men , which necessarily renders them unapt to contradictory vices , and so will secure them at least from so many as are disagreeable to their temper : but if this should be granted , yet it confessedly leaves them open to all others , and that were certainly bad enough : he that is as wicked , as his complexion can not only encline , but permit him to be , will not want much of the utmost number of sins : but whatever we can suppose that to strike off from the tale ; yet in the second place , 't is very much to be fear'd , that will defalk nothing of the weight ; he that sins to the height of his appetite , perhaps power , shall he be ever the more innocent because there were some nauseated sins which he had not self denial enough to commit . god absolves us in proportion to the rectitude of our wills , not the niceness of our complexions : he that wills to pursue whatever he can find gustful , how impious soever ; shall it be vertue in him that some sins are unsavoury and disagreeing to his palate ; if it should , there may so many extrinsick things be by analogy brought in , either to swell or abate the accounts of our sin , that we shall be much to seek in the estimate of it . but in the third place , even these very aversions are no infallible preservative , for if they happen to be more moderate and remiss , than the love of some other sin ; that predominant inclination will subdue those dislikes , when ever its interest is to be serv'd , by those otherwise not gustful commissions . there is nothing more ordinary than to see one appetite pursued to the violation of another . a man perhaps hates drunkenness , not only as a bestial , but uneasie vice ; yet if his love to gain exceed his dislike to that ; when that is requisite to make up the price of a good bargain , that aversion must stoop , and give way . a man despises swearing , as an insipid impertinent sin , yet if he set any great value upon being in the mode , and complying with the gentile dialect , that will soon debase him to what he so much contemn'd : and truly there is scarce any other account to be given of that great and foolish sin . but in no other instance is this so notoriously visible as in that of duelling . i need not single out any one mans particular inclination , the nature of mankind doth certainly avert both killing and being kill'd : yet when that phantasm , that chimera honour , has once possest the mind , no reluctance of humanity is able to make head against it : but it commands as uncontroul'dly , as the centurion in the gospel , sayes to this man go and he goes , to another come and he comes : nay as tyrannically as the great cham of tartary , who as an essay of his soveraignty commands whole troops to ride down precipices ; nay these aversions are not only thus violently subdued by some foraign lust , but are many times destroy'd even by force of that very vicious principle which gave them birth : for we mistake if we think they are alwaies vertuous , or so much as innocently founded ; vice is often at civil wars with its self ; and the vehement inclination to one , ingenders a displacency to another ; but yet such a riddle is this mystery of iniquity , that upon the very same basis is built both the abhorrence and commission of the same sin. for example , a proud man as much hates to fawn and flatter others , as he loves to be flatter'd himself ; yet let his pride but once work the other way , and set him upon an ambitious project , then all the mean condescentions imaginable are with ease digested , he can crouch and prostrate , and as the psalmist speaks , fall down and humble himself , that by that descent he may rebound to the height he aims at : but still pride is the common cause of these so distant effects . in like manner the riotous prodigal detests covetousness , looks upon it as so sordid and base , that he brands even prudent frugality as approaching too near it ; yet let him but once find the springs to grow dry which should feed his luxury ; when he feels his riot begins to exhaust and prey upon its self , then even that despised covetousness shall be call'd in to its aid , to dig mettal for the furnace to melt , and so by a strange antiperistasis , prodigality shall beget rapine . thus unhappily prolifick is every sin , that it carries in its bowels the seed and principle even of those that seem the most heterogeneous ; and then how shall a man that has admitted but any one such teeming lust be secur'd that it shall not thus propagate , till his soul become a meer desart , fill'd with all sorts of wild and noxious creatures . there is but one hope imaginable to interpose , and that is that gods grace shall prevent this exorbitant growth of impiety in him , and i acknowledge that is sufficient to do it , where it may have its kindly operation ; but where it has so , it will uniformly suppress all sin , and therefore where any one continues in force and vigour , 't is manifest that operation of grace is obstructed , and such a man i should desire soberly to consider what assurance he has , that he who has so evacuated gods grace in one instance , shall not do so in another ? if in spight of that grace he can be lustful , why shall he not be as able to resist it in favour of drunkenness , sacriledge , rebellion , or any other crime to which he shall at any time have appetite . can he imagine that god sends forth an irresistible strength against some sins , whilest in others he permits men a power of repelling his grace ? that were to transcribe the syrians absurd phansie , that he is a god of the hills and not of the valleys : no certainly , he who has his own unhappy experience to attest the possibility of frustrating the divine succours in one particular , has too sure grounds to infer the like in others . nay alas , it does not only infer it by way of argument and deduction , but it is very apt to produce it by way of cause and efficiency : we gain a readiness to any thing by custom and assuefaction , and he who has habitually oppos'd grace in the defence of a lust , has deliver'd himself from that modesty which makes the first defiance uneasie , and so runs on with ease and boldness to future resistance . it faring with men in this violation of gods grace as it does in that of his patrimony , the first sacriledge is lookt on with some horrour , and men are fain to devise arguments and colours to delude their relucting consciences ; but when they have once made the breach , their scrupulosity soon retires ; one draught of that impious gain , has such a stupifying effect , that they can without check swallow on , till the sin flame so fiercely , that nothing but meer want of matter can extinguish it . but admit it were possible for a man to be secur'd of his own compliance with some parts of restraining grace whilest he impugnes it in others , yet who shall ascertain him of that grace ? it being gods , implies 't is not in our power , he may surely do what he will with his own , and though his promise has made a sure entail of it to all those , who humbly seek and diligently use it : yet it no where engages that it shall be the portion of any other ; much less that it shall importunately and endlesly renew its assaults on those who have often repulst and put it to flight : in that case gods resolution concerning the old world becomes appliable , my spirit shall not always strive with man ; and christ who forbids us to cast our pearls before swine , will certainly never prostitute what is infinitely more precious , his grace to those , who have so long trampled it under their feet ; and so those must be concluded to have done , who have persevered in any one sin : for grace is uniformly opposite to all , and therefore the cleaving to any is defiance and affront to it . but we need not the help of inferences and deduction , the threats of god are express in this matter : the talent is decreed to be taken from the unprofitable servant , who has not imployed it to the proper use , and such infallibly is every man who has not actuated the grace given him to the subduing of every reigning sin ; and the reprobate mind mention'd in scripture as the most dismal of all plagues , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which yields not to the melting and the purging force of fire , and therefore does consign to that of hell , is founded upon the voluntary rejection of god in particular instances , rom. . how then can he , that in any one single thing so rejects him , assure himself that shall not be the event of it : that he who would not have christ rule entirely in his heart , shall at once be put out of his government and protection : have all those spiritual aids withdrawn , which should either assist him to good , or fortifie him against ill ; and like an outlaw'd person be expos'd to the outrage of all that will assault him . and now would god this might be sadly pondered , that men would not be their own sirens , and entertain themselves with those deceitful melodies , which will end in howlings and gnashings of teeth ; that they would not think their having some few vertues , and but some few vices will serve to satisfie the design , or procure them the rewards of their christianity : for if they should continue in this posture , and not be tempted to grow worse , they may certainly conclude 't is because satan finds they need not . and can they be proud of that vertue which the devil himself will allow them ? and think themselves good enough when they are as bad as he wishes them ? but even in this they have no other tenure than his will. when he pleases for his interest ▪ or even for his divertisement and recreation he may hurry them to all that is most enormous ; convert their hypocrisie to profaneness , their partial piety to universal ungodliness ; they have nothing to interpose in their own defence , not so much as a reasonable argument to oppose to him , they have made a voluntary sale of themselves for one or more beloved sin , and now as his vassals he may impose on them what others he pleases : and by their doting affection to their rachel take advantage also to obtrude the despis'd leah upon them . and how wretched , how deplorable is this state ? what a piety is this that we must owe to the devil , while we can be no better than he will let us ? yet this is without hyperbole , the condition of every man that is not sincerely uniformly christian ; every indulg'd sin gives satan livery and seisin of his heart , and a power to dispose of it as he please . i know men are apt to flatter themselves with other hopes , and think that those obediences they pay to god shall like a pre-ingagement disannul all after contracts made by guilt , and put them into the possession of him who is able to bind that strong man. but god will not be accessary to such a fraud , even towards the devil while they keep the price , enjoy that pleasure or profit wherewith he bought them , god will never interpose to defeat him of his purchase . and as god will not thus forcibly wrest them out of his hands , much less will he descend to a capitulation and composition with him . god is a jealous god , and what jealous husband did ever by compact divide his right with the adulterer . where he finds a persevering disloyalty he gives a bill of divorce and disclaims his relation . yet so besotted are men , as to hope god will ratifie that alienation they have made of one part of their heart , and contentedly enjoy the rest ; and as competitors use sometimes to do , share with his rival . but alas that immortal quarrel will not be thus taken up , the difference between these irreconcilable antagonists will not be so compremised . god disdains such a treaty , nor will ever come so much as to an interview with his enemy , within the lists and recesses of one heart . and while men labour such an accord , they are but combining with satan against god and their own souls : he knows well that while he holds any part , god will have none , and so the whole falls to him , and then he may very safely be modest , and demand but moderately , and by that seeming difference and yielding , gain more than by all his most eager contendings . i suppose every man will disown the having this ridiculous design of compounding the strife between heaven and hell ; but certainly it is the natural interpretation of such partial obediences , when two litigants contend for something which i have in my keeping , if i divide it between them , is it not obvious to conclude i desire to compose the dispute and satisfie both parties , and is not this the very case here ? 't is true indeed , it carries a very absurd sound , but then how more absurd is it for men to act at such a rate , that when 't is represented to them in the truest colours , themselves are ashamed to own what they have done ? and this calls loudly upon them to put themselves out of the lash of their own discipline : to recover such an innocence that they may not be forc't with david to sentence themselves , when that their crimes appear in the light disguise of a parable . and this indeed is the only proper use of all these considerations , the danger and folly are as unuseful as unpleasant speculations , unless it be in order to the reforming that wherein both are founded . let men consider themselves , as engaged in those wild projects which even themselves look on with scorn ; as ensnar'd in that unhappy contract which has rendred them part of the devils possession , and contrive how they may obliterate that reproach , and disentangle their mortgag'd souls . and for this there is but one way imaginable , and that is by quitting their hands of that which they took as the valuable consideration in that mad bargain ; restoring satans coyn to him , not only principal but use also : casting away the main sin and all the little appendages , which like offesets have shot out from that root ; retaining nothing that has his mark and impress upon it , that so he may not pretend to any thing of theirs by right of barter or exchange . this , and this only is the way to disseise him of his estate , to cancel those fatal indentures which bound them to him , and till this be done , as long as they keep any part of his wages of iniquity , his title remains in full force , they are still his servants , his vassals . even that redemption of christ has no efficacy towards the enfranchizing of such , for though it proclaim a universal iubile , yet it forces liberty upon none , he that will nail his ear to the door-post and defie a manumission , may continue his slavish state still , and indeed though christs death was design'd to rescue us from the power of satan ; yet the first essay of that rescue was to redeem us from our vain conversation : and where that is not done , which is so essentially fundamental to all the rest , 't is not possible any other part of that redemption should be atchiev'd , unless we will confound the order of nature as well as grace , and make the consequent precede the antecedent . let no man therefore upon any vain hopes delay the one only expedient to his security , but pay back the earnest-penny he has received from satan , fling away his sin , how pleasant or profitable soever , with the greatest abhorrence , as knowing 't is the price of blood , and that not only his saviours , but his own too ; and this immediately , lest the forfeiture be irreversible . we know the danger of lapsing time in case of mortgage , but here our danger is greater , because the time is so uncertain , for though god had nothing else to do in the whole transaction ( 't was wholly our own work ) yet 't is he that assigns the time of forfeiture : he alone knows how far we may go in sin , before we pass the possibility of a retreat ; how long he will be provok'd before he suffer his whole displeasure to arise ; and how many repellings of his grace , and quenchings of his spirit they are to which his desertions are apportion'd . pharaohs heart was hardened by god after the eighth resistance , and we have no security but ours may be sooner : yet if that should be taken as the standing measure , how dreadful an abode would it make to many of us ? who is there that has espoused any one beloved sin , that has not much oftner repeated the acts of it , every one of which is a resistance and a contumacy against god ? who is there that has not done it against so many express warnings and loud calls of god in his own conscience , which renders it yet a fuller parallel , and 't is to be fear'd , too many agree with it even in the last and highest circumstance , that of the plagues too , by an obstinate persisting after so many iudgements sent to mollifie and reclaim them ; and then where the premises are the same , 't is too likely the conclusion may be so also . i shall not wish any person so strictly to apply this case , as to conclude , that he is already in this state , but i should wish all men would apply it so far , as to infer how possible , nay how probable it is , that the very next resistance shall put them in it . 't is not pharaohs being a heathen and they christians that will give them any security ; it being no part of the gospel-covenant , that men shall be ever the longer allowed to trample upon grace . all the difference it makes is rather on the other side ; the contempts are enhans'd to a higher guilt , and consequently , the fewer acts may now serve to fill up the measure . and if their experience testifie to them , that in their particular god has us'd a greater long suffering , than he has given any grounds to expect , if the guilt of their consciences testifie that they have committed many more acts ; and yet some remaining tendernesses and regrets witness also , that they are not yet given up to an utter hardness and obduration , o let them not presume themselves safe , because they are not utterly desperate ; but lay their hearts open to be stampt and imprest by grace , before they grow utterly inflexible ; timely consider what is the design of this long animity , and without any more struglings and resistance suffer it to attain its aim and lead them to repentance . for though their souls be not yet wholly petrified , yet how know they in what an instant that unhappy metamorphosis may be wrought , or if it should not be so sudden , yet 't is certain every act of sin makes gradual approaches towards it : so that if god should not inflict it by way of punishment , yet the meer force of habit would produce it by way of natural efficacy : and to be convinc'd of this , i should require no more , but that men would reflect , and see what effects it has already wrought , how far it has advanc'd towards that fatal point . let them send their thoughts back through every stage and period of their sin , and observe whether as that has grown , so their tenderness and reluctance of conscience has not abated and decreas'd : let them but recollect what regrets and disquiets they had , when they ventur'd upon the first unlawful commission , and compare it with their present , and i doubt not they will discern a great inequality ; they will find that every act of sin hath allayed somewhat of the sharpness of those pangs , and proportionably to the frequency of the repetition they approach toward insensible : and then let him whose older habit has multiplied those acts , sadly consider how few steps he has to the end of his unhappy journey , though no extrinsick concurrent should hasten his pace . but when gods desertion shall , as for ought he knows , it may the next minute supervene : that as a full and violent wind drives him in an instant , not to the harbour , but on the rock where he will be irrecoverably split . nor let any man fortifie himself against these terrors , by hoping that his one single ( perhaps small ) sin shall not have this destructive force ; for if it be wilful it carries in it that which is properly the malignity of all sin , to wit , a resistance and opposition against god , and this is so mortal a venome , that the least dose of it is deadly , as a man may as certainly be poison'd by a dram of arsenick , as with the largest draught . the more natural inference lies the other way , if it be but a single or petty sin , 't is so much the easier to part with ; he that is bound with a strong cable , or with a multitude of lesser cords , may pretend some necessity of his captivity from the strength of his bonds ; but he that is tied with one slender string , such as one resolute struggle would be sure to break : he is prisoner only to his own sloth or humour , and who will pity his thraldom , where 't is so apparently his choice ? do not therefore say my sin is inconsiderable and therefore i need not relinquish it , but my sin is inconsiderable therefore i need not keep it . so slight a pleasure i may part with and find no miss : this pedling profit i may resign and 't will be no breach in my estate . and if christ require a renunciation of those sins which are as the hand and eye , shall i scruple to deposite those which are but as the hair or nails . nay he may yet argue higher , and from the smalness of the sin deduce the enhansement of the guilt : great acquisitions carry some temptation in their face , but despicable prizes do rather avert than tempt . 't was the sign of a common harlot to be hired with a kid , gen. . and sure he must be of a strange prostitute soul , that can adulterate for such low trivial wages . to dishonour god , though the whole world were to be acquir'd by it , were great impiety , but to do it for handfuls of barley and pieces of bread , ezek. . . himself brands as a yet higher pitch . and sure it argues a very light esteem of god , when one poor contemptible lust shall be able to overpoize him in our hearts . nor is the folly less than the profaneness , when there is but one ionah to be cast over-board , 't is the greater madness to hazard a wrack ; and let such a man pretend what he pleases in extenuation of his sin , make that appear never so minute and despicable , yet 't is apparent all the love which other men scatter and distribute upon several , he has united and concentred in this one lust . the most doting affection when it is summed up can amount to no more than this , that it makes a man expose himself to the greatest pain , the greatest loss for the thing beloved . and this is most visible here , hell is as certainly acquir'd , and heaven as certainly forfeited by one sin as many ; and then though there may be odds in other respects , yet what is there in this , between this more modest and the most licentious sinner , but that the former puts the same value upon one , that the other does upon many sins , and sells his soul so much the cheaper . and now would god such men would review their bargain , soberly consider what there is in this idoliz'd sin of theirs , which should exact such costly sacrifices . let him whose long intimacy and experience has given him access to its most secret recesses , that has rifled its bowels , and knows the utmost whether of pleasure or profit that lies there conceal'd . let him i say , that is thus qualified for it , make an exact inventory of its wealth , and then let him compare it with what he is to pay for it ; weigh its flat and momentary pleasures , with those most transcending and perpetual ioys which are at gods right hand ; its base and perishing commodities , with those unfailing treasures in the heaven ; and then judge of his purchase in respect of that part of his prize : and if that be not convincement enough , let him weigh the other also ; those sad pains which are too intolerable to be suffer'd , and yet so eternal , that they can never cease to be suffer'd , and think whether that be not too dear a rate for that pleasure , whose gust is so little , and whose duration is less : or what profit he will have in the revenue of his sin , that gold and silver which will finally eat his flesh as it were fire , ia. . . and prove the unhappy fuel of his flames . from all these premisses , certainly reason and religion do equally infer the same conclusion , to wit , that men should not tolerate themselves one minute in any known sin of how small a size soever it be ; nor so impertinently betray their souls to ruine for that which they call light and trivial ; and is so indeed in respect of the acquest , but overwhelmingly ponderous in regard of the effects and pernicious consequents . and o that mens practices might evince them to have made this just deduction , that those who have in many things preserv'd an innocence , would not be so ill husbands as to forfeit all the advantage of that care for want of extending it a little farther , nor suffer the whiter parts of their soul to be discolour'd or tincted by the reflection of one crimson sin ; but rather let their tears wash that into a whiteness , that they may be uniform and of a piece . for though iacob clad his darling ioseph in a party-colour'd garment ; yet god owns none either for favourite son , or so much as servant that he finds so arrayed . the followers of the lamb are all clad in white , and in that attire we must be sure to put our selves if we mean to go in with him to the marriage . and since the gospel is the invitation to that feast , let none imagine he has complied with it till he have thus fitted himself : till then he affronts and baffles his christianity , sends it away empty without its errand ; nay , which is worse prostitutes and profanes it , makes it serve only for a gourd , that he may sit under the shadow of it , and commit his sins the more undisturbed ; but let him remember that he is all this while breeding that worm , which will smite this gourd , and leave him unsheltred to that scorching wrath of god , which will make the improvement of ionahs passionate wish , that god would take away his life , his most rational desire ; render not death only , but annihilation also , as eligible as it will be impossible . chap. vii . a survey of the mischiefs arising from mistakes concerning repentance . another dangerous underminer of christian practice is the many affected mistakes in the business of repentance . men look upon that as the grand recipe of the gospel , an infallible catholicon against all their spiritual maladies ; and so far they judge right , for so indeed it is . but when they proceed to compound this sovereign medicine for their own use , they do it most deceitfully ; leave out the principal and most operative ingredients : and by being such ill apothecaries defame the gospel as the dispensatory , and christ as the physician , and likewise ruine themselves as the patients . but of those who make this imperfect and defective composition , all do it not alike ; some leave out one part , some another , and some so many that they retain nothing of its substance and reality . eat out all the heart and vertue of it , and leave only an empty shell , the gilding as it were of the pill , the form and meer outside of repentance . in this later rank i place those who suffer repentance to pass no farther than their frontiers , and outworks ; assign it its quarters in the superficies of the man , the face , or tongue , or gesture ; but if it attempt to penetrate any deeper , if it send but one serious thought to alarm the heart , then like the edomites against israel , num. . all the forces are mustered to impede its passage ; such formal penitents as these all ages have produc't . christ tells of those who disfigured their faces , mat. . . put on as it were a vizard only to act this part : and esay . . long before describes them , by the bowing down the head like a bull-rush , and certainly the race of them is not worn out in our daies ; a demure or rather a lugubrious look , a sad or whining tone , makes up , 't is to be fear'd , the sum of many mens humiliations . nay as the world has of late gone , that alone were but a modest pretence : such theatrical forms stickle hard for the prize , not of that one part but of all religion : a distorted countenance is made the mark of an upright heart , and none is thought to speak the language of canaan , that dresses it not in an uncooth sound : and then what wonder is it that they are impatient others should worship god , as david invites , in the beauty , while themselves chuse to do it in the deformity of holiness . but others make somewhat a fairer advance towards repentance , by taking in some of those things which are indeed its necessary concomitants ; of this kind is in the first place confession of sin : and this after some sort is stuck at by few ; no man who hath not herded himself with the worst sort of fanaticks , imagines himself sinless , or pretends to be thought so by others , but will very readily acknowledge to all the world that he is a sinner : and as to men , so especially and more solemnly to god. every man that but offers at praying at all , thinks confession a necessary branch of his devotion : all publick forms have ever carried that in the front , as supposing it the most principal , universal , and daily requisite to the lapsing state of humane corruption : and perhaps 't is the general innate perswasion of this , that hath secur'd that part of our liturgy , from those impertinent cavils , which have particularly aim'd at most other members of it . and i suppose this is as frequent in the closet as in the church : the only fear is , that there it is as loose and general too : that those private and particular guilts which are neither fit nor possible to be distinctly inserted in publick , do many times lose their place even in private confessions also . the shortness and the ease of general forms being very likely to recommend them to those whose numerous sins threaten too great a length , and whose confus'd snarl'd consciences render it difficult , thus to pull out thread by thread : but where sins are thus moulded up in a lump , they will like great masses of pills or confections keep the more undecay'd , retain more of their strength and vigor . so that such confessions are very indulgent to satans interest , who fears not the impressions that can be made upon him , while his body remains entire : the great execution then beginning when 't is broken and scatter'd , and each sin is singled out for a particular pursuit : and where that is not attempted , the war can never be successful , nor thought in earnest . but suppose this be done ; and by exact enumeration , each sin is parted from its fellows , as when a conqueror pursues the flying troops of routed enemies : yet if this be all , if quarter be allowed , and any mercy given , no real prize is gain'd by this atchievement . he who recounts his sins with milder purpose towards them than utter excision , he makes no approach towards the essential part of repentance . he may bring out large catalogues of his sins , and call them confessions ; but he may better express his own sense , if he term them rather inventories of his goods , for such 't is apparent he reckons them , whilest he resolves to keep them . indeed there is not a more absurd piece of pageantry , than these formal confessions , and such as shews how little , god is consider'd in his great attribute the searcher of hearts . 't is certain no man would hope to attone an offended superior , by a submiss acknowledgment of his fault , did he know that his purpose of reiterating it were discern'd : and what a tacite blasphemy is it then , to treat god at such a rate as presumes him as deceivable as a poor mortal ; and sure this were a strange ingredient in repentance . we look on it as a high pitch of impiety boastingly to avow our sins , and it deserves to be consider'd whether this kind of confessing them have not some affinity with it . should i tell a man i have injur'd and provok'd you thus and thus , and so i resolve to do again at the next opportunity : i refer it to common construction , whether this were not to justifie , not retract the unkindness . now what i suppose thus said to man , is in the secret purpose of our heart , no less articulately spoken to god , who needs not our words to discern our meaning . therefore whoever intends to repeat his sins , nay does not seriously intend to forsake them , does in truth maintain and defend his vicious practice , how loudly soever his tongue accuses it . and such clamors are but like the feigned quarrels of combin'd cheats , in order to delude some third person . but alass , the scene is here unluckily laid , for god will not be mock'd , nor will the mercy promis'd to him that confesseth and forsaketh , ever reach him that confesseth and retaineth . confession is no farther acceptable than as it either flows from , or tends to beget an abhorrence of sin , and abstracted from those qualifications it becomes loathsome and distasteful to god. alass , can we think our historical vein so pleasant , that he shall be delighted with the narrative of those crimes , whose perpetration he detested . can it be incense in his nostrils , to have our dunghils displayed ? or can his pure eyes be gratified with such polluted prospects ? true indeed , he gladly descends to all this as a physician ; nauseats not our foulest ulcers , when we bring them for cure : but when like beggars we make them openly our form of address , and dread nothing more than their healing ; certainly their view will only excite his indignation , not his pity . and this , 't is to be fear'd abodes sadly to many of us , 't is our vulgar objection to the romanist , that they make their confessions contributive rather to their confidence than to their reformation : what their share is in that guilt , i shall not here examine , but i may too truly pronounce they have not enclos'd it , that black circle of sin and confess , confess and sin , encompasses as well protestants as papists ; if possibly not quite so many , the cause 't is doubtful is ( what we need not boast ) not that more of us confess aright , but that fewer confess at all . but of those that do , if we may but cross , examine , and interrogate their actions against their words , these will soon confess ( and that not auricularly , but in a loud and audible voice ) the invalidity of their solemnest confessions . when we see a man that yesterday kept a humiliation , to day trampling on the necks , invading the possessions of his brethren , we need no other proof how vainly and unprofitably , if not how hypocritically and provokingly , he confessed his pride , or covetousness ; and the like we may infer when we see any man persevere in any gross wilful sin . and of such , god knows there are such multitudes , as will give us instances more than enough , how wide a difference there is , between a meer confitent & a true penitent . but in the next place , a passionate regret at sin , a grief and sadness at its memory , more speciously pretends to enter us into gods roll of mourners : sorrow has ( in vulgar acceptation ) so engrost the whole notion of repentance , that men are apt to secure themselves , that the wind of a penitential sigh is so mighty , as will blow away the guilt of the most mountainous sin : that if they have but wept a little upon their crimes , they have quite extinguisht the wrath they kindled : but alas these are vain dreams , god who delights not to grieve the children of men , does not project for our sorrow , but our innocence ; and would never have invited us to the one , but as an expedient to the other . 't is natural even to meer animals to shun that by which they have smarted , and therefore sorrow for sin is a very proper means to avert our appetite from it : but if we have learnt the unhappy skill of separating the effect from the cause , if our grief abate not our love ; if we can cast kind looks at our sins , even through those tears wherewith our eyes are glas'd , this will sure be as far from accomplishing our design , as gods : leave us equally unpardon'd , as unreform'd . nay alass , such sorrows as these will rather serve to enhanse than expiate our guilts ; they are loud witnesses against us that we know the malignity of those sins we commit ; that we have pois'd them , and find them as a talent of lead upon our souls , and yet prefer them before christs light burthen : that we have outvied that perverse election wherewith elihu charges iob , and chosen affliction rather than innocence , job . . and though we have felt the gnawing of the worm , yet still resolve to cherish it , till it gain its woful concomitant of unquenchable fire , and sure this resolvedness , this high fortitude in sin , can with no reason be imagin'd a preparative to its remission , 't will rather serve to list us among satans martyrs , than gods penitents . and indeed if we examine the original of this kind of sorrow , what is there that an with any face pretend to an acceptation ? alas , 't is apparent there is no dislike to the sin ; for the natural effect of that , would be the abandoning it . if i have faln into the mire , common reason directs me , not to sit down and cry that i am so defiled ; but to cleanse and wash my self , and beware of such another misadventure . now gods enmity is purely with the sin : and if we think to contract a league with him ; we must espouse his quarrel , hate what he hates : but in this case 't is quite otherwise , we dislike only the consequence , not the crime ; are dissatisfied to see that what is so pleasant , will not be safe : detest those temporal or eternal miseries , which god has annext to it : which is upon the matter to grieve , not because we are guilty , but god is just ; and to avert only that part of the evil , of which he owns to be the author , that of punishment : whilest that of sin , as our own creature we dandle and caress . and can we think it sufficient to atone an incensed majesty , that we love our own ease , while yet we love our sin so much better ? is it a vertue to have some ineffective regrets to damnation , and such a vertue too , as shall serve to ballance all our vices ? this were indeed a compendious course to block up hell gates , and leave none a possibility of ever getting thither , but those who scaled the wall and desperately resolved to possess themselves of that place of torment . but alass , they are other fruits of repentance that must deliver us from the wrath to come : for though i deny not , that the apprehension of danger , is extreamly both reasonable and useful , yet 't is only by way of preparative : 't is like the trumpet that gives the alarm , and sets us to the battail , but it must not pretend to be like those of gideon that atchiev'd the whole victory . to see our danger , may occasion , but does not cause , or necessarily infer an escape . i may madly leap into that pit which i see gaping to swallow me , and then my fore-sight serves only to render me my own murderer . in short , if that formidable aspect of our sins , make us run from them , it has done us the happiest office ; pluckt us as s. iude says , out of the fire : but if our love be so doting , as to counter-charm our fear ; if we be so bewitcht with the deceitfulness of sin , that we will have its embraces , though we know them deadly ; if we weep that we have sinn'd , and yet go on to sin ; our wilful guilt will defile our tears , but our tears will never cleanse our guilt . we only assist in the judicature against our selves ; and to gods condemnation add our own : and what we call our penitence , becomes a sad attestation of our incorrigibleness . and as this meer sorrow will never avail , so neither will a partial and imperfect reformation , and that whether it be defective in respect of the kind , or of the duration : to the former we have spoken elsewhere , and shall not need to repeat : but of the later there will need no less caution ; men being apt to obtrude fallacies on themselves in this as much as in the other . every transient gleam of piety is concluded to be that flame in which the holy ghost descended , and though it want the main circumstance of resting on them , yet serves to personate the comforter . he that whilest the soreness of his late pangs of conscience remains , finds himself a little indispos'd for a new carier in sin , presently concludes repentance hath had its perfect work in him , made that change and transmutation , which certainly denominates him a new creature , and pronounces his vicious appetites extinct and mortified : when alas they are but strew'd over with a little penitential ashes , and will as soon as they meet with combustible matter , any apt temptation , flame out as fierce as ever , and god knows the event does too often actually attest this after all the ablutions , and purification of their repentance , their next work is to divest themselves of their white robe , and those whom yesterday you saw in the laver , to day you shall find wallowing in the mire : and as with far the more guilt , so sometimes with much the greater confidence , for having been so washt : yet so strongly are some mens phancies possest with their imaginary purity , that they are the last that take notice how the scene is chang'd : they comfort themselves , that sin and they have had some little skirmishes , though but preparatory to a closer league ; that they had fixt good purposes , though there remain nothing visible but their violation ; and so will call themselves christs sheep , though their notorious impurities witness them to belong only to that herd into which the legion entred . this is a deceit which one would think should immediately detect its self , but 't is strange to see , how our wishes can prescribe to our faith ; and what a more than omnipotent power our selflove has in reconciling contradictions : yet i can scarce think this innate strength of corruption had been sufficient for the purpose , had it not had the auxiliary aid of some commodious doctrines . my present design is so far from controversial , that i am loth to point out any to which i must express unkindness : yet upon this occasion , i shall refer it to consideration , whether that method which has been us'd to quiet some consciences , be not very apt to stupifie more . when i see one who from his present reigning sins , regularly infers the illness of his state ; that is yet by his casuist , diverted from that prospect , and bid look back to see , whether no part of his life afforded any evidence of true grace , and if he can but remember any such time ; is warranted to make that his epocha , from whence to date his infallible assurance ; is told that that immortal seed , though it may be covered , yet cannot be choaked ; but will most certainly spring up unto eternal life : when i say i see this easie remedy prescrib'd to his fears , 't will be obvious for me to compound my self an antidote from the same ingredients : to fix my eye upon some mark of regeneration which at some time or other , i either have , or phancied to have had upon me , and with the stedfast beholding of that , as of the brazen serpent be fortified against all the venome of my fiery lusts . cast in this one stick , and with it sweeten all the waters of marah , secure me against all the bitter effects of my present guilts . how fatal an influence such discoursings as these are apt to have on practice , is too obvious both in the cause , and effect : i need not examine the authority of that grand principle on which they are founded ; since if that were admitted , yet it will not justifie the before mention'd superstructure : for suppose it receiv'd as an infallible truth , that grace if true can never be lost : yet 't is , by the confession of all , so easie to be deceiv'd in judging what is so , and our partialities to our selves are so likely to betray us to that deceit ; that these corallaries men deduce thence for their personal assurance , can never partake of the suppos'd infallibility of those premises they derive from , and consequently are much too slight a basis for men to trust with so great a weight , as is that of their present comfort and future state . several other pernicious errors there are in the matter of repentance which men fall into , shall i say , or rather aspire to ; make it their ambition to be under their covert and patronage , and with extreme violence to their reason as well as religion , climb up to those castles in the air , and there fortifie themselves impregnably against all the sacred artillery of divine threats . their false confidences serve them as feather-beds , not only to sleep securely in , but to dead all bullets that are shot against them . but of all those deceitful refuges , there is none more treacherous , & yet more confidently and universally resorted to , than that of a repentance in reversion , to commence no body knows when , some moneths or years hence , when this business is dispatcht , that lust satiated ; or indeed to bear the same date ( if not a later ) with their last will and testament . this is that unhappy retreat to which thousands fly as the routed syrians to aphek , kings . . till they are entomb'd in that wall , whose shelter they solicited : how desperate the hazard of such procrastination is , hath been so convincingly demonstrated by better pens ; that trumpet hath been blowed so loud by all our spiritual watchmen , that there remains nothing seasonable , but to wonder whence men have got that lethe which secures them their sleep in spight of that alarm : and certainly 't is matter of the greatest astonishment to observe the stupid , yet common boldness of men , who so fearlesly expose themselves to this most formidable of perils ; who yet in things of far less danger and lighter consequence are so nicely timorous , that no security is thought enough , every the remotest danger to their outward concerns , excites their present vigilance to avert it : but here that order is most absurdly inverted , and the present eminent danger is assign'd and put off to their future care . let the physician tell them he observes some symptomes of a latent malady , some aptitudes or first causes of a disease ; what hast is there made to meet that enemy in the frontiers , before it advance too far ? all arts of prevention are us'd , and such uneasie remedies submitted to , as perhaps out-bid the pain of the disease . in like manner let a lawyer tell them he has spied some defect in an entail , which may perhaps in the next age give some interruption to their design of having their houses endure for ever , psal. . how solicitous are they to repair that error , and leave nothing to the mercy of a law-quirk ? and in both cases thank the vigilant care of their informer that gave them notice of their danger : but let the divine tell them he sees their souls languishing under the most mortal diseases ; that they have actually forfeited their inheritance in the land of the living , they can hear it unconcernedly ; say , or at least think those cares are to be remitted to felix his more convenient season , that when their bodies are as infirm as their souls , then care may be taken for both together . that 't is enough for their spiritual life to commence when the natural is expiring , and then to provide for everlasting habitations , when they are putting off their earthly tabernacle : as for the thanks they give their monitor , 't is generally the same that st. paul received from the galatians , to count him their enemy for telling them the truth , gal. . . but alass he has no reason to resent the injury , since 't is but the same they offer to their nearest and most intimate friend , that angel guardian which god and nature has placed within their own breasts , i mean their conscience : let that at any time whisper the same admonition , and immediately they cry out as ahab to eliah , hast thou found me o my enemy . all arts are us'd to convey themselves out of its reach , business , or company , or drink , or any thing is solicited to come in to their rescue , that in that throng they may deceive its pursuit , or at least in that louder noise drown its voice ; and is not this to look on it as their enemy , while they shun it as a malefactor does the officer . yet i appeal to the breasts of those , who lean upon the broken reed of a late repentance , whether this be not the case with them : let them tell me whether they dare trust themselves alone with their conscience , give it opportunity of speaking freely to them , of laying before them the mad adventure they make of their precious souls ; which they do not only expose to as many hazards of a swift damnation , as there are accidents which may surprize their bodies with a sudden death ; but do besides by this resistance repel and quench that spirit , without which they can never hope to effect that so necessary , so difficult a work ; nay , i may , i fear , ask some of them whether they have not so often shunned these parleys , that their consciences like an abus'd friend , has at last given them over , ceast to pursue them with more of those unwelcome importunities ; and by its silence left them secur'd from all noise which may disturb that treacherous sleep into which they have lulled themselves . to those who are thus given up to the spirit of slumber , i cannot hope to speak loud enough to rouse them ; but to those that are but of the former rank , that have not yet so prosper'd in their unkind design against themselves , as quite to have alienated their bosom friend , that are yet within the reach of those amica verbera , the stripes and reproofs of their own conscience ; to such i would address with this most affectionate petition , that they would not seek to remove themselves from that wholsome discipline ; that they would not fly that chyrurgion whose lancet threatens none but the imposthumated parts ; but rather chuse to be shewed the formidableness of their danger , than by a blind embracing it , to perish in it . and if they have but any general confus'd inclinations to this so reasonable a request , i shall then put on more solemnity , assume to come as an envoy from those dreaded consciences of theirs , to mediate an enterview , to propose the fixing some time of parley , and bespeak their patience to hear it out : and let them but grant this , let them but dare to do so much in order to their own safety , and i can scarce think it possible they should after retain that daring , which only tends to their ruine . in a word , let men seriously and attentively listen to that voice within them , and they will certainly need no other medium , to convince them either of the error or danger of thus procrastinating their repentance , which themselves acknowledge must not upon their utmost peril be finally omitted , and yet nothing but an immediate dispatch can secure it shall not . 't will be needless to descend to a particular view of more of these deceits , they will easily be detected by this one general rule , that whatsoever falls short of a present , universal , permanent change , falls as much short of repentance . all the pretences that are made upon any other score are but the garments of the elder brother put upon the back of the younger , which though they might delude a blind isaac , will never be able to deceive an all-seeing god. all that remains is to offer to the readers consideration , how nearly he is concern'd to guard himself against all delusions in this so important an affair . it was an ancient stratagem of war to poison the waters in an enemies camp , that so they may drink their own deaths : but satan has here far out-vied that policy . were but our nourishment infected , we had still a recourse left us to medicine , but here he has envonom'd our very physick , and what cure remains for those whose very remedies are their disease : when that bath which was design'd to cleanse us , is its self polluted , we may well cry out as dyonisius of the corrupted river of alexandria , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what flood shall cleanse these waters ? where can we be secure , when our repentance ( which the apostle , tim. . . supposes the means of disentangling us ) is its self become our snare . this as it loudly proclaims our danger , so surely in all reason it should awake our care , teach us not to suffer our selves to be abus'd with delusive appearances and shadows of repentance , lest we finally find that ixion-like we have embrac'd a cloud . what an amazing defeat will it be to him , who presumes his tears have blotted out the hand-writing against him ; to find the full bill brought in at the great assize , and those he call'd his penitential sorrows here , to prove but the prologue to that tragedy which ends in weeping and gnashing of teeth . and therefore let every one timely provide against that fatal surprize , use this excellent receipt , not as a cosmetick only to beautifie the face , give him some fair appearance to himself , but as medicine to restore health ; reduce him to such an athletick vigorous habit , as may evidence its self in all vital actions , which will prove the best evidences in our last trial , where the inquisition will not be so much upon our mouths or eyes , as upon our hands : not how many confessions we have made , or how many tears shed , but what acts of vertue we have substituted in the room of our vices : whether we have broke off our sins by righteousness , and our iniquities by shewing mercy to the poor , and without this 't is infallibly certain , our christianity will be as ineffectual to our bliss , as it is to our piety : if we will not permit it here to bring us to the obedience of servants , it shall never instate us hereafter in the inheritance of sons . chap. viii . a survey of the mischiefs arising from mistakes concerning almighty god , and the methods of his providence . to these mistakes of our selves and interests , we have added others also concerning god , which are no less destructive to christian practice , for as the right knowledge of god is by our saviour , io. . . put as the epitome and summe of all that leads to bliss , so our misprisions and misapprehensions of him , are no less remarkable for the contrary effects ; nor can we suppose it otherwise , when we remember that this is the grand work and basis of all religion , and therefore if this foundation be deceitfully laid , the superstructure must necessarily sink and perish : and in this sense 't is possible for us at once to build on the rock and the sand too , we may fix our faith intentionally on god , and yet by absurd notions and unwarranted conceits of him , defeat in the particulars what we establisht in the gross : represent him so utterly distant from what he is , that under that disguise he will not much appear , either an encourager or rewarder of our piety , and then we may guess how 't is like to flourish , since the apostle gives it as a fundamental axiome , heb. . . that he who comes to god must believe that he is a rewarder of them which diligently seek him . of these mistakes concerning god , there are divers ; many more than the design'd brevity of this discourse will admit me to examine . i shall only mention three , those are , first , concerning his decrees , secondly , his attributes , thirdly , his providence . by his decrees , i mean not those standing rules which he has in his word set forth as the measures by which he will distribute rewards and punishments ; but those secret purposes of his will , which he neither commands us to search after , nor will permit us to know . that there are many mistakes concerning these , the numberless disputes that have been rais'd about them will sufficiently attest , it being impossible for two contradictory opinions to be both true , though in things of this abstruse nature 't is very possible both may be false . 't is not my purpose to wade into those bottomless controversies , which like a gulph have swallowed up so much time and industry of learned men : i shall only in general commend it to the readers consideration , whether it be probable or indeed possible for those opinions to be true which infer falshood in god : and then let the second enquiry be , whether that be not too evidently the result of those discourses , which set an opposition between his revealed and his secret will , his commands and his decrees , making the one a blind for the better execution of the other , as if all the transportation and zeal he expresses for us , all the passionate enamoring invitations he makes to us , were only to sport himself with our credulity : like the divertisement of those men , who court them for wives , whom they would abhor to marry : nay , as if all the protestations and most solemn oaths of god , were design'd but to advance the delusion , and raise expectations meerly to defeat them . this is such a severe sort of irony , as we would all think not only unkind but unjust in a man ; and 't is not possible that god , who appeals to us concerning the equality of his ways , should fall short of the strictest measures among us , or exemplifie to us an unsincerity he forbids us to follow . how very inauspicious influence such doctrines are apt to have on practice is too visible , for since 't is as well the instinct as duty of our nature to aspire to an assimulation with god , even that most laudable and generous ambition shall by this means become our snare ; for when god shall be thus misrepresented to us , drawn out by the black lines , not only of severity , but deceit , rendred a falsifier of his word , nay oath ; 't will give not only temptation but warrant to the like practices : we shall easily swallow up all the particular commands of god , in that fundamental one of being like him ; as we are taught himself has done both his commands and promises in his hidden decrees . this is so natural a piece of logick , that 't is very unsafe men should be trusted with those premises whence 't is deriv'd . and though we are not over apt to transcribe that copy god does really set us , yet this spurious one will not miss to be taken out : that pravity of our nature which hinders in the one , exciting and spurring us on in the other . this is a way to reconcile our vices with our reputation , and sin cum privilegio ; and there is little doubt of mens aptness to use that advantage , we see it in lower instances . the vices of a prince draw shools of followers , when his vertue leaves him the more eminent , because single , and renders him rather revered than imitated : and certainly 't was none of the devils slightest stratagems on the gentile world , to give them such gods as might exemplifie to them all those odious crimes , wherein he desir'd to immerse them . whether this may not be a branch of the same illusion , i wish the propugners of this doctrine would seriously consider . and as several ills are hereby countenanc'd and authoriz'd , so is all vertue in general discouraged and disheartned ; this benumbs us in our christian course , substracts that spirit and vigour , which should carry us through the weary stages of duty : indeed it cuts the very sinews of industry , baffles and makes ridiculous all purposes of labour ; for what should invite a man to strive for that , from which he knows he is either irreversibly precluded , or else so infallibly ascertain'd , that his negligence cannot defeat him . these are such extremes as afford no middle , wherein the vertue of industry may exist , hope being equally out-dated by the desperateness or unnecessariness of an undertaking : and how necessary hope is to excite endeavour we may learn of st. paul , cor. . . where he presses his corinthians to the constancy of christian practice upon this ground , that their labour shall not be in vain in the lord. but according to some mens doctrine , 't is scarce possible for a man to know whether his labour be in vain or no ; since the effect of it depends not upon the revealed promise but secret purpose of god , and who knows whether there may not lie some dormant decrees against him , which when he thinks he has run his race shall yet defeat him of his crown . whether a reward thus stated will much animate mens diligence , i may leave every man to judge by the like circumstances in their secular concerns ; and if they find they would there damp their courage , dispirit and dishearten them from attempting , there will be sure more reason to conclude it in these spiritual affairs , wherein our industry is commonly much less indefatigable . but i shall not farther insist on the ill consequences of particular mistakes ; there is one fundamental error , which if it could be cured , would supersede all the rest , i mean our bold folly in medling with gods decrees , which we call hidden , and yet ridiculously confute that epithet by pretending to know them . this is so much an insolence as forfeits the comparison , which might belong to it as an error ; we see secular states jealously reserve their private councils , and shall we think god so scrutable , or our selves so penetrating , that none of his secrets can escape us : or if we think him , as indeed he is , unfathomable , why do we thus madly attempt what we confess impossible ; especially since we shall not only lose the thing we so vainly pursue , but others which we might else enjoy . 't is as if a man should be so transported with a busie earnestness of knowing his princes secrets , as quite to forget his laws , and incurr capital punishment . god has given us rules of life , which upon the severest penalties he requires us to study and practice ; and we divert from these , and make it our business to trace his counsels . we are gazing at the stars to read our destiny , and look not to our feet ; and by that negligence experiment the worst fate they could have portended : for i think we may say our wild phancies about gods decrees , have in event reprobated more than those decrees upon which they are so willing to charge their ruine , and have bid fair to the damning of many , whom those left salvable . and indeed 't is to be expected from divine justice , that such bold inquisitors should find nothing but their own destruction . that ark which devoutly reverenced brought blessings , when curiously pried into diffus'd pestilence and death , sam. . . nay the very poets will tell us , that if we will have prometheus his fire , we must take pandora's box also : and sure industry cannot be worse laid out than thus to fetch home plagues , and while so much of it runs waste to such unhappy purposes , 't is no wonder if we want for better ; forget our calling by contemplating our predestination ; and let the opinion of our fate be at once the encouragement and excuse of our sloth , than which nothing can more evacuate the purpose and design of our christianity , which divines have truly defin'd to be not a contemplative but active science . to the same unhappy effect concur our mistakes of gods attributes , if i may call them mistakes , which seem to be rather wilful nescience , they being so delineated to us both in his word and his providences , that 't is not want of light , but winking against it that must leave us ignorant . what the speculative errors are in this matter concerns not my present design to examine : but there seem to be some misperswasions concerning the divine attributes , which do remarkably tend in their consequence and effect , to the corrupting mens manners ; nay , look as if they were design'd , and affectedly chosen for that purpose ; i mean especially those concerning his iustice and mercy , which being the attributes in which we have the most immediate concern , the errors in them are the more noxious and destructive . of this sort is that narrow scanty notion too many have of gods iustice , which we measure not by him but our selves , and therefore proportion it not according to his infinity , but our own concerns . that is an attribute from which we promise to our selves no advantage , and therefore we are willing to contract and shrink it up , make it serve only as a cypher to advance mercy , but are unwilling to understand it in its proper extent ; think it a word of form put in to compleat the greatness of gods stile , rather than any intrinsick part of his nature , which he must deny himself to put off . thus do we sacrilegiously steal from god a part of his being , and while other sacrileges invade only his patrimony , this commits a riot upon his very nature , yet as if we meant the proverb should indemnifie us , and exchange extinguish the robbery , we add to another attribute what we have defaulct from this , and amplifie and extend his mercy , as much as we confine and limit his iustice ; that is the one infinite ocean , wherein not only we , but himself must be swallowed up . we will think of him under no other notion , nor allow him to be any other thing , but what shall be in subserviency to this : we will have him powerful to relieve our distresses , but not to revenge our crimes ; wise to defeat the machinations of our enemies , but not to circumvent our own indirect or impious policies ; all-seeing to behold our wants and griefs , but not to discern our closer guilts ; true to perform his promises , but not his threats . in short , we model all that is in god to our own wishes ; and instead of believing him what he is , phancy him what we would have him . like micha , jud. . . making us a god for our own peculiar use , and forming the deity we mean to worship . a strange bold inversion , for creatures thus to fashion their creator , put their own stamp and impress upon him , and shape him to their phancies . and indeed 't is nothing but phancy that has to do in this attempt , and accordingly it must vanish as the operations of that illusive faculty use to do . we may represent god to our selves as we please , but that has no more real influence on him , than a deforming optick-glass has on the object it disguises , he is still the same amidst all our wilde conceits of him , and will alwaies make good the title , by which he deliver'd himself to moses , ex. . . i am that i am . all that is in him is equally immense and infinite , his mercy need not invade his justice to gain its self a larger field of action , which is already ( as the psalmist speaks ) over all his works ; neither his justice encroach upon his mercy , that having also a province wide enough ; all impenitent sinners being within its verge , and god knows how much soever we streighten it in our opinions , we do 〈◊〉 indeed too much extend it in its real force , by rendring our selves the proper objects of it . in short , god who is the author of order and peace , cannot be suppos'd to be in confusion within himself ; the divine attributes are not in strife , but perfect harmony ; 't is we only that have rais'd this more than gygantick war , not only against heaven , but in it . the several luminaries pursue the regular motions of the spheres ; but we confound at once the laws of their creation , and their author too , strive to eclipse and darken the father of light . but if the removing of an earthly land-mark be a crime punishable both by god and man , what thunder-bolts belong to those who thus attempt to set new boundaries in heaven , to limit and measure out even the divine nature by the proportions of their own phancies , and indeed such temerity as this , is too like to confute its self , and feel that justice it will not believe : yet as great and daring a crime as it is , i fear there are few that can totally acquit themselves of it : for though all avow it , yet he that shall narrowly search his own heart , will scarce find it clear from all degrees of it : we are all apt to cherish a flattering hope , that god is not so severe as he is represented , or that if in respect of his justice he be a consuming fire , yet that mercy will be sure to snatch us out of the burning ; like the angels to lot , assist our escapes , and provide us a zoar , that our souls may live : and this hope though founded only in our wishes , is very apt to slide into our faith , and make us believe what we would have : by which means this becomes a kind of epidemick heresie , the most frequent and common misperswasion that occurs concerning the divine attributes . it would be a work more long than useful to recite the several errors that have sprung from this one . that of origen , that the devils should finally be saved , is a noted and pregnant instance , which could be deriv'd from nothing but this unequal apprehension of gods justice and mercy : and besides all other ancient , we have many branches of a later growth , that spring from the same root , a set of plausible falsities , which would quench the unquenchable fire , and kill the never dying worm ; i mean those allaying softning descriptions some of this age have made of hell , some changing the kind , others abating the intensness , or at least the duration of those torments , each substracting so much from this tophet , that they have left atheism an easie task to take away the rest : and may give suspicion they mean to visit that place , which they are so industrious to make easie . but whatever they do themselves , 't is sure this is the way to send others thither , to take off their fears of it , to make them think it not so dreadful a place as they once suppos'd , and consequently less careful to decline the ways that lead to it . 't is indeed too obvious that such perswasions do mightily impugn christian practice , and embolden men in sin : and god knows we need no such encouragement ; the more general fallacious hopes of mercy being too sufficient for that purpose without these supernumerary deceits : but between the one and the other , libertinism is like to outgrow all restraints , and the opinion of gods goodness instead of leading men to repentance , will slacken those reigns wherewith our bruitish nature should be bridled and restrain'd , and we thus left unto the sway of lust and passion , must run headlong upon ruine , as the horse rusheth into the battel . for alass , we are not so generous as to do well for vertues sake , nay nor so provident as to do it for reward , 't is our fear that is the most prevalent incentive , and accordingly we find religion generally makes her first impressions there . they are the terrors of the lord that do most usually , and most effectually perswade men , cor. . . our hearts must be pricked , and at those orifices piety enters . now when all these terrors shall be superseded by the opinion of an overwhelming mercy , when hell shall either be annihilated , or suppos'd so to annihilate us , that we shall lose our passiveness with our being , and be as uncapable of suffering , as even heaven its self can make us , what will be left to engage us to vertue , or deter us from vice : alas , do we not often see a daring lust bid battel to all the artillery of heaven , meet god in his loudest thunder , and venture on damnation in its dreadfullest form ? and can we think it will be more modest , when it shall be told that they are only edgeless weapons it hath to encounter ? that gods thunder amidst all its noise carries no bolt ? and that the flames of the bottomless pit , are but a painted fire , that at a distance may fright but not hurt us , or at least so hurt us , that we shall not feel it ? when those rubs which fear interpos'd are thus removed , there is nothing to stay the course of headlong riot , but precipiciously it will on , where ever strong desire shall drive , or flattering lust allure : he that loved his sin , even when it threatned him ruine , serv'd it assiduously , when it promised no other wages than death , rom. . . how will he hug this viper when he thinks 't is stingless , and give up his ear to be bored by that master , which affords him present pleasures without future stripes : we see even in civil matters the presumption of impunity is the great nurse of disorders , and if it were not for the coercive power of laws we should soon see how little the directive would signifie ; and doubtless 't is the same in spiritual or rather worse , by how much we are more bent upon the breaking of gods laws than mens , and consequently will be the more apprehensive of any encouragement . of the truth hereof our experience gives too sad proof , none rushing so boldly upon gods justice , as those who have most fortified themselves against the dread of it , as if they meant their practice should experiment the truth of their speculation , and make the utmost trial whether god can be provoked or no. indeed men use mercy as amaz'd passengers sometimes do a plank in a shipwrack , lay so much weight upon it , as sinks both it and themselves ; so perishing by too great a confidence of their rescue , and finding a gulph where they expected an ark : not that i suppose mercy unable to support the weight of all the persons , nay , and of all the sins in the world , which have not the one ponderous adherent of impenitence superadded ; but that is a burthen which even the divine clemency sinks under , refuses to plead such a cause , and refers it to iustice as its proper court : and therefore to sin on , in hope of mercy , is to undermine our selves , and commit a folly as absurd as ruinous , i wish i could say 't were not also as frequent : but god knows 't is every where too apparent ; men openly avow it , so that 't is become the vulgar answer to every convicting reproof , that god is merciful : and surely they that observe the growth of vice , since our new descriptions of hell came abroad , will have cause to think the one has had no small influence on the other , and that while some have made it borrow the uneasiness of our humane state to make up its torments ; they have taken care it should be just , and lend us back sins of a greater magnitude : this miserable traffique have these factors setled , between the present world and the infernal region , that hell should have earths pains , and earth hells wickedness ; the later alas we are too fully possest of , which is like to send too many souls to discover the deceit of the other . in fine , our groundless confidences of mercy , and those other chimera's we forge out of that , are certainly the most frequent and dangerous underminers of christian practice : these like the sun give heat and vigor to those inordinate lusts , which a just fear of vengeance would as a winters frost nip , and destroy : and till we lay by these easie slight thoughts of god , and consider him in those more awful attributes which exact our reverence , his mercy will only serve to ripen us for his judgment , that smooth and gentle property in god , which to all who abuse it not is indeed the oil of gladness , will thus perverted acquire the more fatal quality of oil , serve only to intend our flames , and remove us as far from the rewards of piety , as our bold phancies have done from the practice . a third sort of mistakes there are by which piety is obstructed , and those are such as concern gods providence , about which the world has long since had many disputes ; some entirely denying it , as presuming god so wholly taken up with the contemplation and enjoyment of his own felicity , that he was utterly inconsiderate of that of his creatures , and an unconcern'd spectator of humane affairs ; others limiting and restraining it to those things only which themselves were pleas'd to think worthy of the divine inspection and conduct : but these questions have been more bandied among philosophers than christians , and therefore are beyond our present enquiry . yet give me leave by the way to express my fears , that these errors have yet some secret rooting in too many hearts ; that there are many who rather formally say , then cordially believe , that god governs the world , and disposes as well of humane as divine things ; a suspicion that is rendred too probable by those indirect arts men use , to possess themselves of secular advantages ; for did they seriously think that all those things are in gods hands , from whence they are neither strong nor cunning enough , either to wrest or pilfer them , 't is scarce imaginable they should attempt such painful impossibilities , disquiet themselves in vain as the psalmist speaks , and which is worse , forfeit all title to them as gods gifts , by thus assuming to make them their own . but this is a disquisition i must leave every man to make in his own heart ; only let me say , that he that has there any doubt of gods universal or particular providence , has also in it the root of all unchristian sins , of distrust , solicitude , and fraud : there being nothing that can effectually supersede our own carkings and contrivances for our selves , but the assurance that god cares for us . men being still apt to scramble , where there is none from whom they expect an orderly and sufficient distribution , and therefore this error where ever it is found , may well be reckon'd among the impeders of christian duty . but besides those who thus doubt of providence , there are others liable to great mistakes , i mean those who to their just belief of gods providence , superadd a groundless confidence of their own skill in fathoming it , that are not content to know it in its product and event , but pretend to discern it in its most secret designments and purposes ; and do not so much revers ▪ gods dispensations , as interpret them : i do not here mean to condemn all particular applications of providential events , which are sometimes so extraordinary and remarkable , that they are their own expositors , and point out the construction we are to make : and an humble advertence unto such , is not only innocent but necessary : but when men shall attempt to read every line in gods hand , to make their own inference from every efflux of providence ; these pretenders to divine palmistry , seem to differ only thus much from those who make a trade of the natural , that they cheat themselves as well as others . yet there want not some who have gone yet farther , and think not only to understand providence , but assist it : not only trace it in all its intricate windings , and concealed intendments , but help it in the execution , and give birth to its conceptions : of this sort especially are those , who having possest their brains with some conjectural expositions of obscure prophecies , will administer to providence , and call out those events they expect : and as if they were conscious that god would not make good their dreams , endeavour to do it themselves . this age has afforded too many instances of this , when the fulfilling of prophecies has by some been made the solemn summons to rebellion and bloud : and in order to the hating and destroying the whore , rev. . . men have been animated to hate and destroy all who were not infected with their own phrensie . this we know has been call'd the helping of the lord against the mighty , and something more than votive curses awarded to those who refus'd to assist . thus have they first wildly mistaken , and then no less wildly out-run gods designs : as if like baal , iud. . he were unable to plead for himself , to vindicate his own cause , or effect his purposes without their help : and having resolved what he shall do , obtrude themselves upon him as his instruments ; how repugnant such anticipations of providence are to the interests of christianity is too apparent from the many detestable effects they have produc'd . but setting aside these , let us return to those we spake of before ; who presuming to expound providential events , make them the criterion by which to judge both of persons and of causes , concluding the one loved or hated , the other approved or disallowed by god , according to their prosperous or adverse success . the first of these was by our saviour exploded , as an undue way of process in the iews , in the case of the galileans , and before him solomon had given it as a maxim , that no man could know love or hatred by all that is before him : eccl. . . and if under the iewish oeconomy , where temporal blessings made up so great a part of their promises , it was so ; much more is it under the gospel , whose frame and composure is quite distant ; which instead of proposing secular prosperities to its proselytes , assures them the contrary ; sets up the cross as the standard under which they are to fight , and affords no temporal hopes but with an allaying proviso of persecutions and afflictions ; nay , the apostle to the hebrews goes farther , makes them not only incident but necessary to christians , the badge and cognizance of sonship , whilest the no chastening is the fatallest sign , a token of bastardy and abdication , heb. . , . and doubtless the experience of every christian asserts the doctrine ; we are all apt with the prodigal to forsake our fathers house , and as long as we can have the riot and not the wants , shall never think of returning ; we must be famisht into consideration , and our husks alone will send us home to the fatted calf . and can there be a greater indulgence in god , than thus to make our iniquity our punishment , that it may not be our ruine ; to embitter those sensualities whose lusciousness serves to intoxicate us , and to clip those wings which he sees carry us from him . stories tell us that the trojan wives after the destruction of their countrey , being wearied with their restless vagrant life , necessitated their husbands to a settlement by burning their ships . and the same kind stratagem god has upon us : he sees that our worldly accessions do rather enlarge than fill our appetites , and carry us on to farther pursuits , and by drawing us still more from him the center of rest , exposes us to endless wandrings , and then what can be kinder than to rescue us from such a condition , that curse of cain , to be a fugitive , and a vagabond in the earth , to deprive us of our treacherous prosperities , and fire those ships wherein we are preparing like ionah , to fly from the presence of the lord : so by a happy necessity forcing us to fix our selves on him . and this is the worst god designs us in every adversity : and did we mean but as well to our selves , we should not miss of receiving the happiest effects , even that peaceable fruit of righteousness the apostle speaks of , heb. . this holy men so well understood , that we find them dread nothing so much as an uninterrupted prosperity ; they like the muscovite women , grew jealous of gods love when he forbare to strike , upon which score it is , that in the ancient fathers , there are so many solemn petitions for stripes ; such importunate solicitations for those medicinal corrections , wherein they judg'd both gods kindness and their own safety to consist . and then how perverse , how preposterous are our measures , when we conclude quite the other way , estimate gods love only from outward successes , and think he is never angry but when he smites : a perswasion , which as it is very false in its grounds , so very pernicious in its effects , and creates hopes and fears , as fallacious as its self . for first , if we apply it to our selves , it produces mischiefs proportionable to the divers states under which we are . if a man be full and prosperous , it makes him proud and secure , for when he has not only the possession of those things the world values , but takes them as an attestation of gods peculiar kindness and approbation , what should make him either consider or reform his guilts ? if he have sanctity enough to possess him of gods favour , and all these profitable effects of it , he will not easily be perswaded he needs more : and any man that shall tell him he does , shall be heard with the same indignation wherewith craesus entertain'd solon , when he found him question that happiness , which he expected he should have admir'd . prosperity is in its self an emboldening thing , but when backt by this opinion of it , grows into all insolence , till at last it even recoil in the face of the donor , and dare god by all those enormous riots , to which it enables men. on the other side , this opinion presents a less merry , but not less dangerous temptation to those in adversity ; for when they shall look on themselves only as the anvil for gods strokes , they will be too apt to complete the parallel by answering it in hardness and inflexibility ; have the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the father calls it , which reverberates the blow on him that gave it . persevering wickedness is so naturally the issue of desperation , that we find the iews take up the one meerly to countenance the other , pretend hopelesness to avoid reformation : thus we find it , ezek. . . our iniquities are upon us , and we pine away in them , how should we live ? and again more plainly , ier. . . there is no hope , and then the inference is ready , let us walk every one in his own ways . endeavour is the child of hope , and we attempt not to attone one whom we conclude implacable , so that wrath may consume , but will never melt us , 't is love only that has that softning , dissolving power , and unless we discern a mixture of that in gods inflictions , they will never render us malleable to his impressions . we kiss a fathers hand and rod , when an executioners stroke we suffer rather than bear . st. iohn tells us we love god because he loved us , iohn . . i wish all men would make good the inference ; but 't is sure they are too apt to do it in the reverse , and will hate if they apprehend themselves hated ; a state which at once exemplifies , and anticipates the worst part of hell to us , yet very incident to those who interpret every stroke of gods , as the effect of enmity and utter aversion . this is to do that to our selves which the devils so deprecated from christ , to torment us before our time , it being peculiar to the vengeance of the other world to be meerly punitive , that here being rather discipline than vengeance design'd to reduce , not destroy us : and indeed besides the pain of sense which this error creates , it does ( to perfect the hell ) give that of loss also ; deprives us of one of the great evangelical felicities , that of rejoycing in tribulations , which our saviour thought so considerable , as to insert amongst his beatitudes ; and his apostles frequently mention triumphantly as the great priviledge and prerogative of a christian. for if all adverse successes be a note of gods disfavour , there will be no place for joy even in the most pious sufferings . st. stephens ravishing prospect will be intercepted , and a martyrs death be as uncomfortable as a malefactors . but if these were the only sufferings to which joy were annext , there would be but too few concern'd in the deprivation ; those wherein we are more universally interessed , are those chastisements of god which our guilts provoke ; which though in respect of their cause they are matters of the greatest sadness , yet in regard of their significancy and effect , they are grounds of comfort , they signifie that god ( however displeas'd ) yet has not abandoned the care of us ; thinks us worth his correction , and designs our reducement : and the effect will ( if not obstructed by us ) be answerable to that design : our chastening here rescues us from the sins , and consequently the condemnation of the world , cor. . . and this is sure no slight motive of rejoycing ; and we are very unjust to god and our selves , if we will exchange it for the sullen murmurs of a desperate incorrigibleness . and as this perswasion is thus pernicious in reflection on our selves , so neither is it more innocent when applied to others ; for first , if we look on the men that prosper in the world , as the psalmist speaks , psal. . . we shall too often find them answer the character he gives them in the former part of the psalm , and when from their temporal affluence , we shall conclude gods favour to them , 't will be hard resisting the temptation , which ( without that argument ) the psalmist was under , of thinking it vain to cleanse our hearts , or wash our hands in innocency . nay , we shall be apt to joyn our suffrage to those in malachy . . and call the proud , happy : and if we esteem them so , 't is natural to desire to be like them ; so we shall quickly grow to despise a poor or afflicted innocence , and embrance all thriving prosperous sins . on the other side , if we look on others in an adverse calamitous state , this opinion suggests hard and severe sentences concerning them , inclines us to judge where we should succour , and how great an accumulation of misery that is , we may learn from iob , whom we find not so often nor so passionately complaining of any of his pressures , as of the unkind censures of his friends , who weighing in this deceitful balance of temporal successes , made very false judgements of him , and as if they were to glean after satan , endeavoured to despoil him of that only comfort his malice had left , the conscience of his innocency . this is as the psalmist speaks , to persecute him whom god has smitten , and to talk to the grief of those whom he hath wounded ; a thing repugnant to the common temper of humanity , and much more to that tenderness , those affections and bowels christianity requires ; and therefore in this respect also , we may reckon this perswasion very injurious to christian duty . nor is it less so when applied to causes , in which it is full as deceitful a rule as it is in persons : god has design'd us another measure of our undertakings ; his word and law , by the general proportions whereof , we are to square and accommodate our particular actions : he sends us not to his providence , and the various distributions of that , or allows us to judge of the iustice , by the success of our attempts . if that were the trial , 't were impossible for any enterprize to be lawful , since that which should legitimate it , is subsequent to it , and can have no influence on it , to the making it good or bad : and as it does not make , so neither does it infallibly signifie it to be either : and of those who presume it does , i should ask whence it came to do so ? if by any assignation of god let them produce it ; and if not thence , i 'me sure it can make no pretence to certainty , god having no where oblig'd his providence to make good our phansies and conjectures . nay , if we look into scripture examples , we shall find this irrefragably confuted ; the same cause having at several times differing success . thus the israelites were discomfited at their first assault upon ai , and yet succesful after ; 't was something extrinsick to the cause that made the variation , that still continuing the same . the like we find in the case of the benjamites , who though in as ill an engagement as can well be imagin'd , had yet two victories over the other tribes , iudg. . but there is one instance that may serve for all , and that is the taking of the ark by the philistines , he that shall contemplate that , will sure never think fit to measure causes by success , unless he will give the difference also to dagon , who then triumpht in the spoils of the god of israel . in short , 't is evident victories are not so entail'd upon the justest causes , but that they may be , and often are cut off , either by the guilts of the undertakers , or by some other secret disposal of the divine wisdom ; but the former is so frequently the obvious cause of it , that we are not often put to resort to the later . 't is no strange thing to see all israel troubled by an achan , or have the ark taken captive from off the shoulders of a hophni and phineas , nor will it ever be possible for the best cause to secure its self from the blasting influence of its abettors crimes . this is so clear and evident a truth , that 't is matter of some wonder , how the contrary perswasion should ever insinuate its self ; and indeed it is not probable it ever had , if interest , that grand sophister , had not introduced it . men engage in designs not on intuition of their lawfulness , but profit , and when they are such as nothing can warrant à priore , their only reserve is to make them good à posteriore ; to bring a licence after the fact , and justifie their beginning by their end ; which how ridiculous soever it may seem to sober reason , yet such is the natural shame , or secular inconvenience of owning an unjust act , that men will wrap themselves , though in the thinnest and most diaphanous veils , make use of the absurdest pretences , and faintest colours to shadow their guilt , and whilest consciousness bids them say somewhat for themselves , and the case affords no solid plea , they are driven to these deplorable sleights and subterfuges . indeed this is an argument that stands single , and is seldom us'd but in those causes that admit of no better ; which we may reasonably conclude to be the reason , why it was so much insisted on by our late disturbers , who in such abundance of light , as they own'd , could not be suppos'd ignorant enough to believe themselves : 't was certainly the destitution of better arguments that cast them upon this , forc't them to ransack the alcoran , and rifle a piece of turkish divinity to make good their saintship . they now discern the unskilfulness of that plea , which a little time has converted to an accusation . the great change it has pleas'd god to make among us , retorting their conquering syllogismes , and making them need a new success to justifie their vaunts of the old . god grant we may not here relieve them again , and by our personal sins , help them to that which the justice of their cause never did , nor is like to acquire them . but though this plea of success be frequently urg'd in policy , yet it prevails with many who know not that it is so ; indeed the vulgar are so much subjected to their senses , that generally the conclusions drawn thence are easily embrac'd , when those from reason and conscience have a double difficulty , first to be understood , and next to be admitted , and the most elaborate discourse shall not convince them of the right of that cause , which in the last appeal to gods tribunal by war , has been openly condemn'd ; whilest the spoils of victory as much satisfie the understanding of the justice of the prize , as the desire with the wealth or glory of it . and this is it which renders such kind of arguings very pernicious , they being so fitted to the common temper , that they seldom miss to be effectual ; and engage the heady multitude in the prosecution of the worst designs , that are recommended to them by the one catholick vertue of success . this is indeed as the prophet speaks , ez. . . to strengthen the hands of evil doers , that they turn not from their wickedness ; to dazzle their eyes so with the splendor of prosperous iniquity , that they can never come to take an exact view , and discern it in its true form : and doubtless this was none of the less-prevailing arts of seducement among us , and drew in many to abet those seditious practices , which all laws of god and man prohibited , and whereby christian religion has at once been violated and defam'd ; has not only her precepts broken , but her self asperst with the foul consequences of that disobedience , and so buys one injury with another ; the contempt of her authority with the loss of her reputation . we have now seen the ill consequences issuing from these mistakes of gods providence , but we must take notice that there remains yet as great or greater danger on the other side ; and that a total neglect is worse than an erroneous construction of it . for though god have secluded us from that more exact minute discerning of his purposes , yet he means not his dispensations should be lookt on as wholly insignificant , and therefore has given us the general scope and meaning of them , according to which we are to limit and restrain our wandring guesses , and also judge of particular events . now as gods original and primary design in the creation of man , was to render him a subject capable of eternal happiness ; so also have all his subsequent acts toward him aim'd at the same end : and because there is nothing removes man so far from that grand purpose of his being as sin ; therefore god has made the suppressing of that , the universal intendment of his disposals concerning us : so that the most different dispensations do severally pursue that one end ; prosperity and adversity in their successive changes are sent to reclaim us from the error of our ways , with this only difference , that the one leads , the other drives . this is asserted by st. paul , who tells us , that the goodness and long-suffering of god is to lead us to repentance , rom. . . and also that when we are judg'd , we are chastened of the lord , that we may not be condemned with the world , cor. . . and indeed the whole scripture runs in the same strain ; and both from prosperous and adverse successes urges the obligation to obedience . this is the notice god expects we should take of all his dealings towards us . and the want thereof we find often sharply upbraided by god to the iews : how often does he recount his redeeming them from aegypt , his enstating them in canaan , and all his wonderful works for them , with an accusing reflection upon their ingratitude ; and that we may know his iudgements are no less to be accounted for than his mercies , we find him , amos . making a catalogue of them , and closing every period with this pathetick reproof of their obstinacy , yet have ye not returned to me saith the lord. in short , god requires that we should observe every turn of his hand , in order to the reforming our own lives , and by the several mediums of gratitude or fear , infer that necessary conclusion of a sincere universal obedience ; and the neglect of this is the crime the psalmist mentions , psalm . . with so severe a menace . they regard not the works of the lord , nor the operation of his hands . and as this is requir'd from single persons , so also from societies and communities , which as they are in their publick capacities the most eminent subjects of judgements or mercies , so are they the most eminently accountable for both . and though the neglect and abuse of gods methods be a very provoking guilt when 't is only personal , yet is it much more so , when it becomes national : and therefore as it is every mans concern for his own peculiar to examine how he has answered gods methods towards him , so is it an enquiry very pertinent in relation to the publick also ; especially where the dispensations have been remarkable and extraordinary ; in which respect the inquisition cannot appear more necessary for any than this nation ; upon which consideration i hope the reader will think it no unpardonable digression , if we awhile turn aside after it . it is the affirmation of our blessed saviour , that where much is given , there shall be much requir'd ; a thing so consonant with natural equity , that we all give our suffrage to it , by making it the measure of our expectations in secular things , wherein every man looks for returns proportionable to his expence or industry . the husbandman expects a crop answerable to his seed and labour : and in the nobler cultures of the mind , we justly exact of our pupils to let their manners attest the discipline they have been under : according to which estimate we must resolve ▪ that gods expectations from us of this nation cannot but be very high , there being no people under the sun , whom he has more signaliz'd as his own immediate care , on whom the divine oeconomy has more constantly and even solicitously attended in all the variety of seasonable and powerful applications . i shall not assume the work of a chronicle , by giving a series of all those mercies , we receiv'd in the loins of our ancestors ; and of which we have provided one unhappy memorial , i mean our nauseating and despising them ; it having been the business of our days , to disentail those two most inestimable blessings , of a pure religion and outward peace , which our immediate progenitors left us ; and to derive to our posterity the contrary mischiefs of impiety and confusion . but not to ravel so far back , i shall confine my reflections to so late a date , that i shall not need to bespeak the faith afforded to historians ; scarce any that can be my reader , but is qualified to be my witness too ; and must acknowledge that there has on gods part been no method wanting , that might purifie us to himself a peculiar people zealous of good works . to that end of refining and cleansing us it was , that he kept us so long in the furnace , permitted us to those many fiery trials of our late calamitous days . 't were impertinent here to give a description of those sufferings , which every mans memory can so readily represent to him ; or to paint that flame whose scorchings we have felt ; 't is enough to say , that god appear'd in them , earnestly industrious to have reduced us ; like a skilful captain besieg'd us closely , straitned us so in all our interests , that it was scarce possible for us to fly any where but to himself . indeed he that would make up an exact catalogue of our calamities must calculate in how many instances humane nature may be passive ; there being scarce any of our suffering capacities , to which they were not liberally apportioned , our estates , our persons , our friends , and which is more than all our consciences , all groaning under the weight of that yoke , which our own sins prepar'd , and other mens sins put on . which way soever we lookt , we saw nothing but that which might consume our eyes and grieve our heart : if on the church , we saw that torn by schism , spoil'd by sacriledge ; the abomination of desolation standing in the holy place , and the house of prayer made in the most literal sense a den of thieves . if on the state , we saw the breath of our nostrils , the anointed of the lord taken in their pits , imprison'd , and arraign'd , and barbarously murder'd , by those who slew him like the heir in the gospel , that they might seize on his inheritance . we saw this and all other mischiefs establisht by a law , and made as irreversible as powerful malice could render them . and now in such a distress , who would not think that such a necessity should have become our vertue ? and so perfect a destitution compell'd our resort to the divine aid . and as little opprest states us'd to make themselves homagers to the romans , to engage their protection ; so we should have made an entire surrendry of our selves to god , that we might have gain'd a title to his rescues and deliverances . this genuine and kindly effect i doubt not but it had in some , i would fain think in many ; but we are not now considering particulars , but the community ; and therefore how sincere soever such personal reformations were , they must not come under the account of publick and general , unless for their number and eminency they had been sufficient to have overwhelmed the contrary perversness : many there might be whose hearts ( as 't is said of iosiahs , chron. . . ) did melt , and yet the far greater number of the obdurate , still justly denominate us a stiff neck'd people ; an epithet wherewith god often reproaches the iews , and sure we have no less evidenced our title to it ; for alas , as if we had meant to revenge the inexorableness of our oppressors towards us , in our obstinacy to god ; as if when we could keep nothing else , we had yet reserv'd this sullen comfort , of having our hearts impregnable , we made a shift to hold out against all these batteries ; there was little appearance , and less reality of repentance ; and if some of our lusts were at all less raging , 't was only because they were starved into a little tameness , the supplies cut off which should maintain our riot : but when any recruits could be had , they were devoted that way , and even in the worst of times we mist not to be as luxurious as we were able : and as though we resolv'd that vice like the sea , should gain in one part what it lost in another ; we took order that what was thus inevitably defalkt from those expensive sins , should be made up in the cheaper : we could curse , and swear , & blaspheme in spight of sequestration , and this wretched immunity we made abundant use of , till we even became proverbial for it ; and gave our enemies pretence , to fasten it on us as our distinctive character . yet to shew our selves generous sinners , there was one vice we bought at a dear rate , i mean our as imprudent , as unchristian animosities , and picques among our selves ; a sin that helpt to revenge all the rest : and was as well upon a humane , as divine account a grand instrument of our ruine . to these we may add our impatient murmurs at our sufferings , which did in some work so preposterously , as to reconcile them to the inflicters , made them unworthily desert that cause , they found chargeable to maintain , and contrary to the advice of solomon , chuse the ways of those oppressors whose prosperity they envied , prov. . but of these real apostates the number i hope was not great , i wish i could say so also of those seeming desertors , whose knees bowed to baal , though their hearts did not : who belied their own loyalty , and in a shew of compliance prostituted conscience in several engagements as inconsistent with each other , as they all were with duty ; and such as they pretended no excuse for their taking , but their resolutions of breaking . i was indeed a sad spectacle to see what shouls every menacing edict brought in ; while men ran in as much haste to take the opportunity of perjury , as the primitive christians were wont to do of martyrdom : indeed herein we seem'd to invade our enemies peculiar , would not suffer them to enjoy those marks of distinction , they had framed to themselves ; so that as far as oaths could signifie we were all one party . and yet while we thus disclaim'd gods reliefs by these indirect attempts of our own , we took it very ill that he left us to the success of them : that he prosper'd not those methods he had interdicted , and made us triumphant , not only over our enemies but himself too : and upon this score many mutinous blasphemies were utter'd and perhaps some more thought , though i confess , generally we were not so modest , as to stick at saying the worst we could think , and indeed they that heard the frequent doubts men own'd of gods justice , providence , nay his very being , would not think they supprest any thing as too ill to be spoken : we laid boundless expectations upon the justice of our cause , and as if we had extremely oblig'd god by not being traytors , or schismaticks , thought he wrong'd us extremely that he made us not victors . samuel tells saul that rebellion was like witchcraft , but we seem'd to think loyalty was so ; that like a spell it was to keep us invulnerable , not only against our enemies but our selves : and so countercharm all our crimes , that they should only be active to please , not hurt us . but if in the last place we reflect on our selves even in relation to that cause in which we so much confided , 't is to be fear'd all men will not be able to evince they suffer'd for god and the king , though they did it in their quarrel : 't is the intent must denominate whose martyrs they were , it being too frequent for private passions and interests , to march under the banner of conscience ; and we call that sometimes taking up the cross , which is only the taking up an animosity or humor . indeed 't is not possible for any to be gods martyr , who is not first his servant : none of us will suffer the greatest things for a person for whom we will not do the least ; and 't is absurd hypocrisie for a man to pretend he has left all for god , who we see cannot be woed to leave the most despicable lust for him . he that will not part with the noise of a loud oath , the pleasure of an intemperate cup , the applause of a profane iest for god , will surely much less expose his liberty , his estate , his life for him : and therefore what hazards soever any man ran in any of those , he can with no justice set it upon gods account , unless he can produce such other acts of obedience , as may witness this to be true and genuine . and upon this trial , i fear god's party will appear to have been but small among us , and perhaps the king 's not much greater , it being not very probable that those should have any great sense of duty to him , that had none to god : or that those should religiously revere one commandment , who despised the other nine . but we need not the help of inference and probability in this matter , the mutinous and insolent behaviour of many who profest loyalty , did too clearly evince it : and as it is said of ioab , that he turn'd after adonijah , though he turn'd not after absalom , king. . and some of ours had little private rebellions of their own even while they oppos'd the more publick . i love not to pass censures on mens thoughts , yet i doubt some would be too conscious to confute me , if i should say there wanted not those , who owed their zeal to their spleen , and did not so much love those they fought for , as hated those they fought against . and it may perhaps deserve enquiry , whether that demure pretence of holiness their adversaries had put on , did not more avert some of our libertines from them , than all their real crimes : they perhaps so far mistook them , as to suspect they might be in earnest , when they profest to advance the power of godliness , and at that took an alarm , and such men ( if such there were ) contended not for the liberty of their countrey , but their lusts ; and could with no justice , expect either a reputation , or success from that cause which they at once helpt to defame and defeat . i am loth to go farther , and suspect that even some of the devouter sort were inspir'd more by the spirit of opposition than piety ; yet i confess 't is hard to resist that surmise , when 't is consider'd that our liturgy never had its due veneration , but when the directory was set up against it . indeed he that shall remember how our private oratories were then throng'd and crouded ; and shall now compare it with our empty churches , will be tempted to think our devotion was of that sort , which is excited by interdict , and deadned by invitations ; a perverse kind of zeal kindled only by antiperistasis or collision ; none of that pure flame which descends from heaven . and then as our saviour in another case saies , if the light that is in thee be darkness , how great is that darkness , mat. . if this fairer and more specious part of us were thus reprovable , how obnoxious were the other ? and if our earnestness in a righteous cause , by its sinister motives or adherencies be unable to justifie its self , how shall it bear that heavier task we laid on it , and plead for our other guilts . this is the true though not full account of our behaviour under gods discipline , thus did we fructifie upon his pruning us ; brought forth indeed , nothing but degenerous fruit . the holy writ leaves it as a brand of most inveterate impiety upon ahaz , that in the time of his distress he sinn'd yet more against the lord , chron. . . and sure we have too just title to the same character of infamy ; those sufferings which were sent to chastise our sins , serv'd but to encrease them , and like the israelites in the brick-kilns , they multiplied the more for their oppression ; we debaucht even our executicners , and made every new calamity supply us with some new vice . and now when gods rod was thus despis'd , we were in all reason to expect he should draw his sword , revenge our resistance of his methods , by somewhat we could not resist , make our plagues as obstinate as our selves , and involve us in hopeless inevitable ruine . this certain fearful looking for of iudgment , heb. . . was all we had left our selves , of all the rich patrimony we were once possest of ; and our present misery seem'd impossible to expire any way but by dying into greater . but as great artificers are us'd to magnifie their art , by choosing the most unlikely materials ; so did it please god in this total indisposedness of ours , when we were so unapt subjects to illustrate his mercy , and as if he design'd this national deliverance should ( in its proportion ) be the transcript of our more universal redemption , he visited us not only in this state of misery , but enmity ; when we had set our selves in defiance of his judgments , he laid as it were an ambush of mercy for us , and surpriz'd us with safety : by such undiscernible ways return'd the captivity of our sion , that we were indeed delivered like them that dream , psal. . . gave us a victory without a war : without the intervention of garments rolled in bloud , esa. . . invested us in our triumphant robes , and in a word , made us insensibly to glide into our long forgotten prosperity . and now who can imagine , but this miraculous mutation without us , must also work a change within us . indeed they must have a very ill opinion of humane nature , that can think it possible it should have perverseness enough to resist such endearments ; such kindly heat must needs be suppos'd to melt us ; and if before our pride disdain'd to be compell'd , yet even that stubbornest part of us can not object against the being courted into amendment . so that when god has thus yielded to our terms , left us not so much as a punctilio in our way to piety , 't is but a reasonable expectation we should embrace it with as great an earnestness , as it was formerly rejected by us . and would god we could say we did so ; but alas , we still affect prodigies , take a kind of wanton joy in defeating gods designs , and as if we aspired to vye miracles with him , have made our returns as unparallel'd as his mercies ; so that the sum of our account is this . no nation was ever more signaliz'd by gods goodness , or its own perverseness , it being hard to determine in which of those respects it is most eminent . that this is in the general perfectly true , there are too many particulars ready to testifie , indeed a whole cloud of witnesses do concurr to the proving the charge , i shall not undertake to examine all , yet some of the principal it will not be amiss to take notice of . before we enquire into the use we have made of gods mercies , let us a little consider what our sense of them is ; and sure of all the interrogatories we can put to our selves , this appears the easiest , the most gentle favourable test , that even our own partialities could elect for us ; it being so natural to men in misery to value a rescue , and celebrate their deliverers , that the contrary would be the only wonder : we see even the iews , who were none of the most malleable people , yet deliverances made impressions on them , set them to their devout processions and solemn hymns in praise of god : nay such a piece of native religion is this , that the heathens exemplifie it to us . the philistins when they had taken samson , magnified their dagon , as having delivered their enemy and the destroyer of their countrey into their hands , judg. . . so upon the victory over saul , sam. . . they sent round about to publish it in the house of their idols . and in all stories we find , the heathen altars were never so loaden with sacrifices , as upon such occasions : and the gospel tells us that those on whom christ bestowed miraculous cures , were so transported with them , that their gratitude supplanted their obedience , and made them notwithstanding his prohibition proclaim the wonders he had done for them : but i fear if we reflect upon our selves , we shall not be able to match any of these instances . 't is true our late change was entertain'd with a joy profuse enough , but not enough religious . we saw that great things were done for us , and thereof we rejoyced , but we did not so much consider that the lord had done them , ps. . and so were rather affected with the rarity and profitableness , than the mercy and kindness of the dispensation : and though the care of our governours have provided for the religious part also , assign'd days of purim for the perpetual commemoration of our deliverance , yet our slight observance of them does too fully evince our joy was meerly secular ; and surely he that observ'd the numerous and loud acclamations in the streets , and the few faint hallelujahs in the temple , must needs say they were very disproportionate , and that how much soever the most of us rejoyc't , it was not in the lord : and then we are not to wonder that it was so transient ; since it was meerly earthly it must needs partake of the fadingness of its original : whereas had we deriv'd it higher , , it would have been lasting and durable ; it could not so suddenly have expir'd , had we fetcht it from him , in whose presence is fulness of joy , and at whose right hand are pleasures for evermore . but alas , our transports were such as exhausted themselves in their own noise , we exprest our joy in bonfires , and it vapour'd away in the smoke ; there wanted that mixture of piety which should have fix'd that volatile passion , and we who at first were much more glad than thankful , within a very short time ceased to be either . and then as violent heats when once expir'd , are succeeded by the extremest cold , so has it fared with us ; we fell from our extasies not to the mean , but the contrary extreme ; our vast complacencies at their parting , carried with them , even ordinary contentation , and left us not only joyless , but impatient . it was indeed matter of equal shame and wonder , to see a scene so suddenly chang'd , wherein as in many other instances , we seem'd to have transcrib'd the copy of the mutinous israelites , who we find in the very same chapter , ex. . triumphing and repining ; and no sooner were the timbrels out of their hands , but complaints were in their mouths , vers . . what shall we drink ? and in the beginning of the next , with the same querulous importunity they require meat . but not to wrong them in the comparison , their murmurs had some extenuating circumstances which ours have not ; they lookt indeed with some appetite upon aegypt , and made some proposals of return , but it was while they suffered the hardships of the wilderness ; they preferr'd a repleted slavery , before a hungry freedom ; but even they were not so frantick in their mutinies , as to make any such offer in canaan , or have any emulation to the garlick and onions , amidst the affluence of milk and honey : no 't is we alone that have the unhappy skill of reconciling the sins of canaan , and the wilderness ; murmur as much under our vines and fig-trees , as at rephidim , or marah , and make all the outcries of want and slavery , whilest we wallow in the utmost luxury of plenty and freedom . i need not hear specifie the particulars of our murmurings , this discourse being not likely to find many whose innocence will need that information , this malignant humor having spread so , that 't is now become almost a scandalous ( because a singular ) thing to be contented . and certainly a considering foreiner , that should come among us , could not but be astonisht to see a nation so full of all those things which use to create temporal satisfactions , and yet to find no body in it satisfied ; to see so many parties among us , and none prosperous . this is such a riddle as would tempt a man to suspect his senses , and think we had all this while but dreamt of a restoration : been under the delusion the prophet describes of the hungry and thirsty man , that at his waking , finds he is empty and his soul hath appetite , esay . . 't is a sad , but visible truth , that all that god has done for us , hath been so far from filling our desires , that it has only serv'd to enlarge them : for i appeal to any of our loudest mutineers , whether if some years since the present state of affairs had been represented to them , drest in the worst circumstances they now complain of , they would not then have thought it extremely amiable , worth rachels prize of seven years more hardship ; nay whether they would not willingly have made some abatements , relinquisht part of what they now enjoy , to have had the rest secur'd ? and when god has granted us all we then askt , shall we murmer because we could now perhaps ask something more ; and like ingrate debtors , pick a quarrel to evade payment ? was it not enough that he engag'd his omnipotence for us , but must his omniscience also be prest upon the same service ? and provide all he could foresee we would wish ? alas , do we think we have the same hank upon god that some gallants have on their trusting merchants , that upon peril of losing all former scores , he must still go on to supply us ? shall we think nothing fit for oblivion but our obligations , and in this perverse sense transcribe s. paul , phil. . . forgetting those things which are behind , reach forward to the things that are before : this indeed too fully speaks us the off-spring of our first parents , we can find no gust in all the fruits of paradise , if any one be denied us ; and still look not on what we have , but what we want ; and as it is observ'd of the greedier sort of creatures that they relish not one bit for the vehement expectation of another : so is it with us , we devour , but do not enjoy our blessings ; and to require him to satisfie us , is to assign him the poets hell , set him with belus daughters to the task of filling a sieve with water , or rolling sysiphus's stone ; our growing appetites still keeping us empty and restless amidst all endeavours to make us otherwise ; so that whereas god uses to commit his favours to men , as seed to the earth , in expectation of an harvest , some fruits of gratitude and obedience ; they seem with us rather to be flung into a gulph , whose property is only to swallow never to fructifie . i know mens minds are so possest with their discontents , our daily mutinous blasts have puft up and swelled our grievances to such a vastness , that he must expect to be very impatiently heard , that shall attempt to represent them in a lesser size ; yet sure 't were not impossible even upon a direct view , to demonstrate them very light and moderate : but upon a comparative , perfectly trivial and inconsiderable ; and 't is a little strange , that we who bare our late suffering estate with so much impatience , should not have impressions enough left in our memory , to confront to all our present regrets . do we not quietly now possess the fruits of our own , or our progenitors industry , without danger of any sequestration , but what our own luxuries inflict ? are not our persons at freedom ; deliver'd from that kind word , and unkind thing , securing ? so that when we rise in the morning , we need not fear our next lodging shall be in the goal or dungeon ; nor when we sit down to our meal , suspect the intrusion of arm'd uninvited guests , who , ere whiles we know , were wont to surprise us , as the plague did the israelites , even while the meat was yet in our mouths ; are not our lives under the custody of known laws , so that no man is in danger that will but keep himself within those boundaries ; nor need fear to be mockt into his grave by shews and pageantries of justice ? and besides these real escapes from slavery , are we not rescued from the most imbittering circumstance of it , the having servants rule over us , a thing which rendred our subjection as mean and servile , as it was sharp and pressing , and which we were then so sensible of , that it never mist to bring up the rear of our complaints . lastly , if we reflect upon our higher spiritual concerns , are we not freed from those boistrous robust temptations , which with the violence of famine and sword , beggary and death assaulted our constancy , and left no mean between martyrdom and apostasie ? are we not also restor'd to all those spiritual advantages which we once profest so much to value ? that well of life now lies open before us , after which we once panted like the hart after the water-springs ; our ancient worship is revived , and wants only our attendance to make it solemn ; whereas the abomination of desolation stood in the holy place , our prayers were turned to sin ; needed , but were denied the liturgy to pray against them , or atone their guilts . we have no longer stones given us for bread , nor experiment that sad riddle of being at once cloyed and starved amidst excess of preaching , suffering a famine of the word . and now are all these worth no regard , if they are not , why did we exclaim so loudly when we wanted them ? if they are , why are we still as querulous now we have them ? 't is sure , these include all our great and substantial interests as men , and christians , and those being provided for , 't is not easily imaginable what others we should have important enough to make us querulous , unless it be those of passion and humour . one mans ambition perhaps wants a satisfaction , another mans avarice , a thirds spleen ; and this discord makes up the very unmusical harmony of our murmurs . if we see but a mordecai in the kings gate whom we wish removed , we can like haman find no gust in any thing we enjoy . if we see some , who we think have born less of the burden and heat of the day , rewarded equally or perhaps above our selves , we are sure to make out the parable , by murmuring at the good man of the house : or if nineveh be spar'd , if all be not executed to whom we have denounc'd destruction , we like ionah sit down in a sullen discontent , and grow weary of our lives , because others are permitted to enjoy theirs . to these and other heads of the like nature , 't is apparent our grievances may be reduced ; and then if the balance be put into any dispassionate hand , 't is sure they can never become a counterpoize to the other real benefits we enjoy , but will in the prophets phrase , appear lighter than vanity and nothing . but i suppose some will say , 't is not only present uneasinesses of which they are impatient , but the possibility of future , a fear of relapsing into our former estate by the ill managery of our present : to these i shall answer , that admit it were so , yet sure 't will be no wisdom to anticipate our miseries , to forestall discontents , and make foresight as painful as actual suffering . in other forbidden instances we chuse to enjoy the present , and with an epicurean indifferency cry , let us eat and drink for to morrow we dye , cor. . . how is it that we here become so unluckily sagacious , unless it be that murmuring is a sensuality we count equivalent , nay superior to all rational satisfactions ; and therefore that we may have no intermission of that delight , suborn our phancies to find occasions , and fetch in from the future those supplies which the present affords not : but besides this , i should in the second place ask these great diviners , why they do not also foresee , that this very mutinous temper of theirs is the most direct and infallible means of bringing those mischiefs they pretend to fear ; that it is so , is most evident , and so well observ'd by our adversaries , that there is little doubt , they have not only pleasure , but designs upon it ; and to that purpose have their engins on work to blow up the hot spirits among us , in expectation from thence to raise a flame . so blind a thing is passion , that it hurries on to the things which in their issue we most abhor ; makes us our enemies drudges , and the forgers of our own shackles ; and whilest we cry out of petty indulgences , we our selves give them in the lump , what we grudge them in parcels : this is a miserable infatuation , and while we act thus unreasonably , we are sure no competent declamers against ill managery . but besides this natural effect of our murmurs , we are also to remember that there is a divine vengeance attending it : when bounties and largesses are quarrell'd at , we necessitate god to another method , nay indeed , not only his vengeance , but even his kindness seems to suggest it , when he sees our constitutions such , that his gentle applications work contrary effects : 't is very apposite for him to try whether the antiperistasis will operate on the other side ; if we smart thus under lenitives , 't is but fit to essay , if corrosives will ease us ; and the only remaining experiment for the making us happy , is to make us miserable . but would god we might yet prevent the need of such unkindly expedients , and by a sober estimate , and thankful sense of what we have , provide to conserve it : not fastidiously despise great and eminent blessings , because perhaps they come not home to every part of our wishes . alas , those plenary satisfactions agree not with the nature of earthly things : 't is an observation long since rais'd from the globular and triangular form of the world and our hearts , that 't is impossible the one should be fill'd with the other , there will still be some angles , some vacuities left ; our very accessions create new wants , and like an unsound limb , the healing of one sore is the breaking out of another . every thing under the moon partakes of her vicissitudes , augments and decreases only with this difference , that though their wains be to as low a degree as hers , they never are perfectly at the full . there never was , nor never will be a state here completely happy : and as the philosopher handsomly reproacht the impatience of the persian king for the death of his wife , by undertaking to revive her , if he could help him but to the names of three men that had never griev'd to write upon her tomb ; so surely we may make the like offer to our male-contents , and engage to redeem all their uneasinesses , if they can point us out ( i say not three , but ) one age wherein there were no complaints . what then are our clamorous repinings , but so many loud invectives against gods decree ; a desire to subvert his fundamental law , and confound the distinction he has irreversibly set between our earthly and our heavenly state : and alas , what mad insolence is this , to expect that the whole oeconomy of the world must be chang'd only to humour us ? that god must replant us a paradise , pluck up every one of the briers and thorns which were our native curse ? nay , bring down heaven to us , and enstate us in undisturb'd unmix'd felicities ? this is indeed simply considered a very wild expectation , but yet more so when 't is considered how we qualifie our selves for such a priviledge : for let me ask , are we as eager to anticipate the holiness , as the happiness of heaven ? do we as passionately desire to do gods will , as that god should do ours ? and aemulate the angelical obedience and purity , as much as bliss ? these are interrogatories which need no verbal answer , our lives do too fully resolve them in the negative , and then how shameless a partiality is it , thus to carve to our selves , and chuse out of either state what we best like , reserve all the sensualities of this world , and yet cry out for the impassibleness of the next ; but alas , these are pretensions as inconsistent as they are bold , our vices having such a native inseparable adherency of pain and vexation , that 't is not the most dexterous managery of a sin that can ever sever them , but if we will retain the one , we must the other also : a truth which might be exemplified to us throughout the whole catalogue even of sensual sins ; but it is most eminently visible in this of murmuring , which stays not as others do to take pain at the rebound , and by way of result , but has it as its first element and principle ; it being its self almost as great a pain , as any it can betray us to : and yet to secure an advance and perpetuity of torment , every event serves to foment and heighten it , and the most desperate things are equally combustible to that flame . indeed he that is possest with that humour , has a kind of fury within him , that will never let him rest : and alas , what legions of such evil spirits are now among us ? how are we as it were inspir'd with mutiny , it being the universal dialect of the nation ; and of many in it , who cannot be suppos'd to found it in any observation of their own , but are led by the common genius , and bellow rather by consent with the rest of the herd , than for any uneasiness , at least of injustice and oppression ( for such only give pretence for mutiny ) that themselves feel . and since 't is become a plebeian vice , would god our gentry would use it as they do their fashions , and leave it off ( if for no better reason ) for its being vulgar : and indeed 't were but aequitable , that those who have taken up so many sins upon punctilio , should for once lay down one upon the same score . the athenian state put down their ostracisme ( which otherwise they were fond enough of ) because it was debased , by happening to fall on hyperbolus , a despicable and abject person : and there seems not much difference in the cases , save only that we are more tenacious of sins , than they of punishments ; and i fear we shall so long retain this , till we find it its own lictor , not only in the present uneasiness , but in that more fruitful harvest of mischiefs , whereof it has now sown the seeds . we see here what our thankfulness is , for those eminent miraculous mercies we have receiv'd , and the account of that is an unhappy specimen , what we are like to find , when we survey the uses we have made of them , which god knows have been so unnatural and perverse , as does too fully parallel the former instance . for first , if we reflect upon our spiritual blessings , what has the enjoyment of those advantages produced , but the contempt of them ; we have an easie free access to god in his sanctuary , our churches are no longer garrisons to keep out the worship , to which they were devoted , but like hospitable doors , are open to the regular piety of any that will enter . and now we have this liberty , now the flaming sword is removed , we have lost all appetite to the tree of life , can willingly let those everlasting gates ( as the psalmist styles them ) psal. . stand as everlastingly open ere we enter them : and though the fabricks are by gods providence rescued from their dust and ruines , yet many of us endeavour to reduce them to a yet worse desolation , strive to depopulate those sacred mansions , and execute against them that prophetick threat concerning nineveh , nahum . . leave them empty , void and waste . and indeed so they are , if not in an absolute , yet in a comparative sense ; for could we at any time of divine service make an estimate of all the persons that are absent , 't would scarce be discern'd that any are there ; were all corners ransackt , what a multitude of recusants should we find upon a far differing account from that of conscience ? some we should see stretching themselves upon their beds , keeping a sabbath indeed , but to their floth , not their god ; others perhaps we may find rous'd from their couches , upon the summons not of religion but vanity ; some new garment is to be fitted , some exotick dress essayed , and they who grudge one hour to the preachers glass , can spend many at their own ; where they are so taken up with their idolatries to themselves , that they think of no other worship ; nay , as the world goes , 't were well this were the worst diversion , that some did not keep from church , that they might in the interim , defile those lesser temples of god they carry about them , and cut themselves off from the communion of christs body , to make themselves members of an harlot : or that others were not bacchus his votaries when they should be gods , spend that time in their frantick revels , and sing a dithyrambick instead of te deum . as for the mammonist , if he keep any holy day , 't is like the israelites to his gods of gold , exod. . . he is looking with veneration on his idoliz'd treasure , numbring those bags he dares not use , or perhaps with a more active zeal pursuing the means of encreasing them . thus alas , may we go from one to another , and as it was in ezekiels vision , see still greater abominations , ezek. . and certainly that all-seeing eye , which discerns what multitudes do thus busie themselves , at the times even of his solemnest worship , cannot but adjudge us most profane despisers of his mercy in restoring it : yet would to god 't were only the absent upon whom that sentence would fall ; but alas , the behaviour of many in the church does too loudly testifie how little of devotion brings them thither , and at how mean a rate they value all that is done there : those eyes which there should wait on god , as those of a servant on the hands of his master , psal. . . are rolling about to fetch in all the vanities and temptations which can occurr to them , and look every way , but towards heaven . our tongues which should be toucht with a coal from the altar , devoted wholly to hymns and prayers , are busied in private colloquies with those about us : business , news , nay , all the impertinent chat of our most vacant hours , is then taken up to entertain us ; so that he who would know the talk of the town or neighbourhood , need go neither to exchange nor market , the church will as certainly supply him : and this ill employment of our tongues , engages the like of our ears , which when they should be hearkening what the lord god will say concerning us , are listening to those vain discourses we hold with one another , from all which outward indecencies we may too surely collect the inward irreverence of our heart . and is it possible that this should now be the temper of those , who not long since seem'd to bewail their exclusion from those sacred assemblies : did we long for them as david for the waters of bethlehem , when they appear'd unattainable , and when they are brought to us , refuse to taste them , poure them out not as he did in devotion , but in contempt ? 't is true indeed , in temporal delights possession usually proves a nauseating thing , and takes off our appetite ; but it uses not to be so in spiritual , whose peculiar property it is not to satiate , but excite by fruition : but alas , though the things we converse with are spiritual , our hearts are carnal , and that is the cause why instead of crying out with the psalmist , when shall i come to appear in the presence of god , psal. . we , like those in malachy , chap. . . snuff at his service , and say , what a weariness is it ? a weariness indeed it appears in the literal sense with many , who sleep at it as men over-labour'd , and scarce take so sound repose in their own houses as in gods ; indeed such is the variety of rude behaviour that is there us'd , that should an unbeliever come into their assemblies , he must surely ( as st. paul supposes in another case , cor. . . ) say we are mad ; to see some gazing , some whispering , some laughing , others sleeping , and perhaps the far fewer number praying ; is such a medly , as the most brutish idolaters never admitted in their worships ; and the way of worshipping mercury , by throwing stones , or hercules by cursing , is a sober and decent kind of service compar'd with this . and now alas , when will the church recover its ancient title , and become the house of prayer ; 't is sure according to the present appearance it may have many more proper names , that being the least part of the business done in it : 't is true , there are some that make it a sanctuary , but 't is only against the penalties of the law , or reproach of errant atheism ; they come to save their money or their credit ; others perhaps shun the solitariness of being at home , and come not as to a place of devotion , but concourse ; and 't is to be doubted , some visit that place as they do many others , because they have nothing else to do : they want their week-days diversion , and so are driven thither upon meer destitution of more grateful entertainments ; make it a kind of sunday play-house , sit there as spectators or judges , to see the company , or censure the preacher , but never remember that themselves have any other part to act ; or are beheld by him , who will not always be patient of such profanation ; but will , as the scripture speaks , repay them to their face , who thus contemn him to his . we know among men , every one counts his house his fortress ; and an affront offered him there , doubles the injury , and is not only a contempt , but an invasion : and shall it not be a proportionable enhansement with god also , thus to defie him within his own doors , and approach his presence in an impious bravery , the more fully to shew him , how little we regard him . at this rate while we address our selves , we may as ill manner'd guests be forbid his house : interrogated by god as the iews were , is. . why doest thou tread my courts ? a total abandoning of worship being more fair and ingenuous than such devotion : wherein like the barbarous souldiers , we bring christ a scepter only to smite him on the head with it ; and make a preface of homage to give our selves the sport of the mockery : nay , 't is sadly to be fear'd , that god may thrust us out of his house , shut his doors against us , rescue his service and himself from our profanation , and put us again under the same , ( or a worse interdict than that ) which lately lay upon us . having now seen our scandalous irreverence towards gods worship in general , 't is too easie to make application to the several parts of it ; every one of which must necessarily partake of the contempt which falls upon the whole ; for while we bring no thoughts but secular with us ; those are equally disagreeing to all the divine offices : 't will be needless therefore to trace our wandrings in each of those , since our whole behaviour in the church is one great deviation from the business we should come about : yet that supersedes not to every guilty person himself the necessity of a more distinct and particular reflection . 't is sure at the last dreadful audit , we must account for every of those spiritual advantages we have abus'd ; and alas , what a dismal reckoning will many of us have then to give up , when our prayers which we now turn into sin , shall be turn'd into perdition : and we who would not supplicate our god , shall in vain invoke the mountains and hills to hide us from the face of the lamb , when that word which we now so fastidiously despise , that it must be drest up in the colours of humane rhetorick , to make us at all patient of it , and becomes then only tolerable to us when it is farthest removed from being gods : when that word , as our saviour speaks , shall judge us , and that gracious invitation to life end in that fatal sentence , go ye cursed . nay , when our very propitiation shall plead against us , and the crucified body of our saviour , which we have in effigie so often recrucified , in our unworthy approaches , or impious neglect of the holy eucharist , shall witness against us as its murderers , when we shall be found not sprinkled as with the blood of a sacrifice , but imbrued as with that of slaughter : when all these means of our salvation , shall thus miserably convert , and from the savour of life , become that unto death , cor. . . then we shall to our amazement find , how differing our estimates of them were from gods ; and in his vengeance read the value he put upon them . what then have we now to do , but to anticipate our dooms-day , and judge our selves that we may not be judg'd of the lord : to make an impartial account of all these our profanations , and accuse our selves before his mercy seat , that so we may prevent the arraignment at his bar of iudgement . and as offenders are usually enjoyn'd to acknowledge their guilts in the very places where they committed them ; so let us make the church the scene of our penitence , as we have of our faults : by our strong crying and tears , deprecate our former indevotion , and by an exemplary reverence , redress the scandal of our profaneness . this , and only this is the way to secure us against the final vengeance of these sins ; nay , and against the intermedial also : for we are not to expect that so unkind abuse of mercy shall be wholly respited to another world , it being so exasperating a crime , as must in all probability awake gods fury , and pull down present judgments , i wish the event do not too soon attest the reasonableness of this supposal . if from our spiritual blessings , we now descend to our temporal , we shall not appear much better managers of those ; they being generally employed to purposes the most distant from those , for which they were given . and first for our peace , that great comprehensive enjoyment , upon which all others are dependent , and which is to our civil capacities , the same that health is to our natural ; the thing by which we relish and taste the rest of our comforts , we may from the song of zachary , luk. . learn for what intent god bestows it : deliverance from enemies is to no other end , but that we may serve god in holiness and righteousness all the daies of our life : but alas , he that observes how we employ our quiet , must surely say it serves little to the advancement either of holiness or righteousness : for the first of these we have already seen , how little of holiness we shew even in that place where nothing else should be admitted ; and we are not so preposterously religious , to shew more in others . that piety which is so cold and benumn'd under the warm breath of the publick ordinances ; we may well presume stark frozen , in our more retir'd offices : and if it thus faint and sink in consort , 't is sure more liable to the wise mans vae soli , and utterly dies when we are alone . 't is true indeed , these closet transactions are immediately visible to none but the searcher of hearts , yet in true devotion there is such a symmetry and proportion , that the inferences we make by analogy may be very irrefragable ; nay , 't is to be fear'd many lye open to a yet clearer conviction , and may be proved to have few or none of those private intercourses with heaven ; for though a negative be not simply evincible , yet as in civil cases we prove a man not to have been at this time in such a place , by his having actually been in another ; so were the whole week , moneth , perhaps year : of some men exactly traced , we should find them so engrossed with other diversions , that there will scarce be found any minute for devotion to interpose : mens worldly or fleshly concerns so divide their time , that god from whom 't is all deriv'd can be afforded no tribute out of it . yet alas , 't were well if this privative sort of impiety were all we had to answer for : but 't is too apparent we do not only neglect god , but reproach and violate him : what else are those bold and insolent blasphemies wherewith we daily assault him , making him the mark at which all our wild passions are shot . do we want any thing either for our use or delight , presently god is accused , his providence or his goodness questioned ; and he declaim'd against either as impotent or illiberal . does any body vex or disquiet us , god must have his share of our displeasure , his sacred name must be profaned , and we count our fiercest revilings of men , faint and insignificant , if not inspired with the most dreadful and horrid oaths ; nay , he stands obnoxious to all the displacencies we receive even from inanimate creatures , if a die or a card run amiss , our resentments are presently vented upon him ; he is profaned and vilified , as if he were the cheat that rookt us of our money , because he does not secure us from those losses , to which we wantonly expose our selves ; nor is it only our eager and warmer passions that thus invade him : our pleasanter moods do the very same , and we blaspheme by way of divertisement ; every impertinent story or insipid iest , must have the haut-goust of an oath to recommend it , as every incredible narration has to attest it : to say nothing of those more solemn and deliberate perjuries , wherein we impiously suborn gods venerable and dreadful name , to be the engin of our fraud and malice : and as if we thought he would forswear as well as we , bring him to countenance those crimes he has vowed to punish . thus do we with a prodigious impiety contaminate even divinity its self , make it the sink for all our puddles to run into ; and prostitute that name which as the psalmist speaks , is great , wonderful and holy , to all the unholy purposes , our passions , our interest , or our phancies can suggest to us . this profaneness is so proper a foundation for atheism , that we are not to wonder to see so many advance from the one to the other , they pay so little of the reverence due to god , that at last they turn their impiety into argument , and infer him not to be god , whom they treat so unlike one . and truly this seems to be the grand piece of logick , which has disputed many , not only out of christian , but all native religion . how unhappily successful it has proved among us is too apparent in those impious discourses which are every where heard , wherein men are arriv'd to such a licenciousness , that davids atheist was a modest puny , who only said in his heart there is no god , and perhaps upon that account shall by some be adjudged to deserve the epithet the psalmist gives him , and be indeed thought a fool that would not own what would now a-daies so certainly denominate him a wit , or in the solemn stile a master of reason . and indeed they will attest the propriety of the stile , they rather governing reason , than being govern'd by it ; otherwise 't would be hard to discern , how from different premises the same conclusion should be induced : and those who in the late adverse times denied god in revenge of their sufferings , should now pay their gratitude also in the same manner , and renounce him as ( or more ) loudly since his signal attestation of that righteous cause ; his not owning whereof was then their principal plea. the truth is , 't is a little strange how atheism could admit such enhansing accessions as we find it has ; for it being the completion and highest step of ill , and that to which all others do but subordinately tend , one would think it should from its first appearance in the world , have been so mature and full grown a sin , as could be capable of no improvement ; but so subtilly wicked are these later daies , that we can never be brought to a non ultra , but still find something to add to the compleatest sin : therefore though of those that are really atheists , one cannot be said to be more so than another , yet some may be more daringly , and mischievously so ; and sure in that respect our modern , surmount all former : they were generally on the defensive part , took up the tenet as a buckler against the unwelcome invasions and checks of conscience , and design'd nothing but the more peaceable enjoyment of their lusts ; but now men do not only use , but love it ; make themselves its avowed champions , seek to win it proselytes ; and in short , appear so zealous for it , as if they made it their religion to have none . and god knows , too many such reversed kinds of evangelists we now have , who with as great design unteach divinity , as the first propugners taught it , and their number and boldness have so encreas'd since the return of our peace , that sure the next age will have little cause to think religion had any share in the restoration . thus have we done our parts to supersede that obligation of serving god in holiness , by leaving no god to serve ; and after the most signal attestation of his deity in our rescue , we do like those ingrate persons , who seek to subvert those by whom themselves were establisht , and deny him because he has own'd us . this is the holiness wherewith we have serv'd him , since our being deliver'd from the hands of our enemies , and our righteousness has been very proportionable , for if we look into the dealings of all ranks of men ; we shall find the same vein of deceit run through all transactions . a few years since sequestration and plunderings , those whole-sale robberies had so over-topt the rest , that like an epidemick disease they had overwhelm'd , if not the kind , yet at least the notice of all other injustices : but since those leviathans are withdrawn , the lesser devourers supply their place ; fraud succeeds to violence ; and in all places , all occasions of commerce , we still meet with sequestrators . the adulterated wares , and false measures in shops ; the dilatory proceedings , and evasive tricks in law ; the various and unworthy cheats of creditors , and the mean and dishonest advantages which are watcht in all sorts of contracts , are too irrefragable proofs hereof . nay , not only our business , but our very recreations expose us to these deceits , as some of our bankrupted gamesters can too sadly witness , what troops of harpyes attend those sports is every mans observation : 't is strange so many should yet be to learn the prudence to avoid so known a danger , wherein a man is at once made active and passive in the same robbery , and does himself defraud his family of that , whereof he is defrauded by another . but amongst these many injustices , there is none wherein men seem generally to find such a gust and sensuality , as those wherein god is concern'd ; twenty laybooties humor them not so much as one from the clergy ; and if the quakers should be mustered according to that one tenet of not paying tythes , we should indeed find their numbers formidable . how subtle even the rudest persons are in defaulking those dues , we see by every daies experiment , the over-reaching their minister being the grand triumph of a rusticks wit ; so that not only their covetousness but their vanity is concern'd in it : i know 't is the usual apology for this kind of sacriledge , that either the maintenance of the clergy is too much , or their merit too little ; for the first , i think it may be demonstrated , that there is no liberal science , and but few mechanick trades , from which a man may not hope as plentiful a subsistence , as this affords to the generality of its professors : however i shall leave those that make this objection to dispute it with that authority , which has allotted them this proportion ; desiring them to consider , that whatever the support of the clergy is , it costs them nothing ; no man having purchast more , than what remains of the estate , after his tyth is paid . as to the second , i confess 't is extremely to be wisht , that the negligence and vice of some did not give too much pretence to the allegation ; and to such i cannot but apply the words of our saviour , mat. . . woe be to the man by whom the offence cometh ; yet certainly 't is very incompetent , to justifie the detention of their legal rights : for till the law which has assign'd them , delegate the forfeiture to me , the greatest enormities of my pastor , cannot entitle me to any thing that is his : and indeed what blame soever is really due to some , we must expect it should extend to all , if the accusers were to have the benefit of the mulct ; and ( as in the late confusions ) all ministers should be made scandalous , in order to the making them poor . 't were easie to draw up a far larger catalogue of those injustices we daily commit ; for as a man has divers other concerns besides his goods , so he may be injur'd in all those : and truly the iniquity of these daies , seems fully commensurate to all the suffering capacities of mankind : we weigh our own and others concerns , in very differing balances , and offer those injuries without any regret , which we can with no patience suffer : how nicely jealous is every one of us of his own repute , and yet how maliciously prodigal of other mens ? so that defamation is become one of our main topicks of discourse , furnishes entertainment to all companies ; the present owe their divertisement to the absent , and many would be drein'd quite dry , were it not for this reserve , which like an unexhaustible spring , still supplies fresh matter of talk . in like manner how carefully do we avert any hurt or mutilation of our own bodies , and yet how barbarously inconsiderate are we of others , to whom we do the greatest outrages rather than use any violence to our passion , or restrain an angry humor : only i confess there is one instance , wherein though we are unjust , we are not so partial ; but expose our selves also , and that is in the case of duells , a barbarous custom wherein 't is hard to define , whether the wickedness or folly be greater ; yet it maintains its way in spight of all the methods god has us'd to make us better or wiser : of this there are too many , and too noted instances since our restoration , as if we were so enamour'd of destruction , that when we are prevented of it from our enemies , we seek it from one another , or thought publick peace so intolerable , that when 't is cast upon us ( as sure ours , if ever any may be said to be ) we are fain to take in private quarrels , as our rescue from that dull quiet , and court the utmost mischiefs , to avoid the oppression of the greatest happiness . thus perversly do we countermine gods purposes of kindness , and when he has secur'd us , solicitously seek to be deliver'd from our safety ; project new dangers , and dare his power with a yet harder task , the delivering us from our selves : and whilst we thus avert our quiet , 't is no wonder that we produce no better effects of it ; nor fructifie under that , which we will not permit our selves to enjoy . and as upon this general view , we appear very ill managers of our peace , so shall we much more , if we reflect on those many particular blessings which are wrapt up in that , of which we make so perverse use , that we therein no less violate sobriety , than we have already appear'd to do piety and righteousness ; so filling up the measure of our iniquity by transgressing all the fudamental rules of christianity , living neither soberly , righteously , nor godly in this present world , tit. . . and of those advantages which are the appendages to peace , there are two most eminent ; plenty and liberty , both of which are the more remarkable in our present quiet , by how much the deprivation of each was the greater . for the first , we know the late times of rapine , had torn from many among us their whole subsistence , so entirely despoil'd them that they were reduc'd to iobs condition , and connected the two extreme points of birth and death , by a middle state of the like nakedness and destitution : and to such , our late restoration was a kind of civil resurrection ; rais'd them like elisha's dry bones , from the most hopeless state , and by a successive posseson of their own inheritances , made them heirs to themselves . and though all were not so wholly divested , yet like those canaanites whom the iews did not extirpate , they were put under tribute : and while persons who knew so well how to exact were lords paramount , a bare being was all could be expected , they seem'd rather stewards than owners of their fortunes , and had rather the trouble than advantage of their managery : and who would not think that this so long want of plenty , should have taught us sobriety in the using it ; that desuetude should have worn out the skill of luxury , and we should not have known how to be riotous : but alas , our memories have been too faithful to us in this particular , no one of our vanities is fall'n into oblivion , but on the contrary the art of voluptuousness so improved , as if all the time that was lost from the practick , had been spent in the theory , and we had for so many years been contriving new kinds and degrees of excess . indeed it is too sure we retain'd the affection when we had lost the power of rioting ; and 't is not our prosperity seduces us , but we it . for as the sun though it lends its rayes to the begetting of the vilest insects , yet makes no such production but upon apt matter , slime and putrefaction : so neither would the most opulent fortune make us sensual , did it not find us dispos'd and prepar'd for it . how forcible those propensions are , appears by the multitude of objects on which they work ; for they had need be strong inclinations that take in all opportunities , nay possibilities of actuating themselves , and such 't is evident ours are , there being nothing capable of ministring to luxury , which we use not to that purpose . our meat is no longer apportioned to our hunger , but our tasts : so that the stomach is made meerly passive in the matter of eating ; serves only to receive those loads we charge it with , whilest its elections and choices are forestall'd by the palate or phancy ; nay , 't is not permitted so much as a negative voice , not allowed to refuse what is either for kind or quantity destructive to it : we do with studied mixtures force our relucting appetites , and with all the spells of epicurism , conjure them up that we may have the pleasure of laying them again . thus unworthily treacherous are we to nature , which while we pretend to relieve , we oppress , by giving her not only beyond her need , but sufferance : and to shew we are no less dextrous in mixing sins than meats ; our very pride ( though in its self an intellectual vice ) mingles with our gluttony , every thing is insipid that is not costly ; and it is thought an ignoble peasant-like thing to eat a plain meal : nor is he now to be lookt on as a gentleman , whose single ordinary costs not as much as would be ( and himself would perhaps some years since have thought ) a fair exhibition for some whole families . and that we may not be charg'd with partial intemperance , we go not less in that of drink , wherein we are so nice and critical , that 't is become a special skill and faculty to judge of liquors : but how great soever our curiosity be , 't is sure our excess is greater , and does not only over-match but supplant it ; there being no drink so unpleasant which the love of a debauch will not reconcile us to . so great a malice do we bear to our reason , that to oppress it , we are content to expose our darling , and do violence to our very sense . how unhappily predominant this brutish vice is , need not here be told , since it too evidently attests its self , to every mans observation , it no longer seeking the shelter of night and darkness , but impatient of such delay , appears in the broadest light ; and he is now a slow-paced drunkard , that has not finisht his course , perhaps begun another , before the sun has ended his : nay , so is the scene chang'd , that sobriety is become the reproachful thing , such as even those who value it dare not own , and are either driven to preserve it by shifts and artifices , or else chuse to abandon it rather than hazard the scandal . and certainly this is the great advantage this sin has for the propagating its self , for 't is impossible bestiality should be so universally agreeable to mankind , that all should pursue it out of appetite and liking : 't is this fear that engages many in it ; and though it have too many voluntiers , yet sure 't is this press that helps to make up its numbers , which as it speaks the great baseness of those who are thus asham'd both of piety and humanity , and had rather cease to be men , than appear to be christians ; so is it a sad indication of national impiety , a fatal symptome that we have neer fill'd up the measure of our iniquities , and are ripened for the woes denounced against those who call evil good , and good evil , esa. . . which sure was never more palpably done than in this instance , wherein temperance is branded for ill nature , and dulness of humor ; whilest the most swinish excess must pass for sociableness , friendship , and hospitality ; names which have been so long prostituted that they have lost their native use , and men have forgot those very distant things to which they originally belong'd , yet sure such once there were : god made us sociable creatures , and we might still continue so upon the strength of that first principle , and need not owe our intercourse to our debaucheries ; no , nor our friendships neither , which have been so far from being preserv'd that way , that there is nothing more obviously , and frequently violates them ; nay , indeed the whole species of real friendships seems to be extinct , since this fictitious sort took place . men think it enough ( as indeed 't is too much ) to damn themselves with their friends , and all other communications are transmuted into that of sin , for we daily see those , who cleave the most inseparably in this kind to each other , will yet neither do nor suffer any thing else : and sure if this be friendship , 't is such a reverst kind of it as must have as preposterous a definition ; for none that have yet been given by divines or philosophers will fit it . the like may be said of hospitality , which sure is in its proper nature of a very distant make from this ; design'd to relieve strangers , not burthen them ; to cure their wants indeed , but not by the worse exchange of a surfet : so that the ancient and the modern hospitality , differ as much as that of melchizedeck from that of circe ; the one refreshes , the other transforms : and how great a shew soever of liberality this later may have , yet he is not to be thought to have drunk gratis , that has paid his reason for his shot . and to both these parts of intemperance , our uncleanness bears full proportion , the one makes provision for the flesh , and the other fulfils the lusts thereof . to how brutish an impudence this sin is grown is too visible : we need not trace men into their privacies and recesses , themselves willingly proclaim their guilts ; nay , dread nothing so much as the opinion of being innocent : yea so out-dated a vertue is modesty now become , that even that sex to which it was once accounted the greatest ornament , have put it off , look on it as a piece of rusticity , and countrey breeding : whether this pulling down the fence be an indication they are willing to lie common , i shall not determine : but sure that very free , and confident behaviour now in use , is too apt to invite assaults , and takes off all that extenuation of crime , which was wont to be allowed that sex upon the supposition of their being seduced ? thus do we publish our sin as sodom , and if we consider how much boldness it has gain'd since the return of our prosperity ; t will be probable that ours also has been fomented by fulness of bread , and abundance of idleness , ez. . . that our plenty is very subservient to it , appears by the vast expence wherewith many men manage this vice : and that our idleness is so too , is no less evident by the large portions of time that are spent in those pursuits , it being as the great design , so the especial business of too many mens lives . as for the remedy which god has assign'd , it serves now only to exasperate the disease . marriage with too many only advances simple-fornication to adultery , and superadds perjury to uncleanness ; those sacred bands are like samsons wit hs , broken upon every assault of the philistins , and the very thought of being confin'd makes men more apt to range ; for alas , 't is not their needs but their phancies they are to provide for , and that is so endless , that the greatest liberty of polygamy would never satisfie it : the same quarrel would lie then to multiplied wives , which does now to single ; i mean , that they were their own : and how numerous soever their flock were , 't would not secure their poor neighbours only lamb , especially when 't is consider'd , that in this they gratifie two sins at once , their vanity as well as their lust ; their complacence in undermining the husband , being generally as great , as that in enjoying the wife . and if pride abstractedly and in its own nature be , as solomon says , an abomination to the lord , certainly when 't is thus complicated , it must be infinitely more so , and ascertain a concurrence of those iudgments , which are singly threatned to each of those sins ; what those are , i wish guilty persons would seriously ponder , and then they would surely think their momentary pleasures much over-bought . but alas , such a fascinating sin this is , as allows men no liberty of consideration , they go on as the wise-man says , prov. . . with the same stupidity that an ox goeth to the slaughter : or , a fool to the correction of the stocks ; and while every body else observes the effects of their vice in their wasted bodies , and ruin'd estates ; themselves are the last that discern it , pursue the course till the very last remains of strength and wealth are exhausted , and nothing left them but disease and beggery . of the truth of this , there have been too many sad examples , though it seems not yet enough , to give caution to others . and to these lusts of the flesh , we spare not to add those of the eye also , for so surely we may properly call all those luxuries which adapt themselves peculiarly to that faculty , such are the gaity of apparel , richness of furniture , and all the splendor of equipage , which has no propriety to any other sense , but that of seeing , and is lost if it be not lookt on : and though these seem to differ much from that covetousness which st. iohn is supposed to comprehend in that phrase , the one being the tenacity , the other the profusion of money ; yet they are but several branches of the same sin , and are diversified only by a various application to the object : for in strict speaking , he that covets gold and silver to lay on his back , is as properly covetous , as he that designs it only to fill his coffers . but besides the propriety these excesses have to that title , they have no less claim to that ensuing , the pride of life ; it being evident that they are both effects and fomenters of pride : and sure this sets but an ill character upon them , that when the apostle has divided all the lusts of the world into three sorts , these bid so fair to two of them . i would not here be understood to condemn that decency and moderate expence , which agree to the several ranks and qualities of persons , there being not only a lawfulness , but some kind of civil necessity for such distinctions : nor is the levelling principle fitter to be admitted in habit , than in title or estate : that which i accuse is quite another thing , it being that inordinate profusion which does not only exceed the ability and fortune of the person , but the proportion of his rank and condition ; and so confounds that distinction it should preserve , and levels us the wrong way : it being more tolerable that all should be peasants , than all lords . and this is the irregularity that many seem to affect , there being not only an emulation of pomp and bravery among equals , but those of the most distant qualities , there seeming now no other measure than the utmost extent of their money or credit ; the later whereof is often so stretcht , that it not only cracks its self , but by an unhappy contagion , breaks those it deals with , and like a granado tears towns in pieces : the many ruin'd families of tradesmen do too sadly attest this ; would god our gallants would consider how unequal it is , that many should want necessary cloathing , only to maintain the superfluity of theirs ; an injustice which not only upon a religious , but politick account deserves the severest reproof , and since divine laws will not restrain it , 't were well if humane were provided : though i confess , 't were not easie to find out penalties to deter those whom the wants so usually attending these excesses will not discourage . this sort of vanity was once thought peculiar to women , and though i cannot say that the sexes have exchang'd faults , ( because each still keeps its own , together with those of the other ) yet 't is evident they have communicated them , and as the women of this age have transcrib'd masculine vices , so the men have feminine ; this particularly , wherein they seem fully to answer the copy , they being as critically knowing in all the mysteries of vanity , and as diligent in reducing their speculations to practice , as any the most extravagant female . indeed both the one and the other pursue this folly with so great an expence of care , time , and money , as if to be fine and happy were the same thing , and their bodies had been design'd for their cloaths , rather than their cloaths for their bodies . and now when all these luxuries are to be serv'd , it had need be an exorbitant plenty that shall supply them ; and that will unfold the riddle so frequent among us , of so many being poorer since they recovered their estates , than when they wanted them : our revenue how large soever , is so clogg'd and encumber'd with our vices , that they moulder away , and only serve to carry other mens with them , by giving credit to run in debt . there are indeed no such unmerciful exactors as our own lusts , the one gleans after the other , till they induce such a scarcity as the prophet ioel describes . . that which the palmer-worm hath left , hath the locust eaten , and that which the locust hath left , hath the canker-worm eaten , and that which the canker-worm hath left , hath the caterpillar eaten : so that in effect we have only changed our oppressors , and are as much or more exhausted by our sins , as we were before by other mens ; with this woful circumstance that now we have the guilts as well as the sufferings : thus do we rob our selves , and create want in the midst of all that abundance god has given us , using our plenty as the benjamites did the levites concubine , iudg. . force and prostitute it till we destroy it ; and the similitude holds in this also , that what we thus violate is not our own ; for let us phancy what we will , certainly our superfluities are more the poors right than ours , assign'd to them by god the grand proprietor . so that our excesses have besides their proper guilt , that of injustice superadded ; and when the cry of the poor shall be joyn'd to those of our riots , they will certainly be too clamorous to let vengeance any longer sleep . this is the account we can give of our plenty , and that of our liberty is not much better ; 't is not long since that arbitrary tyranny expir'd , which gave us no other measures of our duties or punishments , than the will or avarice of the imposers : and then how did we gasp to be under the conduct and protection of known determinate laws ? yet now we have them , who considers them , or is regulated by them ? between the licenciousness of inferiors , and the remisness of superiors , they are rendred things only of form , not use ; for while the one violates , and the other connives , what can they signifie , and though there be never so many new laws made to assert the old , yet we see they serve for little but to partake of the same contempt with the others , and are but like the chimeras of an utopian state , sagely contriv'd , but to no purpose . 't is the execution of laws that gives them a real and effective being , and without that , amidst our great volumes we are yet destitute , and may too probably experiment the truth of that axiome , that 't is better to live where nothing is lawful , than where all things are . indeed if we remember how the statutes of omri were kept , with what a tameness the severest impositions of the late usurpers were submitted to , we have reason to think coercion is the surest principle of vulgar obedience ; though withal it sets but an ill mark upon us , who know so much better how to be slaves than subjects . and as we are restor'd to our civil liberty , so as a branch or consequent of that , we are to our personal also : we were lately in the condition christ foretold to st. peter , carried by others whither we would not , io. . . but now we gird our selves and go whither we will ; and alass , what use do many of us make of this freedom ? is it not visible , that neither our publick or private affairs are the better attended : but on the contrary we are in a restless pursuit of impertinent or vicious pastimes , go pilgrimages to our pleasures , wander about from this sport , that meeting to another , till many of us forget we have any other concerns in the world , and are as much strangers to our own homes , as when we were forcibly detain'd thence : and for such i know not whether the former restraint be not eligible , to be a prisoner being a kind of rescue to him , that would otherwise be a vagrant . these are the uses we make of those advantages whereof god has repossest us . i know 't is too envious a task to distribute these accusations to every rank and order of men among us ; i have here given them in the lump , and wish that not only such degrees , but each person would adapt to himself his peculiar share , wherein contrary to other dividends , i fear the only immodesty and injustice too will generally be , for every one not to carve liberally for himself . however , 't is sure in the gross they make up the character of a most barbarously ungrateful nation . god was pleased to return our peace , before we had forsaken our sins , as if he meant to try our ingenuity ; that we who had been so much worse than beasts under the former method , that no stripes would discipline us , might have this advantage to redeem our credit , and be drawn with these cords of a man : but we have put off not only piety but humanity , and are equally untractable to all methods . and now who can refrain from moses's passionate apostrophe , do ye thus requite the lord o foolish people and unwise , deut. . . unwise indeed , that from the most benigne purposes of god , extract nothing but our own mischief : are the poorer for his liberalities , and the worse for his goodness ; by a preposterous use so wear out our blessings , that they cease to be , at least to be blessings : and if they once fall from that , there is no middle form for them to assume , they convert into the direct contrary , and become the fatallest curses , more heavy than those which were originally design'd as such ; that degeneration adding malignity , and no fury being so extreme , as that which bottoms upon repell'd and irritated love. gods mercies are like those pictures , which according to the different position of the beholder , carry different representations , if we will still stand on the wrong side , and not take them in their more amiable appearance , we shall find they can put on a dreadful : his goodness will not be finally unoperative , if we will not permit it to lead us to repentance , 't will drive us to destruction . i am sure we have all reason to expect he should exert his power as eminently against us , as he has done for us , unless perhaps he sees that is not necessary to our ruine , for indeed let him but stand by and not interpose his omnipotence for us , he may trust us to be his executioners , our vices having a natural as well as moral efficacy to destroy us . and who knows whether that be not the reason of his seeming connivance , that he forbears to strike us , to give us up to those more fatal wounds we inflict on our selves ; this alas we have too much cause to fear , for 't is sure 't is not our innocence that gives us impunity , but 't is more than probable 't is our incorrigibleness ; that god gives us over with a why should ye be smitten any more ? will not prostitute his judgments , but as the basest of malefactors leave us to the basest of executioners , and let our iniquities become our ruine . this as it is the severest purpose god can entertain towards us , so 't is our most important concern to avert . and o that we , who have so perversly resisted all the designs of his love , would now try to defeat that of his anger , rob him of those intestine avengers within our own breasts , those fleshly lusts which fight against the soul , pet. . . which do not only provoke , but execute his wrath , and make us more miserable than hell its self could do without them ; and god knows 't is more than time for us , to seek an escape from so formidable mischiefs : o let us not contract one minutes delay , let us cast our selves at the feet of our offended god , and as those who are condemn'd to disgraceful executions , use to petition for some death of less infamy , as a boon and favour , so let us beg , that he will please to think us worth his own correction ; that whatsoever we suffer from his hand , yet that we may not ( like to herod ) be deliver'd up to the loathsome fortune of being devour'd by our own putrefaction . in a word , let us form davids choice into an importunate prayer , and earnestly beg that we may fall into the hands of god , and not into the hands of men , at least not of our selves , who are more to be dreaded than all our other enemies . indeed till we do thus , our prosperities are far from real , and do in this justifie our most mutinous repinings , that we are never the better for them , nay , much the worse , yet since 't is only we that have enervated them , they will stand upon our account in their proper weight and value : when our receipts are summed up , god will charge us with them , not as those empty useless things we have made them , but as those great and solid blessings he intended them . and certainly this is most deplorable ill managery , to reserve nothing to our selves but the burthen and account of our good things ; to enjoy nothing , and yet be answerable for all . in secular things men usually pay with some regret , for those things of which they have only anticipated the use : but with what dismal reluctancies shall we come to pay for these , of which we have made no advantage , and must therefore pay the dearer because we have not ; it being not so much the things , as our employing of them to our benefit , whereof god will exact account . his anger is then only incens'd , when we resist his love ; and his only quarrel to us is , for frustrating his design of making us happy . and sure those well deserve his wrath , that will provoke it on such terms ; yet so perverse is the choice , as of all sinners in general , so especially of this nation at this time , who have all before us which might make us happy in both worlds , if we did not madly affect to be so in neither , god grant we may recover the sobriety to make wiser elections , before it be out of our power to make any , and we be found to stand to the mischiefs of our own wild option . the reader will perhaps think , i have gone beyond the limits of a moderate digression , but the too great copiousness of the theme , must be my excuse : such overgrown vices cannot well be drawn in little , and where there is such a multitude , the most superficial view of each , is rather proportional to a distinct tract , than to the few pages it has borrowed in this . my greater fear is , that the event may prove it impertinent , there being not much hope that a private whisper shall be heard by those , who are deaf to the loudest calls of heaven , and have made no other use of those various and signal providences we have been under , than to defeat the design of them . chap. ix . a survey of the mischiefs arising from disputes in general . these are some of those many artifices , whereby satan like a cunning pick-lock , slyly robs us of our grand treasure , the power and efficacy of our christianity , and leaves us only the empty casket , the name and formal profession , that which serves only to make us proud , not rich , confident , not safe : and god knows , so many are daily thus befool'd by him , so many fall as preys to these his stratagems , as might , one would think , glut the eagerest malice , and supersede all farther designs : but so insatiate is this grand devourer , that retail-prizes , though never so frequent , do rather enrage than satisfie his appetite : he is enemy not only to this or that man , but to mankind in gross , and therefore as if he fear'd that even his malice might not prove indefatigable enough for so many distinct pursuits , he contrives more compendious methods of destruction : frames such engines as take off whole ranks , nay , troops ; compounds such active poyson , as like a pestilence , kills multitudes at once . it is too trivial a mischief to annoy the outward parts , it is his mastery to spread an unseen venome in the bowels , thence to diffuse its self through 't , mix with the vital spirit , and convert that kindly heat which should animate , into those wild irregular flames which ravine and consume . and this is done , by that pestilential spirit of division , that heat of disputation , which has for so many ages possest and wasted the catholick church ; and by an unhappy kind of magick transform'd the zeal of christian practice , into an itch of unchristian dispute ; made the questions about our creed more numerous than the letters of it ; and by multitudes and contrariety of paraphrases so confounded and obscur'd the text , that what was anciently the badge and tessera of christian communion , serves us for no other purpose but as an occasion of breaking it . so long as the church retain'd the simplicity of christian doctrine , lookt on her faith as the foundation of her obedience , and endeavour'd to propagate to her children such an understanding of the one , as was most apt to promote the other ; she happily made good the title christ gives her , can. . of his love , his dove , his undefil'd one : but when the serpent had once got into this paradise , infus'd his subtilties , and nice intricacies into mens brains ; and least that should not be ruinous enough , his venome also into their hearts : then began all those unhappy metamorphoses , in comparison of which , those of the poets are as trivial as they are fabulous : then that faith which was once inseparably joyn'd with the patience of the saints , forsook that tame company , and linkt its self with the most contrary qualities of wrath and bitterness ; and those whose profession it was to resist unto blood , striving against sin , pursued to blood those that resisted them in any of their speculations : then that passive valour which had rendred them so venerable to their heathen enemies , converted some , tired out others , and amaz'd all ; sadly degenerated into that active malice , which from persecuted christians , entituled them to that monstrous style of christian persecutors . and that ardent love , which had offered up so many holocausts to god , was supplanted by that fiery hatred , that made no less acceptable oblations to satan . this miserable and destructive change was so much the interest of the enemy of souls , that we cannot wonder he should so studiously promote it ; and indeed never did he at once so approve his malice and subtilty , i would i could not say success also , as in this design ; in comparison whereof , all his other projects speak him but a puny , this is his one goliah stratagem which has serv'd him not only to defie , but even defeat the armies of the living god. nor is his sagacity more observable in the choice , and main drift of the design , than in the ways of effecting it ; had he brought into the primitive church those large scrolls of disputable points , wherewith he has fill'd the modern ; that more charitable age must needs have startled and discern'd , that that seeming iealousie for truth , was indeed nothing but a real design against peace , and would surely never have parted with that sacred depositum , that precious legacy so lately bequeath'd by christ , for those vain janglings , those school subtilties which now entertain the world . but as he that would divert a man from the guard of some important treasure , alarms him in some other of his greatest interests ; so he at first raises up heresies of the greatest magnitude , whose blasphemous consequencies so shook the whole fabrick of religion , that what was uzzahs rashness seemed then every man 's advised duty , to put his hand to the upholding of the tottering ark. how could those who had been baptiz'd into the faith of the blessed trinity , suffer the arians to rob them of the second person , the macedonians of the third , the valentinians and manichees so to despise the first , as to set up against him a rival principle of being : how could those who had so solemnly renounc'd the world , the flesh and the devil , see them all bowed to by the temporizing , unclean , idolatrous gnosticks ? these were such invasions as seemed to commissionate all that could weild the sword of the spirit to take it up , and engage in this warfare . but all this while 't was a sad dilemma to which the church was driven ; if she gave countenance to these seducers , she betrayed her faith ; if she entred the contest she violated her unity ; the one would undermine her foundation , the other would make a breach in her walls . and the devil was too old an artist to lose the advantage , he knew well that even a just and necessary defence , does by giving men acquaintance with war take off somewhat from the abhorrence of it , and insensibly dispose them to farther hostilities , and therefore he fail'd not to provide sparks for that matter , which was now grown so combustible ; nor did he always send them from the bottomless pit , but sometimes borrowed fire from the altar to consume the votaries , and by the mutual collision of well meant zeal set even orthodox christian in flame . a memorable instance of this was the dispute about easter , wherein while the veneration they had of the glorious resurrection of christ , prompted them to commemorate it in the exactest manner they could , the serpent creeps into this paradise , and though they had the same common end , yet on occasion of some little dissenting in the way , the heat of devotion insensibly degenerated into that of contention ; and by being very tenacious of a circumstance of that celebration , they lost the more essential requisite that of charity : kept the feast indeed , but with the leven of malice , and absurdly commemorate the redintegration of his natural body , by mutilating and dividing his mystical . so likewise in the business of rebaptization , while one side in a pious abhorrence of heresie , thought the stain like that of original sin could not be done away by any purgation less solemn than that of baptism , and the other in a just reverence of ancient custom , and jealousie of innovation opposed it : the dispute lasted till the scene was changed , and those who deliberated of the manner of receiving hereticks into the church , were themselves as such turn'd out of it . no less well meant were the originals of the novatian and donatist heresies , as equally unhappy were their issues : for in them all , when bitter zeal was once fermented , through its aptitude to receive , and the devils vigilance to administer occasions , the orthodoxy or heresie of lives soon became terms out-dated , and men were measur'd only by opinions : that sword of the spirit which was at first design'd against vicious practices had its edge turn'd against speculative notions , in so much , that at last like that of ioab , sam. . . it had got such an aptness to fall out , that it was always a ready instrument of execution , till even a philosophical point , as that of the antipodes was resolv'd with an anathema , and not to know the systeme of this present world , made forfeiture of that to come . but alas these , though great defections from primitive unity , were but modest essays , and feeble assaults , compar'd with those which infested the succeeding ages : this root of bitterness was then but a probationer in the soyle , and though it sent forth some offesets to preserve its kind ; yet satan was fain to be at some pains to cherish and nurse them up , placed them under the shadow of the sanctuary , and got them like the treacherous ivy , supported by that piety they were designed to destroy ; but it was not long ere they had got firmer rooting and strength , not only to propagate , but multiply . every dispute in religion grew prolifical , and in ventilating one question , many new ones were started : and as questions grew numerous , so did sects too ; every opinion almost constituted a new party , and those again subdivided into many others , so that of all the first violators of primitive unity , we scarce find any , who did not revenge their schism upon themselves , by separating from one another , as they had all done from the church ; till at last the progeny both of sects and opinions grew so numerous , that he who would exact an account , must be sent like abraham , to the sky or to the shore : the stars or sands , being as apt a subject of arithmetick as they . whence it is brought to pass , that satan now may leave his toilsome labour of compassing the earth ; men do his business for him , giving him leisure to be only a cheerful spectator of their divinityprizes ; the bloody combates of ecclesiastick gladiators . and that he may be secur'd never to want that pleasing divertisement , the later ages have been careful to train him up combatants , it being now become a distinct sort of learning , a new species of divinity , to raise nice questions , create new difficulties , branch out with fond distinctions our holy faith , which the pious simplicity of the first christians , receiv'd to practice ; not to read upon as an anatomy , unbowel and dissect to try experiments , much less to bring into the theatre , there made to fight and bleed , to shew men sport , and try the skill of the unhappy sword-men , and masters of defence . the form of sound words , which in its native frame and constitution , was most enlivening and salubrious , dissolv'd and melted by chimical preparation , ceases to be nutritive ; and after all the labours of the alembeck , and hopes of an elixir , insensibly evaporates , and vanishes to air ; or leaves in the recipient a foul empyreuma , or fretting corrosive . an endless dotage about names and words , and then as endless quarrel for them ; appearing the commensurate effect of the long studies of those distillers in divinity , who boast its sublimation . it is indeed a thing worthy of the greatest both wonder and lamentation to see how the plainest , and most simple proposition , when it falls into the hands of these artists , is mangled and disjointed , is rarified , exalted , and refin'd : he whose leisure , or indeed whole life , would serve him to survey all the subtile divisions , and distinctions of the school-men , would sure resolve , they had the power of working miracles . questions in their hands multiplying in the breaking , like the loaves in our saviours . but sure the event of the miracles are very desperate , no solid nourishment being deriv'd by the one , but on the contrary , stones given us in stead of bread , and those too for the worst purposes , even to fling at one another , as if because stoning was the death of the first christian martyr , we design'd his charity to the same fate with himself ; that divine gospel grace having since faln under as thick a showr , and with this sharp aggravation too , that whereas he suffered from iews , christians are become its executioners : whilest those who pretend to be champions of the faith , irrefragable , angelical , and seraphical doctors , not only fill the church with quarrels whilest they live , but bequeath them in their writings to posterity ; as zisca is said to have done his skin , to be made an incentive to war and confusion . it was the policy of iulian to shut up the fountains of humane learning from the christian youth , lest they should there gain such acuteness , as might render them the more formidable adversaries to paganism : but could he have foreseen that they would have employed those weapons not against the common enemy , but one another , he would surely have revers'd the stratagem , freely opened those magazeens whence they might furnish themselves for their mutual ruine , and have as solicitously promoted their learning , as ever he obstructed it . i am very far from abetting their arrogant folly , who either decry humane learning in general , or make it such a moabite , or ammonite , that however it be admitted in civil converse , must be interdicted the sanctuary . our religion prescribes us rational not brutish sacrifices , and therefore despises not any of those advantages which may improve our reason , exalt the man and depress the beast in us : yet sure we shall derogate very impiously from christs prophetick office , if we allow not divinity to be the supreme and noblest science ; such as is to be serv'd and attended , not regulated and govern'd by those inferior : but that just order seems now to be inverted ; divine learning is brought down to humane ; the simplicity of christian doctrine so perplext and confounded with philosophical nicities , that plato and aristotle are become the umpires of our religion , and we must go ask heathens how far we shall be christians . those deep things of god as the apostle calls them cor. . . and of which he pronounces the natural man an incompetent judge , are yet brought before that tribunal , subjected to be scanned by rules of art : but alas , our line is too short to sound those depths . men rashly undertake to understand incomprehensible , to order infinite , define ineffable things : and then no wonder if their conceptions differ ; for where there is no visible truth , wherein to center , error is as wide as mens phancies , and may wander to eternity : while multitudes run cariers in the dark , it is not strange to have them justle , and overthrow each other . and doubtless were the controversies which have so long harrased the church throughly examin'd , many of them would be found of this nature . an humble belief has been judg'd too sluggish and dull an exercise for men of acute parts , and therefore they would not take faith's word that so it is , unless reason will be her surety , and shew them how ; but sure it had been much for the peace of the church and safety of souls , if mysteries had been permitted to be mysteries ; that those sublimer parts of our faith had been entertain'd with more veneration , and less of disquisition , and that while even the learned'st do acknowledge them to be abysses , they would not confute that confession , by attempting to fathom them . but alas , so preposterous has been the procedure , that those things which were indeed inexplicable , have been rackt and tortur'd to discover themselves , while in the mean , the plainer , and more accessible truths , as if despicable while easie , are clouded and obscur'd ; so many subtile queries rais'd about them , that the theorick of christianity is become harder than the practick ; a grace is much more readily acquir'd than defin'd , and that key of knowledge which should give us entrance into the closets and recesses of religion , is by so much tampering and wrenching made useless ; serves only to busie us at the door , and so in effect proves rather a bar to keep us out , than a key to let us in . thus perverse are the contradictions of humane deprav'd nature , which like our first parents take it unkindly , that god has reserv'd any thing from us , and boldly attempt to break down his enclosures , to rob him of his peculiar ; and yet in the mean , as industriously contrive to rob our selves of our own , to cancelling both parts of gods distribution , neither leaving secret things to the lord our god , nor the revealed ones to us and our children , deut. . . certainly the first propagators of our faith , proceeded at another rate , they well knew that not the brain but the heart , was the proper soil for that celestial plant , and therefore did not amuse their proselytes with curious questions , but set them to the active part of their religion . we see what brief and plain instructions s. peter gives his catechumeni , act. . . repent and be baptiz'd every one of you for the remission of sins : and this it seems as a full preparation for the gift of the holy ghost , which he there promises upon these only conditions . this was that vigorous seed which at once sprung up suddenly , and rooted deep too , and produc'd the liberal harvest of that day : but sure had those three thousand souls , been catechiz'd by our modern casuists , we had seen a wide difference , not only in the expedition but success . in like manner we see act. . how short a creed qualified in s. philips judgment for the eunuchs baptism : and we find s. paul whose education enabled him for the subtilest definitions , yet delivers his whole doctrine in this compendium , act. . . repentance towards god , and faith towards our lord iesus christ ; and 't is observable how he introduces this with a profession that he had kept back nothing that was profitable for them , vers. . and seconds it v. . with another , that he had not shunned to declare unto them the whole councel of god ; from whence 't is obvious for the shallowest discourser to inferr , that the whole councel of god as far as it is incumbent for man to know , at least necessitate medii is compriz'd in that one breviat of evangelical truth : and certainly whilest all the devision of these generals , was the distributing them into practice , they were found most fertile seminaries of all vertue ; but when they came to be dichotomiz'd , and cantond out into curious aerial notions , they lost their prolifick nature : that fruitful land became a wilderness , a wild and intricate maze , where men sooner lose themselves than find either truth or holiness . when christianity first attested its self by miracles , it produced in the hearts of its converts , a firm assent to the truth of the doctrine , and an awful reverence and adoration of that god , who had given such power unto men , awaking them to an enquiry after duty , so to propitiate that omnipotence whose fury it appear'd impossible to bear : and this sure was a much more genuine effect , than if they had busied themselves in those many unprofitable curiosities , nice , yet bold enquiries into the divine attributes which now a-daies serve only to supplant that pious veneration we owe to them . in like manner the comprehensive enunciation of christ , mar. . . he that believeth shall be saved , and he that believeth not shall be damn'd , was received by the first christians , as the condition on which the two so distant states of salvation or damnation depended , and accordingly excited their diligence , to attain the one , and avoid the other . and this certainly was a much more concerning employment , than to have entertain'd themselves with the modern dispute , whether some antecedent decree of god had not irreversibly determin'd them , to the one or other ; a disquisition that has serv'd only to keep us idly busie , set our heads a working , but folds up our hands like solomon's sluggard in our bosoms . so also when s. paul affirms it the design of christs giving himself for us , to purifie to himself a peculiar people , zealous of good works ; the primitive christians had no other design than to comport with that his purpose ; to be what he died to make them , and to attest their zeal to good works , by being actually rich in them . they took christ's word , that he that gave the meanest dole for his sake , should not lose his reward ; thought themselves sure enough upon his promise , and never disputed the proportion either of worth or congruity between the work and wages ; and had the modern done the like , our works had not so unhappily evaporated into words , we had talkt less and done more . 't were easie to draw the parallel through all the points which busied the devotion of the first ages , and the curiosity of the later : by all which it would be evident , how much christian doctrine has lost in its efficacy , since it gain'd in its bulk : how we have embased our coin by multiplying it ; and have divided our sum into so many , and so small fractions , as our arithmetick can scarce number , never unite . we should think him very ridiculous , that should hope to advance his crop , by grinding the corn he sowes : yet methinks , this has bin the method of our spiritual husbandmen , who have scarce suffered one grain of our faith to scape entire . 't is said that the ant , when she lays in her winter stock , bites the ends of the corn , as being naturalist enough to know that will certainly prevent its sprouting : and sure that little contemptible creature whom solomon appoints to preach industry to the sluggard , may in this point read philosophy too , to our greatest doctors ; convince them that that seed which they mangle with so many distinctions and divisions , will never spring up into christian practice : it will rather be like the dragons teeth , cadmus is said to have sown , whose immediate production was a hostile band combating one another . a fable which god knows we have found too sadly moraliz'd in our school contentions , only with this unhappy difference , that ours are more immortal , our serpentine breed fight but never die , oppose but destroy not one another . and then 't will not appear strange to see the first seeds of discord , so prodigiously encreas'd , that they now overspread the face of the earth : for whereas in all other things there is a succession , one generation goes and another comes ▪ and so though the species continue , the individuals perish ; these seem to have the accurst priviledge of propagating and not expiring , and to have reconcil'd the procreativeness of corporeal , with the duration of incorporeal substances : this is such an advantage toward their multiplication , that we may grieve , but cannot wonder to find them swarm ; not like bees to bring profit , but like locusts to devour every green thing in the land ; nor is it now in the power of all the magicians of aegypt to cast them out : for were it possible ever to become satans interest to suppress them , he would certainly find himself in the case of one of his young conjurers , to have rais'd more spirits than he could lay . mens now irritated passions , and formed interests , the great fomenters of disputes , would prove too sturdy devils , even for beelzebub himself to exorcise . but 't is too sure his kingdom will never so divide against its self ; it suits not only with his nature , but with his ends to perpetuate our strifes , and therefore as if our doctrinal debates were not enough to secure his purpose , he has an auxiliary troop of ritual differences to attach us . the leprosie which infests the sollider parts of our religion , has past from the body to the very garments ; the most exterior adherencies , habits , gestures , days , every thing that has but the remotest subserviency to piety , are become the objects of fierce contests , and have so encreas'd the number and heat of our quarrels , that 't is unnecessary , perhaps impossible to add more if he can but keep up these , as god knows he is too like to do , his kingdom will be competently guarded , they being his greatest security against that power of godliness , that vital force of christianity , he so much dreads : that they are so , is obvious enough to him that takes but the grossest confus'd view of them . but that we may better discern the degrees of his advantage and our own mischief , 't will not be amiss to consider them more attentively , make some distinct observations , not of all , for that were endless , but of some of their most eminent effects , which we shall find so pernicious and destructive , as sufficiently speak their relation , and subserviency to the great abaddon . and in the first place if we consider them only privatively as they supplant and justle out our greater concerns , we shall find them sadly mischievous , indeed to such a degree that were they not chargeable with any positive ill , they were by this their meer negative force , competent instruments of our ruine . did they actually convey no venome , yet while they substract our nourishment , their effects will be sure to be deadly ; grace as well as nature being liable to be starv'd as well as poysoned , christianity is not a dull unactive , but stirring busie state , and therefore we still find it in the gospel represented under the metaphors which imply the greatest industry and activity ; t is a trade , a watch , a race , a combat , and it assigns us tasks enough to justifie the propriety of the tropes : and therefore as on the one hand the sleepy professor will at last find he has but dreamt of those glorious rewards he expects ; so on the other , he that frames himself another scheme , that labours but not in gods vineyard , that busies himself in things extrinsick to that one great sphere of motion the evangelical precepts , will finally discern that he has but rolled sysiphus his stone , espous'd a toyle under which he may indeed be weary and heavy laden , but will never find rest to his soul. and then what can be more perfectly adapted to his aim , who desires to propagate his own eternal restlesness unto us , than thus to commute our tasks , exchange these pleasant and gainful ones , which god assigns us , for those uneasie and fruitless , we impose on our selves . 't is true we find too many of those unprofitable works of darkness to busie and employ us : but i think no one , nay i am apt to say not all others together , have proved so effectual to his purpose , as this of raising and maintaining parties in religion . 't is too usual a policy of states to secure themselves from the fear of a potent neighbour , by fomenting a civil discord in his kingdom : satan has in this instance found it a lucky stratagem , it having proved the most powerful revulsive of his danger . i will not examine , whether he borrowed it from , or lent it to our machavilions , but sure he may from his own experience recommend it with the attestation of a probatum est . indeed this art of diversion gives him a full security against all he fears in our christianity , for 't is not the title he envies to us , or dreads himself ; we know he long since had courage to contemn the name even of christ , when invoked by those whose practices joyn'd with him in defying it ; while we are but iewish exorcists , make no other use of christ , but to get us a reputation and a trade , he can deal well enough with us . seven sons of sceva are not half so terrible to him as one st. paul , 't is him only he fears , that to the form has joyn'd the power of godliness : that exorcisme he knows he cannot resist , and therefore has very dexterously found a way to divert it , by engaging us in those contentions which allow us not to think of the practical part of our profession . by the confus'd noise of battel , quite drowning that voice behind us , which says , this is the way walk in it . nay , by this subtilty he does not only divert , but forestall also ; like the philistines , allows no spear or sword that may be us'd against him , but takes up all those instruments by which we should work the work of god. we know to all affairs of importance there are three necessary concurrents without which they can never be dispatcht ; time , industry , and faculties ; and the more weighty and difficult the business is , the greater degree of each of these is requisite . now certainly the interest of our souls is not the slightest concern we have : the avoiding eternal misery , the acquiring endless bliss is not so trivial , or so easie a matter , as to be the work of a moment , the purchase of some few yawning wishes , or volatile phancies : he who is to dispense the rewards , has propos'd us other conditions , assign'd us work which takes up no less time than that of our whole lives ; no less intention than of our whole powers : and then if we suffer any thing else to interpose , and defaulk what is thus entirely requisite , if we cut new channels for that which should run in this one full current , 't is easie to divine what the event will be : for man being finite both in his nature and operations , the time and attention he bestows on one thing , must necessarily be substracted from another . and therefore if our disputes about religion entertain and busie us , they must unavoidably interrupt our attendance on practick duties ; and so whilest we quarrel with one another , give our great master too just ground of quarrel with us all , by neglecting the great , and indeed only business entrusted to us . now indeed that our contentions do thus divert us , is too apparent to any that shall consider it in any of the three forementioned particulars ; for , first for our time , they do not only insensibly steal away much of it ( a modesty which most other diversions do still retain ) but magisterially exact it , and accordingly have large parcels of it solemnly and avowedly devoted to them ; the scanning old questions , and raising new ones , having been the profest business of many mens lives ; their very vocation and trade wherein they have arrived to such eminence , as shews they made liberal oblations of their time to it : and of this every age has left so many records , as the meer reading them would allow few vacant minutes to the succeeding : and had not time a little reveng'd his own quarrel , and consum'd many of those writings , by which himself was wasted , the hyperbole would not be very extravagant in this case , which we find warrantably us'd in another , io. . that even the world its self could not contain the books which have been written . as it is , there are more than enough to employ , nay , devour time ; for when men once launch into the vast sea of controversie , they are tossed there endlesly , and seldom recover a harbour , difficulties like waves crouding one upon the neck of another ; and accordingly we see in polemick disputes , how every rejoynder swells bigger and bigger , till like gehazies cloud , from a hand breadth it over-spread the heavens ; every little manual becomes the parent of vast volumes ; and unless the evil cure its self by majoration , unless the greatness of the task bring in despair to supplant curiosity , and keep men from reading , the spectators will have as little respite , as the combatants , both writers and readers will be so ingrost , that they will have little leisure for any thing else . and i dare in this appeal to any that have engag'd deep either way , whether they have not found it experimentally true : i wish they would but snatch some broken parcel as a plank from the common shipwrack of their time ; rescue a few minutes for a sober reflection , and audit what real profit accrues to them , from the expence of so many precious hours ; how much it advances that grand business for which their time here was allotted , and according to which their eternity hereafter will be awarded : always remembring , that if it promote it not , it hinders it , by diverting that time which should have been so employed : and indeed there cannot be a more comprehensive mischief than this of the loss of time , it being that which virtually contains the frustrating of all other advantages , whereby we should work out our salvation . the operations even of christ himself were , he tells us , limited to a certain season : i must work the work of my father whilest it is day , the night cometh when no man can work ; and if the night overtake us , it matters not how we are stored with instruments of action , since they all at once then become useless . our laws anciently set a greater penalty upon the stealing beasts of breed , than on other cattel of the same species , as calculating the dammage by the possibilities of which the owner was robb'd . time is the universal womb of things and actions ; and therefore when we lose that , we suffer an accumulative prejudice , forfeit our rights in reversion as well as our possessions , our capacities as well as enjoyments . as in an abortion the unhappy mother , besides the frustration of her hopes , and child-birth pains sustain'd , acquires an aptitude to miscarry for the future , and never to be able to bring forth a vital birth : and thus god knows multitudes of embryon purposes perish , and the misery of it is , they are our best that do so . we generally pursue our frivolous projects with an active vigour , but keep our great and concerning affairs only in design till death come and surprize us , which like the fatal metamorphoses the poets talk of , fixes us in the posture it finds us , and so presents us to iudgment . now i would know of the most eager contender , whether he would not chuse then to be found with his hands stretcht out in prayer to god , or alms to the poor , rather than dealing blows amongst his fellow servants ; if he would , certainly 't is his concern to put himself into that form he would then appear in , to husband his little span of time so , as may stand him in stead when time shall be no more . but if men will needs be improvident , yet why will they be ridiculous too , if they will barter away their time , methinks they should at least have some ease in exchange : but to be industrious ill-husbands , to lose all their advantage , and none of their toil , is such a solemn piece of folly , as is at once matter of scorn and wonder ; yet this is the very case here , our wranglings do not only exhaust our time , but our strength too : we pursue them with so vehement an intention , as if our faith propos'd not to us any other victory , but over this sort of opponents : we run our selves breathless in this race , where the prize is only a few fading leaves , or what is more transitory , a little popular applause ; and make not towards the incorruptible crown , till we are grown too feeble and decrepit for the other pursuit . men macerate their bodies , and waste their spirits in polemick studies , prescribe themselves no time of discharge from that war , till they are able no longer to weild their weapons , and then when meer impotence makes them peaceable , begin to cry out of contention , snatch up devotion when controversie begins to be too heavy for them , and at their death pray for that peace of the church , which they have made it the business of their life to disturb . this as it sufficiently attests what mens thoughts are in their cool blood , what apprehensions they have of the way when they draw near their journeys end ; so does it abundantly evince the unspeakable prejudice , piety receives from our disputes ; those have the active and vigorous abettors , while that is turn'd off to languishing bed-rid votaries . so that the division between these two , is like that of the cattel between iacob and laban , all the stronger to the one , and feebler to the other : would god the scene were not in one respect chang'd , and that the syrian had not here got the better share . but in the mean time what greater advantage can satan wish for , our strength and industry is diverted upon these foreign expeditions , and sion is left to be guarded by the lame and the blind , such only as are not able to follow the camp , and then 't is not strange to see what succesful assaults he has made , that that true practick vertue which once made such victorious salleys on the heathen world , is now baffled in its own quarters , beaten from its works , and driven to seek shelter in obscure corners , immures its self in some few private breasts , and so like an exil'd prince , makes only shift to live when it should reign . but alas , shall we for ever suffer our selves to be thus befool'd , shall this his stale stratagem after so many hundred years use , nay , and detection too , lose nothing of its efficacy ? must we always waste our strength in forging shackles for our selves ? this is such an infatuation as hosea speaks of , chap. . . the prophet is a fool , the spiritual man is mad : would god we would once put our selves under the discipline of serious recollection , it might perhaps cure the phrensie : let him who has with unwearied diligence watcht all advantage against his antagonist ; rack'd and tortured every period of his discourse , to make it confess an absurdity : let him , i say , consider , how much better that industry had been employed in discovering the fallacies of our common adversary , that old sophister , who puts the most abusive elenchs on us , whilest we are most busie in putting them upon one another . good god , how might true vital christianity at this day have flourisht , if we would have bestowed our pains the right way ? at how much a cheaper rate might we have cherisht , than we destroy her . all parties pretend to be very careful of this vine , are very busie in setting traps for the little foxes , all whom they are pleas'd to call hereticks ; and in the mean time take no care of the wild boar , let that not only spoil her branches , but stock up her roots , suffer the most savage beastial vices to destroy both power and form of godliness together . thus unhappily do we divert our intentions , from our most important concerns . and as archimedes is said to have been so vehemently intent upon a geometrical figure , that he heard not of the taking of the city , till an enemy gave him his information and death together : so do we so busie our selves in drawing our several schemes of religion ( every of which will pretend to no less than demonstration ) that in the mean , that which alone is true religion , is expos'd to the fury of the enemy , sack'd , ruinated , and like the plough'd up iewish sanctuary , not one stone left upon another . certainly most of the questions which at this day disturb christendom , have in respect of their matter no propriety toward the propagating good life , but , in reference to their way of managery , all aptness to hinder it ; how much were it then for our ease as well as profit , to turn us into the plain road , where none of these thorny difficulties will encumber us . alas , why should the romanist so sweat to maintain his purgatory flame , as if he already felt its heat , and would in this world antedate those pains , when the same industry bestowed here to purifie himself from all filthiness of flesh and spirit , would substract the matter of that fire , and leave little for that furnace to refine ; which were doubtless a much securer way , even according to his own principles , than to trust to the uncertain devotion of others , to fetch him out when once deeply ingulph't : 't is surely much better to starve that fire , by ones own innocence , than to leave it to be extinguisht by the tears and piety of surviving friends . why should the socinian so eagerly contend for the possibility of keeping the law , when one example would convince more than a thousand arguments . let him bend his study to make himself an instance of his own doctrine ; and then though he do finally fail in proving his hypothesis , yet , if he do his utmost , he will not fail of a better triumph , than that which the schools can give ; and so will even from his error extract advantage , his very straying will by a happy antiperistasis , lead him into the way . why does the predestinarian so adventerously climb into heaven , to ransack the celestial archives , read gods hidden decrees , when with less labour he may secure an authentick transcript within himself ; let him according to saint peters advice , add to his faith vertue , and to vertue knowledge , and to knowledge temperance , &c. and that chain of vertues will stand him in much more stead , than if he could as infallibly ( as some have confidently ) demonstrate every link of predestination : 't is the assiduous practice of duty will make his calling and election sure ; and unless he can confute that divine axiome , that without holiness none shall see the lord ; he cannot but confess he may more profitably busie his thoughts in labouring to become holy , than in disputing whether he can chuse to be so or not . or lastly , why do we christians of several perswasions , so fiercely argue against the salvability of each other , as if it were not only our opinion , but our interest and our wish , that all should be damn'd , but those of our particular sect ; when god knows not only every society , but every single person has enough to do , to work out his own salvation , which if we will take the apostles word , is to be done with fear and trembling , phil. . . a temper very widely distant from that of censuring and judging . and sure we should not think that malefactor more meriting , or more likely to be acquitted , who should leap from the bar to the bench , and there condemn the whole goal but himself . 't was a sober and christian reply of a late learned gentleman , who being askt by one whether a papist might be saved , answered , you may be saved without knowing that . and would we confine our cares and enquiries , to those things which concern that one great interest , we might take less pains , and yet do more work , be less busie-bodies , but more fruitful christians , and then sure 't is time we ask our selves the wise mans question , eccles. . . what profit hath he that laboureth for the wind ; and at last give over this unthriving diligence , and not so emulate the most stupid of beasts , as to make our selves burthens , only that we may couch under them . and were this only issachars lot , 't were the less to be regretted , but also zabulon herein invades his portion ; 't is they that handle the pen of the writer , that have engrost this error , and will not suffer it to be a plebeian one . none do so much this way mis-employ the two vulgar talents of time and industry , as those who have a third superadded to them , that of extraordinary faculties and endowments which they do as prodigally lavish as either of the former . the beginners or abettors of contentions have generally been persons of the most acute refin'd wits and excellent learning , which has enabled them for those quirks and subtilties , of which grosser understandings would have remain'd more happily ignorant : a strange production that the greatest beauties of nature and art , should ingender the foulest deformity in religion . thus alas have satans altars the pre-emption of gods , the fattest oblation brought to feed the fire of contention , whilest that of devotion expires for want of nourishment . it was indeed no wonder , that the blind zeal of pagans had made him so wantonly nice , that none but the choicest victimes would serve his turn ; none but an andromeda and an iphigenia , royal and virgin sacrifices propitiate his infernal deities : but that among christians he should still have the same election , have the richest treasures of those , who say they war against him , laid at his feet , have his choicest weapons out of his enemies magazeen , is a riddle that can scarce be solved , but by concluding idolatry has only chang'd its form , and that he sits as securely enshrin'd in mens passions and animosities , as ever he did in an idol temple ; so that he seems rather to have lost the pomp , than the power of regiment . but admit , that he were not herein so immediately gods rival , that these speculative debates had none of those adherencies , which do so directly gratifie him , yet still he is secur'd of gaining somewhat at rebound ; for alas , when mens faculties are thus employed , what weapons are there left for the defence of true practick vertue , and god knows , she needs them but too much : mens lusts are grown subtile disputants , so that the most improved reason may find work enough to manage the contest ; and surely would men of parts timely have bent their endeavours this way , vice could not have got so strong a party . men are ashamed to be proselytes to a weak arguer , as thinking they must part with their reputation , as well as their sin : and certainly nothing is a more general discouragement from piety , than the opinion of its votaries not being persons of parts , and exalted understandings ; a prejudice as old as the time of our saviour , as may appear from io. . would god our greatest rabbies would sadly consider how much they have contributed to this scandal , while by laying out their parts on polemick niceties , they have neglected the more weighty part of their business , & given too much attestation to that scandalous maxim , that ignorance is the mother of devotion : certainly this is quite to mistake their commission , which is not that of a herauld , to proclaim war amongst men , but that of an embassador , to reconcile them first to holiness , and by it to god : and doubtless one soul gain'd to piety , would more promote their account , than many thousands secur'd to a sect or party . we find how sad the doom was of that servant who wrapt up his talent , but we have no cause to think it would have been at all easier , if he had melted the talent into bullets , to maintain the skirmish with his fellows : whether that be not the case of some who have receiv'd not the one talent but the five , i leave it to be discussed between god and their own consciences ; but in the interim , 't is sad to see how unhappily men engage their endeavours , which seems to represent the reverse of esay's prophesie , we having beat our plough-shares into swords , and our pruning hooks into spears , all the instruments of fertility and growth in grace , into engins of war and discord ; and then it must needs be a most deplorable condition to which christianity is reduced ; which seems in this to be under the same calamity , which her distrest professors suffer from the turkish tyranny , whilest her hopefullest and most pregnant children , are like ianizaries and timariots trained up to fight against her . and let none wonder that i call it fighting against her , when yet perhaps none of them do formally renounce her ; for that circumstance only determines the war to be intestine , not foreign ; and if our own sad experiences had not too much qualified us to judge , i might appeal to the universal vote of mankind , which of those were the most destructive . indeed were there no other act of hostility discernable , but that which we have hitherto insisted on , the intercepting her supplies , the cutting off from her that time , industry and gifts , whereby she would be nourisht and supported , that were irreparably injurious to her , and consequently most grateful to that grand enemy who as hath been shew'd , makes advantage of our wranglings of dissentions with one another , to reak his more inveterate malice on us all . chap. x. a survey of the mischiefs arising from disputes , as they supplant charity . but alas , the mischief of these debates , can never be describ'd by bare negatives , there are multitudes of positive ills , that inseparably adhere to them , and those of so destructive a force , that if christianity were beleagred and famisht by the former , she is storm'd and batter'd by these , and so is ascertain'd to sink under all the methods of ruine . in the front of these we may well rank those displacencies and animosities which are the product of our speculative differences , and which do indeed so naturally result from them , that 't is not to be hoped so long as the one continues that the other will ever cease . for though in practice we often see a bewitching sin dethrone the reason , and make men act as if they had no such superior principle to guide them , yet in matters of speculation their affections are generally strongly influenc'd by their understandings . we do not only approve , but love those notions wherewith we are prepossest , which kindness as it propagates its self to the abettors of the same tenets , so also it insinuates dislikes to the opposers . and as that opposition advances , so the disgust does too , till at last the scene shifts , and the persons are at a greater war than the opinions . but we need not thus derive a proof from the causes , when the thing does too demonstrably attest its self by the effects ; for what issues are there of the mortallest hatred , which do not plentifully flow from this fountain . humane nature we know has but three waies of actuating its passions ; by thought , by word , and by deeds ; and we may surely conclude the feud very bitter that employes all these engins , as 't is too visible this does ; for though the former of these be in their own nature inscrutable , to all but omniscience , yet the two later are , according to christs own rule of the tree by the fruits , infallible criterions of them ; and those make such liberal discoveries , that i think i may appeal to any who have espous'd a party , whether they have not with the first discriminating rudiments of their own sect , imbib'd a secret confus'd prejudice to all others . nay , i fear there are but few of so mortified passions , as to have stopt there , and not advanc'd to a direct aversion , and alienation of mind . indeed were it not for this , 't were scarce possible for so many of the vulgar , to be such bigots in their several factions ; for alas , their intellects are generally too gross , to have any cleer apprehension of the points they contend for ; their leaders only give them some general confus'd notions , just enough to excite their displeasure against all dissenters , and then their anger must presently be call'd zeal , and instead of the more uneasie task of suppressing their passion , this expedient serves at once to hallow and gratifie it : nay , so ridiculous have some mens prepossessions of this kind been , that they would scarce allow those to be entire men whom they thought not sound believers , but have phancied i know not what bodily as well as mental monstrosities in those they were pleas'd to call hereticks ; a piece of childish credulity which the emissaries of some factions have not disdain'd to make their advantage of . but these inward disgusts and rancours are but the first bound of this ball of contention , when this leven is once in the heart , it will quickly diffuse its self , and both tongue and hands will be tainted with it . hence comes it , that disputes in religion are managed with such virulency and bitterness , that one would think the disputants had put off much of humanity , before they come thus to treat of divinity . the government of the tongue is a piece of morality which sober nature dictates , which yet in this instance many even of our greatest scholars seem totally to have unlearnt ; for whether we consider the unseemly reproaches , or rigid censures , wherewith almost all parties pursue their antagonists , we have reason to say with s. iames , the tongue is an unruly evil , full of deadly poyson : would god their guilt of this kind , did not so loudly proclaim its self , as to supersede the need of proof . 't is too obvious that the satyr has usurpt the chair , and polemick discourses are degenerated into libels and invectives , our controvertists fall from arguments to reproaches , as if their zeal lay more to blast their adversaries fame , than confute his error ; and were this only in personal extemporary debates , it might have the excuse of an indeliberate passion . indeed it were to be wisht that all words of this sort , might vanish in that breath that utters them ; that as they resemble the wind in fury and impetuousness , so they might do also in transientness , and sudden expiration : but alas , a course is taken to immortalize them , they become records , and our most elaborate controvertial writings , like the earth after the curse , over-run with these briers and thorns , sarcasms , contumelies and invectives filling so many pages , that were those weeded out , many volumes would be reduced to a more moderate bulk as well as temper . nor are our censures any thing more modest than our reproaches , every petty difference is mutually upbraided , to each party as a defection from the faith , so that we scarce know a milder name than heresie , nor doom than damnation . and as if the visible obliquities of errors would not afford us inditements enough against one another , there is a closer inspection made , every position is ript up , and curiously dissected , to see what embryo is in its womb , what seeds there are of monstrous productions , which though perhaps the native strength of the principle would never have animated , yet the preternatural heat of an antagonist can quickly hatch them ( like the chickens at grand-cairo ) into life , and vigorous being : and if by a long chain of ( perhaps fallacious ) inferences , some such imputation is fastned upon a thesis , then all who embrace that , are charg'd also with all this spurious brood , though they never so solemnly renounce and disclaim them . a practice sure very uncharitable , for suppose such consequencies never so regularly deduced from my opinion , yet so long as i seriously disavow and detest them , i may indeed be thought unwise in not discerning the connexion , but sure not impious . so that unless want of logick be a damning sin , no man can hence be authoriz'd to pronounce me reprobate : and i cannot think that god , whose rigor bends against the faults of our wills , rather than our understandings , and who at the last great assize will assume our own consciences into the judicature upon us , will ever sentence me for those deductions how horrid soever which i never made mine , or that i shall ever find my self in hell for a misperswasion which i never entertain'd . but there are some whose censures are not so artificial , yet no less severe , who beg their postulata , and taking it for granted that such and such are the only sanctified opinions , make them the shiboleth by which to discriminate not only their own friends , but gods too , lock up heaven gates against any who bring not that ticket for admittance ; and though they make the way wide enough to receive the most overgrown sinner of their own opinion , yet they pronounce it impossible to the strictest piety of a dissenter . and upon such grounds as these do we mutually doom one another to perdition , never considering that whilest we so briskly presage others damnation , we really prepare for our own . alas , our eagerness to heat the furnace seven times hotter for all that bow not to our dictates , does but expose us to the fate of nebuchadnezzars officers , dan. . to be our selves consum'd in that flame , wherein we cast them . 't is indeed to be wisht we would cease to invade gods peculiar , by judging those that must stand or fall to him : but if we will needs take his office , 't is but equitable , we take his rules too ; and in our wrath remember mercy : but god be blessed 't is the judgment of our upright , yet gracious master that shall finally determine us ; and not that of our passionate fellow-servants : if these were irreversible , and the key of the bottomless pit were in our custody , we might give satan a writ of ease , discharge him from his perambulations , he would need no more to walk about as a lion , but might still lie in his den , and we should bring in prey enough to glut the devourer : for could we execute all we condemn , we might ask the disciples question , mat. . . who then can be saved ? but as these severe censures , are a present violation of charity , so they tend to the perpetuating it by obstructing a return to that unity of iudgment , which might make up the very original breach : for while men reciprocally load each others opinions and persons with detestable imputations , if they really speak what they think , they do still more deeply impress upon themselves the prejudice to that which they accuse : ( hatred as well as love gathering strength by being actuated ) : but if they do indeed not believe their own charge , yet having once made it , either upon interest or passion , 't is not probable they will want pride to maintain it ; and when we consider how ruling a piece of carnality that is , we can not wonder if it indispose men to retractations . i wish we had not too many , and too late instances of some whose weightiest objection against a cause , has been their own former violence against it . when men have once fastned the brand of heresie , prophaneness or blasphemy upon an opinion , they think they cannot afterwards become its proselytes , without either seeming to assume those guilts , or at least that of having falsly charg'd them upon others : and the horns of such a dilemma do so gore their reputation , that it often tempts to salve that with the wounding of conscience , and perswades them rather to reject their convictions , than expose their credits and certainly were this the only ill consequent of our rigorous accusations , it would be enough to prejudice them as unfit instruments in a gospel design ; but though they suit not with that work to which they solemnly pretend , they are most accommodate to that they really produce : for if we examine in the third place , what influence these our eager contests have upon our actions , we shall find them fully proportionable to our words . and first negatively , 't is apparent in too many , that they are apt to confine even the common offices of humanity to their own sect : and others who do not so , yet shew so great partiality in dispensing them , as discovers the name of christian is not half so charming , as that of their own particular faction . were instances of this kind as needful as they are numerous , 't were easie to give multitudes : but i think none that has liv'd in our late confusions can have wanted occasions of observing it in others , at least , if not in himself . but alas , omissions are scarce worth our notice , when there are so many positive acts of unkindness so visible among us : they know little of ancient and less of modern times , that are unacquainted with the mutual persecutions , which almost all parties have alternately rais'd , one against another among christians : confiscations and banishments , gibbets and flames ; weapons god knows much too carnal for a spiritual warfare , yet much more in use than those s. paul recommends to timothy , gentleness , and meek instructing of opposers , tim. , . and when 't is consider'd that those opposers too were heathens , 't will be more than a little strange , that severity should be allowable to brethren , which was interdicted against aliens . is it an easier crime to reject the entire body of that faith which was once delivered to the saints , than to differ in the explication of some one branch of it ? nay , perhaps only of some corollary and deduction from it , which as far as it is humane may be fallible , and therefore can no more command my assent than it satisfies my judgment ; yet this is generally the most that can be affirmed of our differences ; for almost what party is there which do not avowedly own all that faith which constituted the first christians ; would god we did as uniformly embrace the charity too ; and then most of our disputes would be superseded , at least so calm'd , that there should be none of those destructive effects which they now produce : for alas , how many funeral piles has this preposterous zeal kindled ? so that what some said of draco's laws maw too justly be applied to our arguments , that they have been writ rather in bloud than ink. but as christ when he forewarn'd his disciples of the ensuing persecution , tels them not only they shall be kill'd , but they shall be put out of the synagogue : so now as if christians were aemulous of every branch of iewish cruelty , we transcribe that part of the copy too , and either by causless excommunicating others , or separating our selves , we deny the benefit of publick communion to each other : and this is a greater severity than the former , by how much more implacable our hate is against what we count error , than what we know to be vice ; and by how much the concerns of the soul are more estimable than those of the body . the inveterateness of those feuds which rise from opinion , may clearly be discovered in this instance ; let a man have committed all the outrages which may render him unworthy to live , yet when we prosecute him to death , we willingly afford him all helps towards his future state , and no man is so inhumane as to refuse to pray , either for or with a malefactor ; yet some few speculative differences are such a gulph betwixt us , that we cannot meet even in that we all acknowledge our common duty , the worship of our god. certainly among all the accursed issues of our contention , there is none more malignant and criminal , than this of schism and separation , and would men judge dispassionately , more irrational neither : for doubtless were our case stated to any sober heathen , he would never be able to guess , why they who equally acknowledge the advantage and necessity of prayer , confess the same god , have the same common wants in this world , and hopes in the next , may not ask in the same form , and in the same place . alas , is it not enough to be at distance where we differ , but must we be so also where we agree ? is unity so dreadful to us , that we must act contradictions to escape it . surely this is a stranger fascination of the spirit of division , than that in the gospel demoniack , which enabled him to break all bonds in sunder , and like it , abhors the approaches of a saviour , crying out , what have we to do with thee , thou iesus the son of god , art thou come to torment us ? who knows what a powerful exorcism the united intercessions of the christian world might have been ; had we joyntly deprecated our quarrels , god might have found a way to have compos'd them , though we could not ; and our tears might have cemented those breaches which our dissents made , but our separation widens . i know the venerable names of the sanctions of holy church , the hundred thirty seventh canon of the code of the universal church , which says in express terms , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that we ought not to pray with hereticks or schismaticks , and very many warm expressions of the fathers , are producible in this case : but till we excommunicate with the tears and sorrows , and publick concernment of the primitive christians , who refus'd all acts of kindness only out of love , and the most ardent charity , we may by no means lay claim to their pattern , whose estrangements only flow from malice and inveterate hate . would we indeed comport with the example of those happy times , we should have fear'd the guilt of schism in our selves so much , as not to have lightly charg'd it upon others ; we should have prayed for the conversion of dissenters , not laid anathemas upon them , and prayed for their confusion . st. paul we see , heb. . . reckons the forsaking of assemblies , as a degree , at least preparative of apostafie ; and from his time throughout all the purer ages of the church the holy fathers have generally branded it , as the highest impiety ; and no marvel , for it is one of those gyant-like sins , which not only oppresses men , but invades even god himself . 't is the mangling and assassinating that body to which christ owns an inseparable connection ; the putting him to head scatter'd limbs , instead of an entire compact body , as if we meant to refute st. paul , shew him 't is possible that christ may be divided . good god , what shall we say when we see heathen souldiers estimate christs coat higher than christians do his body ! they thought the one too good to be parted , but we cease not to tear and mangle the other , and which is yet more monstrous , make it a part of our religion to do so . we name our opinions our faith , and when under that title we have enshrin'd them , we make more barbarous immolations than ever the most savage heathens did . they sacrificed some few objects of their love , their children , but we sacrifice the very affection , and think our zeal luke-warm till it have reduced our charity to ashes . and now if we compare these our divisions , wrath and bitterness , with those fundamental , gospel precepts of unity , love and meekness , we must surely say we have not there so learn'd christ. and then how ridiculous is it , to pretend a zeal to that gospel , whose very foundations we undermine . peace is at once the blessing and duty of christians , and those heats of speculative contests which violate it , will certainly never serve to make us either good or happy . and therefore till charity cease to be an essential part of christianity ( which certainly we must burn our bibles ere we can suppose ) we must conclude , that our disputes , and the ways whereby we manage them , how much soever they pretend to preserve , do indeed evacuate and destroy true , that is , practick christianity . chap. xi . a survey of the mischiefs arising from disputes , as they engage upon ill arts and scandalous practices , to sustain the espoused cause and party . and yet so unhappily are many men mistaken , that these irregular heats which thus waste the vital spirits of religion , are thought the most soveraign cordials to support them . the highest paroxism of this feaver are deem'd the perfectest health . men esteem the overflowing of their gall , the exuberance of their zeal , and then all the promises to the faithful combatant in christs camp , they confidently appropriate to that their so eminent grace ; though indeed it can with no more propriety be call'd so , than pharaohs lean kine might be said to be fat , because they had devour'd those that were so . in plain terms , men lay so great weight upon their being of right opinions , and their eagerness of abetting them , that they account that the unum necessarium , and think the propagating of those so important a service to god , as will justifie the use of the most interdicted instruments , legitimate the most enormous commissions , that they can phancy contributive to that pious end : and moreover commute for the neglect of practick duties in the general tract of their lives . i shall not here urge the hazard of mens erring in the choice of opinions , nay , the certainty that of many opposite , one only can be the right ; and then to all such as miss , that their very ground-work fails them . i shall only confine my self to the malignant influence this perswasion has on practice , and in that respect i cannot but affirm it a most pernicious delusion , which as it tends extremely to the enhansing the bitterness of our contests , so it may justly be reckon'd among the worst effects of them , and is a most irrefragable proof how much they obstruct the vital efficacy of religion in our hearts . nor is it any new thing for men thus to deceive themselves , for we find such confidences as these frequently upbraided to the iews , both by the prophets and christ himself , they thought their zeal to the temple and ritual observances , so invincibly meritorious , as no crime could defeat , and that their legal purifications would render them acceptable in gods eyes , in spight of all their moral pollutions : but how fallacious a hope this was , the many severe increpations of god do sufficiently attest . yet certainly their guilt was far below ours , the things they so depended on were parts , though not the whole of their duty ; those ordinances , though perhaps somewhat adulterated by rabbinical mixtures , yet for the main were instituted by god himself , and that with a design of discriminating , and separating them from the rest of the world ; and such peculiarities and priviledges as these , might have an aptness to excite that presumption : but alas , the case is otherwise with most of us ; they are not the revelations of gods will , not the testament of our dying redeemer , but some codicils and annexes of our own we so earnestly abet . 't is not the text ( for then 't were impossible for any that receiv'd the same canon of scripture to differ ) but our glosses to which we pay such reverence ; and when on that account we sever our selves from those to whom the commands of god , the blood of our saviour have most closely united and cemented us : we can yet make a shift to think that there is so much of sacred in this , as shall not only render it highly rewardable , but also hallow all other profanations of our lives ; and in our iehu march upon such an expedition , can turn all regrets of conscience ( like iorams messengers ) behind us . that this is so , none can doubt who observe with what boldness men rush upon the most unchristian sins , in pursuit of what they phancy a christian cause . were it not for this amulet , how were it possible for any to think they may venture upon perjury , sacriledge , murder , regicide , any thing without impeachment to their saintship ; nay , to think that the only danger lies on the other side , in being remisly wicked , that to slack any thing of the utmost speed , is to do the work of the lord negligently . yet that this has been a prevailing perswasion , we have had too many , and too sad instances ; and god grant we may not find them so repeated , that our sense may supersede the use of our memories concerning them ; nor has this been peculiar to one only sect , but those who are otherwise at the widest distance unite in this principle . they are not only phanaticks that can say grace over the foulest crimes , and consecrate them to the use of a good cause ; if we examine the dypticks either of conclave or consistory , we shall find some saints upon that account , who could never have been so upon any other . and when we consider how often heaven has been mortgaged to gain auxiliaries from hell , how men have been encouraged to the most damning sins , by promises of being certainly saved ; we must either think that a holy cause is omnipotent enough to reverse gods decrees , to save whom he would damn , or else that this pretence is one of the most ruinous deceits , the most fatal treachery to souls that ever satan contriv'd , who though he do in all instances play the mountebank , yet sure never more than when on confidence of this antidote he perswades us thus to swallow down his deadliest poyson . i must not here attempt to enumerate all the unchristian practices , that have on this score been made , not only lawful but meritorious ; yet there is one of so frequent use , that i must needs advert unto it , and that is , those calumnies and falshoods , which are now become a piece of ecclesiastick as well as state policy , and a great part of that offensive armour wherewith our controvertists assault one another . indeed if we consider how many forges are daily going for these engines , we shall have reason to think , all parties have an high esteem of their usefulness . of these calumnies there are too many sorts and degrees to be here particulariz'd : and indeed those , who permit themselves to use any , can be suppos'd to have no other boundaries than the advantage of their cause : and accordingly as that seems to exact , they lay their scene ; sometimes they traduce the persons of their opposers , and by raising prejudices against them , hope some of it will reflect upon their doctrine : did men generally know how to distinguish between reports and certainties , this stratagem would be as unskilful as it is uningenuous : but considering the vulgar temper , it s not unaptly suited to it . this it seems was anciently understood , it being the old greek advice , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . to calumniate stoutly , for that how perfectly soever the wound of reproach be heal'd , there will remain a scar ; and though we wipe away with never so much care the dirt thrown at us , there will be left some sulliage behind : and accordingly this was the expedient the pagans us'd against the primitive christians , to put them thus in the skins of beasts , and shapes of monsters , and then worry them to death . and this is the method still , though heightned and improved , and our religion has suffered infinitely more since we us'd it against each other , than when they manag'd it against the whole community . but besides this defamation of persons , another branch of this black art is the depraving of writings , both in the sense and very letter , and direct words ; for the former of these , whosoever observes the strange perversions , and affected mistakes of mens meanings visible in many of our polemick discourses , will sure resolve that a mans intentions , as well as his words and actions may be calumniated : nor does the letter scape better , every period which threatens danger to the cause must be mutilated and dismembred , and as sampson was by the philistines , lose its hair and eyes , and then be made sport for the whole party . and i fear there are too few , who do not in this case take the iewish reparation , an eye for an eye , &c. retaliate to the adversary the foul play they receive . but some advance yet higher , and think it not enough to make an argument or testimony useless to the enemy , unless they draw it over to themselves , make it betray the side it was to maintain , and as a conqueror uses to restore arms to such of the adverse party , as will turn to his , so after they have by satisfactions secured themselves of its aid , it shall then be made as potent as is possible , and with such kind of renegado troops as these , some causes have been much supported . yet were this violation offer'd only to the writings of living men , who might vindicate it , 't were not so transcendently ignoble , but it most frequently falls upon those , who have made their beds in the dust ; who have chang'd their own form , and cannot secure their writings from the same fate : nay , 't is yet more frequently those , whom we have all reason to suppose , and most of us profess to believe , glorified saints ; and this superadds a daring presumption to all other circumstances of the guilt , and heightens an injustice into sacriledge . it has always been held the most detestable sort of forgery to counterfeit testaments , though the testator were of never so low a quality , or his bequests of never so mean a value : and shall it now pass for a piece of commendable dexterity , an art of manage to falsifie those writings by which the fathers of the church design'd to entail truth and piety , not strife and faction upon her . we know necromancy has justly been reputed one of the most horrid forms of sorcery , because it enforced dead men to speak what the living were inquisitive to hear . i leave it to be consider'd what this wants of that , besides the dreadful ceremonies of the incantation ; certainly 't is a guilt which nothing but our too familiar acquaintance with it could make unformidable . and indeed this whole method of serving a cause by such sinister means is so utterly repugnant to the principles even of ingenuous nature , that we can scarce cast a greater scandal upon an opinion , than to shew it needs such aids . 't is by historians branded as an execrable fact in him , who to secure himself from a neighbour prince , call'd in the turk into christendom : but sure those who to fortifie their side have brought in this artifice of calumniating and falsifying , have done an act no less impious ; the constitution of christianity agreeing full as well with the alcoran as with these piaefraudes ; as some of them who perhaps mean the fraud more than the piety are pleas'd to call them . nay indeed , they accord not much better with philosophy than divinity , every man knows the nature of contraries is to combate and expel , not to cherish and support one another . how absurd is it then for those , who say they design to advance truth , to make falshood their instrument . i wish they would experiment to accommodate their secular concerns at the same rate , let them cool them in the fire , warm them in the frost , and feed themselves by perpetual fasting , and when they find cause to commend the efficacy of that method , they may with fairer pretence in this higher instance reconcile the feuds of reason and of nature , and make a lye the evidence of truth . in the interim , it may well pass for sophistry as well as sin ; and doubtless whatever advantages are hop'd for to private sects and parties by this art , christian religion in general is hugely prejudiced by it : for when men shall compare the veracity of heathens with our falshoods ; learn from historians , that among the persians , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to lye was deem'd a fault of the greatest turpitude , and they therefore laid an ill character upon persons in debt , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because he that is so must needs tell lyes : and when they shall see in the laws of cingis a barbarous tartar , lying made a capital crime , and yet among christian casuists made a holy artifice , they will be tempted to think our end as fictitious as our way ; and that our religion has little countenance from truth , which is thus fain to make lyes its refuge . thus unhappily do these arrows revert , not only on those who shoot them , but in the face of christianity its self , which is defam'd , and traduced by those slanders , we aim at our private adversaries . but besides this direct , there are other more oblique wayes of making vice subservient to religion , or to speak more properly , of making religion subservient to vice ; for some zealots of several parties , who more regard the numerousness than purity of their professors , discerning how much the sensual part of mankind startle at the strictness of gospel precepts , are industrious to take off that discouragement ; not by convincing them of the real divine sweetness and pleasantness of them , but by debasing and accommodating them more to the carnal appetite : yet here men proceed not all alike , some use christs yoke , as hananiah did that of ieremy , break it quite off ; others only essay to slacken and alleviate it , that it may not pinch the lusts of libertine proselytes : of the first sort are such , as having made the adherence to their party , the infallible mark of sanctification , and that sanctification of election , do from thence proclaim to all who are so qualified a general jubile and manumission from the bond even of christ's as well as moses's law : or if some of them allow it to remain an impotent director , yet while they affirm that god sees no sin in his elect , or if he do , beholds them as a father does the harmless falls of his child , rather with smiles than anger , they make the violations of it so safe , that they are too sure to be many , and between abrogating and thus enervating a law , the difference is meerly verbal . of the second sort are some , who by indulgent and partial glosses , seek to mollifie the severity of christs commands . that contrive for their clients not the means of obeying , but the arts of escaping them . like the unjust steward teach their lords debtors to write fifty in stead of a hundred ; and decide cases of conscience more according to the interests and passions of men , than the will of christ. there are a generation of men of whose dexterity in this faculty the world has taken so much notice that i need not name them , a sort of easie casuists who seem to have erected a court of equity to relieve men against the rigor of divine law ; and there is little doubt but they shall find enough ready to make such appeals : men love to be christians as cheap as they can , and therefore will close with that party , which offers the easiest terms : and then while these spiritual pioneers do thus enlarge the narrow way , make it a road as well for the beast as the man , the brutish sensual , as well as rational divine part of us , no wonder though shoals of converts throng in to them . but 't is to be consider'd that all this while this is winning proselytes to themselves not to god : the gaining them to a sect not a religion ; at least not to that pure religion , and undefiled which the grand author of our faith has both exemplified , and propos'd to us ; for how much that suffers by this way of propugning private opinions , is more than enough apparent . yet so ambitious are our prime leaders of such trophies that in order to them some are said to ascend yet a step higher , and besides this general encouragement they give to mens lusts by taking off restraints , do in some cases actually promote and excite them . for when they see a licentious person whose acquest they judge beneficial to their cause , they have artifices of fomenting his riots , do not only take off the bridle , but use the spur also , hoping that at the rebound it may conduce to their end. if any think it impossible it should do so , let them consider that among our various opinions some there are which sell heaven much cheaper than others dare , that allow such easie attonements as the most habituated sinner need not despair of : and then the most infallible means to ascertain such to that side , is to make them too bad for any other . for when a man is resolute to keep his sins while he lives , and yet unwilling to relinquish all hopes when he dies , 't is more than probable he will embrace that profession which bids fairest to the reconciling those so distant interests ; and therefore the greater malefactor he is , the more sure he will be to fly to the horns of this altar ; the nearer sinking , the apter to catch at these reeds ; so that the project is not impolitick , though god knows so impious that 't is much fitter for the school of machiavil than of christ ; and seems to verifie that imputation as to a part of christians , which iulian once as falsly as maliciously affixt upon the whole : that their church was an asylum and sanctuary for the most flagitious offenders , and protected those guilts to which no other religion allowed any expiation . 't is indeed so horrid that i cannot think there are many consciences so cauteriz'd by this fiery zeal as to admit it , yet that some have done it , there is too much certainty , and therefore 't is no improper instance in our present argument , for if mens eagerness to support their several sides , can transport them to such attempts as these , 't is abundant evidence how much christianity loses by these contests of under factions , which while they pretend to guard , do indeed invade her under her own colours . but besides the faults men commit with this immediate avowed aspect upon their religion , there are others which slily shroud themselves under the skirt of its mantle : i mean those sins of common life , which though they pretend not to advance the cause , yet when acted by a zealot are thought to be overwhelm'd by his heroick piety ▪ indeed men who make themselves so much work about others faith , are seldom at leisure to regulate their own practice , and so have no way of stating their accounts with god , but by balancing the excess of the one against the defects of the other : how such reckonings will pass the grand audit , 't is i think not hard to divine , but in the interim , it keeps them very cheerful and secure , teaches them a receipt to retain all their sins , and yet lose none of their confidence ; so that when they have immerst themselves in all filthiness both of flesh and spirit , they can trust their zeal to refine them from all that dross . nor does it only thus reconcile them to their own vices , but to other mens also , whose most brutish sensualities they can look on with perfect patience , nay even atheism its self can have fair quarter : they are not much discomposed to see men have no religion , 't is only the having one different from their own that awakes their indignation ; then like saul when seiz'd on by the evil spirit , they cast about their javelins , think no rigor too great on such a provocation , yet even here they have intervals , and the very same persons who are thus at odds upon a religious , can unite upon a vicious account . those who mutually denounce damnation to each other , can with full accord combine in those practices which will ascertain it to them both , as if they so much fear'd to have their predictions defeated , that they would be each others convoy to the land of darkness . those that will by no means meet at the church , know not when to part at the tavern , and though they will not joyntly partake of the cup of the lord , are yet very sociable at the cup of devils ; i mean those excessive debauches , which are a most acceptable drink-offering to those infernal spirits . have we not seen many whose distant opinions have fastned upon one another the brand of antichristianism , who have yet like gog and magog joyn'd against the holy city : and those who could never agree on the way of setting up christs throne , have yet been very unanimous in pulling down the kings . thus alas do we justle one another out of the narrow path that leads to life , but can hand in hand run our carier in the broad way of destruction . and doubtless this great unevenness , these spiritual feuds , and carnal endearments between the same persons ; this impetuous zeal , and as impetuous lusts in the same breasts could never be , did not men depend so confidently on the one , as to think it will commute , and satisfie for the other . but alas , how groundless a presumption this is , the whole tenor of the gospel does abundantly witness . in all that grand charter where is there the least clause importing such an immunity . i am sure there are multitudes that assert the contrary . indeed the whole frame of the evangelical covenant is totally against it : that requiring an entire uniform sanctity , and allowing no other priviledge to the sins of the most knowing professors , but a preheminence in punishment , the being beaten with many stripes . and when 't is consider'd that the end of all religion is but the drawing us to a conformity with god , the impressing on us some character of his eternal goodness and holiness , 't will be as absurd as impious to believe that our zeal to any religion can absolve us from that purity which is the end and design of all . and while this is the way men take to approve their piety , 't is no marvail to find so many christians , and so little christianity in the world : for that is not to be estimated by the number of its professors , but by their obedience to its rules , and he that gives up his name to it and not his heart , will receive as little advantage by it , as he brings honour to it , and how little that is in respect of its internal efficacy , is i presume competently evidenced . but that we may more throughly discern how universally destructive our wranglings are to it , in all its concerns , let us a little examine whether they do not endammage it even in respect of outward profession also . this may seem a strange quaere to those who think their desputes about religion are to denominate them the great confessors of the age : yet certainly there is but too much ground not only for the enquiry , but to resolve it in the affirmative . and if it prove so , 't will infer but sadly to those who having laid the whole stress of their hopes upon their zeal to advance their faith , will be found to have pull'd down more than they have built up . now christianity may in respect of profession decay two waies , either in its hopes , or in its possession , the one in relation to aliens , the other to disciples . the first by hindring the access of new converts , the second by staggering or alienating the old , and both these waies she visibly appears to suffer by our divisions . and first if we consult but our experience , if we trust but our own observations , we cannot but confess that the gospel has long been at a great stand . that that sun which at its first arising was like david's , ps. . surrounded the world in a vigorous efficacious motion , is since become like ioshua's , iosh. . . arrested in its course : nay like hezekiah's , gone backward , is. . . mahumetism ( if not paganism ) having long taken up its seat in divers of the most flourishing apostolick plantations . a sad change , that from the daily and numerous accession of the first times , it should now become a kind of prodigy , a piece of news , scarce heard in an age , that one single proselyte is gain'd to the church , yet that thus it is , is too obvious to be denied . and truly it is not much less apparent that our dissentions have in a great degree contributed to it . for first , as to the extirpation of the eastern churches , he that shall examine the records of those times , will have cause to say their janglings and divisions were not only in a moral or divine , but even in a proper natural sense , the instruments of it . the turk only coming in at those breaches which themselves had made , nor had their candlestick probably been removed , had they not first abus'd its light , to the setting themselves in combustion . that the same cause has not yet had the same effect among us , is owing not to its unaptness to produce it , but to the admirable patience and mercy of god , who yet withholds that fatal judgment , which we do our parts to pull upon our selves ; our mutual violences against one another herein unhappily combining and making one united force against us all . but though the divine goodness have hitherto so countermined our treachery to our selves , as not to suffer us to enjoy that state of darkness we have so courted , yet certainly our contentions are extremely accessary to the continuing it upon others , our many new and wandring lights , however they fail of having that property of the pillar of fire , ex. . of illuminating and conducting the israelites , yet too much answer its other , in becoming cloud and darkness to the aegyptians ; there being scarce any thing more apt to intercept the beams of the sun of righteousness from the heathen world , every of those little enclosures our factions have made in the church , becoming a great partition wall to keep others out of it . this may be made evident in several respects . as first , in relation to those many moral obliquities in which our eager disputes do ( as hath already been shewed ) betray us , which cannot but give so much scandal to any considering man , that we can scarce hope any can turn to us as to a better religion , but will rather think it the way to relinquish all ; to obliterate those native impressions of piety and honesty they brought with them into the world , so that if we expect any proselytes it must be only such as would live worse than meer nature allows them . but this though as important a consideration as can well be , i shall not here insist on , having in the second section given some instances how apt our morality is to defame our divinity , and confirm men in opposition to it . but though this be a great , yet 't is not the only means by which our dissentions hinder the progress of the gospel , for they do not only make infidels less inclinable to receive it , but us to propagate it . those do so busie and engross us , that there is neither leisure nor heart left for this . our activest spirits are so engaged at home in asserting their private quarrels , that all such foreign designs are forgot . for as in civil , so in ecclesiastical concerns , every one is more industrious to advance his peculiar interest than that of the community , accordingly we find innumerable promulgers of every new opinion . no sect wants its apostles to propagate and diffuse it ; but where are there any that have the like care for the main root of christian religion , which they have for these little twigs and offesets which they have planted in their own gardens ; how many ages must we look back to find a man that has made it his business to convert infidels to the faith. 't is true indeed there are some very magnificent relations of modern attempts this way , of great industry some have us'd to bring the most savage nations to the obedience of christ : but if we examine 't will be obvious , the main design was to subject them to themselves . 't was not so much their heathenism as their territories they invaded , and such apostles as these are ill qualified to make s. paul's profession , cor. . . i seek not yours but you . and the success of such essays have been answerable to the motive ; they have won riches but not souls . the gospel in one hand and a sword in the other has made many slaves , but i fear few christians . indeed , what encouragement had those poor creatures to receive a religion from their oppressors ? why should they think that those who tortured and kill'd their bodies , were really concern'd to save their souls ? or that those who would not permit them to enjoy what was their own , meant to help them to any thing better ? and while the felicities of another world were recommended to them only by such , as had deprived them of all in this , we cannot wonder at their little appetite to embrace them ; or to find the opprest indians protest against that heaven where the spaniards are to be their cohabitants . in short , this is sure such a method of evangelizing , as too widely differs from that which first planted the church , to be likely to advance its growth : so that notwithstanding all pretences of this kind , we may resume our assertion , and conclude that our intestine discords ( perhaps not those alone ) have diverted the zeal of this more christian undertaking , and left a great part of the world under that invincible ignorance s. paul mentions , rom. . . how shall they call on him , in whom they have not believed , and how shall they believe in him , of whom they have not heard ; and how shall they hear without a preacher : and god knows whether we have not herein provided better for their excuse than our own . there is yet another way by which our divisions impede their conversion , and that is by giving them prejudice to that doctrine about which our selves cannot agree . 't is an universal maxim that truth is alwaies consonant to its self ; and therefore where they see so little unity they have too much temptation to doubt of truth . he that wandring should meet a company that offer to conduct him to his journeys end , might reasonably incline to deliver himself up to their guidance ; but if he find them unagreed upon the way , one disputing for this , and another for that , and every one protesting against all but his own ; he would sure retract his confidence , and think they offer'd him only more variety of mistakes , resolve it as safe to trust himself to his own errors as other mens . and this alas seems to be too exact a parallel of the present case ; we christians do so mutually damn one another , that a poor turk or heathen will think , he rather multiplies than ends his danger by associating himself with us ; for there being so many parties , which soever he joyns himself to , there will be abundant odds against him ; so that if he could be secur'd the truth were among us , yet the great difficulty of finding it out , would be a very disheartning consideration . besides men love in transactions of great importance to have as many , and as credible vouchers as may be , and upon that score 't will sure be but a cold inducement , to any to turn christian to foresee , that when he has done so , he shall be disown'd by far the greater part of that number , and that at his entrance into the church , he shall be met with almost as many anathemas , as when he was an infidel . nay , i scarce know whether i may call it an entrance into the church , or rather into a conventicle , or particular congregation , our schisms and separations having hardly left a possibility of external communion with the universal church , since the communicating with one part of it , does infallibly excommunicate from another . thus have we placed our flaming sword ( though god knows no cherubim ) at the gate of our paradise , and when god calls all men to the waters of life , our contentions have made them like those of marah , so bitter and unpleasant , as deters and averts men from them : which as it is in the highest degree injurious to them , so is it contumelious to him , whose invitations are by this means frustrated ; 't is in some degree the evacuating one of the main purposes of christs coming into the world , which was to call men out of darkness into his marvellous light , and as he was thus sent by his father , so also were the apostles solemnly commissionated by him to preach to the gentile world , who with indefatigable industry and resolute sufferings pursued the charge ; and sure this is competent evidence , that the design was of the greatest and most weighty importance , and such as can never be out-dated , till there cease to be objects of it , unbelievers to convert : and by that let us measure the guilt of obstructing it , which if we would impartially do , i assure my self the most passionate bigot of any party must confess , that it infinitely out-weighs all the piety his doctrine can pretend to , that his peculiar church gains not so much as the catholick loses : and that how confidently soever he have canoniz'd his quarrels , they are indeed but the worst sort of heathens , and serve to keep out the better . yet besides the mischief they do in relation to those that are without , they are extremely pernicious to those that are within , and that not only to some one sect , but like an universal poyson , that is equally deadly to the most contrary complections , they operate on the most distant ranks of professors , the tender and the obdurate , the scrupulous and the profane . and first for the tender tremulous christian , 't is easie to discern how much he must be distracted and amaz'd by them , for while he hears each sect thunder out damnation against each other , he cannot but be startled at the danger of adhering to the wrong , and though that may a while excite his diligence to discover the right , yet when he comes to that inquisition , he will meet with so many polemick intricacies to entangle him , that after many turns , first to one side , and then to another , he will be apt to think the only clue to extricate him out of this labyrinth of many religions , is to abandon all . nor is this meer speculation and conjecture , god knows we have had successively through the whole round of error too many practick experiments of it . several persons there have been , whose zeal to find out truth by an unhappy rule of false , directed them to allow of every error : while like sick men , who desire to die good cheap , they put themselves into the hands of any empirick ; follow each bold pretender , that has the impudence to talk of truth , till superstition ends in profanation , godliness proves atheism , and by having been of many sects , at last have no religion . and surely this is a most unhappy effect of our discords , thus to be stumbling-blocks in our brothers way , and when we remember the woes pronounc'd against those that shall scandalize any of the little ones , 't will be strange how men can think to approve their christianity , by the ruine of their brothers , or secure themselves of heaven by keeping others thence : for though christ tells his disciples there should be some that should think it a service to god to kill their bodies , yet to phancy the destroying of souls so too , is a deception of which we have neither record nor prediction in holy writ , and is a superfaetation of the spirits of delusion , peculiar to those who have placed their own sanctity in these religious wranglings , which serve to destroy it in other men . and as they thus serve on the one side to shipwrack the faith of these weak unstable souls ; so do they on the other advance the impiely of the daring sinner ; for as they are temptation to the one , so are they pretence and excuse to the other to bid defiance to all religion . he whose dissolute affections have so long been courting his understanding to turn atheist , will sure not lose the advantage of so plausible an argument as our divisions afford him ; and since his lusts engage him in an irreconcilable war against the practick part of piety , he will most gladly embrace this occasion of quarrel against the theory also : so making himself entire , and extinguishing those uneasie regrets and misgivings arising from the repugnancy of his life to his belief . it were not hard to give a compendium of these mens logick , and draw out those schemes of discourse , by which from our differences in religion they infer the discarding of all . but i fear these are already too well known , and where they are not , i should be loth to be any mans instructor . this is i am sure too palpable , that how fallacious soever these reasonings are , they have been very operative , as appears by the number of those avowed atheists among us , who placing themselves in the seat of the scorner , give themselves much pleasing divertisement by deriding our eager scuffles about that which they think nothing . if any man thinks that the church is no loser by the defection of such libertines , i must be allowed to dissent from him : for first , there are examples of the most vicious persons , that have been reduced , and while they retain their christian belief , that lays such undeniable obligations to good life , that whenever they resume their reason , they must take up vertue also with it ; so that there is an equal possibility of their being good , that there is of their being rational : but when all hope and fear of a future estate is disclaim'd , when those cords are broken which should pull them up from the dungeon , then , and not before is their state visibly desperate . but besides this possibility of recovering them , the danger of losing others is to be considered . bold atheism is like a raging pestilence , which taints the very air , so that those impious discoursings which are the effects of some mens vices , may be the cause of others ; and we too often see that those who ascended themselves by degrees , do in an instant advance their proselytes to the height of irreligion , as appears by the strange proficiency of some , whose years allow them not to have arrived to it otherwise than per saltum . and sure this spreading contagion has been so destructive to the church , that it were to be wisht , the meer titular christians had rather remain'd such , than thus to have averted others from being so much . and now if all these scandals be worth our regret , if the emboldening and exasperating the bad , the corrupting the innocent , and the decay of christian profession consequent to both be formidable evils , we know where to charge the guilt . our contentions must be arraigned as accessaries , if not principals in the case : and then sure it will befit our angry zealots to consider , whether this be the way of advancing gods truth , or what account they will give to the lord of the vineyard , who while they pretend to dress and prune the branches , do thus debilitate and destroy the roots . nay , indeed in this they are treacherous even to their own pretensions , for all those several religions which they so tenderly cherish , have no proper root of their own , but like excrescencies , spring out of the main stock of christianity , live by its juice and moisture , and consequently , can never hope to survive it . and then certainly there can be nothing more ridiculous , than to express their kindness to the one , by ways that are so ruinous to the other . 't is as if a passenger in a ship should to fortifie his private cabin , tear up the planks and expose the whole vessel to sinking : yet thus preposterously do many of our chief pilots apply their care . in the mean time , it cannot but be a very delightful prospect to the grand enemy of souls , to see us thus busily promote his interest , lay snares for our selves , and by our own folly do that which all his subtilties could never compass . nor can we think but he will be as officious to us as is possible , while we are thus employed , will help us to contrive our turrets , whilst he sees we pluck out stones from the foundation to build them with ; nor shall we ever want new models of churches , so long as they thus help to destroy the old ; and how aptly they are fitted for that purpose , needs ( i suppose ) no farther demonstration . chap. xii . a survey of the mischiefs arising from disputes , in reference to civil peace . and now sure we cannot but conclude our contentions highly injurious to christianity , that thus assault it both in the practick and theory : and indeed how fierce soever our quarrels are with one another , the heaviest blows are sure to fall on that , which as in its constitution is of the most pacifick temper imaginable , so it has the common fate of reconcilers to suffer from all parties . but godliness having the promise as well of this life as of that which is to come , it often happens that there is such a consent between our spiritual and secular concerns , that the mischiefs that oppress the one do reflect on the other : and indeed religion when entire and united , is one of the best bonds of civil as well as ecclesiastical peace , ( as even those attest , who defying all other ends of it , do yet admit it a useful state engine ; ) from whence 't is consequent , that the distractions and divisions in that must have proportionably a contrary influence , and infect communities with discord , tumult and disorders . and this is an effect with which i think not unfit to bring up the rear of the foregoing mischiefs , it being not so purely secular as not to suit our present subject ; for outward order and unity can never be so innocently disturb'd , but that christianity must be wounded in it also : and besides , it may perhaps obtain more consideration than the former , as being of a nature wherein the generality of men will think themselves the most concern'd ; for though there be many that can look on the ruine both of christian practice and profession , with gallio's indifference , acts . . and care for none of those things , yet when the siege draws closer , when they find themselves begirt in their worldly interests , and that the same deluge that overwhelms churches , may bear down palaces also , perhaps they may think the matter not so contemptible . and first , as to the truth of the observation the world has too long groaned under the experiment to need farther proof . that bitterness which first tainted the waters of the sanctuary , hath from thence diffus'd its self into our common streams , and like the aegyptian plague , left none uncorrupted : for whether we look upon families , neighbourhoods , kingdoms , any the least , or any the greatest societies , we find the miserable trophies of our holy wars , in factions and confusions ; i wish i could not say rapine and blood also . for the first of these , the domestick jarrs caus'd by different opinions , the instances are numerous , or rather innumerable , which our own age and nation affords us . how many servants have on this score been at defiance with their masters ? children with their parents ? nay , wives with their husbands ? such an unhappy force is there in mistaken zeal , that it dissolves the closest bonds , violates all obligations natural or civil , while under pretence of service to god , like the pharisees corban , it evacuates all duty to man ; and this has made such ruptures and divisions in families , that that delightful prospect the psalmist so much commends , that of brethrens dwelling together in unity , psal. . is scarce any where to be met with ; but instead of that , such rancor and bitterness , treachery and malice , as if men either mistook christs prediction , luke . . for a precept , or at least were willing to advance his prophetick office upon the ruine of his kingly , and to verifie his praesage by breaking his command . and as the oeconomical order and peace is thus disturb'd , so if he that misses quiet at home should seek for it abroad , he will soon find himself disappointed , and discern that as the societies grow greater , so do the disorders also , and that private strifes do as much combine to make parties and factions , as families do to make cities and corporations . by this means that mutual communication by which the members of civil bodies should not only benefit one another , but secure the whole is interrupted , and men live not as neighbours but spies , always upon designs of entrapping and ensnaring , for while they look on one another as enemies to god , they think that rescinds all obligations of friendship among themselves , and when religion bears the standard , the war will be concluded necessary and honourable . but though it be so in imagination only , 't is sure there are some , who make it really profitable ; for as in most camps , the greater number are attracted rather by hope of booty than concern for the cause ; so here , many men list themselves under one party , that they may have pretence to prey upon the rest . and to that end several very commodious axioms have been taken up . as that no faith is to be kept with hereticks ; that dominion is founded in grace , &c. by such measures as these the goods of the aegyptians become lawful prizes to any , that please to call themselves israelites ; and indeed iews they may be call'd in that notion we vulgarly use it of unjust and cruel extortioner : but sure not such israelites as christ defines nathaniel , io. . . without guile : for having thus consecrated their frauds , and found an expedient of serving god and mammon together , there is no piece of deceit either too big , or too little for them ; no transaction so important , which can oblige their fidelity ; none so trivial as to discourage their rapine : opportunity is the only measure and rule of their attempts , by this means no obligation of contract , no laws of commerce can escape unviolated , every thing is lawful that may weaken the wicked , and that zeal which makes men saints in the church or conventicle , can make them thieves in the shop or market . thus is piety made an engine of rapine , and by these religious riots , all boundaries wherewith laws or equity have fenc'd mens distinct properties , are thrown down : and sure this is a most carnal consequent of our spiritual debates , and bids fair towards the reducing us to that state of common hostility , which some have phancied to be the original condition of mankind : for it renders commerce so dangerous , that men may within a while think it safer to trust their own strengths , than to the shelter of those laws and civil compacts , which they see so avowedly evacuated . and upon this account , though the injury be immediately done to private persons , it becomes a publick mischief : yet alas , these are but the more moderate effects of our dissentions ; they afford more expedite and compendious ways of publick ruine ; the defrauding or undermining of a few neighbours , are petty prizes for those that think they have the sole right to the creature , and are those meek who are to inherit the earth , and every such acquest only serves to flesh them for a farther chase . the spoils of a broken kingdom will afford something worth the scrambling for : and nothing more fit to break it than a pretence of religion , which like the stone that smote nebuchadnezzars image , has shivered the most goodly monarchies . and accordingly , we see no engine is more constantly us'd by men of seditious spirits , to disturb and subvert governments : indeed there can be nothing so advantageously fitted for the purpose . for should such persons unmask their design , and shew it in its native ugliness , should they avow the shaking of a kingdom meerly to establish themselves in a condition of wealth and grandeur , the new moulding of a government only that they might shape their own shares in it , 't were impossible they should find any abettors ; for though the multitude are always in preparation for change , yet 't is not on intuition of benefit to some private persons , but of somewhat wherein themselves may partake : nor is even the madness of the people mad enough , to expose all their own interest , and most important concerns only to promote those of others . it has therefore always been both the rule and practice for such designers to suborn the publick interest to countenance and cover their private ; to cry up diana to secure their own gain , and to make the seduced populacy like the iackeal to the lion , hunt that prey which themselves mean to devour . and of all those artifices by which such incendiaries have set kingdoms in a flame , none has been more universally succesful than the praetext of religion , which is thought so creditable a cause to engage in , as can convert the infamous titles of rebel and traitor into those of patriot and saint , and consequently , take off all discouragement arising from the disreputation of such an enterprize : and no less potent is it in solving the scruples of its unlawfulness ; for by a dexterous anticipation , it makes conscience a party , that it may exclude it from being judge , and by that one fallacy of supposing religion to be a just ground of quarrel , make way for all the wild consequences deducible from that false principle : and indeed where that is throughly fastned , the mischiefs are not only great but incurable , & yet the more so by how much the person is more zealous . for alas , what will it avail to tell such a man , 't is a sin to fight against his king : when he will tell you 't is a greater not to fight for his god : that he contracts a heinous guilt in violating the peace of the church , when he with as great confidence believes , he merits in propagating its truth . that he is accountable for the bloud of his brethren ; when he thinks he has like the levites , ex. . consecrated himself in it , and offer'd it an acceptable sacrifice to god. thus unhappily are these men fortified in their sin , by presuming it their vertue , and while the furious zeal of such is made subservient to the wicked craft of others , 't is a most apt instrument of publick mischief , there being no attempt so desperate , which such may not be put upon , who are methinks us'd as hanibal is said to have done those oxen , whose horns he first fired , and then sent them to disturb the roman camp : these men as those beasts are found very useful for the molesting of others ; but commonly all they acquire to themselves , is the smart of their own flames . few of those who thus in the simplicity of their heart follow an absolom or a sheba , that do not either miscarry together with the design , or else live to discern how much their credulity was abused ; and that both religion ( however pretended ) and those that fought for it , were only made properties to promote the lusts of those who despised both . but 't is unnecessary to insist farther on the effects of such religious fury , of which we of this nation have had so many and so costly evidences , as far transcend the most tragical descriptions . god grant we may never have other than our past experiences to measure them by : but certainly there is little reason to be secure , so long as the root of them , our speculative differences daily encrease ; for unless we could suppose an age of such innocence , that there should be none who would take and undue advantages , 't is sure there will be enough given : and indeed when we reflect upon our past distractions , and consider how trivial the matter of most of those debates was , whose manner has been so cruelly solemn ; how our slightest problemes have been writ in bloud , that many thousands have been made naked to keep the surplice off a few mens backs , and we have pulled down our churches in displeasure at the windows , when i say these and a thousand the like are considered , we must conclude that there can never want occasion to them that ( in the apostles phrase ) desire occasion . the lightest distempers in the chuch being contagious , and most apt ( when fomented by ambitious designers ) to beget an universal plague in the common-wealth . and now who can without horror consider these miserably perverted effects of christian religion , that that which was design'd the most inviolable bond of unity , should like those curles of entangled snakes with which erinnys is said to have infuriated athemas and ino , become the fatal incendiary of the mortallest hatred . that that oeconomy which was meant to regulate , should be the instrument of confounding and embroyling the world ; and a gospel of peace should thus be made the incentive to war , and create fiercer quarrels than those it was to have compos'd . to turn the grace of god into wantonness , is justly branded as a great crime , but sure to turn it into malice is yet a greater . and though every sin offers violence to our religion , yet this is of all others the most barbarous , thus to make it assassinate its self , become a kind of felo de se , and contribute to its own ruine . and that this is the case , is i presume sufficiently evident in all the foregoing instances , which as they are most obviously the effect of our eager disputes , so are they no less visibly destructive to christianity in all its interests , leaves it neither root nor branch , neither inward vigor , nor outward luster ; so at once rendring it both unfertile and unamiable . 't was a piece of hostile severity against moab , to fill the land with stones , thereby to render it barren , king. . . the slingers went about , and smote it : but what that suffered from profest enemies , the church daily sustains rom those that call themselves her best friends . our benjamites are so in love with their skill of slingling to a hairs breadth , their nice criticisms , distinctions , and subtilties , have cast abroad so many stones of contention , that the church is become perfect quarry , utterly steril and unfruitful , as to all those good works for the production whereof , she was so peculiarly fenced and cultivated by god ; nay , 't were well if barrenness were the worst , and that she had not on the other side acquir'd an unhappy degenerous fertility : but what a numerous and accursed issue spring from this unpeaceable temper , the foregoing considerations do too sadly demonstrate ; and i doubt not every attentive observer will be able to add more ( though not truer ) instances ; and besides to discern that this spurious brood like that of hagar is grown so wantonly insolent as to despise the right heir of the promise . the true gospel graces of meekness , peaceableness and universal charity are accounted earthy phlegmatick qualities , we disclaim that holy ghost which descends in the appearance of the dove , nay or in fire either , unless it be like that of elijah , to consume all that disgust us . nor do we measure our religion so much , by the opposition it makes to our lusts , as to those whom we first make , and then call our enemies . thus miserably have we changed the scene , and by calling evil good , and good evil , have accumulated injuries upon our oppressed christianity , not only rob'd it of its rule , but of its reputation also . and do we daily thus see ishmael mocking isaac , and shall we not think it time to cast out the bond-woman and her son ? shall we for ever cherish this generation of vipers to tear out the bowels of our common mother ? i pray god the question have not as much of praesage as expostulation . for if we consider the present state of things , how our contentions plead not only right but prescription , there seems not much hope of dispossessing them , and yet less , when 't is remembred , how they have entwisted themselves , not only with the passions , but interests of men ; two such potent abettors as will buoy up the most forlorn cause . the truth is , there are many subterraneous springs which feed this ocean , and though religion and piety be on all hands demurely pretended , yet as we have seen the effects of our debates very disconsonant to such a profession ; so if we examine the originals and causes , we shall find them for the most part as widely distant . it may not be amiss to take a short view of some of them ; for though i cannot hope the discovery of the causes will contribute to the general cure , yet perhaps it may prove antidote to some particular persons , who will be the less apt to admire the verdure of the leaves ( the flourishing appearances of zeal and piety ) when they find both fruit and root of so poisonous a quality . chap. xiii . a survey of the causes of disputes ; and first , pride . and in this inquest we find pride already arraigned to our hands , by the wisest of men , prov. . . only by pride cometh contention . it is indeed a most prolifick vice , and there are few sins to which it is not either a parent or nurse : but there is scarce any which does more betray its immediate descent from it than this of strife and debate , which has so many of the lineaments and features of the deform'd mother , as sufficiently attest its extraction . and as this is true of all strifes in general , so particularly of those whereof we now treat : for pride being its self an internal sin , it has such a neighbourhood with all the notions and speculations of the mind , that it easily makes impressions on them : nor are we to wonder that the sacredness of divine things is not amulet enough against its charms , when we remember that the first act of pride that ever was committed , was levelled even at god himself ; and as it took up its first seat in a spiritual substance , so has it ever since , never acted more naturally , and therefore more vigorously than about spiritual matters . of this the church in all ages has had many costly experiments , for if we trace the catalogues of heresies from simon magus his daies down to our own , we shall find pride a principal actor in every scene , though perhaps in various dresses . for though pride be alwaies in the general an affectation of some transcendency , yet it differs as to the particular object , according to the several estimates men make of excellencies . so that the propugners of new opinions , though they have this common aim , that they seek their own exaltation , yet do not alwaies do it in the same instances . for example , some have coveted the repute of profound inquisitors , and this vanity has prompted them to dive so deep into the bowels of every the plainest doctrine , till at last they have twisted and entangled them into the most perplexing difficulties . these navigators think they have never sail'd successfully till they have found out a terra incognita , though god knows they bring nothing from thence for the benefit of the habitable world ; nor make it their business to resolve doubts , but start them . another sort of men there are of so fastidious and petulant wits , that they disdain an opinion of which themselves are not the authors ; they love not to have their understandings prescrib'd to , by the preconceptions of others , how divinely soever inspir'd , and will rather have a religion of their own making , than of his whom they pretend to worship . and this , 't is to be doubted is the bottom of the great veneration some have paid to reason , which they have set up in the throne , not only in defiance of blind implicit assent , but even of divine revelation . but in the mean time 't is to be observ'd , that 't is not reason in general , the common excellency of our nature that is thus advanc'd , but every mans own private and individual ; which upon a just scanning will often be found the most distant thing from what it is call'd : passion and phancy , by that omnipotent advantage of being a mans own , often passing for deep discourse and ratiocination : and what a fruitful harvest of tares such seed is apt to produce , our reason would inform us if our experience did not . to these we may add another rank of men , who vehemently thirsting after a name in the world , hope to acquire that by being the disseminators of novel doctrines ; they think while they go on in the beaten track , they shall be obscur'd in the throng ; the only way to make themselves conspicuous is to be singular : thus fondly chusing to be eminent , though by the infamous characters of heretick or schismatick , and ( like him that fired diana's temple to secure himself from oblivion ) build themselves monuments of the churches ruines : and sure this theudas his ambition of being some body , has helpt to raise more opinions than he did men . yet commonly it answers it even in that circumstance also ; for when by separating themselves from the unity of the faith , they have rendred themselves remarkable , their next aim is to have others joyn to them ; and so they may have the honour of being leaders , care not though it be into the ditch . to be call'd of men rabbi rabbi , is enchanting musick to any pharisee , and serves like the timbrels in tophet to drown the cries not of their children , but mother scorching in the flames of their contention . indeed so impetuous and uncontroulable is this kind of vanity , that like a mighty torrent , it bears down all before it , overwhelms not only the opposite vertues , but even all vices that are not of its own confederacy . men can in this case lay severe restraints upon their most intimate sensualities , when they suspect them treacherous to this grand design . the wolf shall be muzled and made to behave himself with the meekness beseeming the sheeps cloathing . the swine shall be washt and by an unnatural violence withheld from the mire : all their rapacious and bestial appetites controul'd and made tame , that they worry not their reputation . and all this for a little naked popularity , for whose dear purchase , very many have thought fit to divest themselves , both of lawful and unlawful enjoyments ; and have thought the tumultuous applause of a few factious spirits worth all that self-denial . but all pride is not so perfectly camaelion as to subsist upon this meer air , there is another kind of it that proposes to its self something beyond this : such is the affectation of rule and dominion , which though in respect of any real good to the ruler , is as very a chimera as the former ; yet commonly they that are under such a iurisdiction , find to their cost 't is more than imaginative . and god knows this aspiring humour , has been no less fatally active in ecclesiastick than in civil affairs ; nor has the church ever been in more danger of anarchy than by those who most impatiently coveted a share in its government ; for where this spirit of ambition is the impellent , it does like the demoniack in the gospel , burst asunder all fetters and chains , violates the unity both of doctrine and discipline , nor is any attempt too bold for men thus animated : they who long to be in authority think the door opens not quick enough for their entry , and impatient of so tedious an expectation , chuse rather to make breaches in the walls ( nay sometimes to undermine the foundation ) than to want an access to their desires . neither is there any thing so sacred , which upon this occasion they cannot prostitute ; when diotrephes , ioh. . seeks preheminence , the dictates even of an apostle shall be rejected , and even the divinity of christ , god blessed for ever , be trampled on , when arius wants a footstool to climb up to his affected greatness . in a word , if we examine the occurrencies of all ages , we shall find that either the eagerness of acquiring , or the revenge of missing dignities , have been the great instigators of ecclesiastick feuds ; and sure our modern stories , are not likely to fall short of the ancient , in examples of this kind . and as pride makes some thus passionately desirous of rule , so it makes others as impatient of being ruled , and even those who cannot hope to arrive to give laws , will not endure to be under those already established . that this is indeed the christian liberty for which many in our daies have so unchristianly contended , is too apparent , the fundamental quarrel has been against subjection : yet to countenance and abett that , whole armies of frivolous cavils have been rais'd , and the church attacqued in every its remotest concern , and though there be nothing farther from that unity of mind , to which the simile was first affixt , yet in a perverse sense it imitates the ointment of aaron in descending from the head to the skirts of the cloathing : not only the supreme and more eminent parts , but the most slight extrinsick and inferior relatives to religion being asperst and depraved ; and the most innocent circumstances of civil or natural actions made criminal , when applied to divine things . a strange infective power , which these men have convey'd into gods service , that it must thus pollute every thing that approaches it . that the place where his honour dwells , must become a pesthouse , and diffuse contagion to all in it . ( i wish by the way their sacriledge had not been too valiant in despising the danger of those infected utensils , which may perhaps sadly verifie the reproach , and prove treacherous prizes ) and when mens zeal operates thus unkindly , when the pretence of internal sanctity devours all outward decency , and god is to be honoured and exalted by those ways , whereby men would think themselves affronted , and vilified ; we have too great reason to think such a zeal as little according to godliness as knowledge , and that it is not so much the tenderness of their consciences , no nor generally the weakness of their brains , but the iron sinew in their necks , which makes them at once so scrupulous , and so clamorous ; for though the former might be suppos'd owing to error , the later can surely proceed from nothing but pride . several other instances might be given to shew how that pernicious temper has contributed to the rise and first being of our divisions ; and having thus given them birth , it does not like the ostrich abandon its brood , but has as great an influence in the cherishing and maintaining , as it had in creating them . of this there need no other proof than the meer nature of pride , which as it averts nothing more than self-condemnation ; so upon pain of that appearance , 't is irreversibly engag'd in the pursuit of its first undertakings , any desisting being interpretatively a confession either of an error or a defeat , both which are insupportable to an assuming temper : so that besides the original incentives forementioned , it has this of disdain superadded to actuate its motions . and accordingly we find they are at this rebound the more violent , not only the success , but the credit of the first enterprize depending upon a vigorous prosecution : so that catilines maxim of villany seems to have been adopted into some mens divinity , and they think past crimes are only to be secur'd by more and greater . nor is it only hope to atchieve their design , or hide their shame which thus animates them , despair will do it to a yet higher degree . our concupiscible and irascible appetites dwell not so remote , but they are ready reserves to one another , and what was desire in the pursuit , becomes anger and revenge in the disappointment ; and sure we need not be told the wild effects of those passions . how many men have in a furious despair over-acted even their own projects , and have made it a malicious consolation in their ruine , to get it attended with that of the publick ? as herod , who to secure a lamentation at his death , commanded a massacre should accompany it , or ( to give a more ecclesiastical instance ) like aerius , who sought the abolishing of that order in the church , whereof himself could not partake . i wish no mans conscience in our days were qualified to suggest a fresher example . but whilest 't is so many ways the interest of pride to abet our contentions , we cannot think it so sluggish or unindustrious an agent , as not to find out expedients for its purpose . i shall not attempt to give a particular of its instruments , when i have said that schism is one of them , i need not add more , since that alone serves both to complete and perpetuate the mischief of all our speculative dissentions . how close a band of concord the communicating in holy duties is , we may learn by ieroboam , who seems so well to have understood its unitive efficacy , that he durst not trust the newly divided tribes in a joynt resort to the temple ; and therefore least the rupture he had made in the state should close again , he thinks it necessary to make another in the church , and secure his defection from his prince , by that from his god. but we need not borrow a testimony from that his impious policy , we have a more authentick attestation from the holy psalmist , who when he would describe the greatest entireness , exemplifies it by the walking to the house of god as friends , psal. . . and the apostle goes yet higher , and from our common participation of the eucharist , infers not only our union , but our incorporation . we being many are one bread , and one body , for we are all partakers of that one bread , cor. . . and then sure me may on the contrary conclude , that our separation must have the quite distant effects ; alienate our affections , and by that means still more estrange our iudgements . for besides that 't is natural to men to think they can never run far enough from that they begin to loath , they are in their own defence to amplifie the differences , that they may acquit themselves from the scandal of a causeless separation , and this god knows is the usual method among us , when we have broken communion , our only study is not how to repair , but justifie it . the adversaries tenets are rigourously scanned , new charges exhibited , and the schism defended upon those later discoveries , which were no motives to the making it . and then sure no man can doubt but this is a proper way , both to multiply and eternize disputes ; and 't is abundantly manifest , that vanity and elation of mind is the cause that men thus prefer a mistaken reputation , before their own innocence or the churches peace . indeed if we throughly consider it , we shall find pride is one of the fatallest instruments of excision , the two-edg'd sword by which adverse parties do mutually cut themselves from one another . the very elements and constitutive parts of a schismatick , being the esteem of himself , and the contempt of others . i am not as this publican was , we know , the voice of the proud pharisee , whose very name signifies separation , and our modern separatists do but echo the same note , when they pronounce all those heretical or carnal from whom they have withdrawn . or perhaps they derive from a yet more ancient president , those of whom the prophet esay speaks , esay . . which say , stand by thy self , come not near me , for i am holier than thou ; an insolent kind of language which the cathari in the primitive times did not more exactly transcribe , than many sects of differing denominations have done in ours . but 't is to be remembred , that while the pharisee lookt so fastidiously on the poor publican , he renounc'd communion in prayers much more acceptable than his own ; and those refined zealots who fear'd contagion from the approach of their more innocent brethren , could boldly venture on the pollutions of the most detestable idolatries : and god knows the note has too ready an application in both instances . in the mean time 't is a sad contemplation , that so much of that zeal which makes such a glistering in the world , shall when brought to the touch , be found adulterate , that the transcendent purity men boast of , should prove but a more sublimated wickedness , and their pretence to spirituality be verified only in spiritual pride . alas , is not the whole circuit of secular things wide enough to contain this swelling humour ? are there not pomps and vanities of the world enough to entertain this one lust , but must this moabite be brought into the sanctuary ? can we not be elevated enough unless we trample upon all that is holy , and make religion factor for our ambition ? we find some very confidently point out antichrist upon the strength of this one praedicted circumstance , that he was to sit in the temple of god. but what need we travel beyond the alps to find out that , which every where presents its self ? our pride does too unhappily answer the description ; and though there is no instance wherein it can cease to be antichristian , yet surely it is more eminently so , when it thus usurps gods seat , and rules in sacred things . would god the pains and animosity which has been spent in discovering and reviling other antichrists , had been diverted to the pulling down of this , the labour would have been more effectual even to the immediate end of the designers , for were this pride eradicated , the foundation of all spiritual usurpations were undermin'd . but alas , those who exclaim the most loudly against all foreign tyranny on their consciences , do obsequiously bow to this intestine usurper , make an entire dedition of themselves , and submit to the severest and ignoblest vassallage . they have invested it with so absolute and soveraign a power , that ( as samuel warns the israelites of their king , sam. . ) they are not to call any thing their own when it is useful to its service : all their powers , all their interests are devoted to it , and that not only to adorn its pomp , but to fight its battels . men quarrel and contend till not only themselves , but even christianity its self expire in the contest . but if it be indeed certain that every war is so far unjustifiable , as are the causes of it , 't will surely be a competent prejudice against our contentions , that our pride is so much concern'd in them , which is so unchristian a motive , as all the holy-water wherewith men have sprinkled it , can never baptize into a cleanness ; all the borrowed dresses of zeal and sanctity , however they may disguise , can never legitimate it . those arts of concealment may indeed add a new guilt , that of hypocrisie , but can never expiate , no nor extenuate the old : and how saint-like a form soever our vain-glory puts on , it does but the more own its derivation from him , who can transform himself into an angel of light , whose aspirings have first subverted himself , and now go on to propagate both his crime and ruine to us ; nor has he ever manag'd that design with more art or success , than by thus making our pride a partition wall to divide us from one another , and consequently from god too ; who being , as our church styles him , the author of peace and lover of concord , can never joyn himself with the disturbers of both , but must necessarily be disobliged by our dissentions and schisms . chap. xiv . a survey of the causes of disputes ; secondly , curiosity . if now we proceed farther in our enquiry we shall find , that another grand incendiary of our disputes is curiosity : a vice which though in some respects it may be reckoned a species of the former , that of pride , yet in others it admits a distinct consideration . this is that baneful weed which the devil made a shift to steal even into paradise , and which has ever since affected the richest soils , the most pregnant and polite wits ; nor did it only eject man from thence , but it has improved the original curse , and multiplied those briers and thorns among which he was cast , yea , transplanted them from the earth , where they could only raze the skin , into the brain , where they pierce and torture the intellectual and immortal part of man. nay farther , even that sweat of his brows , which was to extirpate them from the ground , serves but to water and cherish them in his mind ; his very industry being in this case the extremest ill-husbandry , and the more pains he takes , the farther he removes himself from all real advantages of his toil . there are some parts of knowledge which god has thought fit to seclude from us , to fence them not only as he did the interdicted tree , by precept and commination , but with difficulties and impossibilities ; made it not only our sin and danger , but our folly and madness to attempt them . of this kind are the mysterious parts of our religion , which he shews us as it were a-far off to exercise our faith and reverence , but stoops them not to our sense and disquisition . these he has placed like the sun , where they may influence , not annoy ; warm , not scorch us . and would we still permit them to remain at that safe and wholsome distance , we should find none but benigne effects ; but so importunate are the instigations of curiosity , that no bounds will keep us from the mount : we will needs break through into the thick darkness , how dreadful soever the thunders and lightnings are in the way . like bold phaetons we despise all benefits wherewith the father of light and us can court us ; unless we may guide his chariot ; and we moralize the fable as well in the tragicalness of the event , as the insolence of the undertaking ; this unhappy curiosity having not only ruin'd many of the inquisitors , but set the whole world also in a conflagration . nor is this temerity more fatal in its success , than impious in its foundation : for besides that , it is a direct invasion of gods peculiar , and violation of his command , it does evidently imply a distrust , either of his wisdom or his goodness ; supposes him either so ignorant of the strength of those faculties himself has made , that he has assigned them unproportionable objects , and so they must have new work cut out for them by our selves ; or else presumes his eye evil towards his own creatures ; that as the devil once suggested to our first parents , he fears the rivalry of poor mortals , and by an envious detention of some parts of felicity , like one that had been bountiful only upon surprize and incogitancy , illiberally retracts and contradicts his original design of making man completely happy . nay , indeed this represents him unkind , not only to us his created images , but even to that eternal and express image of his person , the son of his bosom , who may well be thought to have been , as despised in his eyes , as he was once in ours , esay . . if he have so cheaply expos'd him for their sakes , to whom he denies any of those intellectual advantages , which difference them from beasts . thus wickedly curious are we , that rather than converse with vulgar ordinary things , we create prodigies , put new forms upon him that is unchangeable , rob divinity of its most inseperable attribute , and not only disobey god , but reproach him . and then 't is no wonder if that which affords so little glory to god , hath no more good-will for men , and that which thus wars with heaven , leave little peace on earth . indeed if we will be building our babels , and thus assault omnipotence , 't is but just we should have our language confounded , and that that knowledge for which we boldly attempt to rifle gods cabinet , should like the coal from the altar , serve only to embroil and consume the sacrilegious invaders . yet besides what is owing to divine vengeance in the case , the thing has in its self a proper , natural efficiency toward it ; for when so many men are engag'd in a blind search , 't is not imaginable they should all stumble upon the same notions , and supposing them to fall upon variety , 't is impossible but mens fond overweening of their own conceits and petulant disdains of others , will improve that variety into opposition , and that opposition into set and solemn feuds . and god knows , the church is too effectively acquainted with this fatal gradation , and can experimentally attest the unhappy propriety of this sort of curiosity towards the engendring of discord and confusion . but besides this higher rank of things which god hath set so much above us , there are others of an inferior sort , as much below us , which are concealed from us , not for their sublimity , but their uselesness ; for as god on the one hand remembers that we are but flesh , unable to bear the nearer approaches of divinity , and so talks with us as once with moses through a cloud : so on the other he forgets not that he breathed into us the breath of life , a vital active spirit , whose motions he expects should own the dignity of its original , and as it was its self an emanation of the essential goodness , should aim at only real and solid good , and not evaporate and exhaust its powers in mean and impertinent pursuits . and upon this score also , he has found it necessary to hide many things from us , not that they would dazzle , but misemploy our eye ; not swallow up our understanding , but divert our attention , from what is more important : of this sort are those many thin aerial speculations , the certain knowledge whereof would bring us no real advantage , make us at all the wiser to salvation ; yet such a value does our inquisitive nature set upon every thing for its being hid , that as if our life were bound up with these secrets , and all our felicity dwelt in the shade of these recesses , we pursue this search with indefatigable industry , ransack all corners with as great diligence as the woman for her lost piece of silver , luk. . . and as if this were indeed the treasure hid in the field , sell all that we have , lay out our whole selves upon the purchase . indeed he that shall consider what solemn disquisitions there are upon the slightest , and inconsiderablest subjects , with what advertence and concern questions of this kind are bandied in the world , must wonder how men can at once be so serious and so trifling ; or that those who can say so much , should not once ask themselves to what purpose they say any thing . yet what multitudes of men are there engag'd in such chases as this ? when alas , the quarry is not worth half the toil , could it be gotten : but what solomon sayes of the sluggard , prov. . . that he rosteth not that which he took in hunting , is true of the contrary temper , these over-busie spirits whose labour is their only reward , they hunt a shadow , and chase the wind ; and when they strein to their utmost speed , there is still the wonted distance between them and their aims ; all their eager pursuits bring them no acquest ; but after they have traverst so much ground , traced all the mazes that learned curiosity could contrive to perplex men , and st●●ied to the weariness of the flesh , if not to the quenching of the spirit too , they are still in the same ignorance from whence they set out , and 't were well if they were also in the same doubtfulness : but the unhappiness of it is , they acquire a confidence without any true ground of it ; and get such a knowledge as may puff up , but not edifie . this was eminently exemplified in the gnosticks of old , whose vain chimaeras , and foolish questions , as the apostle calls them , tit. . . past with them for such a superlative wisdom , as gave them insolence to discriminate themselves from others by that swelling title , and monopolize the reputation of science , which yet if we will believe the great doctor of the gentiles , and he too brought up at the feet of gamaliel , the greatest rabbi of the iews , was science falsly so called . and god knows , they want not successors in this as well as in other particulars , men are so possest with their own phancies that they take them for oracles , and think they see visions , and are arrived to some extraordinary revelations of truth , when indeed they do but dream dreams , and amuse themselves with the phantastick ideas of a busie imagination . yet would they only please themselves in the delusion , the phrensie were more innocent ; but like the prouder sort of lunaticks , they will needs be kings and rulers , impose their wild conjectures for laws upon others , and denounce war against all that receive them not : and this is that which makes the great combustion , and confusion among us ; for while one man opines one way , another another , and each will obtrude his opinion on every-body else ; 't is impossible but the contests should be sharp and endless ; for each man labours under a double impatience , the one of having his own notions rejected , the other of having the quite contrary impos'd on him ; and though 't is true the reciprocalness of the injury ought to allay the displeasure at it , yet men so much more consider what they suffer than what they do , that every one crys out aloud of that hard measure , which himself offers without regret . and between winds so contrary and so fierce , 't is no wonder if storms arise ; and in such tempests has religion so long been tossed , that it now needs the interposition of a divine miraculous power , to keep it from sinking ; for alas , these skirmishes expire not with the first propugners of the opinions ; they perhaps began as single duellers , but then they soon get their troops about them , have their partisans and abettors , who not only enhance , but entail the feud to posterity . and indeed this propagation of strife , both in these trifling , and the former more profound speculations , is the most fatal circumstance of the whole case : were it not for this , though we might have many errors , we could have no sects . and if the church might be sometimes wounded with the darts of single adversaries , yet she could not be surrounded and besieg'd with combinations and confederacies . some straggling souldiers might prove renegados , but they would not revolt in troops and legions . we should not have such numerous parties , who with the greatest violation of christian unity , denominate themselves , not from the grand author and finisher of our faith ; but from the first brocher of their idoliz'd opinions . in the mean time , 't is a sad contemplation , that a little vain curiosity should weigh so much , or the churches peace so little with us : that we should sacrifice the one , to the satisfaction shall i say , or rather to the whetting and inflaming of the other . but 't is a yet sadder , that this should chiefly be done by those whose learning enables , and whose profession should devote to the most noble and most profitable studies ; nay have the highest obligations to correct those exorbitances in others , which with such art and labour they propagate and teach . how wounding a spectacle is it to see our greatest heroes like hercules at the distaffe , thus degenerously employed , and to find those who were by christ design'd for fishers of men , thus entertain themselves like children , with picking up shells and pebbles on the shore ; and which is yet more unmanly wrangling about them too . indeed at this rate , 't is no wonder if they make the disciples complaint , we have travailed all night and have taken nothing . this sure is so little the way to win souls , that he whose business it is to destroy them , can very contentedly refer them to this method ; can gladly leave us all our nice and subtle disquisitions , upon the very same score that one of the gothick commanders , advised the sparing of the italian schools and libraries ; let us , sayes he , leave them their books , that whilest they amuse themselves with such follies , we may subdue them at our pleasure . it is the saying of the wise-man , there is a wisdom that multiplieth bitterness ; and sure if there be a wisdom acquired by these curious enquiries , 't is of this sort , like the knowledge of good and evil attained by our first parents , which taught them to know the good only by its loss , and the evil by its smart . indeed our too high , and transcending speculations on the one hand , and our too trivial and unprofitable on the other ; are like the torrid and frigid zone , the one consumes us with its heat , the other chils , and benumns us with its cold ; that turns us to cinders , this to ice . these little trifling notions being too slight an exercise to keep heat in our christianity , which not only expresses but maintains its life by strong and vigorous motions . and therefore between these two intemperate , god has provided us an habitable clime , i mean that middle rank of divine truths which tend to practice . here he would have us dwell and converse , fix our thoughts and studies : nor need we fear that they are too dry a subject for our contemplation . we see as deep speculators , as any now assume to be , found it far otherwise . david could entertain himself with the meditation of god's law ( not his hidden decrees or counsels ) all the day , psal. . , nay it seems the matter was so copious and redundant , that it could not be confin'd within that narrow boundary of time , but invaded the night also ; forced him to defaulk from his rest , to bestow on his meditations , i have thought of thy name o lord in the night season , and have kept thy law , vers. . neither is it a vain expence of time , which it thus tempts to , but gives the happiest improvement ; lands at that harbour to which all rational studies tend , gives understanding , vers. . makes wise the simple , psal. . . and this also in an eminent degree , such as set him above his teachers , and his elders also . thou through thy commandments hast made me wiser than mine enemies . i have more understanding than my teachers , for thy testimonies are my study . i am wiser than the aged , because i keep thy commandments , psal. . , , . these are high and liberal elogies of this divine study : and if any shall seek to divert an unwelcome inference by saying that david spoke them only in pious raptures , that they were the transport of his zeal , rather than the estimate of his judgment ; we must resolve the objector far removed from such religious excesses , and under the contrary defect : yet the cause will so well bear an appeal , that he may be trusted to consult farther , let him advise with solomon , whose large desires and possessions too of wisdom , must suppose him no stranger to its nature , and he will tell him the very same , and that not in his devouter extasies , but in his most compos'd sedate temper , when he solemnly seats himself in his school , reads ethicks to his disciples , and professes his design of giving subtilty to the simple , and to the young man knowledge and discretion , prov. . . for if his whole book of proverbs be scanned , the sum of it will be found to be nothing else but an exhortation to the study of this practick wisdom . nay when his own understanding was improved and advanc'd by experience also , when he had not only beg'd , but bought wisdom , after he had given his curiosity its full unbounded range , compassed the whole universe , and examin'd not only in contemplation , but by sensitive experiment , whatever therein could pretend to be that good for the sons of men , eccl. . . we find after all this busie inquest , he gives up his verdict in this form , eccles. . . let us hear the end of the whole matter , fear god and keep his commandments , for this is the whole duty of man : and now methinks so solemn a decision of the wisest of men , and he too inspir'd by the omniscient god , may be thought of weight enough to acquiesce in . yet since there are some who love not to weigh in the balance of the sanctuary , and that had rather receive responses from delphos than from between the cherubims : let such at least hear even the heathen oracle attesting socrates to be the wisest man , because he directed his studies to the moral part of learning , which he did to such a degree , as to disparage all those more airy speculations , which better'd not mens manners , but were only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a noise and clattering of words . and pythagoras his school defines philosophy , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the cleansing and perfecting of humane life , which two things are said to be done , first by vertue , whose business it is to remove 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the inordination of our passions : secondly , by truth , which restores 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the image and pourtraicture of god. and since this is the joynt suffrage both of religion and reason , why should those that pretend to either defie both , and vainly consume themselves in unprofitable searches ? why should men wander to seek beggary and emptiness , who may with far less labour be rich at home ? alas , 't is not bare knowledge , how great or universal soever , that can possess us of felicity . were it possible for us to have a window into heaven , to see all the divine secrets , yet that might be but like the rich mans prospect into abrahams bosom , while himself was in the bottomless pit . they are not only the gross and illiterate souls that must feed those flames , the most aerial and sublimated , are rather the more proper fuel for an immaterial fire , and the knowledge we carry thither , render us the fitter company for him , who knew every thing but how to keep himself happy . it was at once the observation and wonder of plutarch , that whereas god has several incommunicable properties as power and immortality , &c. these all men aspir'd to , in the mean time neglected that of goodness , wherein he was willing all men should share . and sure there is now cause of the same complaint , we would have omniscience and all parts of divinity besides the holiness , yet alas , those without these would prove but fatal acquests , and that approach towards being gods , would only make us the more devils . the only advantagious as well as possible way of assimilation with god is by purity , and the means of that an attentive consideration of those divine revelations , which are to regulate our practice ; these at once dispence light and warmth , direct and revive the soul : and if men would not exhale vapours to cloud and darken them , eclipse the clearest truths by difficulties of their own creating , no man could miss his way to heaven for want of light , and yet so vain are they as to think they oblige the world by involving it in darkness , as if their mists should like that which watered the new-form'd earth , gen. . . supply the place of the dew of heaven . but certainly to all such in their profusest liberalities , we need make no other request than diogenes did to alexander , desire them only that they will not stand between us and the sun , intercept its rays , and rob us of that which is infinitely better than any thing they can give us . were this but obtain'd , we should soon discern the inconsiderableness of those things whose effects have been so sadly considerable to christendom ; those many chimaeras which we wrangle and fight about , would in this sun-shine appear but motes that dance in the air , ( though god knows as we manage them , they are the most luxurious revels to the prince that rules there . ) were but a st. pauls doctrine throughly imbib'd , our curious arts , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , superfluous unconcerning studies , would as it happened , acts . be supplanted ; and our devotion if sufficiently accended , would as theirs , burn up innumerable books of this sort . and sure as this would be the greatest , so it would be the most triumphant bonfire christendom ever saw , as being not only an indication , but a means of the mighty growth , and prevailing of the word of god , which our vain curiosities serve only to impede and obstruct , while they do as mightily advance dissentions & animosities amongst men . chap. xv. a survey of the causes of disputes ; thirdly , interest . but besides these two , there is a third fomenter of divisions , which either for its activity or success must not subscribe to either of them , and that is interest . this is the great idol to which the world bows : to this we pay our devoutest homage , give it not only our knees , but our hearts ; and as if the making us rich were a second creation , that could cancel all the obligations of the first : we sacrilegiously entitle our profit to all the prerogatives of a creator , give it an absolute unlimited dominion over us , allow it to prescribe us all our measures of good and evil ; to rule not only our reason but our passions too , ( a soveraignty alas we would never yield to our god ) and as if the giving us laws were not empire enough , we permit it to impose religions also ; for sure they that observe how great an influence it has in church affairs , will conclude it governs more than the secular part of the world . and indeed if we look back , we shall find 't is no novel usurpation , but though void of other title , has the prescription of many ages . divinity has long since been made the handmaid of policy , and religions modelled by conveniencies of state. the golden calves became venerable deities , when they were found apt to secure ieroboams jealousies : and machiavils policy , that states should serve themselves of religion , was a common practice long before 't was his rule . and this example of communities has been transcrib'd by single persons . in the old testament we find frequent mention of those mercenary prophets , that turn'd the office into a trade , divin'd for money , nay , sometimes for more contemptible hire , handfuls of barley and pieces of bread : and in the new we see the same motive of secular advantage had force enough to turn an ecclesiastick into a laick , make demas degrade himself , and desert his ministry , and as it thus stopt his mouth from preaching the truth , so it open'd those of others to divulge errors . such were those deceivers of whom st. paul speaks , tit. . . who spake things they ought not for filthy lucres sake . so when the same apostle declaims the most earnestly against the love of money as the root of all evil , we find he fetches his proof of that charge , from its having made men erre from the faith , tim. . . and 't is st. peters prediction , that the most damnable heresies , even the denying of the lord that bought them , should be introduced by those , who through covetousness should make merchandize of their proselytes , pet. . . and sure the event attests the presage to have concern'd more than the age immediately succeeding , there being none of the subsequent which hath not in some degree assisted its completion , nor have we cause to wonder here-at , since 't is obvious to discern the conjunction and dependence between covetousness and heresie . for the itching ears the apostle speaks of , being an epidemick disease , give fair opportunity to every mountebank to try his experiments . when men nauseate old truths , because they are acquainted with them , and embrace doctrines for the very same reason , they should reject them , even because they are new : when they love no teachers , but such as thus entertain them , and are bountiful to none but such as they love ; there is little doubt , but there will be mints enough set on work , when the coiners can thus at once stamp new opinions for their disciples , and money for themselves : and god knows they are not a few of our divisions , that have thence taken birth . it will be needless to ravel far into the records of elder times , every mans memory will be able to suggest to him too many , and too pertinent instances . upon which reflection 't will be too visible , that much of some mens late pretence to godliness was but a real pursuit of gain ; and the new light serv'd to guide them to their neighbours coffers : and probably many of our disputes had been superseded , had not the authors foreseen , that though they lost the question , they should gain what they more sought . a few essays had discover'd how much the populacy were pleas'd with novelties , especially such as at once gratified their levity and their pride , by casting ill reflections on the things or persons to whom they owed a reverence ; and the liberal contributions such teachers met with , serv'd still to invite more labourers into that work , where without the uneasiness of a long expectation , their very seed-time was their harvest , and by sowing tares , they immediately reaped gold : and 't is no wonder if such quick returns made them diligent at the trade , industrious to provide those wares they saw they could put off so well . and would to god we were secure , that this way of traffick were yet at an end , for so long as these spiritual merchants can thus impose on their credulous chapmen , make them buy one mischief with another , and exhaust their estates to endanger their souls , we must not hope our dissentions will ever cease , our flames ever be extinct , that have so much matter to feed them , and such importunate blasts to blow them up . but covetousness is of too unsatiable a nature to be contented with one way of supply , 't is like the sea , that receives the tribute of all rivers ( though far unlike it in lending any back again ) and therefore those who have resolv'd upon the thriving sort of piety , have seldom embarkt all their hopes in one bottom , nor so depended on the bounty of their proselytes , as to neglect other ways of preying for themselves . they wanted not providence to foresee , how uncertain a revenue popular benevolence is : that the same giddy and violent humour , which had opened their hands so wide , might by working another way close them as fast ; or if their inclinations continued , their abilities might fail ; ( a thing very possible to those , who have such suckers ) or if both these remain'd , yet that they were unlikely to grow in proportion to their own appetites , and therefore found it necessary to have some other reserve ; and besides this way of flattering , their willing benefactors out of part , contrived another of forcing their unwilling neighbours out of all their possessions : so making the spoils of some mens honesty a richer booty than that of others folly . hence shiboleths found out of covenants and engagements , to give opportunity of destroying a dissenting brother ; by this art a fat benefice became crime and witness too against its incumbent , and he was sure to be unorthodox , that was worth the plundering . thus alas has the altar of god been attended , or rather invaded by those whose very approach was a guilt , that qualified them rather to lay hold on its horns , than pretend to its service ; for sure that god , who has declar'd he hates robbery for burnt-offering , cannot much affect robbers for priests . but this is a theme , so unpleasant i delight not to enlarge on it , and rather wish that the memory of it were so extinct , that it might remain no where but in the penitential litanies of the offenders ; my design in the present reflection is only to make it an evidence how much covetousness promotes our contentions , which sure is not more visible any where than in this instance : for where there is a design of supplanting , that necessarily requires another of accusing ; ( even iezabel her self projects not to seize on naboths vineyard without a precedent charge ) to comply with which necessity , not only the lives and conversations , but the doctrines and opinions of our most eminent divines have been strangely misrepresented , and when that proved not fence enough to the reputation of their oppressors , they have thought fit to change the scene , and to combate those opinions in their true shape , upon which they could not so well fasten their disguise . i shall not here need to say with how much , or how little praetext of reason they managed those disputes : 't is enough to my purpose that such disputes there were , and those founded in the desire of acquiring secular advantages , which sufficiently attests interest to be a potent abettor of our quarrels . but god knows that is a truth of which the world affords so many proofs , that we need not confine our selves to this little angle of it , or owe our convictions only to our domestick transactions ; if we look abroad we shall find it too often exemplified . the memorable disturbance given to the church , as well as state of germany by the anabaptists , is a pregnant instance ; whose new opinion was but an expedient of investing themselves in new possessions , and their second baptism but the solemnity of espousing , not only the flesh , but the world also , which they had renounced in the first . and would god they had been the only set of men , whose doctrines were subservient to their interests , for such tumultuous and plebeian projects , though like a land-floud they make great spoil at the present , yet soon sink again . such avowed and excessive greediness devours its self , and the instruments by which it wrought : so that the defeat of the secular design , is commonly the routing those opinions , which were formed for the promoting it . but when the same desire has the advantage of a sober guidance ; when avarice puts on the canonical habit , and twists its self not only with the practice of men , but the doctrines of the church ; when articles of religion shall be estimated by their profitableness , and ecclesiasticks dispute , as lay-men fight for money ; then alas the mischief seems fatal , the disease so fixt and radicated , as at once discourages , and mocks the attempts of cure . that this is the case not only in a particular and private church , but that which assumes to be the universal and catholick is too apparent . the one position of the popes right to dispose kingdoms , outstrips all other principles of rapine : this is to drive a whole-sale trade , when all other petty merchants , deal but for parcels : which as it is a much bolder , so is it a more prejudicial attempt than the invading of private possessions , and this duo gladii , the double armature of s. peter , a more destructive engin , than the tumultuary weapon snatcht up by a fanatick : but sure s. peter's sword though once rashly managed by himself , was never design'd to arm his successors to invade kingdoms : this property of it seems rather to have been derived from the praetorian souldiers , who insolently assumed the disposing of the empire , wherein they at the last arrived to that impudence , that after the death of pertinax they made open port sale of it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in a base and sordid manner , as if it had been of common marketable wares : i cannot say the court of rome transcribes that indecent owning of the traffick ; but it has in other instances so well attested its good managery , that 't is not very credible , that crowns and scepters are conferred gratis . and to this so advantageous a doctrine others bear proportion : those of purgatory , indulgences , and supererogation , are ready instances , wherein the assertors themselves seem to be unanimous in nothing but in a joynt reference to profit , for when they come to minute definitions they vary and disagree ; satisfie one another , as little as their common antagonists : and therefore in the council of trent they prudently chose in their decrees to propose the bare articles backt by the authority of the church , and anathemas of the council , as having by precedent discussions of the points in their congregations discern'd the small accord that was among themselves , when they descended to particulars . and indeed the opinions were so various as to the grounds of the doctrines , that one would wonder how from so differing premisses , they should all inferr the same conclusion ; were it not that the conspiration of interest was too potent for the diversity of judgment . and sure 't was a strange deference was given to it , when in the matter of indulgences , there was ( by the testimony of their own writers ) four different opinions , and yet all catholick : which moderation towards speculative dissenters , compar'd with the great severity against those that opposed its practice , speaks loud enough that the orthodoxy of the point , lay wholly in the profitableness : and that luther himself had been no heretick , had he busied himself only in such disquisitions , as impeded not the gain of that doctrine . nor is this meerly surmise and conjecture , for if we consult the memorials of those transactions , we shall find this was the thing that most alarm'd rome , put that court in almost as great a commotion as the birth of christ did herods : and accordingly in their private consults , the closer cabals of the colledge ; the securing this part of their invaded treasure was the grand deliberation , upon which account it was , that when adrian shewed some inclination to the reforming abuses both in this and other instances , one of his cardinals who better knew the entrigues of affairs , admonisht him against that unskilful piece of ingenuity , not only from the example of his predecessors , who were resolute never to confess faults by mending them , but by representing to him , that no reformation could be made , which would not notably diminish the rents of the church , which having four foundations , the one temporal , the other three spiritual , indulgencies , dispensations , and collations of benefices ; no one of them could be stopped but that one quarter of the revenues would be cut off . what a resemblance this advice carries to the oration of demetrius to his fellow crafts-men , act. . . i need not stand to demonstrate , but while such considerations as this , bear sway in church matters , where profit shall be the touch-stone both for faith and manners , we are not to wonder if no gainful tenet be deposited ; or peace bought with that which in most mens esteem is of far more value . and this is it which ominates sadly as to our divisions with the romanists , were our differences meerly the product of heat and passion , they would like the smaller clefts in the ground , want nothing but a cooler season to cement and close them : but when they are thus form'd into an interest , become the design not of single persons or ages , but of corporations and successions ; the breach seems like the scissures and ruptures of an earthquake , and threatens to swallow all that attempt to close it , and reserves its cure only for omnipotence . indeed till spiritual and secular concerns be reduced into their proper ranks , which are now mixt and confounded , the better to disguise the preposterous subordination of the nobler to the inferior ; till we have forgotten the unhappy chymistry of turning all even religion its self into gold , we must never hope to get out of the furnace ; our flames will still grow fiercer , and with this unnatural effect to consume not the dross , but the purer metal . in a word , till men can sever themselves from their avarice and mean pursuits of gain , they will never cease to seperate from their brethren . for as the most soveraign balsoms cannot cure a hurt while the arrow remains in the flesh : so neither can the most pacifick remedies at all avail , so long as the same worldly aims , which made the wound , still stick in it . but in the mean time 't is a melancholick consideration that christianity should be by its professors thus unworthily prostituted ; that the many various and opposite religions for which we severally pretend so much zeal , should be but divers waies to the same irreligious end ; wherein our elders seem to resemble those in the story of susanna , who when they meant to part with each other , yet did unawares meet by the impulse of the same lust. we find it moved the patience even of the lamb of god , to see his fathers house made a house of merchandize , though the traffick was for the furnishing of sacrifices : with what abhorrence must we think does he now behold those , who drive so much a worse trade in it : who sell not accommodations for worship , but the worship its self to accommodate their interests , and do not only make gain in the temple , but of it . a thing the sacrilegious rapine of our days has made literally true , where besides the revenues , the very fabrick and materials of churches , have been marketable ware : iudas's good husbandry has been taken up , and ad quid perditio haec ? put as the common motto upon every thing that could be sold for more , nay sometimes for less than three hundred pence . and as dionysius took away the golden beard from aesculapius , to rectifie the indecency of the sons having a beard when the father had none : and iulian robb'd the christian altars with this impious sarcasm , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; that ' t was unfit the son of mary should be serv'd in plate . so do men now a-days make themselves regulators of holy things , correct the indecorums of the sanctuary , that they may rifle its treasures . thus do we see the apostles affirmation sadly verified that those who will be rich fall into temptation , and a snare , tim. . . such is the greediness of a covetous appetite , that it swallows indiscriminately whatever looks like prize , and rather than it want its prey , god himself shall be robb'd . nay , 't were to be wisht in this instance , that that were all ; but alas he is mockt too , used not only unjustly , but contumeliously ; we thus make him a property to our sordid designs , and when he has profest that he will not be serv'd together with mammon , we attempt that which is yet far more blasphemous , and make him pay service to him with whom he disdains to share it when paid by others . neither is covetousness the only vice that serves its interest upon religion : but as 't is made a factor for that , so is it a cloak and disguise for many other . of this the catalogues of primitive hereticks give sufficient witness ; divers whereof as the nicolaitans , cerinthians , carpocratians and gnosticks seem to have constituted distinct sects in christianity , only that they might introduce the most bestial parts of heathenism , and pretended an association in religion , when indeed it was in lust . how far some of our modern sects resemble them in this particular , i will not undertake to pronounce : though there want not those who make severe , and not improbable conjectures concerning it . but whether that be the main design or no ; 't is certain both that wickedness , and many other find great shelter among them . he that brings resolution to uphold a faction shall not miss of entertainment , how many or how great vices soever he brings with it ; and he that is of a godly party , shall in spight of the loudest guilts be a godly man. so meritorious a thing is it in some mens account to be factious , that it covers the multitude of sins : hence it is that criminals so frequently fly to new churches for sanctuary : and 't will still be the concern of such to have so creditable a refuge ; and therefore we are not to wonder if this interest combine with the former in promoting our dissentions . but alas , as it advances those , so does it our guilt too , that have more than on vile end to which we accommodate our piety : and still implies the greater affront to our god , by how many the more and baser interests we shroud under his patronage . alas , is it not enough as iob speaks to hide our iniquities in our own bosomes , but must we wrap them in the veil of the sanctuary . we read that goats once lent a covering for the tabernacle ; but here by an impious inversion , the tabernacle must lend a covering to the goats ▪ the most bestial appetites be both concealed and preserv'd under the shadow of religion . plutarch tells us that when marcellus would have consecrated a temple joyntly to honour and vertue , the priests resisted it , saying , two gods dwelt not in one church : and if their vain deities exacted such a solemnity of respect , and would not be inmates to one another , can we think the true god will be content to be made so to all our vilest lusts . this is sure the highest contumely to the divine majesty ; and never could the abomination of desolation more properly be said to stand in the holy place than in this sense : for as the natures of these guilts are fitly exprest by abomination , so is the effect of them by desolation ; they having brought the most fatal mischiefs on the church . and now would god all that are concern'd in this guilt , would soberly ponder the weight of it , there are two things of which god has exprest himself peculiarly tender , his honour and his church ; this is the invading him in both ; the exposing the one to reproach and contempt , and the other to ruine and destruction ; and doubtless were there nothing of the former , this later alone must be sadly accounted for . it remains yet a character of infamy upon achan , that he troubled israel to enrich himself : and on balam that he not only loved the wages of iniquity , but ensnared the people in uncleanness : and sure the same with many aggravations belongs to those , who by the like unworthy practice , have not only rendred the church a prey to foreigners , but made it so to its self ; engag'd one part of it against another , till the whole is so wasted , that our religion seems now neerer extinction , than our quarrels about it . chap. xvi . a survey of the causes of disputes ; fourthly , passion . a fourth grand contributer to our dissentions is passion , which being by god and nature placed in a subserviency to reason , when it quits its proper station and assumes empire , it must needs disorder and subvert not only the state of the mind , but of every thing upon which it has an influence . i shall not here attempt any philosophical discourse either of their nature or number ; all that concerns the present enquiry falls under one of these two , our love , or our hate ; and is either kindness and prepossession , or spight and prejudice : for the first of these 't is a thing which common experience attests to be a most forcible corrupter of the understanding , which being by native right design'd a iudge , is by this interrupted in its office , not permitted to make those impartial enquiries , on which a right sentence should be founded . but ( as it fares sometimes with magistrates in popular insurrections ) forced to give countenance to its own violation , to own not its proper native dictates , but such as are presented to it , by the prejudicate phancy . and as it thus lays restraint upon the superior part of the mind , keeps the understanding in fetters , so ( to complete the inversion ) it takes off all ties from the inferior : gives not only licence , but incitation to the other passions to take their freest range , to act with the utmost impetuosity . and sure there can nothing more be requir'd , to render it a most apt instrument of tumult and confusion . for when every opinion that is taken up , shall instead of reason and argument , arm its self with heat and violence , there can be no end of contending . and the truth of this is , god knows , too sadly discernible in our church-controversies , which derive a great deal of their warmth and bitterness from this fountain . of this prepossession there are two sorts , the one relating to doctrine , the other to persons ; by the first i mean not a sober constancy to those principles which being first imbibed by education , are afterwards retain'd upon iudgment , but an eager tenacity of opinions , not so much upon truth or evidence , as upon a confus'd irrational kindness ; a platonick love of some doctrine meerly for themselves , and then making them the standards , by which all others are to be measured : and this kind of prepossession is no stranger in the world , there being multitudes of men , who assert opinions with all imaginable vehemence , who can give no better ground of it , but because they like them : and as the wiser sort chuse a tenet , because 't is right , so these conclude 't is right , because they have chosen it . and having thus enamour'd themselves of their helena , they expect all should adore , nor can he scape the note of profaneness that refuses . by this absurd partiality it is that some doctrines , which would themselves ill abide the test , are become the touch-stone both of doctrines and men , and no opinion or person sanctified which bears not this impress . i need not stand to give instances , either of the doctrines or the unhappy influence this espousing of them has had on our dissentions ; but indeed this kind of prepossession is oftentimes the consequent of another ; and this great veneration of some opinions is founded in the reverence of their authors . men take up a confidence of the learning or sanctity of a person , and then all his notions are received implicitly , strictly embraced , but not so much as slightly examin'd ; and this admiration of mens persons , has in all ages been of huge mischief to the church , has nurst up private phancies into solemn publick errors , and given an unhappy perpetuity to many heterodox opinions , which would else have expired with their first propugners . this seems to have been foreseen by st. paul , when he so earnestly exhorts the corinthians against the ascribing their faith , to their several respective teachers : but sure i am , 't was sadly experimented by the succeeding christians , who owed many of their divisions to it . a pregnant instance hereof was the millennium , which in spight of its improbability prevail'd long , and almost universally against the truth upon the strength of authority . papias a holy man and scholar of st. iohn , having delivered it , the esteem of his person canoniz'd his mistake , and men chose rather to admit a doctrine , whose unagreeableness to the gospel oeconomy rendred it suspicious , than think an apostolick man could seduce them . and the force of this is yet more considerable , when 't is remembred that it found proselytes , not only among the vulgar , who are commonly flexible to any new impression , but among those of a higher rank , men that were lights in their generation : iustin martyr and irenaeus having own'd the opinion , and intimated it to have been received by many others no less orthodox ; and if such a seduction could prevail , so early in those purer times , before mens interests or spleen were adopted into their religion , and begot voluntary errors , if i say the meer reputation of a teacher , was then singly so operative ; we cannot wonder at its efficacy in conjunction with those auxiliaries , which worse ▪ times have brought in . what concurrence of those there was in the several heresies , which after infested the church , i shall not now examine , but 't is visible that many of them grew considerable , chiefly from the fame of their authors , thus tatianus upon the credit of being iustin martyr's disciple , had an advantage to disseminate his errors , and not only his , but those of origen apollinaris and novatus , gain'd abettors from the reputed orthodoxy of the persons , that propos'd them , who having asserted the faith in some points , were qualified the more prosperously to appose it in others . nor has it been only the mishap of elder times to have felt the mischiefs of such praepossession ; the disease has still advanced , and every day improved in worse effect , by how much men have more degenerated from primitive integrity , so that the easie proselyte is now in danger , not only from the blindness , but the treachery of his guide , and is often led out of the common road , as thieves draw passengers into by-ways for the better opportunity of robbing them : but 't is not my present business to send hue and cry after them , to examine what the intentions of those leaders are , who misguide their tractable admiring followers , 't is enough for my purpose to observe , that those who so deliver up themselves in a blind assent to the dictates of any man , are in his power to be abused by him if he pleases : i shall leave it to others , to estimate the probability that they shall not be actually so : but certainly this may be said , that these later ages have beyond all the former given opportunities of seducing to any that will use them . the one establisht doctrine of infallibility among the romanists is eminent for its propriety that way , while under pretence of submission to something they call infallible , 't is evident that the faith of the ignorant vulgar resolves its self into that which they acknowledge most fallible ; the doctrine of their immediate teachers . but indeed take it at the best , such a perswasion is not only an error in its self , and an apt foundation for innumerable others , but it necessarily renders them incorrigible ; the least retractation of a mistake being so inconsistent with the claim of infallibility , that while they retain the one , they must never attempt the other , nor can they cease to erre , till they confess it possible they may do so . how much more than possible that has been , the many innovations of that church sufficiently witness ; and consequently the danger of presuming upon the unerrableness of a guide . but would all that upbraid it there , were themselves secure from it , and that many did not in their practice transcribe that decried doctrine , and that too with the improvement of worse circumstances . i must call them worse , by how much the probabilities of erring are greater under the extemporary conduct of a private person , than the fixt rules of a community , and by how much again the voluntary enslaving my self is more excuseless , than that which the principles of my profession , and consequently a seeming obligation of conscience exposes me to . and as to the matter of fact , i think 't is evident enough , that the admiration of mens persons is a spreading disease that has over-run christendom , and though a great part of it inveigh against implicite faith , yet if it be throughly scanned , 't will appear 't is rather the object than the act we differ about . he that vehemently opposes that homage to the conclave , will yet tamely pay it to a classis : and he that refuses it there , yields it to the votes of a congregational church ; or if he hold out against that too , yet chuses to himself some private teacher on which to cast it : like micah , iudg. . makes him a teraphim and a priest too , for his private use ; and then confidently consults his oracle , and has nothing to do but believe its responses . nay , that which makes the matter yet more sadly ridiculous , is that the very opposition to one usurpation makes them deliver themselves up to another . how many when they have heard a preacher rail fiercely at the pope , have presently made him theirs , and supposing that zeal an indication of a safe guide , have given him as absolute a rule of their consciences , as that he exclaim'd against ( perhaps envied ) elsewhere : and the like instances might be given among our other dissenting parties . and this has taught some seducers a lucky artifice , made them observe to what opinions their proselytes had the greatest aversion , and by complying with their anger so steal away their love , that they might after lead them to what they pleas'd , yea , perhaps to that which they so much detested : for there want not examples of some , who have by back ways been brought to those opinions , which at first they most defied . what have been the attempts or success of the emissaries of rome this way , i shall not pronounce , though some ( not improbably ) speak them great . from this blind and passionate esteem of several teachers have flowed many pernicious consequents , particularly those distinct appellations , which form differences into sects , many of which expresly own this original , by bearing the names of their first authors . i might here put them in mind , that they are illegitimate persons , whom our law directs to write with an alias , and ask them , whether the church from their superinduced name , has not cause so to repute them . but i am sure i may with the utmost seriousness say , that this practice is to the great violation of christian unity , and reproach of christian profession , which seems to be abandon'd and disown'd by us , who instead of denominating our selves from the author and finisher of our faith , find out new patrons , as if we were asham'd of our first relation . alas , how is the title of christian , which was so glorious to the primitive owners , that they gladly bought the occasion of boasting it with torments and death , become so despicable to us , that every the obscurest name is courted to supplant it . have any of our idolized readers bought their interest in us so dear as christ has done , why then are we rather ambitious to be accounted their dependants than his ? 't is the apostles own argument , cor. . . when he refutes their factious entitling themselves to paul and apollo , &c. by asking them if paul were crucified for them : and indeed he there says so much upon this point , that i need only refer the reader thither to learn , either the unreasonableness of this schismatical zeal for our several teachers , or the inevitable contentions and animosities which spring from it ; only let me observe , that every of his arguments are more pressing upon us , than on the corinthians ; those taken from the unreasonableness sure are , by how much the names we so adore are less venerable than those of paul and cephas or apollo , and those from the consequencies are so also . for those teachers were industrious to prevent , whereas ours commonly are no less busie to promote contentions on their behalf , and so we are more ascertain'd never to want them . but besides this kinder prepossession towards some mens persons , there is another of a different nature , a sinister one . i mean prejudice and disgust , and this has done no less harm in ecclesiastical affairs than the former . men take up piques and displeasures at others , and then every opinion of the disliked person must partake of his fate , and be engaged in the quarrel : nor will those that are enemies ever allow one another the honour of being in the right : nay , some have been so perversly malicious , that they have given up their understandings to their spleen , forsaken an opinion themselves approved , only that they might find matter of contest with one they maligned . a memorable instance of this socrates gives in his eccl. hist. in theophilus bishop of alexandria , who having formerly attested the orthodox belief , that god was incorporeal ; yet upon a sudden indignation against dioscorus and his brethren , who maintain'd the tenet , he embraced the contrary heresie of the anthropomorphites , that so under the colour of a difference in faith , he might the more advantageously pursue his malice ; & the effects of it were very tragical , not only to private persons in tumult and blood-shed , but to the church by reviving that error , which was before near expiring , and might as socrates affirms , have lain in the dust , had it not been thus awaken'd . and indeed in church story scarce any thing occurs more frequently than examples of those , who upon private grudges have either begun or fomented heresies and schisms . thus marcion being denied the communion of the roman church , having before by a scandalous crime been cut off from his own , he reveng'd himself by publishing his detestable doctrine : in like manner miletius upon a displeasure at peter bishop of alexandria , first separated from the church , and after took part with the arians : so also lucifer incensed at eusebius for not approving of his electing paulus to the see of antioch , broke communion , and gave both rise and denomination to a new sect. the like is said of apollinaris , that he was excited to the broaching his heresie by his impatience of the excommunication inflicted on him and his father , by theodotus bishop of laodicea ; and several others might be given to the same purpose , out of the records of those first ages . and certainly the world seems not to have so much improved in meekness since , as that we should think the same principle is not still as active , and if the task were not more envious than hard , many recent instances might be given to parallel the former , especially of such as having justly smarted under the stroke of ecclesiastical discipline , have sought to revenge themselves both on it and the inflicters , by factions and tumults ; so making the publick at once cloak the infamy , and bear the charge of their particular rancors . but this is a subject neither grateful nor necessary to be more distinctly spoken to . one may however in the general say , that where these private animosities are any thing violent , they usually beat down all consideration of publick good . historians observe of themistocles , that he always thwarted the councils of aristides , not that he thought it the interest of the common-wealth , but his own , to keep down the growing reputation of his competitor : and i fear that envious artifice has been too often transcrib'd , as well in ecclesiastick , as in civil transactions : no detriment is thought so formidable to a malicious mind , as the prosperity of his adversary ; and publick ruptures shall still be allowed to widen , till they swallow up the whole , rather than he will close with his antagonist . the history of the scottish church gives an apposite example of this , in a ruling presbyter , who being by king iames advis'd with about the readmitting marquess huntley , and prest with the present exigencies of church and state , which requir'd it , gave his final answer in these terms . well sir , i see you resolve to take huntley in favour , if you do , i will oppose it , chuse whether you will lose him or me , for both you cannot have . some may think the greatest propriety of this instance lies to shew the insolence of that tribe towards majesty ; but however 't is not impertinent to the matter in hand also ; and shews how light the greatest publick concerns are , when malice is the counterpoize : and indeed the naturalists experiment , that flame will not mingle with flame , never justifies its self better than when applied to minds thus accended , which however they may meet in mutual flashes , can never unite and incorporate : the sadness of it is , that they should only conspire to common vastation , and make the church its self a burnt-offering . thus fatal have our several sorts of prepossions been to our religion , for as if that were the common enemy , our most distant contrary affections , our love and our hate equally annoy it ; those brutish parts of us our passions , which like the beasts under the law , were never to be brought into the temple , but for sacrifice , are now found there upon a far differing account , not to be slain , but ador'd ; like the aegyptian isis and osyris , enshrin'd to receive our devotions , for that the zeal we pretend elsewhere is really paid to them , is alas too manifest . chap. xvii . a survey of the causes of disputes ; fifthly , zeal . to these several causes of our distractions we my add another , which though in its original it may seem more innocent , yet is in its consequents no less pernicious , and that is a mistaken zeal , which as it is fire to all about it , so is it wind to its self , fans and irritates its own flames , and by a confidence that it does well , gathers still fresh vigour to do more . how great the force of such an erroneous perswasion is , we may collect from our saviours premonition to his disciples , when he tells them , that those who kill'd them should think they did god service ; and if murder , and that of apostles too , could by the magick of blind zeal be so transform'd , we must not wonder to find other crimes so too . and what christ thus foretold was after eminently exemplified in st. paul , whom the holy writ represents under all the phrases that may denote a virulent persecutor , as breathing out threatnings and slaughter , making havock of the church , and in his own words , persecuting that way unto the death , and being exceedingly mad against them ; and all this he did being zealous towards god , and out of a perswasion that he ought to do many things contrary to the name of iesus , as we find in his apology to his countrey-men and king agrippa , act. . . & . . and of the abettors of those novel doctrines which after times produced , we have reason to think many were of this sort , especially in those heresies which though they carried secret venome in them had yet a plausible appearance of sanctity and devotion ; such was that of the encratites , which seem'd to be founded in the veneration of two great vertues continence and temperance , though by extending them beyond the due limits , they lost that sobriety they too strictly embraced , and became inordinate in their continence , and excessive in their abstinence : such again were the euchitae or massalians , who made the whole business not only of religion but even of life to consist in praying ; and though by it they evacuated all other ends of both , yet having the letter of a precept , and the pretence of devotion on their side , 't was a proper bait for those who had much zeal and little knowledge . in like manner the novatians heresie had so glorious an inscription of purity as was very apt to attract well meaning souls ; who seeing it bid such express defiance to apostacy , could not suspect that it was its self any defection from the faith ; and accordingly some of that sect approved their constancy in times both of heathen and arian persecutions . nor must we be so uncharitable to the modern times , as not to believe many , have acted upon the like principles , and meant truth and piety , even while they actually promoted the contrary . but how sincere soever the purposes of such seduced persons were , yet 't is evident the church has suffer'd no less by them , than by the more crafty designers : their misguided piety has made as great and incurable ruptures , as the most flagitious blasphemies of others . and when a rent is once made , it matters little whether it were done by error or malice ; nay perhaps as to the hopes of repairing , the former may be the more desperate : for whereas he that knowingly commits an ill , has the upbraidings of his own conscience towards his reducing ; these on the other side have its cherishings and encouragements , to confirm and animate them . and doubtless they are great advantages which satan has in all ages made of such persons , whom he seems to have deluded in the same manner , that medea is said to have done the daughters of peleas , whom she perswaded to hack their aged father in pieces , in hope that by her magick , he should not only recover life but youth : so these rend and tear their mother the church out of a hope , no less delusive , of restoring her pristine beauty and vigor ; how far the event parallels it also , the dying state of christianity does too sadly testifie . nor has it only been the heat of erring persons that has been thus mischievous , but sometimes men of right judgments have too much contributed to the breach of unity , and the intemperate and imprudent zeal of these hath serv'd to exasperate the mistaking earnestness of the other : this happens sometimes for want of distinguishing between the essentials and circumstantials of religion , and so looking upon a mistake in the later with the detestation proper only to the perverting of the former ; by this means those who have entirely embraced the same faith , have yet violated charity and broken communion : such slight minute differences when managed by eager spirits being easily blown up into solemn and lasting contentions ; so that the disputes rais'd about some pin or nail of the temple , have sometimes shaken and endanger'd the whole fabrick , robbed the church of that fraternal unity which was its fastest cement , and surest support . of this we need no more apt instance from antiquity than that which has been already mentioned upon another occasion , i mean victors unbrother-like heat towards the eastern churches in the controversie about easter , which had fomented that difference into a schism , which the meeker piety of his predecessors thought no ground of unkindness , much less of separation , as irenaeus more at large tells him ; and probably had men in all the succeeding ages deliberately poiz'd the errors they oppos'd , and proportion'd their displeasure but to the just weight of them , many of our disputes would have been so calm'd , that they should never have become quarrels . but many in this particular have only us'd the touchstone , not the scales : and of opinions that are erroneous , consider not which are more or less pernicious , but with an equal violence fly at all , as if the stoical opinion concerning sins had prevail'd in errors also , and that all were resolv'd to be of the same size . but even in those of the highest kind it may perhaps be doubted , whether too eager an opposition have not sometimes done hurt , especially in those doctrines which relate to the mysterious parts of religion , wherein a novelty is at first lookt upon with some horror , and many are willing rather to condemn in gross than nicely to examine : who yet when they find this done for them by orthodox persons , they think they may with such a guide venture to wade into the question , where many times the insinuations of error are so subtile , that all their antidotes secure them not from infection , but they are themselves captivated where they expected only to triumph . neither want there those of the vulgar that are of a more insolent temper ; and out of a vanity of making themselves umpires between learned men , greedily read the writings of both parties , who yet are able to make no solid judgment of either ; and when 't is remembred how many popular artifices there are to byasse such persons , we must confess that truth hath many to one , odds against her : besides , publick arguing oft serves not only to exasperate the minds , but to whet the wits of hereticks , and by shewing them the weak parts of their doctrines , prompts them to rally all their sophistry to fortifie them , that what they want of truth and reason , may be supplied with fallacy and little colours ; and experience shews how fitly that kind of logick is accommodated to the greatest part of the world. in short it seems not improbable , that many heresies owe much of their growth to the improper means of eradicating them : and have acquir'd a reputation from the stir that was made about them . thus socrates tells us that alexanders letters about the arian heresie serv'd to scatter that pestilent infection the more abroad , and combin'd men into parties , so that the whole world became the scene of that long tragoedy , which possibly might have had a shorter and better issue , had not the notice of the controversie been so early disperst . but if the attempts of the pen have often proved so unfit , it may be consider'd whether those of the sword are not more so , and fighting be not a worse expedient than disputing : and certainly we have great reason to conclude in the affirmative , if we weigh either the injustice , or unreasonableness of it . i know there want not those who have thought the propagating religion by arms not only lawful but meritorious , and that in order to the planting it in a nation , the soil may be mellowed with the bloud of the inhabitants ; nay the old extirpated , and new colonies planted . but we are to remember that as god is the universal monarch of the world , so we have all the relation of fellow subjects to him , and can pretend no farther jurisdiction over each other , than what he has delegated to us : and sure 't would be hard to produce any commission from him for the invading a nation only because 't is not of our faith. 't is sure , those to whom he first entrusted the promulgating of the gospel had far different instructions , and 't were fit our new evangelists should shew their later authority for this sanguinary method , in order to which though some have made use of the opinion of some schoolmen that dominion is founded in grace , yet as that is but an opinion , so were it admitted as the most certain truth , it could never warrant any enterprize of this kind , for supposing that a people by wanting spiritual blessings did lose all their right to temporal , yet that forfeiture must devolve only to the supreme lord , and when as god in another case asks , where is the bill of divorce ? esay . . so we may demand of these zealous invaders , where is the bill of assignment , by which that right was transferr'd to them ? in short , peace is the most valuable blessing of humane life , and we cannot without injustice deprive man of it , though we could as we pretend , give them truth in lieu of it ; for maugre the proverb , that exchange will still be robbery , where the parties are compell'd to make it . but alas , 't is a vain imagination to think that religion can be thus impos'd : or that we can bind the understandings and wills of men , with the same fetters we do their bodies ; 't is true indeed the apostle tells us there is a way of bringing every thought into captivity to the obedience of christ , but he tells us withall that the weapons , by which that victory is atchieved , are not carnal , cor. . . indeed did religion consist only in some external conformities , external force might bear some proportion to it ( which perhaps is the cause that the one is most us'd by those whose religion is most eminent for the other ) but 't is seated in those faculties to which outward violence can have no access . alas , 't is not whole armies can besiege my reason , nor canons batter my will , 't is conviction not force , that must induce assent ; and sure the logick of a conquering sword has no great propriety that way ; silence indeed it may , but convince it cannot : its efficacy rather lies on the other side , breeds aversion and abhorrence of that religion , whose first address is in bloud and rapine : nor do such attempts gain any thing to the cause but the infamy of those rigors which are us'd to promote it . and sure since this piece of mahumetan zeal has been transplanted into christendom , it has been much more mischievous than in its native soil . christianity having been infinitely more oppressed by those that thus fought for it , than those that were in arms against it . whether upon this score the pope have not done her more harm than the turk , i leave to consideration . but what is here said of the military sword , i intend not should be applied to the civil ; for i treat not here of those legal punishments , which magistrates inflict upon their disobedient subjects ; who indeed may justly , nay indeed must necessarily require conformity to ecclesiastical laws , as well as the civil : the eruptions in the one commonly overflowing the other also , and schism usually ending in rebellion ; so that 't is apparently their interest to guard themselves from those riotous effects of pretended zeal , nor is it less their duty , they being as the ancients express it , custodes utriusque tabulae in s. paul's language , the ministers of god , rom. . and in constantines dialect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , bishops in the whole outward administration of the church , and if heresie or schism be a sin , are by their places obliged to approve themselves avengers ; to execute wrath no less there , than in other circumstances : and that they are sins and of no small bulk ; none can doubt that observes heresie ranked , gal. . with idolatry , witchcraft , hatred , murders , and other sins of the flesh ; or schism , markt out by the apostle to the hebrews , as a kind of petrifying crime , which induces that induration , to which the fearful expectation of wrath is consequent , for so we find , heb. . . that forsaking the assemblies is lookt on as previous to apostacy and final defection : and therefore sure the magistrate can do nothing kinder even to the offenders than by taking their sin early , prevent that fatal growth of it . but that his just power thus rescued i may assume my former assertion , and conclude , that all other violences are so far from advancing christianity , that they extremely weaken and disadvantage it . but of no sort is this more eminently true than of those popular heats , where the people undertakes to chastise error : for besides that the outrages then committed are very apt to avert men even from truths which they see so barbarously defended , it often happens that the multitude take causless alarms , and think their faith is invaded when it is not . a memorable instance of this kind euagrius gives in his eccl. history , where he tells us that the emperor anastatius having added to the trisagium this clause , who was crucified for our salvation , the whole city of constantinople was in an uproar , upon an ignorant jealousie that those words had some heretical meaning ; in which fury they happening to light upon a poor silly monk , they immediately kill him as the inventor of that clause , and a conspirer against the trinity : so unhappily absur'd are the transports of wild zeal , which where it rules , does besides the direct mischiefs of tumult and sedition create others at the rebound , which are more permanent , and discompose and embitter mens spirits , and render them so ambitiously greedy of quarrels for their religion , that they are not only prepar'd to receive but to seek encounters : and 't is too sure they can never be wanting to persons of such tempers , since the adversaries of truth cannot have more advantage or encouragement against it , than this unpeaceful humor of those that profess it . by these several waies has it come to pass , that even that zeal which should be the life of christianity , is become its disease ; and religion like a hectick body is consum'd by its own heats , if at least i may call those its own , which derive not from its proper and native constitution ; but are the accidents of its declining state : for how confidently soever men pronounce of themselves , and believe that they are then most pious , when they are most eager and unquiet ; yet 't is sure this is far removed from the true genius and temper of religion , which like the god it worships , makes its approaches not in winds and earthquakes , but in the still small voice , kings . . and when 't is consider'd , that the greatest part of the evangelical law is made up of precepts of meekness , long-suffering , and condescention ; we must conclude that zeal very preposterous , that pretends to obey by violating them ; or to establish religion by undermining the most essential parts of it : and to persons under that mistake , we may most properly apply the reproof given by christ to his disciples upon the same occasion , you know not , what manner of spirit you are of . it will therefore become men to look with iealousie on themselves in this particular ; not too confidently to pursue every incitation which carries a shew of piety ; but soberly to weigh how it agrees with the rules and oeconomy of that gospel for which it pretends so much concern ; for though the true christian zeal can never be too much cherished ; yet alas 't is not every warmth we feel about religion that can own that title ; and sure we do not more often , or more fatally mistake any thing than in applying that venerable name to things of a far inferior , nay sometimes of a contrary nature . how often upon this error , have men ascrib'd that to their piety which they owed to their complexions , and thought 't was their religion made them earnest , when 't was meerly their constitution : nay , how often has satan taken this advantage of transforming himself into an angel of light , and insinuating his illusions under this disguise . and truly they must still be liable to both these deceits , so long as they place the essence of christian zeal in heat and eagerness . 't is true indeed it has its heats , but actuated in a far different way ; it has flames of love , not of anger ; to melt , not consume our enemies ; and makes us apter to pour out our own bloud a sacrifice to truth than that of gain-sayers . in short , if it be a fire , 't is that pure elemental which the peripateticks talk of , which is but of a moderate heat ; apt to cherish , not devour . and would god men would so far believe this , as to think there may be moderation , without the danger of laodicean luke-warmness , and upon that supposition suffer themselves to cool into a treatable temper , and then i should humbly offer to them these few considerations . first the great and universal fallibility of humane nature , which renders it not only possible that we may , but certain that every one of us shall erre in something or other ; and this sure is very proper to perswade lenity to those whom we find actually erring . 't is the apostles argument in the case of sin , gal. . . brethren if a man be overtaken in a fault , you which are spiritual , restore such a one in the spirit of meekness , considering thy self , lest thou also be tempted . where the common peccability of mankind is urged to induce commiseration and gentleness towards the offenders ; and if this be of force in sin , where the concurrence of the will renders the person more inexcusable , it will surely hold much more in bare error , which being purely involuntary , ( for nothing is properly error farther than it is so ) 't is to be lookt on rather as the disease than crime of the person : and since we use not to exclaim against men for being sick , but compassionately to endeavour their recovery , why should we here use so much a contrary method . 't is true indeed , 't is necessary sometimes in order to the cure , and sometimes for preventing the infection of others , to do some things uneasie to the patient ; and what tends regularly to either of these ends , may in this case also be charitably done , by those that have authority : but that differs as far from our usual severities , as the lancings of a physician do from the wounds of an adversary ; or publick discipline from private spleen . so that notwithstanding this , we may resume our conclusion and infer from the errableness of our nature , the reasonableness of compassion to the seduced . and as it thus prompts us to look gently upon others , so also to reflect impartially upon our selves ; and consider how possible it is , that even whilest we condemn others , we may indeed be in the wrong ; and then all the invectives we make at their supposed errors ; fall back with a rebounded force upon our own real ones . if this possibility were but adverted to , it would make us less positive and dogmatical in our opinions , and so consequently take away one main ground of contention ; for though we often quarrel about matters , which are indeed but conjectural , yet not till we esteem them otherwise ; and when we consider how many men have vehemently believed apparent falshoods , it may well allay our confidences in all those cases , where we have not some firmer ground than our own ( or indeed any humane ) judgment to build it on . as for those who have the surest grounds of perswasion , and by their security of being themselves in the truth , have the more reason to be earnest in propagating it to others : let them in the second place consider how necessary 't is to chuse appropriate means to that good end , without which they do but undermine themselves , and defeat their own aims . indeed prudence is not only a moral , but christian vertue ; and such as is necessary to the constituting of all others : without it devotion degenerates into superstition , liberality into profuseness , and this of zeal becomes only a pious kind of phrensie . and of persons so possest , god may say as achish did of david , sam. . . have i need of mad men ? no sure , the defence of truth is too noble a cause to be so managed ; its champions are not like men in a fray to make every thing a weapon that they can first snatch up , and lay on as chance or fury guides , but are deliberately to consult the properest expedients , use not only force but stratagem against the enemy , and yet withall to take care that while they oppose one , another gain not advantage : for alas , 't is indifferent to our grand adversary , by which of his temptations we fall , and if by subverting the faith of some , he shipwrack the charity of others , he has his end , and triumphs at once both over the speculative and practick part of our religion . and this may induce a farther consideration , and prompt us to examine what degree of guilt lies on those who either out of a blind , or rash zeal have given him this advantage . and here though i cannot doubt , but god makes great allowances to the miscarriages of sincere intentions , yet perhaps we have carv'd more liberally to our selves than he designs us , and presume our security greater than in truth it is . for how innocent soever a good purpose may make our error , yet 't is a priviledge beyond all possibility of grant , that our sins should be so also ; therefore if our misperswasions beget wicked practice , we may be accountable for the one , though not for the other . we find indeed s. paul alledges his ignorance , as the cause of his finding mercy , for his persecuting the church , but we are to remember what that mercy he there refers to is ; not that of absolution , but conversion ; and had he resisted the later , though with never so full a perswasion of his doing well in it , i much doubt whether his good meaning would have secur'd him the former ; so that all the encouragement , that example can afford it , that god may probably do more for the reducing an erring than a malicious persecutor : and when 't is considered that all the odds that christ makes between him that does ill knowingly and ignorantly , is in the number of stripes : we must resolve our mistakes are no such amulets as totally to secure us . and then whether our guilts shall not swell in proportion to the ills we do , is a question that sure can never be resolved in the negative : for if a good intention cannot alter the nature of sin , sure it can as little change their degree , or make that of two persons equally mistaken , the murder of the one , shall not be a greater crime than an intemperate speech of the other . and upon this measure the accounts of erring zeal are like to rise very high with many ; unless we can think rebellion and bloudshed , sacriledge and sachism , with all that train of zealous enormities to be light and trivial . nor will it at all legitimate these , or any other , crimes , though they should happen to be committed in the defence of truth : of this st. peter is a ready instance , who when to guard him , who was truth its self , he had violated the authority of the magistrate in wounding an officer : christ apprehends his rashness , and instead of applauding his zeal , upbraids his absurdity , that could think his mean aids considerable to him , who could command legions of angels to his rescue . and sure he is not so much more impotent in his glory , than he was in his exinanition , as now to need our sins to secure any of his concerns ; and if st. peter were thus check'd for using that sword which he was a little before warn'd to buy , it must sure set an ill character upon those tumultuous reformations which have so much employed the zeal of later ages , to which there can never want a concurrence of several great sins , the guilt whereof will scarce be wiped off , by their design'd subserviency to truth ; what degree of extenuation it may afford is hard to pronounce , since we have no rule to measure it by . but whatsoever it is , we are to remember , that it can belong only to such a zeal as is purely religious , that mixes not with our passions or interests ; and therefore before men be too forward to appropriate any indulgence of that kind , 't will be necessary to examine , whether no sinister adherent have vitiated that integrity of their purpose to which alone it can ( even by their own award and sentence ) appertain . i have insisted the more on this , because many are apt to ascribe too unlimitedly to the force of a good meaning , to think that is able to bear the stress of whatsoever commissions they shall lay on it ; and by thus presuming on their antidote , venture boldly on the deadliest poisons . to such the foregoing considerations may be useful ; and by robbing them of that imaginary security , help them to a real one , by making their good purposes the director of good actions , not the apology for bad . this would make religion look consonant to its self , which now groans under the reproach of all those ills , that are acted under its patronage ; and sure to rescue her from such a scandal , is but a very moderate piece of compassion : yet would god she might obtain it even from those who profess themselves her greatest votaries : but alas , 't is one sad circumstance of her ruine , that she owes it to such ; that those weapons which should defend her , thus recoil into her bowels , and zeal should do her more mischief than prophaneness ; for while she is but scoffed at by that , she is wounded by this : nor are those wounds ever like to close , till our zeal grow more balsamick , partake of those healing qualities of love and meekness , the want whereof has rendred it so unhappily instrumental to our distractions . chap. xviii . a survey of the causes of disputes ; sixthly , idleness . but as this over-active humour has done abundant mischief to the church , so is it observable , that the direct contrary has done as much , nay , which is yet stranger , the one is frequently the product of the other , and our too busie zeal , springs from our too great idleness . how much soever this may sound like paradox , yet both reason and experience attest the truth of it ; for we are to consider that god has put an active principle into man , which 't is impossible so to suppress , as that there shall be a total cessation from motion : and therefore every intermitting of sober , regular actings , makes way for wild extravagant ones ; for as nature is said so vehemently to abhor vacuity , that the very inanimate bodies would forsake their specifick motions to prevent it . so when the mind is empty , when it has no worthy and profitable speculation to entertain it , every the most improper and preternatural object offers its self , and importunately crouds in to fill the vacuum . this seems to have been well understood , though ill applied by pharaoh , when he thought the israelites proposal of travelling into the wilderness to their devotions , was the effect of their to 〈…〉 sure at home ; and therefore encreases their tasks as the properest way of diverting their design : and in like manner we find those that treat of politicks , insist upon the necessity of keeping the people busie , in order to which it is , that they mention the use of mathematicks and other contemplative sciences , to entertain the active spirits of a nation , in demonstrating of problemes , solving phaenomenas , and drawing schemes and diagrams , who else would be practising upon the government , making new ideas and platforms for the common-wealth : and doubtless there is parity of reason in the ecclesiastick state , which would have been at more peace , had some men found themselves other diversions . and this is confirm'd to us by experiment and observation of event , for if we look into the primitive times , we shall find that when there was a necessity of defending the common faith against heathenism , when christians were employed in writing apologies and vindications , there were much fewer of these intestine debates ( at least such as were metaphysical and purely national ) they had their hands full of the foreign enemy , and had the less temptation to jangle among themselves . so also when they were under the greatest storms of persecution , when the church was most violently assaulted from without , it had the greatest calm within . they were then incessantly employed , and busied their thoughts in preparing for the fiery trial . those cloudy days made them keep close at home waiting for the bridegrooms coming , and suffer'd them not to wander abroad for those unprofitable curiosities , which though like oil they might nourish flame , yet would never furnish their lamps , or gain them admission to the wedding but in the intervals , and especially after the total cessation of their calamity , when their peace had taken them off their vigilance , than while they slept , the envious man had advantage to sow his tares . rest made them idle , idleness made them curious , and curiosity contentious ; and those who under the tyranny of a nero or domitian were in perfect harmony under the gentle pious regiment of a constantine , grew to the greatest discord , and perhaps ( besides the divine and extraordinary supports the church had in her greatest conflicts ) this may be one of the best natural accounts , how she came to flourish most under her heaviest pressures . but our observation ends not here , for besides this extraordinary importunity of thoughts , which persecuting times occasion'd , christianity is in its frame and constitution an active state , has its standing business , and besides all accidental , a series of determinate , constant employments , sufficient to entertain mens minds : from which we may infer , that when this is throughly adverted to , there will be few chasms of time to be filled with foreign impertinences . and this gives a clear account how our divisions have come to grow upon us , namely , by the neglect of practick duties , for as every age degenerated more from primitive piety , so they advanced farther in nice enquiries and new opinions ; and as the zeal of practice grew cool , so that of dispute gathered heat and vigour . so that if we consider how far our good works fall short of the first christians , we need not wonder to see our controversies so far exceed them ; that time which was gain'd from the one , being employed in hammering and forging the other . i do not forget that i have before ranked this diversion of christian practice among the effects of our contentions , and foresee it may be thought very inartificial here , to make it the cause also : but alas , its concern in them is so extravagantly great , as to have at once the relation of child and parent , to be both root and branch , fountain and stream , and like a circle unites in its self beginning and end : for as it first gave birth to our quarrels , so it finally receives encrease from them . in short , our oscitant lazy piety gave vacancy for them , and they will now lend none back again , for more active duty . and as this neglect of our general calling of christianity has been thus pernicious , so have the ill effects thereof been improved by the like ill attendance on our particular ones . we find st. paul takes notice , that the younger widows , who deserted their own ecclesiastical office , grew busie-bodies in the secular affairs of others ; and sure we may with truth invert the note , and observe that those , who either desert or neglect their secular callings , are the most perniciously medling in ecclesiastick matters . did men conscientiously employ themselves in their honest occupations , their minds would be sufficiently diverted , and it would not become the work of artificers to make new schemes of doctrines or discipline ; divinity would not then pass the yard and loom , the forge and anvil , nor preaching be taken in as an easier supplementary trade , by those that disliked the pains of their own . but all this alas we have seen to the equal shame and detriment of piety . mechanicks of all sorts have presum'd to teach what themselves never learnt ; and those that serv'd long apprentiships to other crafts , have become divines in a moment , and with the same aemulous industry wherewith they us'd to invent new fashions , have made new religions . and as idleness has thus made some preachers , so it has made more hearers , those who either by the easiness of their callings , or their slight managery of them , have had the most vacant time , have been the aptest to run after new teachers : hence it is that towns and cities have been the great nurseries of faction , the leisure of shop-men making them more inquisitive after , and receptive of novelties . and were that over-grown zeal of sermons , which has now devour'd all other parts of religion , among that sort of men throughly scanned , we should find idleness goes very far in its composition , for besides that hearing is the most lazy of all religious offices , as appears by the undisturb'd sleeps men can take at sermons ; it is manifest this insatiate appetite of it , is originally founded either in the not having business , or not attending to it . for should i ask such men , whether if necessity had enforc'd st. pauls rule upon them , that without their labour they should not eat , they would have spent their whole week at lectures , and trusted to be fed by the ear. i believe few could pretend to have begun with so exorbitant a zeal , though the truth is in the issue it sometimes arrives to it ; and men that have itching ears forget the rest of the body , whilest to gratifie them , they totally neglect all care of their secular concerns , and bring themselves and families to want and beggary . nor is it only this one rank of persons whom idleness has betrayed to faction , servants we have frequently seen under the same seducement , while either having but little work , or but little diligence in it , they have found time to listen after novel doctrines , with which being once tainted , they impatiently thirst after more , and neglecting the duties of their place , spend their time , which by compact is their masters ( and can with no more justice be purloin'd from him than his goods ) in following factious teachers , who instruct them so in their christian liberty , that they bring them to defie all subjection : and by telling them they are to call no man master upon earth , that they are to own no king nor priest but christ ; teach them to contemn all authority , domestick , civil or ecclesiastick . if we look farther into families , we shall find also that many of our she-zealots become so upon the very same ground , when women neglect that which st. paul assigns them as their proper business , the guiding of the house , their zeal is at once the product and excuse of their idleness ; and in spight of the ill character the wise-man has set on her , whose feet abide not in her house , prov. . . it becomes the mark of a saint , when a lecture or conventicle is taken in the way : and though these feminine irregularities may seem to be of no great concern to the publick , yet experience convinces the contrary ; it having been the unhappy priviledge of that sex ( as ancient as their mother eve ) to be able to do great and important mischiefs ; and doubtless many men may give the same account of their schism and sedition , that adam did of his first sin , the woman that thou gavest me , &c. this has always been well understood by seducers , who have found it the most compendious way to their designs , to lead captive silly women , and make them the duck-coys to their whole family : but even those who have mist of this influence over the minds of their husbands , have yet had it over their purses , and out of them supported the rabbies of the faction ; who in gratitude to those wise abigails give their husbands the title , and perhaps wish them the fate of nabal . and god knows , how many men have thus been made contributers to the cause they have most detested , maintain'd that fire which those incendiaries have kindled in the holy place ; money being no less the sinews of ecclesiastical than secular war. thus we see how the idleness even of the most inconsiderable persons has at the rebound been extremely pernicious to the church , which like a clock or watch may be disorder'd by the rust of the least pin ; how much more then , by that of the main wheels and springs ; if negligence in lay-callings have though but an oblique , yet so inauspicious an influence , the like neglect in ecclesiastick must needs have a worse , because more immediate and direct . and would to god we could say this had been wanting to the compleating the mischief : but alas , many of those who are called to labour in the lords vineyard , seem to have forgot their errand , and stand there all the day idle ( a much worse sight than to have seen them so only in the market-place ; ) so that i fear there is too evident ground of saying , that the slight execution of the pastoral office , has been one of the most eminent contributors to our distractions . and among all the parts of that charge , none has been more generally , or more perniciously neglected than that of catechizing ; the want whereof has left people so unbottom'd , that like a house built on the sand , every wind of doctrine blows down that faith which they only profest , but understood not . this is that which has made so many unstable souls , as st. peter observes , pet. . . to be the proper prey of deceivers . and god knows , we may from sad experiment confirm the note . i wish the same negligence do not again evidence its self by the same effects : but besides this , which is part of the publick ministry , ( and deservedly is so , being useful to the whole church , the aged as well as children ) there are private intercourses between pastor and people which are of great use , would god they were of equal practice : we know a careful shepherd does not only turn his flock into a common pasture , and then think he has done his work , but does with a particular advertence observe the thriving of every one of them , takes notice of their single strayings and diseases , and accordingly applies himself to reduce or cure them , and surely the like care is full as necessary in the spiritual shepherd , 't is not the counsel which is promiscuously dispenced in a sermon ( and whereof 't is odds every man takes that which is least proper for him ) that will do the business : converts come not in now as in st. peters days , in throngs and shoals , a more distinct and particular application is now necessary ; men must be treated with apart , their particular wants discern'd , and applications accordingly made of instructions , reproof or comfort , and 't is these appropriate medicines , that are like to make sound flocks . had ministers generally bestowed more pains this way , they might probably have frustrated the attempts of seducers , who could not so easily have insinuated themselves into the people , had they found them thus prepossest : but while these with all the arts of a subtile industry infuse their poysons into every one they meet , nothing but the like diligence in administring antidotes , is like to countermine them . how much of that has been us'd i shall leave to the consciences of concern'd persons to determine . but besides the ill influence the pastors negligence has on the people , it has in respect of themselves an immediate propriety to the advancing our debates , the leisure which is thus acquir'd , being apt to betray speculative persons , to the study of those curious questions , which are the great disturbers of our peace ; and of those that study them so few keep themselves in neutrality , that parties are still fomented by it : whereas were the practical business of their charge throughly attended , the remainder of time would not be more than the study of the more solid , useful parts of divinity would exact , and consequently there would no surplus be left for those dangerous impertinencies , which as the apostle says , serve to no profit , but to the subverting of the hearers , tim. . . but when our watchmen sleep , 't is no marvail if they dream too , and entertain themselves and others with those phantastick notions , which the great day will manifest to have had nothing of weight and reality , besides the mischiefs they wrought . and indeed if we scan the volumes of those vain speculations , we shall have cause to conclude that idleness has created as well as fomented them ; and they had as well wanted authors as abettors , had men found themselves more useful business : and that not only the extemporary chimoera's of phanaticks , but the more elaborate nicities of the schools , have been thus derived : we know air possesses no place , where it first finds not a vacuity , nor could those lighter notions , have filled mens brains , had they found them prepossest with what was more solid : but when men wanted more substantial work for their understandings , they were fain to employ them thus in making cob-webs , of which they have made a worse sort of iewish veil in the sanctuary , and have now involved the gospel in greater obscurities , than the law , was before : whence our bezaleels and aholiabs have been inspir'd for this work i shall not determine ; but sure not from him whose character s. iohn gives us ( in peculiar reference to gospel revelation ) that he is light , and in him is no darkness at all , jo. . . thus we see even idleness wants not its operation ; but is productive of great and mischievous effects ; it being the unhappy property of that vice , that it supplants its self , and by a fatal antiperistasis makes men perniciously active : so that we may truly say sloth has made more business than industry . i am sure in this instance it has cut out work for many ages , though of such a kind , that we have little reason to wish that our lord at his coming should find us so doing : yet for ought now appears , our activity is so wholly bent that way , that 't is like to be the only , at least the most intense business we shall be found at . i might here take a very apt occasion to declame against idleness , as the unhappy fountain of so great mischiefs , but that is a vice that has been so often arraign'd , that i need not repeat those charges which all authors , natural , moral and divine have laid against it . let but this of its being the original of faction be added , and there can be nothing wanting to render it a most dangerous crime : yea , and a most monstrous one too , that operates thus preternaturally , that freezes and yet inflames men at once , stupifies and enrages : and yet alas , there is as much riddle in its fate as its nature ; 't is hated , and yet embraced ; generally decried , and yet as generally cherished : and though it have no advocates , has many friends . would god men would at last be ashamed to be what they are asham'd to own , and by a diligent attendance on their proper business , secure themselves first from doing nothing , and then from doing ill ; the one being so close an attendant on the other , that 't is scarce possible to sever them . and god knows the church finds too sad proof of their connection . idleness having serv'd as ashes to keep alive that fire which has set her in combustion . thus unhappily passive is she in our disorders , and accessary to all our guilts and punishments : all our peccant humors concur to her disease , and like a common mark she receives arrows from all quarters , we have seen how many contributers there are to her ruine , every one whereof with a wanton cruelty ( like caesar's murderers ) are ambitious to inflict new wounds , and to give her supernumerary deaths ; and whilest she is thus surrounded with assassines , what can we expect but that her present languishings should end in death . that christian religion now crumbled into so many minute fractions , should like dust be scatter'd , and irrecoverably dissipated , and thus infallibly it must be , if either god do not miraculously countermine us , and do more for us than we can do against our selves , or we recover so much sobriety , as to forbear to massacre what we pretend to love , and endeavour to bind up those wounds at which our own souls are like to expire . chap. xix . the conclusion drawn from all the premises . we have hitherto examin'd the effects and originals of our contentions , and now the only remaining enquiry is concerning the ways of redress . and that will exact no long disquisition : for as in diseases 't is said , the knowing the cause is one half of the cure ; so more especially is it here , where the remedies are meerly privative , and we are not to be healed by external applications , but only by substracting those humors which feed the malady : there will therefore need no other prescription than to advise the exterminating of all those passions and interests which have appear'd accessary to our quarrels , which though they are become the publick epidemick disease , yet as the infection did , so must the cure arise from single persons : for as we look not a common pestilence should cease without due care and manage both of the sick and sound : so neither can this church plague ever abate , but by the cure , or fortifying its individual members . let every man therefore who has any way made himself a party to these contests , seriously interrogate his own heart ; what it is that has engag'd him in them : if any of the sinister motives before rehearst , let him for a while shift the scene , and instead of accusing others as opposites to truth , condemn himself as enemy to peace : remembring that how just or important soever the cause be , it is no so to him ; whilest he serves his humors and designs under its covert . the philosophers in their darker notions of truth could yet discern , that she was not accessible to any who sought her not purely for her self , with sincere and single intentions , and if she entertain no pupils that are not so qualified , is it fit she should have guardians and champions of a quite distant temper ? no , he that undertakes the defence of speculative verity , must first possess himself of that practick truth the psalmist speaks of , ps. . that in the inward parts , such a simplicity and integrity of purpose , as may supplant all those indirect aims , purge out every prejudice and passion , which may byass , and pervert him ; and by that time he has done this , 't is odds but he will find a new face of affairs , and discern that many of those things he so fiercely contended about , were either false or trivial ; acquir'd their considerableness only from those magnifying perspectives of his own lusts , through which he viewed them . however till he have thus denudated himself of all these encumbrances , he is utterly unqualified for these agones ; and how lawfully soever others may strive , 't is sure he cannot , that does it upon so unlawful grounds , and therefore upon pain of losing much more than a corruptible crown must withdraw himself . as for those who can yet acquit themselves from having fomented our distractions , i shall not forbid them to look with great complacency upon it , but rather by considering how valuable a piece of innocency it is , engage and encourage themselves to preserve it ; and to that purpose , jealously to examine the first overtures of a temptation . when they find any proneness to immerce in faction , any unwonted heat towards a dissenter , to trace it to its fountain and original ; nicely to observe whether it issue not from some of those envenom'd springs forementioned , and make as much hast to stop its currant , as they would to impede the most overwhelming inundation ; for such 't will infallibly prove to those who indulge to its course . but as a turf will at first close the breach , which neglected becomes the inlet of a mighty torrent : so had this early vigilance been us'd , it might with ease have prevented those distempers , in private beasts , from whence the general confusion has sprung . as it is , might but these two things be obtain'd , would but the guilty purge , and the innocent guard themselves , we might yet hope to see an end of our discords : not that i suppose it possible to extinguish all diversity of opinions among men , who from their differing faculties , and other guiltless occurrents , may and will have their judgments severally dispos'd . but first , were all , who have upon the former culpable motives enter'd the lists , excluded , we should find they would amount to such a number , that there would be few left to maintain the combat . nay , secondly , were it not for those conceal'd inducements , there would scarce be any combat to maintain , those are the things that convey the sting and malignity into our differences , without those we might dissent , but not fall out ; and should no more be angry to see another opine contrary to us , than we are to see him of a differing stature , or complexion . in fine , let us pretend what we will , 't is the carnality within , that raises all the combustions without : this is the great wheel to which the clock owes its motion , while the pretext of truth and piety is but like the hand , set indeed more conspicuously , but directed wholly by the secret movings of the other . this , this alone is it which creates and continues our broils , and by a monstrous conjunction of properties , is its self both flame and fuel : nor can we doubt that from hence spring those railing accusations , we bring one against another , if we remember what st. iude tells us that the angel brought them not even against the devil himself , he could calmly manage a dispute with the most execrable and provoking adversary , because his angelick nature had none of that carnal leaven which ferments to the souring of ours , an evident indication what it is that has rendred our arguings so invective , that divinity seems now an artifice to elude law by daily patronizing those libels , which would else be obnoxious to civil iustice. but i presume there need no more be said to evince this , which has , i fear , the attestation of too many consciences , to be generally doubted ; the greater difficulty will be , to perswade the depositing of those lusts , which though they are confestly the boutefieus among us , have yet by i know not what fascination so endear'd themselves , that we tenaciously retain them in spight of all their appendent mischiefs ; nay , we cherish and foster them , and for that very purpose bring them under the covert of religion . he that has but a puny vice , if he get it like ioash conceal'd and shelter'd in the sanctuary , 't will not only live , but reign too . put on a port and majesty , and appear venerable upon the pretence of that piety , whose essence and being it evacuates and undermines . indeed sin never arrives at so luxuriant a growth , as when it roots in hallowed ground , which satan so well knows , that he has ever been industrious to plant it in that soil . thus we find he had introduced the most brutish crimes into the religion of the gentiles , interwoven them into their sacred rites and mysteries , till vertue and vice had changed names , and it became piety to be wicked , and profaneness to be innocent . and when that gross deceit became detected by gospel light , when he could not in the same manner obtrude upon christians , he yet found the way to do it more obliquely , and by starting these religious quarrels , gave at once employment and reputation to the most irreligious vices . for alas , what part of wild fury was there in the heathen bacchanals , which we have not seen equall'd if not exceeded by some intoxicated zealots ? or what cruelty in their most barbarous rites , which has not been matcht by the inhumanity of dissenting christians ? so that upon a just scanning , all our splendid pretence of sanctity is but an emulation of gentile impurity under a better name ; and while we damn heathens for their moral vertues , we are yet so stupid as to hope our selves to be saved by their worst vices . and now who that does enough consider can think he can enough bewail this sad state of affairs : that christianity should thus out-run its self ▪ and bring us round to gentilism again , whilst her professors ridiculously contend for the title of the best christians , by such acts as denominate them none at all . thus have we inverted the significancy of that sacred name , and made it serve only to upbraid the contrariety of our practice ; so that that which was once the index to point out all moral and divine vertues , does now on the contrary mark out that part of the world , where least of them reside . this , this alone is the prize we have acquir'd with so much sweat and blood , this the triumph we have brought to our religion , which indeed could never have sunk to such a despicableness by any endeavours but our own ; for so long as christianity waged war only with foreign enemies she never mist to be victorious , but since that these intestine discords have turn'd her force against her self , bella geri placuit nullos habitura triumphos , there is no possibility of success , the meer fight implies a defeat , and the swords of all parties meet in her bowels . 't was a passionate expostulation that iulia is said to have us'd with her two sons antonine and geta , whose animosities having prompted them to divide the empire , which they were joyntly to have enjoyed , she askt them whether they would divide their mother also ; implying how much their discords had rackt and torn her . and sure our common mother may make a yet sadder complaint of her sons , by whose unkind dissentions she is so miserably mangled , that she may cry out with the psalmist , my soul is among lions , and i lye among the children of men that are set on fire . and now if amidst all our importunate pretences to piety , there be indeed any such thing among us , methinks it should give us some relentings , make us sadly consider to what a deplorable condition we have brought that very religion on which we profess to hang all our hopes ; and would god those who are the most nearly concerned in this contemplation would pursue it to the utmost ; let them on the one hand set the most glittering temptations to discord , and on the other let them view the dismal effects of it , and then consider at how dear a rate they gratifie a few impotent passions . can any man without horrour think that his thirst of glory has brought dishonour to his religion , and consequently to his god ; that his curious enquiries into things secret , has help't to evacuate the more useful things revealed ; or in short , that his pursuit of his various interests and appetites has destroyed what was so incomparably more valuable , the honour of the gospel , the unity of the church , and as many souls as have perisht by that scandal . 't was as infamous a character of inhumanity as the very poets could feign of diomedes , that he fed his horses with mans flesh ; but alas , that barbarity is here infinitely out-done , when men nourish far worse bruits , their own unreasonable lusts , with those things that are most sacred . certainly were the vastness of this guilt throughly weighed , 't would make men sick of those petty wretched acquests they have thus purchased , make them fling back this price of blood , i say not with the same despair , but with as great remorse and detestation as iudas did the silver pieces for which he sold his master . 't is sure the crimes have too great an affinity , as in all other circumstances , so especially in this , that as the one was , so the other is most frequently the guilt of an apostle , i mean of those to whom christ has committed the dispensing of that gospel which they thus evacuate , and doubtless this is a consideration of great enhansement , as that which superadds treachery to all the other pestilent ingredients of the crime ; 't is the falsifying the most important trust , for under words of that signification we find the office of the ministry every where represented in scripture , as stewards , ambassadors , shepherds , and consequently the accounts of the sin must swell so much the higher . for a steward to embezle those goods he undertakes to manage ; an ambassador to betray his prince for whom he should negotiate ; a shepherd to worry that flock which he is set to guard , these are crimes that double their malignity from the quality of the actors ; and yet this is undeniably the guilt of all those whose profession having devoted them to the church , have impiously chang'd the scene , and devoted the church to them , serv'd all their mean degenerous ends upon her ; and as chyrurgeons are said sometimes to deal with profitable patients , kept open , nay , widened her wounds for their own advantages . it has been the priests litany as ancient as ioels time , spare thy people o lord , and give not thine heritage to reproach ; but now alas , who shall prevail with them to do that themselves which they beg of god , to spare his people and his heritage ; to prostitute them no more to their own sinister designs , nor by their vain and endless contentions , expose them as well to ruine as contempt . he were indeed a happy orator that could in this effectually intercede with them , though one would think the wonder should lye on the other side , and the only strange thing be , that they should either need or resist such a solicitation , it being so much the concern of all that ought , as well upon the score of advantage as duty , to be dear to them ; so that the church may most aptly address to these her sons in the same form st. paul does to the philippians when he conjures them to unity , phil. . . if therefore there be any consolation in christ , if any comfort of love , if any fellowship of the spirit , if any bowels and mercies , fulfil you my ioy that you be like minded . and can it be possible for any who have tasted all or any of these , to think fit to wrangle them away ; to exchange these divine irradiations , the antepast and emblem of heaven , for those bitter dissentions , whose alpha and omega , their original and end are hell , and do as lively represent as they certainly lead to the horrour and confusion of that land of darkness . but if some mens appetites be so depraved , that they find more melody in discord , than in the harmony of the angelick quires , yet even these can discern musick in a consort of plaudites , and seldom miss to be affected with those eulogies which are given themselves ; and therefore though they disjoyn the apostles motives , phil. . . and will do nothing for vertue , yet they may be presum'd more considerate of praise : and god knows , in a wrong sense they are too much so ; and sure , as we have already observed by it , have made no small contributions to our discords : yet did they measure glory by its right and proper standard , they would find they have all this while courted a shadow , and that the substance will never be acquir'd by being fomenters of publick mischief ; but the unhappiness of it is , that our ecclesiastick as our secular duellists abuse themselves with false notions of honor , novel opinions and subtile questions they think attest the pregnancy and acuteness of their understandings , and give them reputation ; but alas , how vain an imagination is this ? who admires the sagacity of the viper , that eats her way through her mothers bowels ? or who reverences a man for the sharpness of that sword wherewith he commits his paricide ? nay , what more infamous brands have records of all ages stuck upon any , than those who were ingeniosissime nequam , & facundi malo publico , who us'd the best parts to the worst ends , and with the greatest cunning and artifice have contrived their mischiefs ? but could we abstract from these pernicious effects , and suppose that this exercise of their faculties were innocent , yet sure it would be too light and impertinent to become matter of praise . he that should spend all his time in tying inextricable knots , only to baffle the industry of those that should attempt to unloose them , would sure be thought not much to have serv'd his generation . 't is one of the certainest estimates we can make of a man , to measure him by the employments he chuses , if those be slight and trifling , they suggest the person to have low thoughts ; what an abasement of majesty was it thought in nero to become a fidler and stage-player ; and herodian tells us , that men hoped no longer for any thing princely from commodus the emperor , when he had once lifted himself among the fencers , and instead of the magnificent styles of his predecessors , derived from the conquests of great and populous nations , assumed this , the vanquisher of a thousand gladiators : and certainly 't is no less a descent and diminution for those who were design'd by god for the highest atchievements , the subduing the kingdom of satan , and pulling down his strong holds , to devote themselves to these so much ignobler contests , and account their conquests , not from the number of souls won to god , but of opposers worsted in argument . indeed , as we before observ'd , they have now rendred the church a kind of theatre , disputes are managed with such sleight and sophistry , that at the best , the litigants do but set forth a shew of fencers : 't were well if they did not sometimes play the gladiators , by that wounding deadly sharpness they use , and 't would be consider'd what a change is now made : in the primitive times , none that own'd any relation to the church were allowed to be spectators of those games , now that is made the stage , and her ablest persons the actors . but certainly 't is very little to the reputation of those who have so unworthily debaucht both it and themselves ; and therefore to all other disswasives we may add this of the uncreditableness : for let men phancy what they please of the glory acquir'd in these opportunities of shewing their parts , the best that can be said of them is , that they use wit foolishly ; a character whereof the one part devours the other , and leaves not so much as a mouthful of that popular air which these camaelions gasp after . in a word , though vain-glory be a principle i shall commend to no man , yet in this case 't were more tolerable if it would work the right way , put them upon what were really praise-worthy , and then sure 't would encline them rather to close than widen the breaches of sion . to inflict wounds on an unresisting patient , is a thing that requires neither courage nor skill : every man can do that who has but ill nature enough , but to cure them is an act at once of art and mercy , and entitles to the praise of both ; and therefore if any mans eagerness of glory , have made him over-see the way to it , let him now at last recover his wandrings , and seek it in this one only proper method . but this is , i confess , a topick of perswasion fitter for philosophers than divines , and i wish i may have urg'd it impertinently ; it being much less shame for me to have done so , than for them to need such an argument . there is another more genuine and proper , derived from the nature of distributive iustice , which requires a man to do his utmost to repair the injuries he has done to any , this is so stated a rule , that all our casuists justly press it in all cases of damage : but are there not many of them , who while they so eagerly assert that obligation in other mens cases , do as david did in the matter of the poor mans lamb , severely sentence that injustice , whereof themselves are more highly guilty . to every such i would speak in the words of nathan , and say thou art the man. alas , shall every little trifle i purloin from my neighbour have weight enough to sink me to the abysse , and shall thefts of the greatest magnitude , the robbing god of his honour , the church not only of her patrimony , but her peace , and the world of those inestimable benefits , which from a uniform consonant christianity were to have been transmitted to it ? shall these i say be so slight and inconsiderable , as not to hinder his ascent to the hill of the lord ? shall the least violence i offer to the person of an enemy oblige me to satisfaction , and shall he rend and tear the body of his saviour ( who willingly expos'd his natural body only in tenderness to that mystical one , which is thus violated ) and shall this criminous barbarity exact no offers towards amends ? certainly no man can have partiality enough to think it , and if he do not , he is to remember himself indispensably engag'd to take the same course he prescribes to others , and with his utmost industry endeavour to repair the injury he has done . and o that we might see this so essential a piece of iustice assum'd among us , that our impertinent strifes might be superseded , and all moulded into the one noble emulation , who shall fastest unravel his own mischiefs , and promote that peace he has hitherto disturb'd . this indeed were worthy to be the united design of all learned men ; and were it once so , who knows how prosperous it might be : for though some single attempts have miscarried , yet probably one great cause why they do so , was because they were single . when one person comes with pacifick arguments to part an enraged multitude , let his reasons be never so convincing , they are not like to be much adverted to ; the only effect is , that he who design'd himself the common friend , is taken as the common enemy ; but where many associate in such a design , and make a party for peace , their numbers give a considerableness to their proposal , and prepare for their success . and were there such a combination in order to the churches quiet , it were more than possible they might undermine the contrary attempts of faction and discord . and why should not every man be ambitious to make one in this so pious a confederacy , and resolve most studiously to endeavour the composing the distractions of the church , in which they may borrow something of instruction even from their past guilts , and copy out their own industry to this better purpose . this is sure ; our disputes had never so multiplied , had there not been a great deal of unhappy diligence in nourishing the seeds of them : every controverted tenet has been heightned and improved , till it have spawn'd a numerous brood , so that those who at first differ'd , perhaps but in some few things , wrangle on , till at last they agree in fewer : now were the like industry applied the other way , it might sure do much to the changing the whole scene . if men would as nicely observe the principles of agreement between dissenting parties , and with as much art and care seek to dilate and spread them ; why might not they as much overwhelm our differences , as they have been overwhelmed by them ? 't is sure that those universal truths , to which all parties assent , are , as the clearest for their evidence , so the most important for their consequence : and why should not these , if rightly managed , be a more enforcing motive to unity , than the more singular opinions ( perhaps phancies ) of some men , can be to discord ? certainly would but our moses's try what this rod of god in their hand could do , they would find it able to devour all those of the magicians . would they like benhadabs ambassadors , catch hold of every amicable expression , any thing that looks towards peace , and close in with it , they might probably see effects , beyond what can at distance be expected . for sure peace is not such a dry tree , such a sapless unfertile thing , but that it might fructifie and encrease as well as discord , were there a just care taken to cherish and nourish it . indeed this design is the only amulet which can render it safe to look into controversies , which are else apt to infuse a kind of acrimony , and venome into mens spirits ; for we see many , whose curiosity at first brought them as unconcern'd spectators , do within a while engage with all earnestness in the contest : but those who study differences only with an aim of composing them , these have their thoughts determin'd and fixt , and so not left loose to the enticements of any party . aristotle says that on the hill olympus the air is so subtil and piercing , that those who ascend thither , are forced to carry with them wet spunges , by that moisture somewhat to allay that extreme tenuity which otherwise would be deadly ; and sure they that deal in controversies , live in no less corrosive an air , and therefore had need make the like provision , and carry with them this pacifick purpose , as a lenitive and emollient against the infectious sharpness they will there meet with . and now how blessed a thing were it , if we could once thus follow the things that make for peace , that the numberless mutual enmities which are now among us , may all be reduced into one , that we may fight not against single adversaries , but against war its self , and contend against nothing but contention . and sure our victory here were worth millions of those petty conquests wherewith men please themselves , and which acquire them so little of real advantage , that the same account which was given of otho and vitellius , that the war would swallow up the one , and the victory the other , is too applicable to our combatants , who are like to be equally unhappy in defeat or success ▪ the spartans had an order that when any of their generals had compassed his design by policy or treaty , he should sacrifice an oxe , but when by force and bloudshed , a cock only : from the distant values of which oblations , plutarch observes how much they preferr'd the atchievements of calm and sober counsels , before those of strength and power : but sure the disparity is more eminent in the present instance , where if we fight we wound our brethren , but if we unite we destroy our enemy : baffle and circumvent satans master-stratagem , and not only worst but outwit him . indeed this and this only is worth our industry , whereas those little defeats we give each other , are like those in a civil war , wherein the publick is still sure to be a loser ; upon which consideration the romans allowed not their captains to triumph for such victories ; and sure our christianity is very ill bestowed on us , if it have made us so much worse natur'd , as to choose those ruinous conquests at home , before the most glorious and profitable ones abroad . 't was abner's admonition to ioab , when he was in a hot pursuit of the israelites , sam. . . shall the sword devour for ever ? knowest thou not that it will be bitterness in the later end ? and sure 't is more than time for our leaders to make the same reflection , and as ioab did there , call back the people from following their brethren : nay indeed , would they but attend , they might hear themselves called back ; the great captain of their salvation sounding a retreat from these fatal skirmishes . xenophon in the institution of cyrus tells us of one chrysanthus , who in the heat of battail had his hand lift up to strike an enemy , but hearing in the very instant the trumpet sound a retreat , stopt his blow . a great sobriety of courage so to shew more zeal to the obeying his general , than the annoying his enemy ; and an instance of much reproach to our spiritual combatants , who have shewed themselves so much worse disciplin'd , as in spight of daily repeated calls to peace , still to pursue their hostility : but sure such an insolence is so inconsistent with the pretence they make of fighting gods battails , that they must either reform the one , or disclaim the other . and now if after all that hath or can be said of the obligation , necessity , or advantages of peace , we are put to the psalmists complaint , that there are still those that will make them ready to battail : if men are of so untreatable a temper , that nothing can be obtain'd of them : what remains for those that are peaceable and faithful in israel , but to bewail those mischiefs they cannot redress ? if the church must perish , at least to give her funeral rites , and if they cannot quench her flames , yet to bedew her ashes with their tears . 't is true , we cannot yet say she is quite dead ; but though she breaths yet in a few pious peaceful souls , yet like a palsied person , she scarce moves a limb , she wants vigor to actuate the generality of her professors , and remains rather a trunk than a body : and sure if there be truth in that physick aphorism , which sayes that diseases which cross the temper and constitution of the patient are most dangerous ; we may well conclude her desperate , there being nothing more repugning to the very elements and principles of her being , than those contentions under which she now groans . yet there is an omnipotent power to whom no difficulties are insuperable , an unerring physician who makes the most hopeless diseases , but the triumph of his art. o let us resort to him , and invite his aids in the same pathetick form , wherewith he was solicited for lazarus , jo. . . lord behold she whom thou lovest is sick : she for whose sake thou enduredst such contradiction of sinners against thy self , is now by the contradiction of her own children , languishing and expiring : she for whom thou pouredst out thy bloud , lies weltring in her own , lord save or she perisheth : were such petitions enforced and ingeminated by the daily breathing of humble devout hearts , who knows how prevalent they might be . in this sense also heaven might suffer violence ; nor is there any better countermine to all the outrages acted upon earth than by making them thus reverberate in our cries and prayers . and perhaps this consideration will draw us all , even the most peaceful of us into the guilt of a negative accessariness to the present mischiefs . there are divers that dislike our contentions , and blame the abettors ; but yet with such unconcern'dness and indifferency , as that wherewith we commonly talk of the combustions of foreign states , wherein we rather express our iudgment than our resentments , and do make it more our discourse than our concern . and even of those who have in some degree laid it to heart , who is there that has not been some way wanting in the ardency , or frequency of his intercessions ? let every one seriously interrogate his own heart , and i fear 't will witness to him , that his own private concerns are much apter to excite his devotions . let us remember with what passion and importunity we invoke god in our particular exigents , and consider whether we are equally affected with those of the church : hast thou been like hezekiah , sick unto death ? and hast thou with him wept sore , and vehemently solicited a recovery ? has thy estate been invaded by oppression , thy fame by slander and detraction ? and hast thou with loud and earnest cries , appealed to that god to whom vengeance belongs ? or hast thou been in that condition which is proverbial for setting men to their prayers ? hast thou like ionas been in a storm , in minutely expectation of being swallowed up by the waves , if not the whale ; and in this extasie of fear , when as thy soul was as the psalmist speaks , even melted away because of the trouble , hast cried unto the lord , and even out-noys'd the billows in thy clamorous importunities for aid ? hast thou in all , or any of these estates been thus affected for thy self ? then remember whether thy resentments have been proportionable for that which is much better than thy self : if the no less imminent and pressing dangers of the church , have not as much awakened thy fervor , given as sharp and piercing an accent to thy prayers , thou must needs confess , thou hast faln short , of what thou shouldest and mightest have done towards her rescue . and if this inquisition be impartially made , who among us can plead not guilty ? and therefore in reflections upon our past omissions , we are in justice oblig'd to redouble our zeal , to say over again our tepid heartless prayers , and inflame them with a cole from the altar ; an earnest affectionate concern for all that is holy , such as may prompt us to cry , and that mightily to god : we see the ninevites could do it when there was no visible approach of danger , but meerly upon the presage of a stranger prophet , backt with the consciousness of their own guilt : i fear we more than equal them in the later motive , i am sure we far exceed them as to the former . the miseries we are to deprecate being not only under denunciation and threat , but actually upon us , though withall so improvable , that after all the black catalogue our experience brings in ; our fears meet us with the bottomless prophetick menace , esay . . for all this his anger is not turn'd away , but his hand is stretched out still . 't is the usual oeconomy of divine justice to make our crimes our punishment , and to give us up to those ills , which were at first , our own depraved choice : and god knows we have too much reason to fear this may be our case : that we who have so perversly violated all the bands of unity , wantonly wrangled our selves out of all inclinations to peace , should never be able to resume them ; that all those gentle breathings of grace , by which exasperated passions are to be cool'd and tempered , should be withdrawn , and we finally be given up to be dissipated by those whirl-winds our selves have rais'd : that christianity which we have made the stale and property to our irregular appetites , us'd only as fig-leaves to hide our shame , should wither and shrink into nothing ; and that we who could not agree in what manner to retain it , should at last too well agree to renounce it . this alas , as it is the fearfullest , so is it the probablest issue of our wild contentions , such as nothing but the miraculous effluxes of divine clemency can avert . o let us with all the groans and tears , so deplor'd a condition exacts , address thither , importune the father of mercies to pity us , who know not how to pity our selves , and that though we have cast off all bowels , yet that we may find them all concenter'd in him : that he will heal our wounds ; and which of all others is the most desperate , our unwillingness to be healed : that the spirit of peace may overshadow us , and impress on us the dove-like qualities of meekness and gentleness : that he would rescue our religion from our profanation not by taking it from us , but by conforming us to it : finally that he would do for us , not only above what we can ask or think , but beyond what we would wish or chuse , and not suffer us to acquire the miseries we so eagerly pursue . this divine interposition alone is it that can possibly secure us , and indeed the suit amounts to no less , than that he will force upon us the blessing we resist , and do us good against our wills , which is so bold a request , that they had need be more than ordinary favourites that shall prefer it . those hands must be very pure , that are lift up in such an intercession : and therefore all that undertake it are obliged to qualifie themselves for it , by purging out not only the levain of malice and strife , but all other filthiness of the flesh and spirit : without this , we can never approve our selves to intercede in earnest ; for what can be more ridiculous than to deprecate the ruine of christianity by the contentions of other men ; when our selves contrive it by some other vice of our own ? this is not to desire it should live , but that none but we should kill it . 't will therefore concern those who wish the peace of the church , to examine whether they do as much project for her purity ; otherwise 't is a mockery to pretend such a jealous tenderness for her . we have seen there are more waies than one , by which christian practice may be evacuated , and it matters little from whence that wind blows that ship-wracks our piety . yet 't is not to be denied that of all those tempestuous blasts , this of our contentions is the roughest and most fatal . 't is indeed not a single gust , but an encounter and struggling of several contrary winds ; and god knows no poetical description can out-doe the horror of the storms they have rais'd ; yet for ought i discern , there is nothing that is less vulgarly accused , which i must account to the reader , as the cause why i have detain'd him so long upon this head ; and given it a length so unproportionable to the preceding parts of this discourse . chap. xx. the close . we have now seen the unhappy riddle of the unchristianness of christians unfolded , have observ'd the originals and causes of that which is too notorious to all the world in its effects . and though in this cursory view the reader is not to think he has any such compleat discovery , as should supersede his own farther inquisition , yet as it may serve to awaken , so somewhat to assist his industry , give him some light and insight into the wiles of satan : and by branding some of the chief of those cheats which have robb'd us of our piety , prepare for the detection of the whole confederacy : in the interim this specimen may serve to stop his wonder at the ruinous estate of christianity , for though 't is true that it was compacted of all the most incorruptible materials , had all the harmony of parts which the most exact frame and composure could give it , and so was qualified both for strength and beauty , to have defied all the injuries of time ; yet while she has so many underminers , 't is not strange to see her in the dust , there being no one of these , especially that i last insisted on , which has not destructive efficacy enough ; first to deface , and then to ruine her . but it is but an unprofitable acquest to know the authors of our mischiefs if we stop there , this enquiry being matter not of meer curiosity , but of the nearest and most pressing interest : we search not after malefactors for their acquaintance , but for their punishment , and our own security ; and all our discoveries of this kind are vain , if we apply them not to that purpose . let me therefore conclude with this earnest petition to the reader , that he will not to all the native defects of this discourse , add this accidental one that it shall be perfectly impertinent ; a meer waste of his time and my own ; which it will inevitably prove , if it engage him not in an earnest prosecution of those delinquents it hath appeacht ; and in as earnest an endeavour to repair the mischiefs they have wrought . in short , let every man deposit what he has here read , not with his memory only but his conscience , let him there seriously ponder the excellency of that holy vocation , as s. paul terms it , eph. . . to which he is call'd : and then as seriously consider , whether he have as the apostle there exhorts , walked worthy of it ; if he find he have not ( as alas who is there that has ? ) let him search out as the particulars , so the causes of his miscarriages : diligently sift out those fallacies of satan , or his own heart ; those sly delusions which have made him act thus preposterously against all the convictions of common reason , natural conscience , or christian experience ; and when he has discovered , let him make no delay to rescue himself from their treacheries , but manfully break those wit hs and cords ( which are too weak to hold any that will but in earnest remember , he is a nazarite , a person consecrate to god ) resolutely resist the insidious caresses of those dalilah's , which will deliver not himself only , but the ark to the philistines . nor is he to content himself with his own single escape , but to propagate the deliverance , to as many as he can ; let him blazon and stigmatize those imposters ( for 't is a combining with them to conceal them ) warn and caution others against those jugling artifices , by which himself was entrapped , and make his own ship-wracks a sea-mark for the securing the course of other passengers . this is the effect of christs admonition to s. peter , when thou art converted strengthen thy brethren ; and a piece of that fraternal charity we all owe to every particular soul , to whom we have opportunity to dispence it . but besides that private obligation , it becomes a duty upon a higher , and more publick account , it being the only way to take off that scandal we have brought upon our religion ; which as it was not contracted by the irregularities of one or two persons , but by associated and common crimes ; so neither will it be removed by a few single , and private reformations ; there must be combinations , and publick confederacies in vertue , to ballance and counterpoise those of vice , or she will never recover that pristine honour which she acquired by the general piety of her professors . in those primitive days there was such an abhorrence of all that was ill , that a vicious person was lookt on as a kind of monster or prodigie , and like a putrified member cut off , as being not only dangerous , but noisome to the body : but alas , the scene is so chang'd , that the church is now made up of such as she would then have cast out ; and 't is now as remarkable an occurrent to find a good christian , as it was there to see a bad : and since every thing is estimated not according to its rare and casual , but frequent usual operations , 't is easie to conclude , that christianity has lost as much in its repute , as it appears to have done in its efficacy : nor will there be any way of repairing it , till we be generally rendred so malleable to its impressions , that our lives may attest its force and energy . nay indeed 't is not only its honour , but its being is concern'd in it , active principles cease to be when they cease to act . you cannot hinder the fire to burn but by putting it out : and to suppress the operation of our religion is indeed to extinguish it ; at least to deprive it of its proper and specifick act : so that if it can be said to be ; 't is only by that abuse of speech which calls a dead or painted man , a man : it may perhaps be a vizor for the hypocrite , a stale for the ambitious , a wash or tincture for the covetous ; but where it is these , it ceases to be its self . the essence and being of christianity is practice ; and according to that test and proof thereof , where almost can it be said to exist in the world ? we have indeed some images and shadows of it : some have taken its picture , but the substance and solid body is vanished , resolv'd into air , and seems sadly to have moraliz'd the poetick fable of sybills being worn into a voice , we have turn'd it into a meer noise and sound ; nay , which is worse , into an eccho , that flattering complying voice , which reverberates every mans own language to him : men dictate to their religion , and then will needs perswade themselves and others , that their religion dictates to them , will have the rebounds of their own fancy or lust pass for divine oracles ; so suborning this aiery fantastick christianity to legitimate those practices , which the real solid one forbids and execrates . to this dismal forlorn estate have we brought that which was designed to bring us to bliss , herein far exceeding the barbarity of the brutish sodomites , they would have violated the messengers of their ruine , but we those of our safety : we having not only neglected , but vilified and reproacht the embassy sent us from heaven , and instead of embracing that purity and peace it recommended to us , have done our parts to make it forgotten that ever it was sent upon any such errand ; and indeed so it is like to be , if some heroick piety do not revive its memory , and teach us to record it not so much in our books as lives : there , and there only it will be universally legible , there it would indeed appear , what it is in its own nature , the power of god unto salvation . and now why should we not all emulously contend , who shall first put off that ugly vizor we have put upon our religion , and restore it to its native form ; especially considering that with its beauty we lose its dowry too ; forfeit all those glorious rewards which it promises to them that preserve it immaculate . 't is only a pure and undefiled religion that will invest us in those white robes , wherein we are to follow the lamb. and sure those who have here endeavoured to darken and extinguish all the rays of spiritual light , that have lived as if they profest christianity meerly in spight to defame it , must never hope it shall bring them to shine as the sun in the kingdom of their father , or procure them the reward of blameless souls . no , it promises no other crown than that of righteousness , and therefore they that want the righteousness must want the crown also : nay , besides that so inestimable a reversion , they lose all those present joys and satisfactions which true christian practice would afford them , and which both in respect of the intenseness and duration , infinitely exceed the most profuse sensualities the world ever tasted . these are interests that are sure important enough , and yet we must be woed to consider them , nay , that does not prevail neither , but with a perverse coyness we hold off ; all the solicitations and importunate calls of god are lookt upon as artifices and designs , as if he had some ends of his own to serve upon us , and ( as the corinthians suspected st. paul ) meant to make a gain of us ; we treat with him as if he were the person to be advantaged , and barter for heaven with such an indifference , as if it would want us more than we it ; never considering that 't is impossible for him to have any other concern , than that which his compassion to us creates , and the more earnest and passionate that is , the more it should excite our own care , it being the extremest degree of perverse folly , to abandon and despise our own interest meerly because a friend or patron considers and prizes it . and this brand must lye upon every one of us , who still refuse to discern the things that belong to our peace , after god has done so much to render them not only visible but attainable . what shall i say more , but conclude with christs passionate wish , that we might in this our day , understand the things that belong to our peace , and o that the spirit of peace and light would descend among us , illuminate us with that true practical wisdom , which may convince us , that our duty and interest are the same thing under several forms , and that while we impiously cast off the one , we do as foolishly betray the other . that so those inestimable advantages our christianity gives towards both , may not be thus madly lost , serve only as a price in the hand of a fool , who hath no heart to it , prov. . and to this end let us humbly and earnestly invoke the father of lights , to illuminate all those whom the god of this world hath blinded , that after he hath sent into the world the image of his own eternal brightness ; caused the sun of righteousness so long to shine upon us , it may not serve only to involve us in that most dreadful condemnation , which awaits those who love darkness more than light ; but that answering the purpose of our holy calling , walking as children of light , we may vindicate that christian profession which we have so defamed , secure to our selves the light of gods countenance here , and that of his glory hereafter . finis . errata . page . line . for taught read sought , p. . l. . for diverts r. divests , p. . l. . for insiduous r. insidious , p. . l. . for them r. him , p. . l. . for one r. own , p. . l. . for owes r. owns , p. . l. . for assimulation r. assimilation , p. . l. . for shouls r. shoals , p. . l. . for avow r. disavow . the ladies calling in two parts / by the author of the whole duty of man, the causes of the decay of christian piety, and the gentlemans calling. allestree, richard, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing a estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) the ladies calling in two parts / by the author of the whole duty of man, the causes of the decay of christian piety, and the gentlemans calling. allestree, richard, - . pakington, dorothy coventry, lady, d. . sterne, richard, ?- . fell, john, - . henchman, humphrey, - . [ ], , [ ] p., [ ] leaf of plates : ill. printed at the theater, oxford : . written by richard allestree. cf. dnb. also variously ascribed to lady dorothy pakington, richard sterne, john fell, humphrey henchman, and others. cf. dnb. reproduction of original in cambridge university library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng women -- conduct of life -- early works to . conduct of life -- early works to . christian life -- early works to . - tcp assigned for keying and markup - apex covantage keyed and coded from proquest page images - rina kor sampled and proofread - rina kor text and markup reviewed and edited - pfs batch review (qc) and xml conversion the ladies calling the ladies calling . in two parts . by the author of the whole duty of man , the causes of the decay of christian piety , and the gentlemans calling . favor is deceitful , and beauty is vain : but a woman that feareth the lord , she shall be praised . prov. . . oxford , printed at the theater . m. dc . lxxiii . the editor to the reader . it is a popular reproach usually cast upon writers in morality , and persuaders to devotion , that while they with pompous words represent vertu as a sufficient reward to ●…er self , and exhort to the contemt of glory ; they prefix their names to their labors , and make the title-page a confutation of the book that follows it . our author has effectually averted this objection , having bin so far from seeking a name from others , as not to have left a possibility for the discovery of his own : but like the river nilus that gives fertility and blessing wheresoe're he passes , hides his head ; and permits himself to be only known in the benefits which he dispenses . by what methods the other most useful works of this excellent author have st●…ln themselves into the world , i am not enabled to relate ; but having been made a party to the publication of this present , it may be expected that i render some account thereof . for altho the curiosity of inquiring into that which is industriously conceled , be such a rudeness , and injustice also , as by no means deserves to be encouraged ; yet where a benefit has bin receiv'd , for those who are oblig'd , to desire to acquaint themselves with the person unto whom they stand endebted , that they may pay a respect at least , if they can reach at no more equal retribution ; this has such a pretence to gratitude , as may justly demand to be considered . and it will be some satisfaction to the ingenuous enquirer , that tho he have not enform'd himself in the particulars which he desires , he has not been deficient in the inquest , & knows as much as is possible . the reader therefore may please to understand , that somwhat more then two months since , i receiv'd a letter , accompanied with a roul of papers ; opening the which , i found it was written by a hand which i was utterly a stranger to , and that had no name subscribed ; the purport thereof was as follows . sir , the general report of your candor persuades me you will not reject an address , tho from an unknown hand , which encourages me to the sending these papers to you , with a desire you would please to peruse them , and commit them either to the press , or the fire as you find them worthy . i shall not need to tell you who i am , for if my suit be accepted , i have what i desire without it if it b●… not , 't is my interest you should not know who 't is that has thus importun'd you . your charity i assure my self will at a venture pardon , sir , your humble servant . 't will be superfluous to say how much i was surpriz'd with this so unusual address , how much affected with the singular modesty and humility which it ex●…rest : and after all how much transported upon viewing the treasure , which was thus ●…s from the clouds dropt into my hands ▪ nor was i long to determine which of the two waies of disposal proposed unto me , was to be made use of : and indeed i should much so●…ner have perform'd my trust , and taken care that this excellent tract ●…ad immediatly seen the light , had it not bin needful to transcribe the whole , before it could safely be committed to the press . this i mention not only to excuse the delay of the edition , but more especially to beg a pardon for the misadventu●…es of it . it being not easy in a written copie where a recourse is not to be had unto the author , to do him justice ; and avoid faileurs and mistakes : which in the present instance was the more hazardous , in that every departure from the authors i●…itable pattern , would certainly be for the worse . but excuse and complement are any where a very insipid foolish thing , and most intolerable in a serious concern : i shall not therefore say ought that looks that way ; only offer a short request ▪ which i suppose will be equally in-the behalf of the ▪ author of this tract ▪ the editor ▪ and the readers of it , which is , that whoever takes this book in hand would seriously consider it ; and doing so , receive the infinite benefits of uniform vertu , and sincere pie●…y ; the documents whereof , are herewith all possible advantages propos'd : and thereby give the author , that greatest of blessings , the being an instrument to the eternal happiness of souls : and as to us who deal in the affair of printing ▪ afford some share in this most desirable event ▪ absolving us from the charge of having don mischief , instead of service to the world . for , to say the truth , no book is so fatally destructive as that which convinces of duty ▪ but fails of persuading to it . and if the best books can do harm , 't will certainly be difficult to make a plea for the mul●…tudes of a contrary kind ▪ which now especially 〈◊〉 upon the age ▪ the preface tho the smalness of this tract will scarce justifie the solemnity of a preface ; yet remembring 't is design'd for those who are accustomed to ceremonious addresses , i think it not best to approch them too abruptly . and indeed besides the civility , there seems som use of it in order to my design . to advise , or reprove , is so ungrateful an office , that he that undertakes it , had neee●… use all previous arts to vindicate the sincerity of his purpose , and to convince the person admonished , that 't is neither spleen no●… prejudice , but the mo●…t real exuberant kindness which promts him to inflict those wounds of a friend , prov. . . and that he is never less an enemy , then when he thus tells them the truth , gal. . : therefore , tho they may in the ensuing leaves meet with som things which may have a shew of severity , yet let me assure my reader , they have indeed a design of the greatest service , by correcting the extravagance of som , to rescu the whole sex , as from the contagion of the example , so from the community of the blame . for such is either the inadvertence , or malice of a great part of mankind , that ( against all rules of discourse ) they deduce generals from particulars , make every woman so far an eve , that her depravation shall forfeit her whole kind ; and because there are foolish and scandalous women , will scarce allow there are any other . the truth is , the error seems in many men to be affected ; they propose to themselves unworthy ends on women , and make all their observations wholly in order to those . he that is upon a base pursuit , takes particular notice of all that he thinks for his turn ; the rest fall not within his sphere : and 't is too probable he is so abundantly supplied for that absolute consideration , that he never descends to the comparative . nay , perhaps there may be a yet deeper original of the scandal : the world is much governed by estimation ; and as applause encourages & exalts , so a universal contemt debases & dejects the spirit . if it can once pass into a maxim , that women are such silly or vicious creatures , it may put fair for the making them so indeed . themselves may imbibe the common opinion , charge all their personal faults on their sex , think-that they do but their kind , when indeed they most contradict it , and no more aspire to any thing worthy , then a man can pretend to the excellencies of an angel. and indeed this seems to be the practical inference of som women , who could hardly have descended to such dishonors , had they not before bin as vile in their own eies , as they have afterwards rendred themselves in others . it may therefore upon this account be a necessary charity to the sex , to acquaint them with their own valu , animate them to som higher thoughts of themselves ; not to yield their suffrage to those injurious estimates the world hath made of them , and from a supposed incapacity of nobler things to neglect the pursuit of them ; from which god and nature have no more precluded the feminine , then the masculine part of mankind . in reference to secular considerations , their advantages are most important ; women have a very powerful influence upon all sorts of transactions in the world : the engaging of the delilah , and plowing with the heifer , judg : . & . being ever the surest way to undermine the counsels , and master the force of the stoutest samson . and accordingly , hictories of all kinds assure us , that gyneceum has still had a rival suffrage with the senate . i might urge the more regular powers which appertain unto that sex ; that all mankind is the pupil and disciple of female institution : the daughters till they write women , and the sons till the first seven years be past ; the time when the mind is most ductile , and prepar'd to receive impression , being wholly in the care and conduct of the mother . and whereas ' is observ'd by aristotle in his politics , ( and is a proof of his being as wise , as he was a learned man ) that the estate of republics entirely hangs on private families , the little monarchies both composing & giving law unto the great ; 't is evident that the disposal of families and all domestic concerns therein lies chiefly on the wife ; whence the same aristotle declares , that the spartans notwithstanding their ready address to empire by their great frugality , industry , and military virtue , could have but half a happiness , as failing on the part of their wives . but waving these reflexions i shall fix only on the personal accomplishments of the sex , and peculiarly that which is the most principal endowment of the rational nature , i mean their understanding . where ▪ first it will be a little hard to pronounce , that they are naturally inferior to men ; when 't is considered how much of extrinsic weight is put in the ballance to turn it on the mens side . men have their parts cultivated and improved by education , refined and subtilized by learning and arts , are like an inclosed piece of a common , which by industry and husbandry becomes a different thing from the rest , tho the natural turf own'd no such inequality . and truly had women the same advantage , i dare not say but they would make as good returns of it ; som of those few that have bin tryed , have bin eminent in several parts of learning . to omit the modern instances , theano after the death of pythagoras kept up his school ; socrates confesses himself to have bin instructed not only in rhetoric by aspatia , but even in the highest points of philosophy by diotime : the roman story enforms us of the deep wisdom of tanaquil , cornelia , livia , to pass by others . and were we sure they would have ballast to their sails , have humility enough to poize them against the vanity of learning , i see not why they might not more frequently be intrusted with it ; for if they could be secured against this weed , doubtless the soil is rich enough to bear a good crop . but not to oppose a received opinion , let it be admitted , that in respect of their intellects they are below men ; yet sure in the sublimest part of humanity , they are their equals : they have souls of as divine an original , as endless a duration , and as capable of infinit beatitude . that spiritual essence , that ray of divinity owns no distinction of sexes ; so that in this sense also that aphorism of the apostle holds good ; there is neither male nor female , but all are one , gal. . . and sure this is the one transcendent excellency of human nature . for alas , what valu can comparatively be s●…t upon all other qualifications , which will finally-leave us but like the beasts that perish . and this as it is the highest pitch of their worth , so it is the safest subject of their contemplations : other knowledg , as the apostle speaks , cor. . . may puff-up , this only will edify . as therefore when we would pride our selves , we use not to boast our meaner , but our best'qualities : so let me solicit ladies to be so just to themselves , as not to take their own mesures by any thing below this . why should they take so low a level of greatness , as to valu themselves upon a title which is but a bigger blast of air , when they may derive their descent from above the stars , claim cognation with divinity ? why should they dote on the fictitious image , of a perhaps more fictitious beauty , which their glass presents them , when they need but look inward to see an infinitely fairer idea , an emanation of the eternal brightness ? indeed did they make a just estimate of themselves in this respect , it would overwhelm the vanity of those inferior things wherein they now have such complacency , nor would they suffer their nobler part to be affronted by the unequal competition of their meaner . but there is also another consequent which would flow from that esteem ; they would solicitously preserve what they so highly prize , it being natural for us to proportion our care to our valu . they would be jealously vigilant against every thing , that might eclipse the radiancy or contaminate the purity of their souls . 't was the advice of a heathen moralist , revere thy self ; and 't was very wholesom counsel : for next our due veneration to god , a reverence to our selves is the most severe controller of all exorbitancies . how can a soul that remembers its celestial extraction , wallow it self in the mire , sto●…p to any sordid degenerus practices ? 't is said of themistocles , that seeing once a rich booty about the dead corpses of his enemies , he touch●… it not , but pointing to another , said , take thou that , for thou art not themistocles . if then a little military fame could so elevate his thoughts , t is a shame that any who carry an immortal spirit about them , should not be raised above all the contemtible baits of this sublunary world. why should they not with the like disdain turn over all sensual inordinacies to meer animals , and creatures that have no higher principle then that of sense , whilst themselves soar up to those more sublimated plesures , which are at god's right hand for evermore , psal. . . we may therefore conclude , that what ever vicious impotence women are under , it is acquired , not natural ; nor derived from any illiberality of god's , but from the managery of his bounty . he has placed within them a pillar of cloud and fire , sufficient to shelter and conduct them through all the storms , all the intricacies that can occur in their journy to canaan ; if they will forget that more intrinsic part of their being , live as if they were all body , reject the manna , and rave after the quails , that destruction which will thereby be induced they must own to spring from themselves . let them not charge god foolishly , or think that by making them women , he necessitated them to be proud , or wanton , vain , or peevish ; since 't is manifest he made them to better purposes , was not partial to the other sex , but that having , as the prophet speaks , abundance of spirit , mal. . he equally dispenc'd it , and gave the feeblest woman as large and capacious a soul as that of the greatest hero. nay give me leave to say farther , that as to an eternal well being , he seems to have placed them in more advantagious circumstances then he has don men . he has implanted in them som native propensions , which ( as i shall hereafter have occasion to observe ) do much facilitate the operations of grace upon them . besides , there are many temtations to which men are exposed that are out of their road . how hard is it for a man to converse in the world , but he shall be importun'd to debauchery and excess , must forfeit his sobriety to maintain the reputation of a sociable person ? again , how liable are they by a promiscuous conversation among variety of humors , to meet with affronts , which the maxims of honor will tell them , must ( in spight of all christ's interdicts ) be reveng'd ? and this engages them in quarrels , somtimes in murders . now none of these are incident to women : they must in these and som other instances attaque temtation , violently ravish guilt , and abandon their sex , the whole economy of their state , e're they can divest themselves of their innocency . so that god seems in many particulars to have closelier fenced them in , and not left them to those wilder excursions , for which the customary liberties of the other sex afford a more open way . in short , they have so many advantages towards vertu , that tho the philosopher made it one of his solemn acknowledgments to god , that he had made him a man , and not a woman : yet i think christian women have now reason enough to invert that form , and to thank god that he made them women , and not men . but we know advantages which are only in speculation , are lookt on with som diffidence , till there have bin som practical experiment made of them ; i shall therefore evidence the problem by demonstration , and instance ; desiring my readers to mesure the possibilities of their arriving to eminent degrees of vertu and piety , by what others have attained to . i shall not fetch examples of morality from heathen women , because i am now upon a higher strain ; ( yet many such might be brought to the reproach of many women , who pretending to more , fall infinitly short of that : ) 't is christian vertu that i am now recommending , and which has bin eminently exemplified in many of their sex. how ●…any women do we read of in the gospel , who in all the duties of assiduous attendance on christ , liberalities of love and respect , nay even in zeal and courage , surpassed even the apostles themselves ? we find his cross surrounded , his passion celebrated by the avowed tears and lamentations of devout women , when the most sanguine of his disciples had denied , yea forswore , and all had forsaken him . nay , even death it self could not extinguish their love ; we find the devout maries designing a laborious , chargeable , and perhaps hazardous respect to his corps . and accordingly 't is a memorable attestation christ gives to their piety , by making them the first witnesses of his resurrection , the prime evangelists to proclaim those glad tidings ; and as a learned man speaks , apostles to the apostles . nor is the devotion of that sex to be found only in the sacred records ; the primitive times have left us many memorials of the like , and the martyrologies are full of female sufferers of all ages and conditions , who by the fervor of their zeal had overcome the timorousness of their nature , and wearied the cruelty of their persecutors . and as women help to augment the number of martyrs , so did they of confessors also , in a stout owning , & diligent practice of christianity . queens and empresses knew then no title so glorious as that of a nursing mother to the church , have often exchanged their palaces for little cells and oratories , and valued not their own diadems in comparison with their savior's crown of thorns . and tho by a perpetual declination from that pristine zeal , the instances have in every age grown less numerous , yet none has wanted som very illustrious examples . nay even in our dregs of time , in this common decay of all good , there are , i doubt not , many who ( according to their opportunities ) transcribe the former copies , live like people that know they must live hereafter , and present us yet with som specimen of ancient vertue . nay , to speak an impartial truth , 't is not to be denied , but the reputation of religion is more kept up by women then men ; many of the one countenancing it by their practice , whereas more of the other do not only neglect , but decry it . and now since women are compassed about with so great a cloud of witnesses , who by doing the thing , give the surest evidence that 't is not unfeasible , why should any plead an impossibility ? in matters of vanity and pomp they they are not so easily disheartened , no pattern of that kind can be ●…et which will not be industriously imitated ; nay in ●…he greatest inequality of materials for it . why ●…hen should their emulation leave them where only it could do them good ? how comes it , that of those who have equal principles of a spiritual being , som live according to the dignity of it ; and others who see them do so , do yet live as if they assented to that philosophers paradox , who said , women had no souls ; or at least were of the pythagorian sect , and lookt upon themselves only as the jails and prisons of former offending spirits , which they resolved to fit for a yet viler transmigration ; give them the appetites of beasts before they assume the bodies ? this is indeed an unlucky humility , that those who in all other instances are apt to overween , should here sink so much below themselves . and i hope 't will not appear an uncivil address , to perswade them to a juster estimate of their own worth . and if what has bin said to that end may have any effect , i shall not desire a better preparative to the ensuing tract ; since she that duly considers her own capacity of eternal bliss , and withal , the possibility of as endless a misery , according as she performs or neglects the several parts of duty , will sure need no other incentive to the diligent pursuit of it . the ladies calling part i. sect. i. of modesty . . it is now many years since an address was made to the gentry of this nation , to perswade them to that vertue , which would be both their pleasure and reward . i cannot , i confess , boast any such effect of that , as should much inspirit the hopes of a new attemt ; yet since we see in our proper secular concerns , defeats do may times animate no less then success , i know not why in this more charitable design i should sit down discouraged . men usually raise not a siege upon the first repulse , but reinforce their batteries , observe more curiously which are the most assailable accessible parts , and accordingly dispose their assault : it will then be no unreasonable imitation in the present case , if , after a succesless attemt upon the more impregnable masculine part of the gentry , i now essay the feminine , whose native softness and gentleness may render them less apt for that resistance of good counsel , wherein too many men place their gallantry . . i presume those to whom that little tract was at first design'd , will be so willing to relinquish their title , that i might without imputation of robbery , exchange my patrons , and by a new dedication supersede the labor of a new book . and indeed , since what was there said was founded more on the distinction of qualities than of sex , there would not need many razures to render it as proper for the one as the other ; and i shall take so much advantage of it , as to assure the female gentry , that they may there find much of the duty incumbent on them , in respect of that rank and condition they hold in the world : and therefore , tho i shall somtimes make some reflexions on it ; yet , as to the main , i shall think it the easiest course , as well for them as my self , to direct them thither . . but it may seem to have too much of the pedant , to entertain new scholars only with the cast or nauseated learning of the old ; and when i remember i write to ladies , who use to think the newness of any thing a considerable addition to its valu ; i conceiv my self oblig'd aswell in civility to their humor , as charity to their needs , to give them somthing which they may own as their peculiar . and to render it the more unalienable , i shall affix it to their sex ; and make it the subject of my present inquisition , what in respect of that , are the proper and distinct obligations , under which , by the assignment of god and nature , they are placed . . that the obligation to moral & christian vertues is in it self universal , and not confin'd to any sex or person , is not to be denied : yet , as in human constitutions there are often precepts , which ( tho not exclusive of any , do yet ) more peculiarly and eminently level at som particular rank or order of men ; so in the laws of god and nature , there appears the like distinction . that all-wise creator , who hath put peculiar proprieties and inclinations into his creatures , hath accordingly design'd their actuating and improving them : and altho in mankind , which differs nor in species but in gender , the variety may seem less ; yet there is still enough to found som diversity , either in the kind or degree of duty . this sure is shadowed to us in that particular caution given to the jews , not to confound the habit of the several sexes , deut. . . and yet more clearly evinced in the precept which the apostles address to women , tim. . and . pet. . nay , this is so granted a truth , that all ages and nations have made som distinction between masculine & feminine vertues , nature having not only given a distinction as to the beauties of their outward form , but also in their very mold and constitution implanted peculiar aptnesses and proprieties of mind , which accordingly vary the mesure of decency ; that being comely for the one sex , which often is not ( at least in the same degree ) for the other . it will therefore be no absurd attemt to decipher those excellencies , which are the genuine and proper ornaments of women : which tho in som instances they may perhaps prove coincident with those of men ; yet even those which are equally inclusive of both , by the divine command may have som additional weight on the female side , in respect of decency , fame , or som other ( not despisable ) consideration . . for the better directing our present inquisition , it will be most regular , first to inquire what those vertues are which are universally necessary to women in all ages and circumstances of their lives : such which , like the first matter , are pre-requir'd for all forms ; which , like a firm and solid basis , must support all various events , all changes of their condition or relations . and secondly , we shall consider them in those changes , track them through the several stages and periods of life , through those several states which create the most considerable mutations to them ; and in each of those consider , what are the new and proportionate accessions of duty . . as in the outward accommodations of life ▪ the things of most daily and indispensible use deserve the greatest valu ; so in moral or divine endowments , the benefit of possessing is best mesured by the misery of wanting them . this first rank therefore of female vertues which we are to treat of , will have that to recommend them ; they being so strictly necessary , that their absence is not only a privative ill , but also exposes to a deluge of all positive mischiefs consequent to that privation . . this will be found true in all the severals we are to pass through , but in none more eminently then in that we shall chuse to begin with , the vertue of modesty ; which may be considered in a double notion , the one as it is opposed to boldness and indecency , the other to leightness and wantonness . in the first acception , zeno has not ill defin'd it , to be the science of decent motion , it being that which guides and regulates the whole behavior , checks and controles all rude exorbitancies , and is the great civilizer of conversations , it is indeed a vertu of a general influence ; does not only ballast the mind with sober and humble thoughts of ones self , but also steers every part of the outward frame . it appears in the face in calm and meek looks , where it so impresses it self , that it seems thence to have acquir'd the name of shamefacedness . certainly , ( whatever the modern opinion is ) there is nothing gives a greater luster to a feminine beauty : so that st. paul seems , not ill to have consulted their concerns in that point , when he substitutes that as a suppletory ornament to the deckings of gold & pearl and costly array , tim. . but i fear this now will be thought too antiquated a dress , and an apostle be esteemed no competent judg in this science ; which is now become so solemn a thing , that certainly no academy in the world can vie numbers with the students of this mystery . yet when they have strein'd their art to the highest pitch ; an innocent modesty , and native simplicity of look , shall eclipse their glaring splendor , and triumph over their artificial handsomness : on the other side , let a woman be decked with all the embellishments of art , nay and care of nature too , yet if boldness be to be read in her face , it blots all the lines of beauty , is like a cloud over the sun , intercepts the view of all that was otherwise amiable , and renders its blackness the more observable , by being plac'd neer somwhat that was apt to attract the eyes . . but modesty confines not its self to the face , she is there only in shadow and effigie ; but is in life and motion in the words , whence she banishes all indecency and rudeness , all insolent vauntings and supercilious disdains , and what ever else may render a person troublesom , or ridiculous to the company . nor does she only refine the language , but she tunes it too , modulates the tone and accent , admits no unhandsome earnestness or loudness of discourse , the latter whereof was thought so undecent in carneades ( tho in his public lectures ) that the gymnasiarch reproved him for it : and sure , if 't were not allowable in a philosopher in his school , 't will less become a woman in ordinary converse ; and if we consult prov. . . and . we shall find loudness and clamor in women coupled with such other epithets , as will surely not much recommend it . a womans tongue should indeed be like the imaginary music of the sphers , sweet and charming , but not to be heard at distance . . and as modesty prescribes the manner , so it does also the mesure of speaking ; restrains all excessive talkativeness , a fault incident to none but the bold ; the monopolizing of discourse being one of the greatest assumings imaginable , and so rude an imposing upon the company , that there can scarce be a greater indecency in conversation . this is ingeniously exprest by our divine poet herbert , a civil guest , will no more talk all , then eat all the feast . he that engrosses the talk , enforces silence upon the rest , & so is presumed to look on them only as his auditors & pupils , whilst he magisteriously dictates to them : which gave occasion to socrates to say , it is arrogance to speak all , and to be willing to hear nothing . it is indeed universally an insolent unbecoming thing , but most peculiarly so in a woman . . the ancient romans thought it so , much so ▪ that they allowed not that sex to speak publicly , tho it were in their own necessary defence ; insomuch that when amesia stood forth to plead her own cause in the senate , they lookt on it as so prodigious a thing ; that they sent to consult the oracle what it portended to the state : and tho these first severities were soon lost in the successes of that empire , valerius maximus could find but two more , whose either necessity or impudence , perswaded them to repete this unhandsom attemt ▪ . and this great indecency of loquacity in women , i am willing to hope is the reason why that sex is so generally charged with it ; not that they are all guilty , but that when they are , it appears so unhandsom , as makes it the more eminent and remarkable . whether it were from that ungracefulness of the thing , or from the propension women have to it , i shall not determin ; but we find the apostle very earnest in his cautions against it ; cor. . . he expresly enjoins women to keep silence in the church , where he affirms it a shame for them to speak : and tho this seems only restrain'd to the ecclesiastical assemblies , yet even so it reaches home to the gifted women of our age , who take upon them to be teachers ; whereas he allowed them not to speak in the church , no not in order to learning , tho a more modest design then that of teaching . but besides this , he has a more indefinit prescription of silence to women , tim. . . let women learn in silence ; and again , v. . to be in silence . the apostle seems to ground the phrase , not only on the ●…feriority of the woman in regard of the crea●…ion and first sin , v. , . but also on the presumtion that they needed instruction ; towards which , silence has alwaies bin reckoned an indispensible qualification , the introductory precept in all schools , as that wherein all attention is founded . if som women of our age think they have outgon that novice state the apostle supposes , and want no teaching ; i must crave leave to believe , they want that very first principle which should set them to learn , viz. the knowledg of their own ignorance : a science which so grows with study and consideration , that socrates after a long life spent in pursuit of wisdom , gave this as the sum of his learning , this only i know , that i know nothing . this proficiency seems much wanting to our female talker , who , in this , seem to confute the common maxim , and give what they have not , by making their ignorance visible to others , tho it be undiscernable to themselves : and to such we may not unfitly apply the sarcasin of zeno to a talkative youth ; their ears are faln into their tongue . . but besides this assuming sort of talkativeness , there is another usually charged upon the sex , a meer chatting , pratling humor , which maintains it self at the cost of their neighbors , and can never want supplies as long as there is any body within the reach of their observation . this i would fain hope is most the vice of th●… vulgar sort of women ; the education of the nobler setting them above those mean entertainments . yet when 't is remembred that st. paul ▪ tim. . . makes tatling the effect of idleness , it may not unreasonably be feared , that where there is most of the cause , there will be som of the effect . and indeed , it would puzzle one to conjecture , how that round of formal visits among persons of quality should be kept up without this : that their visits should be only a dumb shew , none will suspect among women ; and when the unfashionable themes of houswifery , piety , &c. are excluded , there will not remain many topics of discourse , unless this be called into supply . and this indeed is a most inexhaustible reserve , it having so many springs to feed it , that t is scarce possible it should fail . and when 't is farther considered , how apt a minister it is to envy , spleen , revenge , and other feminine passions , we cannot suppose it can be unacceptable where any of those bear sway . but i believe it is not more frequently introduc'd by any thing then the vanity of wit , which has no where a more free and exorbitant range than in censuring and deriding ; nay , finds not only exercise but triumph too , vain persons seldom considering the infirmities or follies of others , without som complacencies , and assuming reflections on themselves ; which how unagreeable it renders this liberty of talking to that modesty we recommend , is obvious enough , and would god 't were only oppo●…t to that ; but it is no less so to all the obligations of justice and charity also , which are scarce so frequently violated by any thing , as by this licen●…iousness of the tongue . . there yet another vice of it , for which ●…he female sex has bin generally accus'd , and that ●…s reveling of secrets ; an infirmity presum'd so ●…cident to them , that aristotle issaid tohave made ●…t one of the three things he solemnly repented of , that he had ever trusted a secret with a woman . but by how much the greater prejudice ●…hey lie under in this respect , the greater ought to be their caution to vindicate not only their persons , but their sex , from the imputation , which is indeed extreamly reprochful : this blasting humor being a symptom of a loose , impotent soul , a kind of incontinence of the mind , that can retain nothing committed to it ; but as if that also had its diabetic passion , perpetually and almost insensibly evacuating all . and indeed however we are willing to appropriate this to the sex , yet the fault is owing only to this ill constitution of the mind , which is oft-times no less visible in men ; as on the contrary , those women who by reason and vertu have acquir'd a solidity and firmness of mind , are as sure repositories of a secret , as the most masculine confident : and such i have no intent to involve in this charge , but rather , by proposing their example to the rest , shew that nature has put them under no fatal necessity of being thus impotent . a secret is no such unruly thing , but it may be kept in : they may take the wise mans word for it , ecclus. . . if thou hast heard a wordlet it die with thee , and be bold , it will not burst thee . . this is a piece of daring manliness , which they may affect without breach of modesty ; would god they would take it in exchange for that virile boldness , which is now too common among many even of the best rank . such a degenerous age do we now live in , that every thing seems inverted , even sexes ; whilst men fall to the effeminacy and niceness of women , and women take up the confidence , the boldness of men , and this too under the notion of good breeding . a blush ( tho formerly reputed the color of vertu ) is accounted worse manners then those things which ought to occasion it , and such as nothing but the simplicity of a country girl can excuse . but the infirmity for the most part proves very corrigible ; a few weeks of the town discipine wears off that piece of rusticity , and advances them to a modish assurance . nor is that design'd to terminate in it self , but it is to carry them on , till they arise to a perfect metamorphosis , their gesture , their language , nay somtimes their habit too being affectedly masculine ; so that what tacitus speaks of vitellius in relation to his being a prince , we may apply to them and say , that if others did not remember them to be women , themselves could easily forget it . . yet , were this affectation confin'd only to the more innocent indifferent things , 't were more tolerable ; but alas it extends farther , and there are women who think they have not made a sufficient escape from their sex , 'till they have assumed the vices of men too . a sober modest dialect is too effeminate for them : a blustring ranting stile is taken up , and ( to shew them proficients in it ) adorn'd with all the oaths and imprecations their memory or invention can supply ; as if they meant to vindicate their sex from the imputation of timerousness by daring god almighty . 't is true indeed , an oath sounds gratingly out of whatever mouth , but out of a womans it hath such an uncouth harshness , that there is no noise on this side hell can be more amazingly odious ; yet this is a music this discordant age hath introduc'd , no former having i think ever heard it in places at all civiliz'd : so that the female swearers want that poor shadow of excuse the men pretend to , it having bin so far from customary , that the unwontedness could not but force them to some industry and pains , ere they could acquire the habit , and set up for female hectors ; an essay , wherein they have been very kind to the masculine , by shewing the world there can be somthing worse . . 't is said there want not some who compleat the demonstration by the other parallel quality of drinking also ; a vice detestable in all , but prodigious in women , who put a double violence upon their nature , the one in the intemperance , the other in the immodesty ; and tho they may take their immediate copy from men , yet ( to the praise of their proficiency ) they outdo their exemplar and draw near the original : nothing human being so much beast as a drunken woman . this is evident enough if we look only on the meer surface of the crime ; but if we dive farther into its inferences and adherencies , the assirmation is yet more irrefragable . she who is first a prostitute to wine , will soon be to lust also ; she has dismist her guards , discarded all the suggestions of reason , as well as grace , and is at the mercy of any , of every assailant . and when we consider how much fuller the world is of amnons then josephs , it will not be hard to guess the fate of that womans chastity , which has no other bottom then that of mens . so that unless her vice secure her virtue , and the loathsomness of the one prevent attemts on the other ; 't is scarce imaginable a woman that loses her sobriety should keep her honesty : so that indeed i might more properly have made this reflection when i come to speak of modesty in the second notion of it , as it is oppos'd to lightness and wantonness , but it falls not much amiss now , to be the introduction to it . . and if we consider modesty in this sense , we shall find it the most indispensible requisite of a woman ; a thing so essential and natural to the sex , that every the least declination from it , is a proportionable receding from womanhood , bu●… the total abandoning it ranks them among brutes , nay sets them as far beneath those , as an acquir'd vileness is below a native . i need make no collection of the verdicts either of the philosophers or divines in the case , it being so much an instinct of nature , that tho too many make a shift to suppress it in themselves , yet they cannot so darken the notion in others , but that an impudent woma●… is lookt on as a kind of monster ; a thing diverted and distorted from its proper form . that there is indeed a strange repugnancy to nature , needs no other evidence then the strugling , and difficulty in the first violations of modesty , which always begin with regrets and blushes , and require a great deal of self-denial , much of vicious fortitude , to encounter with the recoilings and upbraidings of their own minds . . i make no doubt but this age has arriv'd to as compendious arts of this kind , as industrious vice can suggest , and we have but too many instances of early proficients in this learning ; yet i dare appeal even to the forwardest of them , whether at first they could not with more ease have kept their vertu then lost it . certainly such are the horrors and shames that precede those first guilts , that they must commit a rape upon themselves ( force their own reluctancies and aversions ) before they can become willing prostitutes to others . this their seducers seem well to understand , and upon that score are at the pains of so many preparatory courtings , such expence of presents too ; as if this were so uncouth a crime , that there were no hope to introduce it but by a confederacy of some more familiar vices , their pride or covetousness . . the best way therefore to countermine those stratagems of men , is for women to be suspiciously vigilant even of the first approches . he that means to defend a fort , must not abandon the outworks , and she that will secure her chastity , must never let it come to too close a siege , but repass the very first and most remote insinuations of a temter . therefore when we speak of modesty in our present notion of it , we are not to oppose it only to the grosser act of incontinentcy , but to all those misbehaviors , which either discover or may create an inclination to it ; of which sort is all lightness of carriage , wanton glances , obscene discourse ; things that shew a woman so weary of her honor , that the next comer may reasonably expect a surrender , and consequently be invited to the assault . indeed they are such , that one would rather think them the result of many acts , then meerly the prologue to one , and yet nothing but a custom of private sin , could supply impudence enough to do what is so publicly scandalous ; and where this is found in those of any considerable age , charity it self can scarce pass a milder censure . yet possibly in those of the youngest sort , they may at first be taken up ( as their dress is ) meerly in imitation of others , embrac'd implicitly upon the autority of those , whose examples govern the modes . when a poor girle , who has still so much of the child as to admire every thing that glitters , sees these things used by the gay people of the world , 't is no wonder if she take these as part of their accomplishments , and , upon peril of that formidable calamity of being unfashionable , conform to them : which yet does not so much extenuate the guilt of those few seduced persons , as it aggravats that of the seducers , and attests the strange corruption of the age , that those things which the less hardned sort of prostitutes were formerly ashamed of , should now pass into the frequency and avowedness of a fashion , become a part of discipline and institution of youth ; as if vice now disdain'd to have any punies in its school , and therefore by a preposterous anticipation , makes its pupils begin where they were wont to end , initiates them at first into that shamelesness , which was wont to be the product only of a long habit : what the end will be of these piqueerers in impudence , who thus put their vertu on the forlorn hope , is easie to divine . yet is not this the only state of danger : they who keep their ranks , and tho they do not provoke assaults , yet stay to receive them , may be far enough from safety . she that lends a patient ear to the praises of her wit or beauty , intends at first perhaps only to gratify her vanity ; but when she is once charm'd with that sirens song , bewitcht with that flattery , she insensibly declines to a kindnefs for that person that values her so much ▪ and when that spark shall be blow'd up by perpetual remonstrances of passion , and perhaps little romantique artifices of pretending to dye for her , with a thousand other tricks , which lust can suggest , 't will like the naptha naturalists speak of , in a moment grow to an unquenchable flame , to the ruine both of her vertu and honor . . let no woman therefore presume upon the innocence of her first intentions ; she may as well upon confidence of a sound constitution , enter a pest-house and converse with the plague , whose contagion does not more subtily insinuate it self , then this sort of temtation . and as in that case she would not stay to define what were the critical distance , at which she might approch with safty , but would run as far from it as she could ; so in this , it no less concerns her , to remove her self from the possibility of danger , and ( how unfashionable soever it be ) to put on such a severe modesty , that her very looks should guard her , and discourage the most impudent assailant . 't is said of philopemen , that the lacedemonians finding it their interest to corrupt him with mony , they were yet so possest with the reverence of his vertues , that none durst undertake to attaque him ; and sure 't were not impossible for women to arrive at the same security : such an autority there is in vertu , that where 't is eminent , 't is apt to controle all loose desires , and he must not be only lustful but sacrilegious , that attemts to violate such a sanctuary . . but perhaps that sex may fear , that by putting on such a strictness , they shall lose the glory of their beauty , which is now chiefly estimated by the number of those who court and adore them . to this in the first place i must say , that they are miserable trophies to beauty that must be built on the ruins of vertu and honor ; and she that to boast the length of her hair should hang her self in it , would but act the same folly in a lower instance . . but then secondly , 't is a great mistake to think their beauty shall be the less prized , since 't is incident to mans nature to esteem those things most that are at distance , whereas an easie and cheap descent begets contemt . so long as they govern themselves by the exact rules of prudence and modesty , their lustre is like the meridian sun in its clearness , which tho less approchable , is counted more glorious ; but when they decline fromthose , they are like thatsun in a cloud , which tho safelier gazed on , is not half so bright . but besides these collateral advantages , 't is certain that modesty gives an immediat and direct improvement to beauty ; for tho men for their own vicious ends wish them sever'd , yet they cannot but think they are the most amiable when united , and you shall hear them often commend the aspect of that modesty , which they would fain circumvent . . but in the d. place , there is nothing but such a reservedness that can indeed make their beauty triumphant . parly and conquest are the most distant things ; and she that descends to treat with an assailant , whatever he may tell her of his being her captive , 't is but in order to the making her his ; which when she once is , there is no state of servitude half so wretched , nothing in the world being so slavishly abject as a prostitute woman . for besides all the interest of another life which she basely resigns , the sacrifices all that is valuable in this : her reputation she puts wholy in his power that has debauched her , and which is worse her reformation too . if she should have a mind to return to vertu , she dares not for fear he should divulge her former strayings from it : so that , like catiline , she is engag'd to future evils to secure the past . yea she subjects her self not only to his lust , but to all his humors and fancies , nay even to all those who have bin instrumental to their privacies , none of them all being to be displeas'd for fear of blabbing : and when 't is remembred , what a sort of cattel they are , which are the engines in such affairs , there can fearce be any thing more deplorable then to be within their lash . 't is true indeed , some have found a way to cure this uneasiness by being their own delators , not only confessing but boasting their crime , and by an impudent owning prevent all accusations : yet even this serves but to attest the intolerableness of the former condition , when this worst of mischiefs is chose as a rescue . their impatience of being alwaies in awe , makes them take up that resolution for infamy , which cesar did for death , who said 't was better to dye once then to be alwaies in fear . and tho this desperate remedy may cure the fear , yet it ascertains the reproch ; for whereas in the impeachment of others there is place for doubt , and charity may promt some to disbelieve it , yet when the fact is justified by the offender , the evidence is uncontrolable , and withall doubles the infamy . for , besides that which adheres to the crime there is a distinct portion due to the impudence ; yet like the scorpion it must cure its own sting , and tho it increases the obloquy , yet it deadens the sence of it . . but when they have thus steel'd their forheads against all impressions of shame , they are still liable to many other painful effects of their sin . what fears of being abandoned , what jealousies of rivals , do often torture them ? and indeed not without ground : for they cannot but know , that the same humor of variety which engaged their paramors in their love , may do the same for another , and another , and so on ; it being as possible to grasp the air , as to confine a wandring lust . besides , what anxious apprehensions have they of the approch of age , which they are sure will render them loathed and despicable , as also of all intermedial decaies of beauty ? how critically do they examine their glass ? and every wrinkle that it represents in their face , becomes a deep gash in the heart . but if they have at any time the lesure ( or indeed the courage ) to look inward the view is yet more dreadful , a deform'd foul , spoild of its innocence , and rendred almost as brutish as the sin it hath consented to . but tho it be in some respects like the beast that perisheth , it is not , it cannot be , in that which would most avail it ; an endless being it cannot lose , nor can it expect any thing from that preeminence of its nature , but an infinity of misery . this is such an amazing contemplation , as , methinks , were it insisted on , should allay the hottest blood ; no impure flames being so fierce as to contest with those of unquenchable fire . it is therefore tho a very impious , yet no unskilful artifice of those , who would vitiate women in their manners , to corrupt them in their principles , and by extinguishing all hopes or fears of another world , perswade them to immerse boldly into all the abominations of this . 't is said , this is now an art of wooing , the modern preludium to the basest proposals : it seems this age dares not trust only to the former waies of seducement , fears there will not be women enough that will forget the interests of another world ; and therefore is fain to set up a new party of others to disbelieve it . and i fear that design has bin too prosperous ; many women are so much more concerned for their bodies then their souls , that they are contented the one should be elevated upon the depression and debasement of the other ; and whilst with a vain transport , they can hear their outward form applauded as angelical , or divine , they can very tamely endure to have their better part vilified and despised , defin'd to be only a puff of air in their nostrils , which will scatter with their expiring breath , or , in the atheist's phrase , wisd- . . vanish as the soft air . whereas they should consider , that they who preach this doctrin to them , design it only to infer a pernicious use . 't is a maxim in politics , that those counsels are suspiciously to be scan'd , which carry in their front the advisers interest ; which certainly is never more visible then in this case , he that once gains this point , never needing to contest for all the rest . for he that can perswade a woman out of her soul , will soon command her body , and then what was at first his interest , becomes hers at last ; and her wishes of the mortality of her soul , are much stronger then 't is possible her belief of it could be : which confirms abundantly my affirmation of the servile , wretched condition of such a person . for if we judg that a very severe slavery , which makes people desirous to resign a temporal being , what shall we think of that which provokes them to renounce an eternal ? . and now by this gradation of mischiefs we may judg of the deplorable state of those who have abandoned their vertu ; wherein i doubt not the consciences of many cannot only attest , but much improve the description ; and all i shall say to such , is , only to consult that bosom monitor , which till they do all homilies will be insignificant . my design was not therefore to tell them what they too well feel , but only to point out their wracks as warnings others . . let those therefore who are yet untainted , and by being so , have their judgments clear and unbiast , consider soberly the misery of the other condition , and that not only to applaud , but secure their own ; and when ever the outward pomps and gaudy splendors of a vitiated woman seem , like that of cresus , to boast their happiness , let them look through that fallacy , and answer with solon , that those only are happy who are so at their end . their most exquisit deckings are but like the garlands on a beast design'd for sacrifice ; their richest gems are but the chains , not of their ornament but slavery ; and their gorgeous apparel , like that of herod , covers perhaps a putrid body , ( for even that doth not seldom prove their fate ) or however , a more putrid soul. they who can thus consider them , will avoid one great snare ; for 't is not alwaies so much the lust of the flesh , as that of the eyes which betrays a woman . 't is the known infirmity of the sex , to love gaiety , and a splendid appearance , which renders all temtations of that sort so connatural to them , that those who are not arrived to a more sober estimate of things , will scarce be secure . it will therefore be necessary for them to regulate their opinions , and reduce all such things to their just valu , and then they will appear so trifling , that they can never maintain any competition with the more solid interests of vertu and honor. for tho those terms seem in this loose age to be exploded ; yet where the things are visible they extort a secret veneration , even from those who think it their concern publicly to deride them : whereas on the other side a defection from them exposes to all the contemt imaginable , renders them despis'd even by those who betraid them to it , leaves a perpetual blot upon their names , and their family . for in the character of a woman , let wit and beauty , and all female accomplishments stand in the front ; yet if wantonness bring up the rear , the satyr soon devours the panegyric , and ( as in an echo ) the last words only will reverberate , and her vice will be remembred when all the rest will be forgot . but i need not declame upon this theme ; the son of syraeh has don ittomy hand , in many passages , but especially ecclus. . to which i refer the reader . , what hath bin already said , is i suppose , sufficient to convince every woman how much it is her concern to keep her self strictly within the bounds of modesty and vertu . in order to which , there is nothing more important then a judicious choice of their company ; i mean not only for men , but women also : vice is contagious , and this especially has that worst quality of the plague , that 't is malicious , and would infect others . a woman that knows her self scandalous , thinks she is reprocht by the vertu of another , looks on her as one that is made to reprove her waies , as it is , wisd. . . and therefore in her own defence strives to level the inequality , not by reforming her felf , ( that she thinks too hard a task ) but by corrupting the other . to this end , such are willing to screw themselves into an acquaintance , will be officiously kind , and by all arts of condescention and obliging , endeavor to ensnare a woman of reputation into their intimacy . and if they succeed , if they can but once entangle her into that cobweb-friendship ; they then , spider-like , infuse their venom , never leave their vile insinuations till they have poisoned and ruined her . but and if on the other side they meet with one of too much sagacity to be so entrapped ; if they cannot taint her innocence , they will endeavor to blast her fame ; represent her to the world to be what they would have made her ; that is in the psalmists phrase ; such a one as themselves , psal. . . so that there is no conversing with them , but with a manifest peril either of vertu or honor , which should methinks be a sufficient disswasive . 't is true , 't is not alwaies in ones power to shun the meeting with such persons , they are too numerous , and too intruding to be totally avoided ; unless , as st. paul says , cor. . . one should go out of the world. but all voluntary converse supposes a choice , and therefore every body that will may refrain that , may keep on the utmost frontiers of civility , without ever suffering any approach towards intimacy and familiarity . . and sure were this distance duly observed , it might be of excellentuse , a kind of lay excommunication , which might come very seasonably to supply the want of the ecclesiastic now out-dated . and this seems very wel to agree with the sense of solon , the wise athenian law-giver , who , besides that he shut the temple-doors against them , interdicted them the sacred assemblies ; made it one of his laws , that an adulteress should not be permitted to wear any ornaments , that so they might in their dress carry the note of their infamy . should we have the like distinction observed , i sear many of our gaiest birds would be unplumed , and tho the same be not now an expedient practicable ; yet the former is , and might be of very good use . for beside that already mentioned of securing the innocent , it might perhaps have a good effect on the guilty , who could not but reflect with som shame on themselves , if they were thus singled out and discriminated ; whereas whilst they are suffered to mix with the best societies , ( like hurt deer in a herd ) they flatter themselves they are undiscernable . . but indeed the advantage of this course is yet more extensive , and would reach the whole sex , which now seems to lie under a general scandal , for the fault of particular persons . we know any considerable number of smutty ears casts a blackness on the whole field , which yet were they apart , would perhaps not fill a small corner of it ; and in this uncharitable age , things are apt to be denominated not from the greater but worser part : whereas , were the precious severed from the vile , by som note of distinction , there might then a more certain estimate be made : and i cannot be so severe to womankind , as not to believe the scandulous part would then make but a small shew which now makes so great a noise . . besides this i can suggest but one way more for women of honor to vindicate their sex , & that is by making their own vertu as illustrious as they can ; and by the bright shine of that draw off mens eyes from the worser prospect . and to this there is required not only innocence , but prudence ; to abstain , as from all real evil , so from the appearance of it too , thess. . . not , by any doubtful or suspicious action , to give any umbrage for censure but as the apostle saies in another case , cor. ii. . to cut off occasion from them that desire occasion ; to deny themselves the most innocent liberties , when any scandalous inference is like to be deduc'd from them . and tho perhaps no caution is enough to secure against the malicious , and the jealous ; tho 't is possible some black mouth may asperse them , yet they have still plato's reserve , who being told of some who had defam'd him , 't is no matter said he , i will live so that none shall believè them . if their lives be but such , that they may acquit themselves to the sober and unprejudiced , they have all the security can be aspir'd to in this world ; the more evincing attestation they must attend from the unerring tribunal hereafter ; where there lyes a certain appeal for all injur'd persons who can calmly wait for it . sect . ii. of meekness . . in the next place we may rank meekness as a necessary feminine vertu ; this even nature seems to teach , which abhors monstrosities and disproportions , and therefore having allotted to women a more smooth and soft composition of body , infers thereby her intention , that the mind should correspond with it . for tho the adulterations of art , can represent in the same face beauty inone position , and deformity in another , yet nature is more sincere , and never meant a serene and clear forhead , should be the frontispiece to a cloudy tempestuous heart . 't is therefore to be wisht they would take the admonition , and whilst they consult their glasses , whether to applaud or improve their outward form , they would cast one look inwards , and examine what symmetry is there held with a fair outside ; whether any storm of passion darken and overcast their interior beauty , and use atleast an equal dilligence to rescu that ; as they would to clear their face from any stain or blemish . . but it is not nature only which suggests this , but the god of nature too , meekness being not only recommended to all as a christian vertu , but particularly enjoin'd to women as a peculiar accomplishment of their sex , pet. . . where after the mention of all the exquisit and costly deckings of art , this one ornament of a meeek and quiet spirit , is confronted to them , with this eminent attestation , that it is in the sight of god of great price , and therefore to all who will not enter dispute with god , and contest his judgment , it must be so too . now tho meekness be in it self a single entire vertu , yet it is diversifi'd , according to the several faculties of the soul , over which it has influence ; so that there is a meekness of understanding , a meekness of the will , and a meekness of the affections ; all which must concur to make up the meek and quiet spirit . . and first for the meekness of the understanding , it consists in a pliableness to conviction , and is directly opposite to that sullen adherence observable in too many ; who judg of tenets not by their conformity to truth and reason , but to their prepossessions and tenaciously retain'd opinions , only because they ( or some in whom they confide ) have once own'd them ; and certainly such a temper is of all others the most obstructive to wisdom . this puts them upon the chance of a lottery , and what they first happen to draw , determines them meerly upon the priviledg of its precedency , so that had mahomet first seiz'd them , his tenure would have bin as indeses●…ble , as christs now . how great the force of such prejudices are , we may see by the oppositions it raisd against christian doctrine in gross at its first promulgation ; the jews blind zeal for the traditions of their fathers , engaging them in the murder even of that very messias whom those traditions had taught them to expect , and after in the persecution of that doctrine which his resurrection had so irrefragably attested . and to justifie the propriety of this observation , to those i now write to , 't is expresly affirm'd , acts. . . . that they made use of the zeal of the female proselites for that purpose . the jews stirred up the devout and honorable women , and rais'd a persecution against paul and barnabas . so that 't is no unseasonable advice to such , to be sure they see well their way before they run too fierce a carriere in it ; otherwise the greatest heat without light , does but resemble that of the bottomless pit , where flames and darkness do at once cohabit . . but whilst i decry this prejudicate stifness , i intend not to plead for its contrary extreme , and ●…ecommend a too easie flexibility ; which is a temper of equal , if not more ill consequence then the former . the adhering to one opinion can expose but to one error , but a mind that lies open to the effluxes of all new tenets , may successively entertain a whole ocean of delusions ; and to be thus yielding , is not a meekness but servileness of understanding . indeed 't is so great a weakness of mind , that the apostle sinks it somwhat below the impotence of women , and resembles it to that of children , eph. . . yet it seems the folly of some women had levell●…d them with children in this matter , for the same apostle takes notice of such , to whom as he gives the epithet of silly , so the latter part of the character speaks them incorrigibly so , ever learning , and never able to come to the knowledg of the truth , tim. . . a description which if we compare with our times , we must think prophetic . for how many instances hath this age given us of women so led captive ; who being either affected with the novelty , or seduced by the pretended zeal of a new teacher , have given up their understanding to him : and for a while this strong man has kept possession , but when a stronger then he hath come it has fared as with him in the gospel , a louder zeal or a newer doctrine soon divides his spoils ; and that by force of the very same principle , on which he set up , which within a while undermines the latter also , and so successively ; till the poor proselite has bin huried through all the mazes of wild error , and at last perhaps ( like a palate distracted by too much variety ) she fixes upon that which at first she most decried . this has bin eventually true in some , who setting out in the fiercest detestation of popery , have wandred so long like the blinded syrians , king. . . that they have at last found themselves in the midst of samaria ; by an insensible circular motion bin brought about to that religion , from which alone they designed to fly . so little do itching ears know whether they may be carried : and indeed the ear when infected with that prurienthumor ▪ may ▪ vie mischiefs with the tongue , which st. james tells us , chap. . . is ( tho a little member ) a world of iniquity . . 't is therefore the most important concern of all , to fortifie that so assailable part ; but 't is especially so of women , not only in respect of that natural imbecillity , which renders them liable to seducement , but also because the opinion of their being so , makes them particularly aim'd at by seducers . for as he who is to put off adulterated wares , will chuse the most unwary chapmen , so these sophisticators of divinity , desire the most undiscerning auditors . and truly that so many of that sex are so , i do not so much impute to any natural defect , as to the loose notions they have of religion , of which they have perhaps some general confused apprehensions , but have so little penetrated the depth of it , that they know not why they are christians , rather then turks , why of the church of england , rather then of that of rome , or geneva . and while they are thus unfixt , and have no better principle then custom and compliance ; they have nothing to answer to any the grossest deceit that can be obtruded upon them , which for ought they know or have consider'd , may be as true as any thing they formerly profest . now when any one in this condition shall be assaulted , not only by the repeated importunities of false teachers , but also by ingeminated threatnings of hell and damnation , she is like one awaked by the out●…ry of fire , and in that amaze will be apt to run where-ever the first discoverer of her danger shall lead her . . i shall therefore most earnestly recommend it as the best antidote against the poison of novel doctrins , to examin well the grounds of the old ; for want of this it is that our church has bin exposed to so many frivolous cavils , it being too incident to the perverse pride ofhumane nature , to speak evil of things we understand not . and had our she-zealots first consulted som sober guides , and from them understood upon what grounds the practice as well as doctrin of our church was founded , they could not so easily have bin carried away by every wind of doctrine , as the apostle phrases it , eph. . . . indeed this is no more then common justice exacts , which forbids the condemning even the vilest malefactor unheard , ( & unheard and not understood , are in this case terms equivalent ) yet sure they owe somthing more to that church from whose ministry themselves must confess to have derived their christianity , in whose bosom they have bin cherisht , and consequently may plead a mothers right in them ; so that unless possession , which fortifies civil rights , destroy the ecclesiastic ; she may challenge besides that natural justice , ( which is the common due of humanity ) a parental respect and reverence , a debt which is sure very ill answered by those , who cast off her obedience before they have at all considered what it is she commands . and if the abdicating a child be a thing so unnatural , as needs som very important cause to justifie it ; the renouncing of a parent must require a reason as far transcending that , as the guilt does , if it be causless ; and such it must inevitably be in all , who for want of due examination , suffer themselves to be led intogroundless prejudices and disgusts . . to prevent that guilt , and a multitude of others which spring from it ; i must again repeat my proposal , that women of quality ( who are presumed to want neither parts nor lesure for it ) would a little look into the inside of the religion they profess ; if it be a true one , 't will bear the inspection , truth never shunning the light ; if it be not , the discovery cannot be too early . and indeed among the many remarkable impresses of truth our church bears , this is one , that she does not blindfold her proselites , leaves them the use of their discerning faculty , and does not by obtruding upon them an implicit belief , force them to lay down their reason when they take up their faith. and now why should not ladies spend a few of their many idle hours in this inquisition , i mean not to embark them in a maze of controversies , but only to discern those plain grounds of truth on which our church builds ; which if well digested , will prove a better amulet against delusion then the reading whole tomes of disputations , more apt to distract then fortify their understandings . and had they thus don , had their minds bin ballasted by sober principles , so many of them had never made up the triumphs of so many and so various seducers . and tho to such this advertisement may come too late ( like assistance after a defeat ) yet it may be a seasonable caution to others ; and to those i offer it , as that very temper wherein consists that rational meekness of the understanding i would recommend to them , which is equally violated by a blind obstinacy , or as blind a flexibility . . a second sort of meekness is that of the will , which lies in its just subordination , and submission to a more supream autority , which in divine things is the will of god ; in natural or moral right reason ; and in human constitutions the command of superiors : and so long as the will governs it self by these in their respective orders , it transgresses not the meekness requir'd of it . but experience attests , that the will is now in its depravation an imperions faculty , apt to cast off that subjection to which it was design'd ; and act independently from those motives which should influence it . this god knows is too common in all ages , all conditions , and sexes : but the feminine lies more especially under an ill name for it . whether that have grown from the low opinion conceived of their reason , less able to maintain its empire , or from the multipli●…d habitual instances themselves have given of unruly wills , i shall not undertake to determin ; but either way 't is , i am sure , so great a reproch , as they should be very industrious to wipe off . and truly i know nothing more incentive to that endeavor , then the having a right estimate of the happiness as well as vertu of a governable will. how calmly do those glide through all ( even the roughest ) events , that can but master that stubborn faculty ? a will resign'd to god's , how does it enervate and enfeeble any calamity ? nay indeed it triumphs over it , and by that conjunction with him that ordains it , may be said to command even what it suffers . 't was a philosophical maxim , that a wise moral man could not be injured , could not be miserable . but sure 't is much more true of him who has that divine wisdom of christian resignation , that twists and inwraps all his choices with god's , and is neither at the pains nor hazard of his own elections ; but is secure , that unless omniscience can be deceived , or omnipotence defeated , he shall have what is really best for him . . proportionable ( tho not equal ) to this , is the happiness of a will regulated by reason in things within its sphere : 't is the dignity of humane nature , and that which distinguishes it from that of beasts . yea , even those grow more contemtible in their kinds , the farther they are removed from it . the stupid sturdiness of an asse has render'd it proverbial for folly , when the tractableness of other animals has temted som to list them among rationals . besides , reason affords somthing of a basis and foundation for the will to bottom on . he that governs himself by reason ( that being still the same ) will act equally and consonant to himself ; but he that does a thing this moment , only because he will , may the next have as weighty an argument to do somthing quite contrary ; and so may spend his whole time in unravelling his spiders webs , as the prophet rightly calls the vain designs of such brutish men , isa. . . not to speak of those recoilings and upbraidings of the rational faculties , which are the uneasie attendants of those who resist its more directadmonitions ; there is nothing exposes to more secular ruins . an ungovernablewill is the most precipitous thing imaginable , and like the devil in the swine , hurries headlong to destruction , and yet deprives one of that poor reserve , that faint comfort of the miserable , pitty ; which will not be so much invited by the misery , as averted by that wilfulness which caused it . nay indeed , so little can such persons expect the compassion of others , that 't will be hard for them to afford themselves their own : the consciousness that their calamities are but the issues of their own perverseness , being apt to dispose them more to hate then pitty . and this is no small accumulation of wretchedness , when a man suffers not only directly , but at the rebound too ; reinflicts his miseries upon himselfby a grating reflection on his own madness . yea , so great an aggravation is it , that even hell it self is enhaunced and compleated by it ; all the torments there being edged and sharpned by the woful remembrance , that they might once have bin avoided . . in the last place a will duly submissive to lawfull superiors , is not only an amiable thing in the eies of others , but exceedingly happy to ones self ; 't is the parent of peace , and order both public and private . a blessing so considerable , as is very cheaply bought with a little receding from ones own will or humor , whereas the contrary temper is the spring and original of infinit confusions , the grand incendiary which sets kingdoms , churches , families , in combustion ; a flat contradiction not only to the word , but even the works of god ; a kind of anticreative power , which reduces things to that chaos from whencegod drew them . our age has given us too many and too pregnant instances of its mischievous effects , which may serve to enhaunce the value of that governable malleable temper i now recommend . and as a will thus resign'd to reason and just autority , is a felicity all rational natures should aspire to ; so especially the feminine sex , whose passions being naturally the more impetuous , ought to be the more strictly guarded and kept under the severe discipline of reason ; for where 't is otherwise , where a woman has no guid but her will , and her will is nothing but her humor , the event is sure to be fatal to her self , and often to others also . . and the hazard of this renders that other restraint of the will , i mean that of obedience to superiors , a very happy imposition , tho perhaps 't is not alwaies thought so , for those who resist the government of reason , are not very apt to submit to that of autority . yet sure god and nature do attest the particular expediency of this to women , by having placed that sex in a degree of inferiority to the other . nay farther 't is observable , that as there are but three states of life , through which they can regularly pass , viz. virginity , marriage , and widowhood , two of them are states of subjection , the first to the parent , the second to the husband ; and the third , as it is casual , whether ever they arrive to it or no , so if they do , we find it by god himself reckon'd as a condition the most desolate and deplorable . if i should say this happens upon that very score that they are left to their own guidance , the sad wracks of many would too much justifie the gloss ; but however it evinces , that god sets not the same valu upon their being masterless , which some of them do , whilst he reckons them most miserable , when they are most at liberty . . and since gods assignation has thus determined subjection to be the womens lot , there needs no other argument of its fitness , or for their acquiescence . therefore when ever they oppose it , the contumacy flies higher then the immediat superior , and reaches god himself . and i am apt to think there would not many of that timorous sex dare so far , were it not for some false punctilioes of honor , which ( like those among our duellists ) have imposed themselvs . these represent meeknes and submission as a silly sheepish quality unfit for women of breeding and spirit : whilst an imperious obstinacy passes for nobleness and greatness of mind . but alas they are wofully mistaken in their notion of a great spirit , which consists in scorning to do unworthy and vile things , and couragiously encountering the adverse events of life , not in spurning at duty , or seeking to pull themselves from that sphere where the divine wisdom hath placed them . no sure , stubbornness is the mark only of a great stomac , not of a great mind ; and the cruelty of a coward may as well denominate him valiant , as the ungovernableness of a woman can speak her generous . . in this i presume i speak the common sense of all , for what value soever they put upon themselves , nothing renders them less acceptable to others ; an imperious woman being a plague to her relatives , and a derision to strangers , yea and a torment to her self . every the least contradiction ( which a meek person would pass over insensibly ) inflaming such an unruly temper , and transporting her to such extravagances , as often produce very mischievous effects . on the other side if she be humor'd and complied with , that serves only to make her more insolent and intolerable ; makes her humors grow to such a height , that she knows not her self what would please her , and yet expects that others should●… : so that to such a one , we may apply what hannibal said of marcellus , that if he were vanquished ; he never gave rest to himself , nor if he were victorious , to others . certainly the uneasiness of a perverse spirit is so great , that could such come but to compare it with the calm and happy serenity of meekness and obedience , there would need no other lecture to commend them to their esteem or practice . . the last branch of meekness is that of affections , and consists in reducing the passions to a temper and calmness , not suffering them to make uproars within to disturb ones self , nor without to the disquieting of others , and to this regulation meekness is generally subservient . yet because the correcting of som particular passions are more immediatly assignable to other vertues , i shall insist only upon that , on which this has a more direct and peculiar influence , i mean anger , a two edged passion , which whilst it deals it blows without , wounds yet more fattally within . the commotion and vexation which an angry man feels , is far more painful then any thing he can ordinarily inflict upon another : herein justifying the epithet usually given to anger , that it is a short madness , for who that were in his right wits , would incur a greater mischief to do a less . it is indeed so great a distemper of the mind , that he that is possest with it , is incompetent for any sober undertaking , and should as much be suspended from acting , as one in a phrensy or lunacy . this was the judgment and practice too of plato , who going to chastise a servant , and finding himself grow angry , stopt his correction , a friend coming in and asking what he was doing , punishing replies he , an angry man , as thinking himself unfit to discipline another , till he had subdued his own passion . another time his slave having offended him , i would beat thee , saies he , but that i am angry . it were endless indeed to recite the black epithets given by all moralists to this vice . it shall suffice to take the suffrage of the wisest of men , one that had acquainted himself to know madness and folly , ecl. . . and we find it his sentence , that anger rests in the bosom of fools , ecl. . . . and what is thus universally unbecoming to human nature , cannot sure be less indecent for the gentler sex : 't is rather more so , every thing contracting so much more of deformity , by how much it recedes from its proper kind . now nature hath befriended women with a more cool and temperat constitution , put less of fire and consequently of choler , in their compositions ; so that their heats of that kind are adventitious and preternatural , rais'd often by fancy or pride , and so both look more unhandsomly , and have less of pretence to veil and cover them . besides women have a native feebleness , unable to back and assert their angers with any effective force , which may admonish them 't is never intended they should let loose to that passion , which nature seems by that very unability to have interdicted them . but when they do it , they render themselves at once despised and abhor'd ; nothing being more ridiculously hateful , then an impotent rage . . but as the most feeble insect may somtimes disturb , tho not much hurt us , so there is one feminine weapon which as 't is alwaies ready , so proves often troublesom , i mean the tongue , which , tho in its loudest clamors can naturally invade nothing but the ear , yet even that is a molestation . the barking of a dog , tho we are secure he cannot bite , is a grating unpleasant sound ; and while women seek that way to vent their rage , they are but a sort of speaking brutes , and should consider whether that do not reflect more contemt upon themselves , then their most virulent reproches can fix upon others . . but some things have had the luck to acquire a formidableness no body knows how , and sure there is no greater instance of it , then in this case . a clamorous woman is lookt on , tho not with reverence , yet with much dread , and we often find things don to prevent or appease her storms , which would be denied to the calm and rational desires of a meeker person . and perhaps such successes have not bin a little accessory to the fomenting the humor ; yet sure it gives them little cause of triumph , when they consider how odious it makes them , how unfit ( yea intolerable ) for human society ; let them take the verdict of solomon who declares it better to dwell pro. . . in a corner of a house top , then with a brawling woman in a wide house . nor does the son of sirach speak less sharply tho more ironically , ecl. . . a loud crying woman and a scold , shall be sought out to drive away the enemy . and tho he taxes the feminine vices impartially enough , yet there is scarce any of them which he more often and more severely brands then this of unquietness . it seems 't was a thing generally lookt on , as very insufferable ; as appears by socrates , who when he design'd to discipline himself to perfect patience and tolerance , knew no better way of exercise , then to get a shrew to his wife , an excellence that may perhaps again recommend a woman , when we fall to an age of philosophers ; but at present 't will be hard for any of our xantippes to find a socrates ; and therefore that quality is as destructive to their interests in getting husbands , 〈◊〉 it is to the husbands quiet when he is got . 〈◊〉 i presume i need not declame farther against this fault , which i suppose cannot be frequent among that rank of women to whom this tract is intended : for if neither moral nor divine considerations have prevented it , yet probably civility and a gentile education hath : a scold being a creature to be lookt for only in stalls and markets , not among persons o●… quality . yet if there be any that have descended to so sordid a practice , they have so far degraded themselves , that they are not to wonder if others substract that respect , which upon other accounts they might demand . . and to such i should recommend the usual method of physic , which is to cure by revulsion , let that sharp humor which so habitually flows to the tongue , be taught a little to recoile , and work inward ; and instead of reviling others , discipline and correct themselves : let them upbraid their own madness , that to gratifie an impotent , nay a most painful passion , have degenerated from what their nature , their qualities , their education , design'd them . and if they can thus reverse their displesures , 't will not only secure others from all their indecent assaults , but it will at last extinguish them : for anger is corrosive , and if it be kept only to feed upon its self , must be its own devourer ; if it be permitted to fetch no forrage from without , nor to nourish it self with suspicions and surmises of others , nor to make any sallies at the tongue , it cannot long hold out . . and how much they will herein consult their interest and their reputation too , they may be taught by solomon , who makes it the distinctive sign of a foolish woman to be clamorous , prov. . . whereas when he gives the character of his excellent woman , he links wisdom and gentleness together , she openeth her mouth with wisdom , and in her tongue is the law of kindness , prov. . . if this verdict may be admitted ( as sure it ought , whether we consider his wisdom , or dear bought experience in women ) it will confute the common plea of querulous spirits , who think to seem insensible of any the least provocation , is to appear silly and stupid ; tho truly if it were so , 't would be full as eligible as to appear mad and raving , as they commonly do in the transport of their fury . . to conclude , meekness is so amiable , so indearing a quality , and so peculiarly embellishing to women , that did they but all consider it with half the attention they do their more trivial exterior ornaments , 't would certainly be taken up as the universal mode , in all the several variations of it this section has presented . sect . iii. of compassion . . of near affinity to the vertu of meekness , is that of mercy and compassion , which indeed can scarce thrive in any place where the former hath not prepared the soil : anger and obstinacy being like that rough east-wind which brought the egyptian locusts , exod. . . to eat up every green thing in the land. a mind harrassed with its own impatiency , is not at lesure to observe , much less to condole the calamities of others . but as a calm and clear day befriends us with a more distinct prospect of distant objects ; so when all is quiet and serene within us , we can then look about us , and discern what exigencies of others invite our pitty . . i need not say much to raise an estimate of this vertu , since 't is so essential to our nature , so interwoven in the composition of humanity , that we find in scripture phrase , compassion is generally seated in the most inward sensible part of our frame , the bowels , so col. . . put on therefore bowels of mercy ; and phil. . . bowels and mercies . so that a cruel ruthless person unmans himself , and is by the common vote of mankind to be listed among brutes ; nay , not among the better , but only the more hateful , noxious sort of them . . but this is yet more unnatural in the female sex , which being of softer mold , is more pliant and yielding to the impressions of pitty , and by the strength of fancy redoubles the horror of any sad object ; yea so remarkable is this tenderness , that god , when he would most magnify his own compassion , illustrates it by that of women , as the highest human instance . indeed such a propension have women to commiseration , that they are usually taxed with an excess in it ; so that any imprudent lenity is proverbially called , a womanish pitty , and therefore it may be thought an impertinence to exhort them to that which they can scarce avoid . but to this i answer ; first , that in this degenerous age , 't is no news to see people violate their instincts , as well as their duties , and be worfe then their nature inclines them ; many sins being committed even against the grain , and with violence to constitution . . yet secondly , 't is not a meer melting of the eyes , or yerning of the bowels i design to recommend : alas , their tears will not be drink to a thirsty soul , nor will shivering at his nakedness cloth him , this is such an insignificant mercy as st. james describes , saying to a brother or sister , be ye warmed , be ye filled , but not giving them ●…hings needful to the body , c. . . indeed , she that weeps over those distresses she will not relieve , might have bin fit to be enter'd in the list of the mourning women among the jews and heathens , who were hired to make up the tragic pomp of funerals with their mercenary sorrow , but had no real concern in that loss they seemed to bewail . 't is therefore a more active sort of compassion to which i would invite them ; and yet for method sake , i shall consider it under two distinct heads , giving , and forgiving . . by giving , in this place , i mean not a general liberality , ( tho that prudently bounded , is an excellence well becoming persons of fortune ) but only such a giving as terminates upon the needy , and is applied to succor their indigencies . to give to those from whom they may expect returns , may be a design , but at the best can be but generosity and frankness of humor . 't is only then mercy ( as christ himself has defined it ) when it is to those from whom they can hope for nothing again . . and in this vertu women have in forme●… ages eminently excelled , yea so essential was it , that we find solomon thought not their characte●… compleat without it , but numbers it among the properties of his vertuous woman , prov. . . she stretcheth forth her hand to the poor , & reacheth her hand to the needy . and it is a little observable , that after he has describ'd her industry and diligence for the acquiring of wealth , this is se●… in the front of her disbursments , as the principa●… use she made of it ; and precedes her providing scarlet for her houshold , or fine linnen and purple for her self , v. , . the application is very obvions , and admonishes all that own the same title of vertuous women , to prefer the necessities of others before their own superfluities and delicacies . nay , if they look farther ; and consider who it is that is personated in the poor , that begs in every needy distrest suppliant , and that will finally own every act of mercy as don to himself : methinks they should somtimes think fit to sacrifice even their most moderate enjoiments to their charity ; be ashamed to serve themselves before their savior , or let him stand naked and hungry , whilst they are solacing with that which would relieve him . . but how then shall they answer it , who suffer him to be supplanted , not by their needs , but excesses ; who have so devoted their hearts and purses to vanity and luxury , that they have neither will nor power to succor the wants of others ? how unequal and disproportionate is it , that those who study to fling away mony upon themselves , cannot be temted by any opportunity and distress , to drop an alms to the poor ? what a preposterous sight is it to see a lady , whose gay attire gives her the glittering of the sun , yet have nothing of its other properties , never to cheer any drooping , languishing creature by her influence ? 't is the counsel of the son of sirach , not to give the poor any occasion to curse thee . ecclus. . . but sure such persons do it , if the poor happen not to have more charity then they exemplify to them . for when they shall find such ha●…d hearts under such soft raiment , see them bestow so much upon the decking their own bodies , and do nothing towards the necessary support of theirs ; 't is a shrewd trial of their meekness . poverty is apt of it self to imbitter the spirit , and needs not such an additional temtation . . nay farther , when a poor starving wretch shall look upon one of these gay creatures , and see that any one of the baubles , the loosest appendage of her dress ; a fan , a busk , perhaps a black patch , bears a price that would warm his emty bowels ; will he not have sharp incitations not only to execrate her pride , and his own poverty , but consequently to repine at the unequal distribution of providence , and add sin to his misery ? the denial therefore of an alms may be a double cruelty , to the soul as well as to the body . 't is said of xenocrates , that a chased bird flying to his bosom , he rescued it with much satisfaction , saying he had not betraid a suppliant ; but this is in that case reverst , and in an higher instance ; for what can be more the betraying of a suppliant , then instead of supplying his wants , to rob him of his innocence , and be his snare in lieu of his refuge ? this is a consideration i wish more deeply imprest upon the women of this age ; and truly 't is their concern it should be so ; for since at the last day the inquest shall be so particular upon this very thing , 't is but necessary they should examin how they are fitted to pass that test . . let them therefore keep a preparatory audit within their own brest , reflect upon the expences of their vanity , what the delicacy of their food , what the richness and variety of their cloths , nay what the meer hypocrisies of their dress , in false hair , and complexion has cost them ; to which they may also add the charge of their recreations and divertisements , those costly arts of chasing away that time , which they will one day wish to recal : let them i say compute all this , and then confront to it the account of their charity , and i much fear the latter will with many of them be comparatively as undiscernible , as socrates found alcibiades's lands in the map of the whole world , be so perfectly overwhelm'd , that it will appear little in their own sight and nothing in gods. . for if the poor widows mite acquired a valu meerly from her poverty , that she had no more ; by the rule of contraries we may conclude , how despicable the scanty oblations of the rich are in gods account . if even their liberality who gave much , was outvied by a farthing , mar. . - to what point of diminution must their niggardly offerings , who give little , be reduced ? especially when they shall be compared with the numerous and costly sacrifices they make to pride and luxury ; nay i wish some were not guilty of more then the disproportion , even the total omission of charity , that in a multitude of taylors bills cannot produce the account of one garment for the poor , that amidst the delicacies of their own diet ( nay perhaps of their dogs too ) never order●…d so much as the crumbs of their table to any hungry lazarus . but let all such remember , that there will come a time , when one of tabitha's coats acts . . will be of more valu then all their richest wardrobes , tho they could number gowns with lucullus's cloaks , which the roman story reports to be , and that when their luxurious fare shall only feast the worms , and render them passive in that epicurism they acted before , they will wish they had made the bellies of the poor their refectory , and by feeding them nurished themselves to immortality . . let this i say be seriously remember'd now , l●…st hereafter they fall under the same exprobrating remembrance with the rich man in the gospel , luke . . remember that thou in thy life time receivedst thy good things , and lazarus that which was evil , but now he is comforted and thou a●…t tormented . a text which st. gregory professes was ever sounding in his ears , and made him look with suspicion and dread upon that grandeur to which he was advanced , as fearing it might be design'd as his final reward . with what terror then may those look upon their present good things , who by ingrossingthem wholly to themselves , own them as their entire portion , and implicitly disclaim their share of the future ? for to that none must pretend , who receive their transitory goods under any other notion , then that of a steward or factor : as we may see in the parable of the talents , where those that had the reward of the five and ten cities were not such as had consumed their talents upon their own riot and excesses , but suchas had industriouslyemploied them according to the design of their lord : and if it there fared so ill with the meer unprofitable servant , who had horded up his talent , what shall become of those , who squander away theirs , and can give no account either of use or principal ? . were these considerations duly laid to heart , we might hope to see some of the primitive charity revive , when women of the highest rank converted their ornaments and costly deckings into clothing for the poor , and thought no retinue so desirable , so honorable as a train of alms-folks : but i speak improperly , when i make the poor their attendants , for indeed they rather attended the poor , did not only order the supply of their wants , but were themselves their ministers , waited about their sick beds , drest their most loathsom ulcers , and descended to all the most servile offices about them . . but these were such heights , such transcendendies of mercy , as required a deeper foundation of humility then will now be often met with : yet let me take the occasion to say , that it may be a good managery of a charity to act ( as far as they can ) personally in it . for besides that it prevents some abuses and frauds , which deputed agents may somtimes be temted to ; they pay god a double tribute in it , of their persons as well as their fortunes ; next they ▪ bring themselves into acquaintance with the poor , and by that means correct those contemts and nice disdains , which their own prosperity is too apt to create farther yet , they excite their own compassion , which being a motion of the sensitive part of the mind , cannot be stirr'd so effectually by any thing , as by the presence of the object , the most pathetic tragical description of a distress , being not able to affect us half so much as one ocular demonstration . lastly 't is an apt means to increase their thankfulness to almighty god , whose bounty to themselves must needs make a deeper impression , when 't is compared with the necessito us condition of others : for things are best illustrated by their contraries , and 't is too observable in our depraved nature , that we valu not things by their real positive worth , but comparatively as they excell others , nor ever make a right estimate of what we enjoy , till our own or others wants instruct us . . upon all these considerations it may be a very becoming useful circumstance in any charitable ministery to be themselves the actors ; and to that end 't will be a very commendable industry to qualifie themselves to be helpful to the poor in as many instances as they can ; not only opening their purses , but dispensatories too , providing medecines for such as either by disease , or casualty want that sort of relief . a charity which i doubt not is practised by many , and i wish it were by more , that our nicer dames who study only cosmetics for themselves , would change the scene , & instead of repairing or disguising their own complexions , study the restauration of their decrepit patients limbs . and sure tho it be a less fashionable , 't is a much better sight , to see a lady binding up a sore , then painting her face ; and she will cast a much sweeter savor in gods nostrils , with the smell of unguents and balsoms , then with the most exquisit odors and perfumes . for since god professes esay . that that very incense which was design'd as a part of his worship , was an abomination to him , because not accompanied with the acts of mercy , we cannot think he will better like of those , which have no higher aim then delicacy and sensuality . . but besides this part of mercy in giving , there is another , that of forgiving ; which may happen to be of a larger extent then the former : for whereas that was confin'd to the poor , this has no such limits , but as it is possible to be injured by persons of all ranks , so this pardoning mercy is to reach equally with that possibility . this is that part of charity which we peculiarly call clemency , a vertu which not only christianity but morality recommends . the ancient romans had it in such veneration , that they number'd it not only among vertues but deities , and built it a temple : and they were somwhat towards the right in it , for it was , tho not god , yet so eminent an attribute of his , that nothing can more assimilate man unto him . . there are many heroic acts of this kind to be met with among the vertuous hethens . lycurgus not only forgave alcander who had struck out his eye , but entertain'd him in his house , and by his gentle admonitions reclaim'd him from his former vicious life . aristides being after signal services and without crime , unjustly banished by his citizens , was so far from acting or imprecating against them , that at his departure from athens he solemnly praied the gods , that they might never by any trouble or distress be forced to recal him . so phocion being unjustly condemned , left it as a solemn charge to his son phocas , that he should never revenge his death . a multitude of the like examples might be produced , but we need not borrow light from their faint tapers , when we have the sun beams , i mean the sun of righteousness our blessed savior , who as he has recommended this grace by his precept , so he has signally exemplified it to us in his practice ; the whole design of his descent to earth being only to rescu his enemies from destruction , and as every part of his life , so the last scene of it was particularly adapted to this end , and his expiring breath expended in mediating for his crucifiers ; father forgive them , luk. . . and this copy of his was transcribed by his first followers , the primitive christians in their severest martyrdoms praying for their persecutors . . thus are we in the apostles phrase compassed about with a cloud of witnesses , heb. . . of eminent examples , which ought to have a forcible influence upon all , but methinks should not fail to have it on that sex , whose native tenderness predisposes them to the vertu , and who need but swim with the stream of their own inclinations . how can we think that their melting eyes should ever sparkle fire , or delight in spectacles of cruelty , that their flexible tender hearts should turn into steel or adamant , be uncapable of all impressions of pitty ? yet god knows such changes have too often bin seen : women have not only put off that softness peculiar to them , but the common instincts of humanity , and have exceeded not only savage men , but beasts in cruelty . there have bin too frequent instances of the implacable malice , and insatiable cruelties of women : i need not call in the aid of poetique fiction and tell them of clytemnestra , medea , or the belides , with hundreds of others , celebrated as instances of heroic wickedness . there are examples enough in more authenticstories , the roman tullia , the persian parysatis ; and that we may not pass by the sacred annals , jezebel , and athalia . i forbear to multiplyexamples of this kind , of which all ages have produced some so eminent , as have render'd it a common observation , that no cruelty exceeds that of an exasperated woman : & it is not much to be wonder'd at , since nothing can be so ill in its pristine state as that which degenerates from a better . no enmity we know so bitter , as that of alienated friends ; no such persecution as that of apostats , and proportionably no such ferity as that of a perverted mildness . so that the poets were not much out , who as they represented the graces under the figures of women , so the furies too : and since 't is in their election which part they will act , they ought to be very jealous over themselves . the declinations to any vice are gradual , somtimes at first scarce discernable ; and probably the greatest monsters of cruelty , would at the beginning have detested those inhumanities which afterwards they acted with greediness . . it concerns them therefore to ward those beginnings whose end may be so fatal . she that is quick in apprehending an affront perhaps will not be so quick in dismissing that apprehension ; & if it be permitted to stay , 't will quickly improve , twenty little circumstances shall besuborn'd to foment it with new suspicions , till at last it grow to a quarrel ; from thence to hatred , from that to malice , and from that to revenge : and when that black passion has overspread the mind , like an egyptian darkness it admits no gleam of reason or religion , but hurries them blindfold to their own ruine often as well as others . . let none think this only a fancy or scheme of discourse : there have bin too many tragical experiments of its truth : how many men have bin mortally engaged upon no weightier original , then the spleen of a woman ? the frantic notion of honor among our duellists fitly corresponding with the as frantic impulses of feminine revenge , and any imaginary injury ( or perhaps but just imputation ) to the lady , obliging her gallant to rush upon the most real sin and danger . a madness somthing beyond that which the romances describe of knight errantry ; for that generally is for the relief of distressed damsels , but this is only to humor the too prosperous ones , the insolent and the proud . those therefore that have observed the common occasions of duels , have not unfitly divided them between wine and women ; it being hard to say which is the most intoxicating and besotting . the son of sirach couples them together , ecclus. . . wine and women will make men of understanding fall away . the many modern examples of this mischief , as it should strike an extreme terror into those women who have bin any way accessary to the death , or but danger of any man ; so it is just matter of caution to all , so to regulate their passions , that they never come within distance of implacability ; for if once they arrive there , themselves can give no stop . . in order to this , 't will be well to consider at the first incitation , what the real ground is ; perhaps somtimes they are angry ( as the galatians were at st. paul , gal. . . ) at those that tell them the truth ; som scandalous , or at least suspicious behavior , may have engaged a freind to admonish them ; ( an office that has somtimes proved very fatal ; those commonly that have most guilt having less patience to hear of it . ) and if this be the cause , 't is the greatest injustice in the world to make that a quarrel which is really an obligation : and therefore instead of maligning thei●… monitor , they ought to thank and reverence him . nay , tho the accusation be not with that candi●… design , but be meant as a reproch ; yet if it b●… true , it should not excite anger at their accusers ▪ but remorse , and reformation in themselves . . it was the saying of a wiseman , that h●… profited more by his enemies then his friends because they would tell him more roundly of hi●… faults : and this is excellently improved by plutarch , in his tract , of the benefits to be reap'●… from enemies : so that even a malicious accusation may be a kindness , and consequently oug●… not to be repaid with an injury . but suppo●… in the last place , that the aspersion be not onl●… unkind , but untru , it will not even then be safe t●… let loose to their indignation : first , in respect●… prudence , an angry vindication serving the d●… sign of the enemy , and helping to spread the c●… lumny ; whereas a wise neglect and dissembli●… does often stifle and suppress it . secondly , respect of duty , for all that own themselves ch●… stians , must confess they are under an obligati●… to forgive , and not to revenge . now if they i●… tend to pay a real obedience to this precept , ' tw●… be the more easie , the sooner they set to it . he th●… sees his house on fire , will not dally with the flam●… much less blow , or extend it , resolving to quen●… it at last . and anger is as little to be truste●… which if once throughly kindled , will scarce expire but with the destruction of the subject it works on . . let therefore the disoblig'd not look back upon the injury , but forward to those mischiefs which too sharp a resentment may betray them to : let them consider , that the boiling of their blood may finally cause the effusion of anothers , and wrath may swell into murder . if they would do thus , and instead of those magnifying optics wherein they view the wrong , make use of the other end of the perspective , to discern the dismal event at distance ; it would sure fright them from any nearer approch , would keep them within those bounds which their duty prescribes them ; and thereby acquaint them with a much greater , and more ingenious plesure then their highest revenge can giv●… them ; i mean that of forgiving injuries , and obliging the injurious . this is a plesure so pure and refined , so noble and heroic , that none but rational natures are capable of it ; whereas that of spight and revenge ( if it can be called a plesure ) is a meer bestial one ; every the most contemtible animal can be angry when 't is molested , and endevor to return the mischief . . it should therefore , methinks , be an easie determination , whether to embrace that clemency and compassion which we see exemplified in the wisest and best of men , nay in the omniscient , immortal god , or that savage fierceness of the ignoblest creatures . this is certain , that no woman would be content toassume the outward form of any of those ; why then should they subject their nobler part , the mind , to such a transformation ? for , as there are no monsters so deformed , as those which are compounded of man and beast : so among them all , nothing can be more unnatural , more odious , then a woman-tiger . i conclude all with the advice of solomon , prov. . . the beginning of strife is as when one letteth out water : therefore leave off contention before it be medled with . when once a breach is made upon the spirit by immoderate anger , all the consequent mischiefs will flow in , like a rapid stream when the banks are broken down ; nor is there any way to prevent it , but by keeping the bounds entire , preserving that tenderness and compassion which god and nature do equally inforce and recommend . sect . iv. of affability . . in the next place we may reckon affability and courtesie , which as it is amiable in all , so it is singularly so in women of quality , and more universally necessary in them then in the other sex ; for men have often charges and emploiments which do justifie , nay perhaps require somwhat of sternness and austerity ; but women ordinarily have few or no occasions of it , and those who havewell digested the former lectures of meekness and compassion ; will not be apt to put it on unnecessarily . now affability may b●… considered either as a meer human accomplishment , or as a divine vertu ; in either notion 't is commendable ; but 't is the latter that gives it the highest excellence and perfection . . to begin with the first notion of it , we may take an estimate of its worth by its cause , and by its effects . for its cause , it derives itself either from a native candor , and generosity of mind ; or from a noble and ingenious education , or somthing jointly from both ; and these are as good originals as any thing meerly moral can flow from . and that these are indeed its sources ; common ▪ experience will attest : those of the greatest minds , & best extractions , being usually most condescending and obliging ; whereas those of most abject spirits and birth , are the most insulting and imperious . alexander the great , tho terrible in the field , yet was of a gentle , compla●…sant conversation , familiarly treating those about him : yet crispinus , narcissus , nymphidius , and other enfranchised bondmen , we find insolently trampling upon the roman senators and consuls . 't is therefore a great error for persons of honor , to think they acquire a reverence by putting on a supercilious gravity , looking coily and disdainfully upon all about them ; 't is so far from that , that it gives a suspicion that 't is but a pageantry of greatness , som mushrome newly sprung up , that stands so stiff , and swells so much . but instead of teaching others to keep their distance , this fastidious d●…in invites them to a closer inspection , that if there be any flaw either in their life or birth , 't will be sure to be discovered , there being no such prying inquisitor as curiosity , when 't is eggd on by a sense of contemt . . on the other side , if we consider the effects of courtesie , they are quite contrary ; it endears to all , and often keeps up a reputation in spight of many blemishes : a kind look or word from a superior , is strangely charming , and insensibly steals away mens hearts from them . this the wise man refers to ecclus. . . when he prefers a word before a gift . and 't is plutarch's observation of cleomenes king of sparta , that when the grecians compared his affability and easiness of access with the sullen state and pride of other princes , they were so enamored with it , that they judged him only worthy to be a king. and as their is no certainer , so also no cheaper way of gaining love : a friendly salutation is as easie as a frown or reproch ; and that kindness may be preserved by them , which if once forfeited , will not at a far greater price be recovered . . besides , when human vicissitudes are considered , it may be a point of providence too ; the greatest persons may somtimes want assistance from the meanest ; nay somtimes the face of affairs is quite changed , and the wheel of fortune turns them lowest that were uppermost , and proportionably elevates the meanest . 't is wisdom therefore so to treat all , as to leave no impressions of unkindness , since none is so despicable , but may possibly at one time or other have an opportunity to retaliate . t was therefore a prudent as well as an equitable resolution of the emperor , who said he would so entertain the addresses of his subjects ; as , if he were a subject , he would wish the prince should entertain him . a rule very worthy to sway all persons of honor in their entercourse with others . and since even among persons in command there are degrees , and she which is superior to one , is inferior to another ; they have a ready way to compare the civility they pay , with that they expect . let therefore one who meets with a cold , neglectful treatment from any above her , examin her own resentments , and then reflect , that if she give the like to those below her , they will doubtless have the same sense ; and therefore let her resolve never to offer what she so much dislikes to bear : and she that does thus , that makes such inferences , will convert an injury into a benefit ; civilize her self by the rudeness of others , and make that ill nurture her own discipline . . but hitherto we consider affability only in its ethnic dress , as it is a human ornament ; 't will appear yet more enamoring upon a second view , when we look on it as bearing the impress of the sanctuary , as a divine vertu . and that it is capable of being so , we have the autority of st. paul , who inserts it in the number of those christian graces which he recommends to his roman proselites ; condescend to them of low estate , rom. . . and that we may the better discern its valu , 't is observable that he links it with the most eminent vertu of humility ; for it immediatly follows his precept of be not high minded . indeed 't is not only joined with it as a friend or allie , but derived from it as its stock and principle : and certainly a more divine extraction it cannot have , humility being the alpha and omega of vertues , that which laies the foundation , ( without which the most towring structure will but crush it self with its own weight ) and that which perfects and consummates the building also , secures and crowns all other graces ; which when they are most verdant●… and flourishing , are like jonas his gourd , that may afford some shadow and refreshment for a while , but are apt to breed that worm which will destroy them . when once they are smitten with pride , they instantly fade and wither ; so necessary is humility both for the acquiring and conserving , all that is good in us . . we may therefore conclude ; that courtesie and obligingness of behavior which proceeds thence , is in respect of its spring and original , infinitly to be preferr'd before that which descends from no higher stock then natural or prudential motives ; and since 't is natural for every production to have some similitude to that which produces it , we shall find it no less excellent in respect of its properties then its descent , i shall instance only in two , sincerity and constancy . . for the first as far as affability partakes of humility it must of sincerity also , that being a vertu whose very elements are plainness and simplicity : for as it has no designs which want a cover , so it needs none of those subtilties and simulations , those pretences and artifices requisite to those that do . t is the precept of the apostle , phil. . . in lowliness of mind let each esteem others better then himself , where we see 't is the nature of a lowly mind to transfer that esteem to others which he substracts from himself : how where such an esteem is planted into the heart , it verifies all the expressions and outward significations of respect , and renders the greatest condescentions ( which to an insolent humor may seem extravagant and affected ) real and unfeigned . . on the contrary that courtesie which derives no higher then from meer human principles , is not much to be confided in . 't is the psalmists affirmation that all men are liars . and therefore there is more then a possibility of deceit in their fairest shews . somtimes we know smooth & plausible addresses have bin designed as the stale to vile and trecherous practices . the extraordinary blandishments and endearing behavior of absolom to the people , was only to steal their hearts , and advance his intended rebellion , sam. . and david tells us of some , whose words were softer then butter , having war in the heart , whose words were smoother then oil , and yet were very swords , psal. . . and god knows this age has not so much improved in sincerity , that we should think the same scenes are not daily acted over among us . . but besides all the blacker projects of this kind , which nothingbut the event can detect , there is a lower sort of this treachery , which is visible , nay so avowed , that it is one of the most common subjects of mirth and entertainment , i mean that of scoffing and derision , a thing too frequent among all , but i fear i may say very peculiarly so among ladies , those at least of the modish sort , their very civilities and caresses , being often design'd to gain matter of scorn and laughter . mutual visits we know are an expression of respect , and should flow from a real kindness , but if those now in use br sifted , how few will be found of that make ? they are at the best formal , a tribute rather paid to custom then friendship , and many go to see those , for whom they are perfectly indifferent whether they find them alive or dead , well or sick . nay very often they are worse then thus , design'd only to make observations , to bolt out somthing ridiculous wherewith to sport themselves as soon as they are gone ; and least the inquest should return with a non inventus , they will accept of the slightest discoveries , the least misplacing of a word , nay of a hair shall be theme enough for a comedy . . but if a poor country gentlewoman fall within their circuit , what a stock of mirth does she afford them , how curiously do they anatomise every part of her dress , her meen , her dialect , nay perhaps to improve the scene , will recommend yet greater absurdities to her , under the notion of the mode , that so she may be the more ample subject of their scorn . such visits as these are but insidious intrusions , the insinuations of a spy rather then the good office of a neighbor ; and when 't is remembred how great a portion of some womens time is spent in this kind of diversion , we must conclude there have a multitude of acts gon to make up the habit . i wish they would seriously reflect on it , and unravel that injurious mirth by a penitential sadness , and either spend their time better then in visiting , or else direct their visits to better purposes : and this they would certainly do if they would exchange their meer popular civilities ( that kind of paint and varnishing manners ) for that tr●… christian condescension ; which admits of no dece●… , but is as transparent as drusus wisht his house ●…ld be , that has no secret scrues and spring , to move the eyes or tongue a contrary way from the heart , but is in reality all that it pretends to be . . a second property of it is constancy , for as it is true to others , so it is to its self ; 't is foundid on the solidest of vertues , and is not subject to those light and giddy uncertainties , that the vulgar civilities are . for he that out of a disesteem of his proper worth , has placed himself in a state of inferiority , will think it not an arbitrary matter , but a just debt to pay a respect to those he thinks his betters ; and an humble mind will in every body find somthing or other to prefer to himself . so that he acts upon a fixt principle , and is not in danger of those contradictions in his manners , which shall render him one day sweet and affable , and another sowre and morose . but such mutations are frequently incident to those who are swaied by other motives , somtimes an interest changes , and then the most fauning sycophant can transplant his flatteries , and court a new patron ; yea many times to the despight and vilifying of the old . . somtimes again , fortune may change ; a man may fall from a prosperous to an adverse state , and then those who were prodigal of their civilities whilst he needed nothing else , will withdraw even those from him , least they should incourage him to demand somthing more ; an experiment of this job made in his friends ( or rather flatterers ) whom he fitly compares to winter brooks , running over when not needed , but quite dry when they are . . but the most frequent change is that of fancy and humor , which has a much more general sway then reason and judgment . this is so observable in the vulgar rabble , that often in an instant they will shift passions , and hate this hour what they doted on the last . of this all popular states , have afforded many costly experiments , but we need not go farther then the sacred story , where we find the acclamations and hosannahs of the multitude , quickly converted into crucifie him , crucifie him . this levity of mind has bin observed so incident to women , that 't is become almost proverbial ; for by how much their passions are more violent , they are commonly the less lasting , and as they are reckon'd among those colder bodies that are particularly influenced by the moon , so they seem to bear a great resemblance to her in her vicissitudes and changes ; yet still with a greater degree of uncertainty , for she in all her revolutions observes some constant periods , and we can tell in her wain when she will be at full , so that she has a kind of certainty even in her planetary errors ; but what ephemerides can be framed for some womens humors ? who can tell how long the present will last ? and what will be the next that will succeed ? . i need not bring instances of their inconstancy from that common place of passionate widows , whohave let a newlove sail even through those flouds of tears wherewith they bewailed the old : for ( besides that that is a case wherein possibly they may find matter enough for retortion ) it is here a little wide from my purpose , which designs no farther inquisition then into their ordinary conversation , wherein that love o●… variety which is so remarkable in their habit , their diet , their diversions , extends it self often to their company , their friendships also and converse . those intimacies which they cherisht lately , quickly grow despicable , and at last nauseous , and consequently their behavior falls from kind and civil , to cold and disdainful . i doubt not this has often bin proved by many of those humble companions , which officiously attend them , who cannot alwaiesfix themselves , no notby those flatteries that first introduced them ; some new comer perhaps has better refined the art , and do's the same thing more acutely and ingeniously , and then the old one is to be turned off as too gross a sycophant ; or if they have bin so happy as to light upon some of a more generous temper , who instead of a servile compliance with their humor , and high characters of their worth , entertain them with the true images of themselvs , and endeavor to make what others only speak them , this is that unpardonable crime which forfeits all degrees of favor , and does not only avert , but incense . a faithful monitor is as unacceptable as a true looking-glass to a deformed person , which at the best will be set aside , and escapes well if not broken ; and while great persons dispence their favors or their frowns by such perverse mesures as these , they will be sure to do it unjustly , as well as unconstantly . . i am far from making this an universal charge , i know there are women of the highest quality , that guide themselves by other rules , that are deaf to all the songs of sirens , and have the prudence to valu a seasonable reproof before the most extravagant panegyric ; but this is owing to that humility which i am now recommending , without which 't is as impossible for greatness to be proof against flattery , as it is for a pinnace with spreading sails , and a violent gust of wind , to sail steddily without ballast . and the frequent want of this is it which makes it no less frequent ●…o see those unevennesses and inequalities in be●…avior ; those partialities in dispensing even the ●…ommonest civilities , which i have now repre●…ented . . and sure 't is none of the meanest attri●…utes due to that excellent vertu of humility that ●…t can thus fix and poise the mind , cure those ver●…igoes and giddy humors , incident to those who ●…re mounted aloft : and above all that it is a sure antidote against the most insinuating poison of flattery , a holy spel or amulet against the venom of a parasite , which the philosopher justly calls the worst of tame beasts , as a detractor is of wild : he being indeed a kind of vulture , in the way of seizure , noless than ravine , who firstpicksout the eies of that which he designs to prey upon ; suffering not the person concern'd , to see any thing of that destruction which he is to feel . and certainly none of the ominous birds , no night-raven or screech-owle can abode half so dismally as these domestic birds of prey , which are not only presages , but instruments of ruine wheresoever they haunt . . 't is therefore the universal concern o●… those that are great and prosperous , to chase them away , as abraham did the fowles from his sacri 〈◊〉 , gen. . . but yet more peculiarly so o●… those to whom fortune hasgiven a sudden rise , and unexpected grandeur , they being of all others th●… most obnoxious to this sort of harpies . the surprizes of prosperity do no less disturb the judgment then those of adversity : and as one who i●… in an instant snatcht up to some high tower , is s●… amazed to see himself there , that he has no ju●… mesure of the altitude , but thinks every thin●… farther below him then it is : so they that ascen●… to greatness by swift and rapid motions , hav●… their heads so turned that they are apt to over ▪ valu it ; and to look with contempt on those wh●… before perhaps they thought worth their envie●… and on a mind thus prepared , flattery may mak●… any impressions , it suborning even providence as a witness on its side , and inferring from the dignities obtained , the transcending merit of the obtainer . a piece of sophistry which the slightest observer may easily confute , all ages giving instances of those whose vices have preferred them , and by a strange chimistry have extracted honor out of infamous acts . yet to a mind possest with its own admiration , this shall pass for a demonstration : so trecherous a thing is pride , that it combines with all who design to cheat us : and indeed 't is not only an accessary , but the principal ; none being in danger by others flatteries , who are not first seduced by their own , . it will therefore be a point of wisdom for all persons of honor to encrease their caution with their fortune , and as they multiply their retinues without , so especially to inforce their guard within , that they become not slaves to their own greatness , fix not themselves in such a posture of state , as to become immovable to all the offices of humanity and civility ; nor think that their admission to greatness is upon the same terms on which the jews were wont to receive their proselites , that they must renounce all their former relations ; but to remember that they differ no more from others then as a counter set in the place of thousands or hundreds , does from one set in the place of tens or units . a little transposition may quite alter the case ; or however , when they are all taken off the score , they are then indiscriminatly tumbled together , and one has no precedence of another , either in place or valu . so undiscernible will be the difference between the greatest queen , and the meanest servant , when death , that great leveller , shall have mixt them ; there will be no inquisition in the grave who came embalmed , or perfumed thither . and , as a learned man says , the ulcers of lazarus will make as good dust as the paint of jezebel . . but i shall be thought to have out-run my subject , or instead of that amiable image of affability , and universal obligingness , the great ornament of life , introduce the grim figure of death , that sullen executioner , whom no gifts , no praiers can mollifie . yet i cannot yield it wholly impertinent ; for , as its final stroke cures all the infirmities of the body , so the foresight and contemplation of it is , as much a catholicon for all the maladies of the mind ; especially that of insolence and disdain . for sure they cannot much pride themselves in any exaltation , that remember they must finally fall into the dust : nor arrogantly despise others , who consider that themselves shall one day be insulted over by worms and insects . such mental descents into the vault or charnel-house , are the best disciplines for the demeanor in other places , according to the admonition of the wise man , remember thy end , and thou shalt never do amiss . sect . v. of piety . . lastly , to compleat and crown all other excellencies , nothing is so proper , so necessary as piety and devotion . this is the salt which seasons all sacrifices ; yea , the altar which sanctifies the gift , no good ( how splendid soever in the sight of men ) being acceptable to god , till it be thus consecrated , and have the seal of the sanctuary upon it . this is a vertu truly divine , as well in its original as its end ; for as it comes from heaven , ( is an afflation of the blessed spirit ) so it tends thither also , and thither raises its votaries . this is it which sublimates and spiritualizes humanity , defecates and refines it from all the dregs of morality ; and so wings our earthly lumpish nature , that we can soar aloft to the region of spirits , and by its raptures make som essay of that state of separation , even while we are linked to the body . this is it which combines us so with god , that we have the same interests , the same choices ; nay it does in a sort communicate and enterchange properties with him ; the all-powerful god seems impotent and unable to resist its influence , whilst it invests us feeble wretches in a kind of omnipotence , by engaging him for us who can do all things . . now this piety may be considered either in a larger , or more limited sense : in the former 't is as wide as the whole scheme of duty , not confined to any one act , but extended to all the commands of god. for as the animal spirit diffuses its self into all the most distant members of the body ; so this more vital principle has as universal an influence on the mind , stamps that with such an admiration and reverence of god , such a love and complacency in him , that every act is ( at least habitually ) design'd to obey and glorifie him . . in the more limited sense , piety is taken for our more immediate entercourse with god , in things purely divine , as adorations , praiers , aspirations , and all pantings and breathings of the soul after him ; and in this notion 't is more particularly called devotion . and this is comprehended it : the other , as a part in the whole ; nay indeed , as an effect in its cause ; for where piety has not first formed and modelled the soul , there can be no true devotion . external forms of it there may be , but that is but ceremony and pageantry , the most submissive prostrations are there but like that of dagon before the ark , the fall of a liveless trunk ; the most elevated eyes but a kind of convulsive motion ; and the most rigid mortifications , but like the cuttings and launcings of baal's priests . of this the very heathen had som notion , and therefore in their worships had many preparatory ceremonies of lustration , and purifying , as being conscious of the incongruity , that unholy persons should be admitted to sacred things . and accordingly socrates has excellently ( i had almost said evangelically ) defined , the best way of worshipping god , to be the doing what he commands . indeed without this , our devotion is meer stratagem and design : we invoke god as we use to cajole men , only to serve a present turn ; and of such disingenious addresses , 't is easie to read the event ; or , if we cannot , solomon will instruct us , prov. . . the praiers of the wicked are an abomination to the lord. . to treat of the several branches of piety in the first notion , is not agreeable to the intended brevity of this treatise ; nor necessary , because there are so many distinct tracts extant on that subject ; yet i shall the more closely to adapt it to my female readers , observe the propriety of it to women , not only as it is their greatest ornament and advantage , but especially as they have somwhat more of predisposition towards it in their native temper . god's laws , which are the rule of piety , have this common with mens , that they are inforced upon us by the proposalt both of punishments and rewards , by that means engaging two of our most sensible passions , fear and love ; and the female sex being eminent for the pungency of both these , they are consequently the better prepared for the impressions of religion . . this is so much acknowledged , that our masculine atheists make an ill use of it , and are willing to think that religion owes its force only to the impotence of the subject on which it works , that 't is only an imposition upon the easie credulity of women , and are content to allow them the inclosure of it ; wherein , tho they sufficiently shew their contemt of piety , yet they unawares give a greater honor to that sex then they intend , whilst they confess it more capable of an assimilation to the supreme goodness , and of the renewal of god's image ( for to that all piety is design'd ) then their own . and therefore women have so little reason to be ashamed , that they ought to glory in the concession , and gratefully to celebrate the goodness of god to them , who , as he brings light out of darkness , so converts their natural infirmities into a means of spiritual strength , makes the impotencies and defects of their nature subservient to the operation of grace ; and by consecrating their very passions , makes even those gibeonites serviceable to the tabernacle . but then 't is to be remembred , that the greater is their obligation to comply with this design of gods , to let their passions run in the channel he has cut for them ; so to confine their fear and love to spiritual objects , that they make no inordinate eruptions to any thing else , but in all their estimations of things dreadful or desirable , to give still the just deference to that which is eternal . . and , as women in general have this advantage towards piety , and obligation to it ; so particularly those of quality , who we may subpose to have generally a more early institution and instruction in it then those of a meaner rank : and besides , have afterwards more opportunities of being built up in the knowledg of their duty , and ( by the help of an ingenious education ) clearer apprehensions to discern it ; and when they do so , have greater obligations to perform it , both in respect of god , of others , and themselves . . in respect of god they have the greatest tie of gratitude , not only for the common mercies which they partake with the rest of mankind , but for those peculiar , by which they are differenced from others ; of which , if they want a just valu , let them ask themselves how willing they would be to part with them , how she that has fed delicatly , would like to be desolate in the street , or she that has bin brought up in scarlet , to embrace the dunghil , lam. . . and according to the aversion they find to such a change , let them estimate their present enjoiment , and the thankfulness it exacts . . secondly , in regard of others , their piety backt with their secular advantages , may be of a more extensive benefit ; they have many opportunities of doing good by their influence on others ; or if no way else , yet the splendor of their example , will by the eminency of their conditions shine ( as a light on som high tower ) more perspicuously , and guide many into the same path of vertu . and certainly 't is no small obligation that lies on them in this respect ; for god , who does nothing without an end worthy of his wisdom , can never be thought to have selected som persons as the objects of his bounty , meerly that they may swill and glut themselves with sensual plesures . no doubtless , he who is the great master of the universe , disposes all things for common benefit ; and therefore , if he have placed som in an higher orb then others , it is that they may have an auspicous influence on those below them ; and if they fail in this , they are no longer stars but comets , things of ominous and unlucky abode to all about them . i might enlarge on this subject , but having don it already in the gentlemans calling , i suppose it unnecessary , since that part is equally adapted to both sexes . . in the last place , they have all obligation to piety , in respect of themselves , and that in two considerations ; the first , of their present danger ; the second , of their final account . for their danger , 't is evident they do not more out-number their inferiors in any thing then in the opportunities , nay sollicitations to sin . weal●… and honor have many snares , and which is worse , do often dispose the mind to such an heedless security , that it takes no care to avoid them : and as in the body , the diseases of repletion are fa●… more numerous then those of emtiness , so th●… mind is oftner vitiated by affluence and prosperity , then by indigence and adversity . it becomes therefore those who are so surrounded with enemies to fortifie themselves : and that they can no way do , but by a sincere piety , that whole armor of god which the apostle describes , eph. . . by which alone they may repel all the darts of temtations ; nay not only ward the blow , but wrest the weapon out of satans hand , so that when he urges to them the opportunities , the impunity which their wealth and greatness gives them to be bad , they may retort his argument , & by a wholsomer inference collect thence their great obligation to be good , and that not only upon the score of gratitude ( tho that were enough to an ingenious soul ) but in the second place of interest also , in respect of that account they must finally give . for tho god be not an unjust exactor to reap where he has not sowed , yet he is not so negligently profuse , as to do that which no prudent man will do , scatter his goods promiscuously , without taking notice where they fall ; but as he dispences all things by particular providence , so he does it to a particular end , and will exact as particular an account how that end has bin complied with . . it is a smart exprobration of gods to israel , ezek , , , , . that she had sacrilegiously emploied his silver and gold , his oil , his flower and hony which he had given her in the service of her idols , by which as we may see he takes notice how we dispose of our temporal possessions , so it shews us how the enditement will proceedagainst all thosewho so pervert their use : with what confusion must they appear at the great audit who can give no other account of their receits , but that they consumed them upon their lusts , wagedwar against god with his own tresure , and bin as well thieves as rebels ? what a luciferian fall will they have from their honors , who have endevored to undermine gods ? thought themselves too great to pay him homage , and by their prophane and vicious example , induced acontemt of him ? in short what a retaliation of inversions will there then be ? those that have turned gods grace into wantonness , converted his bounty into the fuel of their pride and luxury , shall then have their glory turn●…d into sham , their riots and excesses into the want of a drop of water , and shall retain nothing of their greatness , but the guilt , the grating remembrance of having abused those temporal blessings , which if well managed might have received them into everlasting habitations . how necessary then is it for all who have receiv'd so much upon account , to be often reflecting on it , examining what charges , the great owner has imposed upon so ample an income ? what god requires of them for whom he hath don so much ? and this is particularly the business of piety , which in all the forementioned respects , is as the usefullest , so the noblest accomplishment of greatness . and such it hath bin accounted till this prophane age of ours , which has removed all the boundaries of the former , reverst even the instincts of nature , and will not leave us so much of religion as had the very worst of heathens . for how erroneous soever their were in the choice of their deities , they alwaies honored and reverenc'd those they chose , committed most of their enormities in obedience not in affront to them : did not assign the votaries as jeroboam did his priests of the meanest of the people , but thought themselves dignified by their service , but esteemed it an infamy not to be pious . but alas now we adaies make other estimates , religion is so abject so contemtible a thing , as is thought fit to influence none that are great either in parts or quality : and therefore tho too many are willing to appropriate it to women , upon the first account , as the gospel is the foolishness of preaching , cor. . . yet they make exceptions upon the latter , and are not willing to afford it any of the nobler proselits even of that sex. . i doubt not there are many lectures read to such , to fortifie them against all impressions of piety , to raise out the common notion of a god , & in order to that to depose his vicegerent within them , discard their conscience , that unmannerly inmate , which is still speaking what they have no mind to hear , and will be apt somtimes to question their grand principle , and tell them they have souls . and truly 't is no wonder if the abetters of athism take this course ; for since they have no solid foundation of truth or reason , 't is but necessary they support their party by autority ; the countenance and applause of great persons , & god knows they have too much succeeded in the design . but , in the mean time , what security do they give for the truth of their pretensions ? we know 't is still required of those that will practise upon other peoples concerns , that they put in caution to secure the owner from damage , but alas , what gage can they give for a soul ? who can contrive a form of indemnity where that is the thing hazarded ? . 't is easy indeed for one of these apostles of sathan , to tell a lady that she has nothing to do but to indulge to her plesure ; that 't is the extremest folly to be frighted from a present enjoiment , by a fear of i know not what future smart ; that god , and sin , and hell , are but names , certain mormos and bug-bears conjur'd up by divines , to work upon her fear , and abuse her crudelity . this , and much more of this kind may be said , and i doubt often is ; but all this while the question is begg'd , and a strong affirmation must pass for proof : for i defie all the doctors of atheism to make any demonstration of their tenet ; and yet , though they pretend to no demonstration themselves , religion must be condemned meerly for the want of it : that is for not making spiritual things liable to sense , for distinguishing between belief and science ; which is indeed for doing the most reasonable thing in the world , viz. the remitting every object to the trial of its proper faculty : and they who suspect it upon that account , may by the same kind of logic wrangle us out of all our senses , may perswade us we hear nothing because the eye discerns not sounds , that we tast not , because the ear understands not gusts and ●…apors , and so on to the rest . . and yet this is the bottom of those arguments which the great pretenders to reason make against religion , and in the mean time have so little ingenuity as to exclaim on the light credulity of fools and women , that embrace the dictates of faith , whilst the same instant they exact a more implicit assent to their negative articles , their no religion . a strange magisterial confidence so to impose on this age , what is so universally contradictory to all former , and to the common verdict ▪ of mankind . for 't is observable through all the successions of men , that there were never any society , any collective body of atheists ; a s●…gle one perhaps might here and there be found ( as we sometimes see monsters or mishapen births ) but for the generality they had alwaies such instincts of a d●…ety , that they never thought they ran far enough from atheism ; but rather choose to multiply their gods , to have too many then none at all : nay were apt to descend to the adoration of things below themselves , rather then to renounce the power above them . by which we may see that the notion of a god is the most indelible character of natural reason , and therefore whatever pretence our atheists make to ratioci●…ation and deep discourse , it is none of that primitive fundamental reason coetaneous with our humanity ; but is indeed a reason fit only for those who own themselves like the beasts that perish . . but admit we could be more bountiful to them , and allow their opinion an equal probability with our faith , yet even this could never justifie any body in point of prudence , that should adhere to them . common discretion teaches us that where two propositionshave an equal appearance of truth , there is no rational inducement to prefer one before the other , till we have examined the consequences , and find somthing in the one which may over-poise and outweigh the contrary . now in all things that concern practice , there are no motives so considerable , either to invite or avert , as advantage or danger . . let us apply this to the present case , and examine the pretensions of the atheist and the christian in both respects . but first we are to remember , that both advantage and danger are to be viewed under a double notion , either as present or as future . the former is the atheists most proper subject , and indeed all he can pertinently speak to , who professes himself only a man of this world . here he wil tell us that the disbelief of god and another life , is the great enfranchiser of mankind , sets us at liberty from that thraldom , those bonds wherewith our superstitious fears had fetter'd us , that it supersedes all those nice and perplexing inquiries of lawful and unlawful , and reduces all our inquisitions only to this one , how we shall most please our selves . the glutton need not put a knife to his throat , but is only to put an edge upon his palate . the drunkard need not refrain his cups , but only take care that the be filled with the most delicious liquor . the wa●…on need not pull out his eye , but only cont●…ve to possess what that temts him to desire●… and in a word none of our appetites need ●…e restrain'd , but satisfied . and this uncontrol●… licentiousness , this brutish liberty , is that su●…mum bonum , that supreme happiness which they propose to themselves , and to which they invite others . . on the other side the christian is not without his claim to a present advantage , tho of a far differing n●…ture : he is not so preposterous as to think it a preferment to sink below his kind ; to aspire to an assimilation with meer animals , which is the utmost the former amounts to , but he proposes to himself the satisfaction of a man●… ; those delights which may entertain his reason not his sense ; which consist in the rectitude of a well inform'd mind . his religion is the perfectest scheme of morality , and makes him a philosopher without the help of the schools , it teaches him the art of subduing his appetites , calming his passions , and in a word makes him lord of himself ; and by that gives him all the plesures which result from such a soveraignty , nor is he totally void even of the plesures of sense , which in many instances are greater to him then to those that most court them . temperance cooks his coursest diet to a greater gust , then all their studied mixtures ; chastity makes one lawful embrace more grateful to him , then all the nauseating variety of their unbounded lusts ; and contentment swells 〈◊〉 mite into a talent , makes him richer then the ind●… would do if he desired beyond them . nor is it a ●…ntemtible benefit that his moderation gives him 〈◊〉 immunity from those sensitive pains which oft bring up the rear of inordinate sensual plesures . so that his condition even set in the worst light in that very particular wherein the atheist most triumphs over him , is not so deplorable as 't is represented . . but if it were , he has plesures that would infinitly overwhelm that smart , and that not only in his reason ( as hath bin said before ) but in his more sublime diviner part , such irradiations from above , such antepasts of his future bliss , such acquiescence in a calm & serene conscience , as isvery cheaply bought with all he can suffer here . i know the profane laugh at these things as chimera's and the illusions of a prepossessed fancy ( & truly if they were so , they mightyetcome in balance with many of their plesures which are as much owing to opinion and imagination : ) but if we consider what supports they have given under the heaviest pressures , how they enabled the primitive martyrs , not only to suffer , but even to court all that is formidable to humane nature , we cannot think that a meer phantastic imaginary joy could deceive the sense of such real , such acute torments . and tho in this great declination of zeal , there be perhaps few that can pretend to those higher degrees of spiritual raptures , yet certainly were the votes of all devout persons collected , they would all concur in this testimony , that even in the common offices of piety , the ordinary discharge of a good conscience , there is an infinitly greater complacence , a higher gust and relish then in all the plesures of sense . but of this the most irrefragable witnesses are those who from great voluptuaries have turned devotes , and i dare appeal to their experience , whether of the two states is the most plesant . i wish those who will not believe this on others words , would themselves make the trial , and till they do so they are notoriously unjust to pronounce that a fiction , of whose reality they refuse to make proof . . by what hath bin said , some estimate may be made which bids fairest ) the atheist or christian ) as to present temporal felicity : but alas what an allay , what a damp is it to felicity to say 't is themporal , yet we may give it a term below that , and say 't is momentary . for since our life is so , nothing that depends on that can be otherwise , and yet in this shallow bottom the irreligious embark their all . for , as to all future advantage , 't is their principle to disclaim it , they discer●… no reward for blameless souls , wisd. . . so that in this particular the christian does not compare with , but triumph over them . he knows that if his earthly house of this tabernacle be dissolved , he hath a building of god ; an house not made with hands , eternal in the heavens , cor. . . that when he parts with his life , he does not resign his happiness , but shall receive it infinitly improved both in degree and duration . and now certainly 't is visible enough which opinion proposes the fairer hopes , and consequently which ( supposing but an equal probability of truth ) is the most inviting . . but som spirits there are so ignoble , that the most glorious prize cannot animate them ; that like a swine , the muscles of whose eies , they say , permit him not to look upwards , is not concerned in all the felicities above , but would at a venture resign his share in those , so he may securely enjoy his husk and draff . but yet even these who are uncapable of the more generous resentments , may be apt enough to the more servile ; and danger may fright , tho glory cannot allure them . it concerns such therefore to compare the mischiefs which each opinion threatens to their opposits , and from thence make an estimate which is safest to be chosen . and here let the atheist himself cast up the account of the dangers consequent to christianity , and it can all amount but to this , the deprivation ( or rather moderation ) of som present sensual plesures , or the incurring of som present sensitive pains ; the former in the daily exercise of temperance , and mortification ; the latter , ( more rarely and ostner in purpose then act ) the suffering for righteousness sake . and both these the christian ballances , nay out-weighs by two more important present hazards on the other side . to the former , he opposes the danger of being enslaved to the brutish part of a mans self , a thing so deplorable even in the judgment of humanity , that all writers of ethics have uniformly declared no servility to be so sordid and intolerable as that of the vicious man to his passions and lusts. to the latter , he confronts the mischief of being a slave to every man else ; for such he certainly is , whom the fear of suffering can baff●…e outof any thing he thinks just and honest . for if all the men in the world could successively have the power to afflict him , they wouldalso have to command and rule him ; and what can be more abject , more below the dignity of human nature , then to have a spirit alwaies prepared for such a servitude ? besides , even the utmost sufferings which christianity can at any time require , is outvied daily by the effects of luxury and rage ; and for one that has opportunity to be a martyr for his god thousands become so to their vices . . if from the present we look forward to futuredangers , the atheist must here be perfectly silent ; he cannot say that the christian after this life shall be in any worse estate then himself , since he concludes they shall both be the same nothing . but the christian threatens him with a more dismal state , he allows him indeed a being , yea an eternal one ; but it is only such as qualifies him for a misery as eternal ; the worm that never dies , the fire unquenchable , where all the excesses of his short plesures shall be revenged with more excessive , endless torments : his senses which were here the only organs of his felicity , shall then be ( tho not the only ) the very sensible mediums of his wretchedness ; and that conscience which he here suspended from its office , shall then take our its arrears , and return all it s stifled admonitions in perpetual horrors , and desperate upbraidings . i need not now sure ask on which side the greater danger lies . . to conclude , the result of all is , that the transitory plesures of the atheist are over-poised even by the present satisfactions of the pious and the eternity of unbounded , unconceivable joies he expects hereafter , comes in ex abundanti , having nothing on the other side that offers at a competition with it . and at the very same rate of proportion we have seen the dangers also are so , that we can easily compute the utmost mischief our christianity can do us , if it should be false ; but the damage of the other is inestimable , both for the penalty of loss , and sense . i may now appeal to common prudence to judg of the vast inequality , and to pronounce , that sure there had need be som great evidence of truth on the atheists side , to preponderate all these disadvantages . indeed , nothing much below a demonstration can justify the choice of so dangerous principles ; i am sure an equal probability can never do it , where the danger is so unequal ; and were the veriest atheist consulted in a secular case of the like circumstances , he would certainly pronounce him a mad man that should make such an election . how desperate a phrensy then is it to do it , without so much as that equal probability : nay indeed , without any probability at all ? and yet this madness sets up for the monopoly not of wit only , but reason too ; and by confidence and clamor , seeks to run down those arguments it can never confute . . i may be thought here to have made too long a d●…gression from my proper subject , but i cannot confess it so ; for since my present business is to recommend piety , i can no way do that so effectually as by shewing its consonancy to right reason , especially considering the busie industry is now used to represent it under another form , and to alienate from it those persons whose greatness may give it any luster or repute in the world ; of which sort i suppose there are few more frequently attaqued then women of quality , that converse among those who call themselves the wits of the age ; who living in so infectious an air , had need of som antidotes about them ; and if what i have now offered , appear not forcible enough , ( for it pretends not to the tith of what may be said on the subject ) yet it may at least do them this service , to put them in mind of what they need , and send them to the fuller dispensatories of others . . and that is the thing . i should earnestly beg of them , that they would be so just to their own interest , as not to combine with seducers against themselves ; but if they have bin so unhappy as to lend one ear to them , yet at least not to give up both to be forced in a slavish submission to their dictates , but hear what may be said on the other side . and sure 't is but a low composition for god thus to divide with sathan , yet 't is that of which his emissaries are so jealous that 't is one of their grand maxims , that none who professes divinity is to be advised with ; and therefore by all arts they are to be rendred either ridiculous , or suspected ; to which methinks may by applied that fable ( which demosthenes once recited to the athenians , when alexander demanded of them to deliver up their orators ) of the wolves and the sheep , who coming to a treaty , the first article of the wolves was , that the sheep should give up their mastives which guarded them : the resemblance is too obvious to need a minute application . . but this is manifestly to reverse all former rules , and to trust a man rather in any faculty then his own , and would never have prevailed in any thing but where the soul is concern'd , that poor despicable thing whereon alone we think fit to make experiments . 't is sure , that if any should dispute their title to an earthly possession , they would not so tamely resign it , nor would trust their own selves in its defence , but would consult their ablest lawyers , and , by them , sift out every circumstance that might establish their claim . why should they then suffer themselves to be talk'd out of an heavenly inheritance , without so much as once proposing their doubts to those whose study and profession it is to resolve them ? but as in all other ills , so in this , prevention is better than cure ; and therefore to those that are yet untainted , the securest course will be to stop both ears against all profane insinuations . and to use those who temt them to be disloial to their god , that spiritual adultery , as they should do those who solicit them to the carnal , not so much as to enter parly , but with the greatest indignation detest and reject them . 't is the saying of the wise man , prov. . . that an angry countenance driveth away a back-biting tongue . and certainly , would great persons look severely on such defamers of religion , they would give som check to that impudence of profaneness which has given it such a vogue in the world. . and sure this is much their duty to do , if they own any relation to that god who is so dishonored . they would think it a very disingenious thing to sit by to hear a friend or benefactor reviled , and express no displesure ; and is god so friendless among them , that only his traducers and blasphemers can be patiently heard ? among the jews , at the hearing of any blasphemy , they rent their clothes ; but i fear we have som of our nice dames that would be much more concern'd at a rip in their garment , then at the rending and violating gods sacred name ; and could more patiently behold the total subversion of religion , then the disorder or misplacing of a lock or riband . but 't is to be hoped there are not many so impious , and those that are not , will surely think themselves obliged with all their power , to discountenance all the fautors of irreligion , whether they be the solemn sedater sort that would argue , or the jollier that would rallery them out of their faith. . but when they have thus provided against the assaults of others , and secured the speculative part of religion , they have only established a judicatory against themselves , stored up matter of conviction and accusation , if they answer it not in the practic . i must therefore after this long excursion , return to my first point , and beseech them seriously to weigh the obligations they have to piety in the general notion of it , as it comprehends all the duties of a christian life , of which as i intend not to speak particularly ; so i know not where to find a better summary , then that which s. james has drawn up , chap. . vers . . pure religion and undefiled before god even the father is this , to visit the fatherless and widows in their affliction , and to keep himself unspotted from the world . . but besides this general , there is ( as i said before ) another more restrained notion of piety , as it relates to our more immediat entercourse with god in divine ordinances and worship , in which respect it commonly passes under the name of devotion , and thus consider'd it has a great propriety to the female sex. for devotion is a tender plant , that will scarce root in stiff or rocky ground , but requires a supple gentle soil , and therefore the feminine softness and pliableness is very apt and proper for it . and accordingly there have bin very eminent growths of it in that sex. i need not he●…p up examples of former ages , but rather perswade this to leave som at least to the following ; and the more considerable the persons are the more conspicuous will be the example , which seems themore toadapt it to those i now speak to . devotion in a cloister is as recluse as the votary , a light rather under a 〈◊〉 then on a candlestick : and in an obscure cottage 't is either not observed , or else thought to be but the effect of destitution and secular wants a reserve rather then a choice : but when those who are in the ei●… of the world , the most eminent actors on the theater of human life , shall chuse the part of a saint , when those who want none of the divertisments or blandishments of earth , shall have their conversation in heaven , this recommends it to the spectators , as the true and greatest object of human choice ; since 't is chosen by those who know the utmost pretence of all its competitors . . nor is devotion only more excellent in them in regard of its effects , but 't is also more necessary in respect of their obligation . devotion is an abstraction from the world , and therefore cannot in any eminent degrees , be practised by those whose necessities or business do much entangle them in it . so that from such , a far less proportion will be accepted , then from those whose plenty and ease give them no other want but that of emploiment . and certainly if there be any of whom that can truly be said ; women of quality are the persons : for they in this respect exceed even men of the like rank , for the men are often engaged in public emploiments , and must l●…nd most of their time to the use of others ; or however all have the care of their own privat affairs , the managery of their fortunes to employ them . but of women the utmost that is ordinarily required , is but a little easie inspection within their own walls , the oversight of a few children , and servants , and even from this how many are by their condition of life exemted ? and how many more do by their niceness and delicacy exemt themselves ? and surely so perfect a vacancy is neither happy nor safe . and therefore god who projects we should be both , never design'd it for any of mankind : but where he gives so much liberty from secular , he expects a greater diligence in spiritual emploiments . . and indeed 't is an amazing thing to see , that any into whom he has breathed the breath of life , on whom he has stamped the image of his own eternity , can think those immortal souls were given them only to serve the mean and abject uses of their corruptible bodies , ( for which the soul of the dullest animal would have don as well ; ) that eating and drinking , sleep and recreations , which are only useful to the supporting us in this world , are the only things for which we were sent hither . and yet if we may mesure their opinions by their practice , this seems to be the perswasion of many of our female gentry , who look upon it as a degrading , a kind of attainder of their blood , to do any thing but please their senses . an error sure of the most pernicious consequence imaginable . we know a lady of plesure is in one sense a very scandalous epithet , and truly 't is no very laudable one in the other , nay which is worse , they are often coincident , and fall in with each other . she whose sole universal aim is plesure , will not think her self much out of her road , in the pursuit of any particular . and she that thinks she lives for no other purpose , will so often be at a loss for innocent plesure , that she is almost under a necessity to call in the nocent , to serve the very end ( as she supposes ) of her being . aut indeed were they sure to confine themselves to such as are harmless in their kind , yet the excess of them renders them sinful , and the doting pursuit denominates them lovers of plesures more then lovers of god , a character so black that the apostle compleats his catalogue of the worst vice ; of the worst times with it , tim. . . . it is therefore the great goodness of god to design a rescu for those whose condition exposes them to that danger , and by exacting a liberal expence of time in their devotion , divert them from lavishing both it and their souls together . neither does he by this defeat their aim of a plesant life , but rather assist it : for whereas sensual delights are vagrant , and must be chased through a hundred turnings and wild mazes , the spiritual are fixt , and one may alwaies know where to find them . how often are the voluptuous in pain to know which plesure to choose ? like a surfeited stomac the greater variety is set before it , the more it nauseats all . what difficulties hath a lady many times to resolve whether an afternoon shall be spen at the court , or at the theater ; whether in dancing or at cards , in giving or receiving visi●…s , as not knowing which will best please her ? but she that knows the delights of devotion , knows withall that there is no other fit to come in competition with it ; and so is not distracted in her choice , nor need go farther then her closet for the most agreable entertainment . i know this will sound a little incredible to those that know no other use of closets then as a conservatory of gauds and baubles ; that aspire to no plesure there above that of children , the playing with the pictures and popets that adorn it . nor indeed do i pretend that such shall find those satisfactions i speak of . those whose errand is to beelzebub the god of flyes , must not expect to be treated by the god of israel . an ingenious man will scorn to obtrude himself on those who desire not his company , and sure god will not make himself more cheap . those that will meet him in their closets , must come with that design , resort thither as to an oratory ; nay more then so , they must come frequently . spiritual joies know not the way to a place where they are not often invited : and as men seek for each other not in places where they seldom or never come , but where they daily frequent ; so god contrives , not to meet us in that place where we appear rarely and accidentally , but where we usually resort . . i shall not need to branch out devotion into the several parts , that being don already in a multitude of other treatises , of which if they please to consult any one , they cannot want a directory for their worship , whether privat or public . only let me observe the order and connexion of those two , that they are neither to be sever'd , nor yet to be ranged preposterously . the privat must not justle out the public , for god expects his solemn homage : and their hudling it up in privat , as it may give men ground to suspect they pay none at all ; so neither god nor man can collect any thing better from it , then that they are ashamed of the deity they pretend to serve . on the other side the public must as little swallow up the privat , and where it does , there may be ajust doubt of its sincerity , many attractives there may be to church besides that of piety , and indeed where that is really the motive , it teaches so much reverence to that awful presence they are to approch , as not to come without some preparation . what solicitude , what critical niceness will a lady have for her dress , when she is to appear at a solemn meeting at court , and shall she take no care how sordidly , how undecently she appear when the king of kings gives audience ? shall many hours , days , nay perhaps weeks , be taken up in contriving for the one , and shall there never be a minute allotted for the other ? this were sure very unequal , and yet this is the case where the devotion of the closet does not prepare for that of the church . if the mind be not tuned first there , it will be very ill qualified for that harmony of souls , which is the only thing god regards in our public offices . so that were there no other use of privat devotion , but as it relates to the public , that were enough to speak the necessity of it . , but indeed 't is not only a needful preparative to that sacred commerce , but to our civil . the world is but a larger sort of pesthouse , in every corner of it we meet with infectious airs , and those that converse in it had need of this antidote . how many temtations does every place , every hour , every interview , present to the shocking even of that moral integrity which a sober heathen would judg fit to preserve ; much more of that strict piety our christianity exacts . . 't was the observation that origen made of himself , that the day in which he so shamefully fell by sacrificing to idols , he had ventured out in the morning before he had compleated his usual praiers ; the devil finding him so unarmed took advantage to assault him , as knowing he had then but a single impotent man to wrastle with , who had forfeited , by not invoking , the protection of god. and indeed since praier is the most powerfull exorcism to eject him , we may well conclude the omission of it is a likely means to invite him : for if god have not the prepossession , if we do not by hearty praier surrender our souls to him in the morning , they are then all the day after like that emty house mention'd in the gospel , a fit receptacle for as many evil spirits as please to inhabit there . nor are these spiritual the only dangers that attend us , we are liable to a multitude of secular ones also : our persons , our fortunes , our reputations , every thing wherein we can receive a benefit , renders us equally capable of a prejudice . what multitudes of accidents are there to which we lie open , and nothing to guard us from them but the divine providence ? which if we neglect to solicit we are sure very unworthy of its defence . and this is a consideration that methinks should bring even the most sensual persons upon their knees : for tho too many may be found that despise the former danger , and can contentedly enough expose their souls , yet such are usually the most tender of their temporal concerns it being commonly the excessive love of those which makes them neglect the other . she that fears not the fall into sin , will yet fear the tumbling into a precipice , and tho she care not for the spotting of her innocence , would be very loth any accident should blemish her face , disparage her fame , or impoverish her fortune , and yet from any or all of these she is utterly unable to guard her self . so that if piety will not , yet interest me thinks should render her an homager to that omnipotent power , from whence alone she can derive her safety . . and now methinks a duty that is thus bound on with the cords of a man , with human as well as divine perswasives , should not easily be shaken off . i wish i could say it never is , but i fear there are some of those i now speak to , who neglect it in spight of all these inducements ; who tho they can pretend nothing serious enough to own the name of business , do yet suffer a succession of i know not what impertinencies to divert them . and indeed were the expence of some ladies daies calculated , we should find every hour so full of emtiness , so overladen with vanities that 't is scarce imaginable where an office of devotion should croud in . . the morning is divided between sleep and dressing , nor would the morning suffice , but that they are fain to make a new computation to mesure it not by the sun , but by their time of dining , which is often as late as the stationary hours of the primitive fasts , tho upon a far differing motive . the afternoons being by this means reduced , are too short for those many divertisements that await them , and must therefore borrow as much of the night as they lent to the morning . and when the meer fatigues of plesure send a lady to her rest , 't is not imaginable that she will permit devotion to induce a yet greater , and more disagreeable lassitude ; so that the whole round of her time seems to be a kind of magic circle , wherein nothing that is holy must appear . and indeed 't is none of the highest stratagems of sathan thus to forestal their time ; and by a perpetual supply of diversions , insensibly steal from them the opportunities of divine offices ; an artifice by which i presume he prevails on som , who would startle at his grosser and more apparent temtations . . nor needs he more then the success of this project ; for if this habitual neglect of piety should not finally end in great and criminal commissions , ( as 't is naturally very apt to do ) yet his interest is sufficiently secured by such a customary omission , which amounts to no less then the living without god in the world : a state so hopeless , that when the apostle recollects to the ephesians the wretchedness of their gentile state , he does it in those very words , eph. . . and sure , those that live so under christianity , are not in a better , but worse condition , by how much contemt of god is more unpardonable then ignorance . . it therefore infinitly concerns those who are in danger of so fatal a snare , to look about them , and endevor to countermine sathan , and be as industrious to secure their duty , as he is to supplant it ; and to this purpose , one of the usefullest expedients i know , is to be aforehand with him ; i mean , to make their devotions the first business of the day ; by which i intend not only those ejaculations wherewith we all should open our eyes , but their more set and solemn praiers ; a practice so highly expedient to the persons forementioned , that it falls little short of necessary ; and that upon several reasons . . first , in relation to one of the great ends of morning praier , which is to supplicate the guidance and protection of god for the whole day . now if this be not don till som ladies dressings be finished , 't will be half a mockery , a most preposterous request , as to the greatest part of the day , which will be past before ; and besides absurdity , there is danger in it ; for all the preceding time is as it were outlawed by it , put from under the divine protection . alas , are god's safeguards to be only meridional , to shine out only with the noon-day sun ; do they suppose satan keeps their hours , and stirs ●…ot abroad till the afternoon , that there is no danger either of corporal or spiritual mischiefs before that time of the day ? certainly , if the noise of the harp and the viol which isa. mentions , chap. . . do not drown it , they may often hear a morning as well as evening passing-bell ; with how many others does the glass of life run out , whilst they are at their looking-glasses ? how many bodies are maimed and wounded in the time they are trimming and decking theirs ? and who made them differ from others , cor. . ? or what tenure have they in the safety of one moment , save what they owe to god's providence ? and what rational expectation can they have of that , when they do not invoke it ? . nor are the spiritual dangers less , but rather much more ; & they must be very slight observers of themselves , if they do not discern that snares may be laid for them in their recesses in their chambers , as well as in places of the most public resort . indeed , were there no other than what relates to their dress , and curiosity thereof , it were enough to evidence their danger ; scarce any part of that but carrying a temtation in it : to pride , ifit hit right , and please their fancy , to ▪ anger and vexation , if it do not . they had need therefore to put on their armor before their ornaments , by a prepossession of praier and meditation to secure their vitals , lest by an internal death of grace , their bodies ( in their utmost luster ) prove but the painted sepulchers of their souls . . in the second place , this appears requisit in opposition to the indecency and incongruity of the contrary . how inverted an estimate do they make of things that postpone the interests of their souls , to themeanest member of their bodies , pay●… supererrogating attendance to the one , before the other comes at all into their care . but what is yet worse , how vile a contumely is offered to the majesty of god , who is used as they do their dunning creditors , posted off with an excuse of no lesure yet to speak with him ; whilst in the mean time all the factors for their vanitycan have ready access , and full audience . god must attend till their tailor , their shoomaker please to dismiss them , and at the best , can be allowed only to bring up the rear of a whole shole of artificers . . but thirdly , 't is very doubtful whether he shall obtain so much from them ; for it may often happen that he shall be quite precluded : so numerous are the parts of a modish equipage , and so exact a symmetry is required in the whole , that 't is the business of many hours to compleat it ; when as 't was said of the roman ladies , a counsel must be called about the placing of an hair that sits irregularly , when one thing after another shall be tried , and again rejected , as not exact , or not becoming ; time all the while insensibly steals away , and tho that will not stay for them , yet dinner doth , and then their bellies begin to murmur to pay any longer attendance on their backs , and claim the next turn ; and between these two competitors , 't is odds devotion will be quite excluded , or reduced only to a grace before meat : ( and well if that , considering how unfashionable even that is grown ) in the mean time what a wretched improvidence is it , to reduce the one necessary business of the day to such uncertainties , nay almost to a certain disappointment . . yet suppose this hazard were only imaginary , and a lady were infallibly sure not to lose the time for her praiers ; yet in the fourth place , she will be likely by such preceding diversions to lose much of her zeal in them , so that if they be said at all , they will scarce be said in a due manner . there ●…s alas such a repugnancy in our nature to any thing spiritual , that we cannot close in an instant ; but as a benummed , frozen body will need som rubbing and chafing before it can be fit for motion ; so our more frozen souls require som previons incitations before they can with any vigor exert themselves in devotion . now sure the dressing time ( i mean such a dressing as we now suppose ) is not very proper for such preparations . 't is ; on the contrary , extreme apt to indispose and unfit them ; for when the fancy is possest with so many little images of vanity , they will not easily be ejected . that ranging faculty is , god knows , too apt to bring in even the remotest diversions ; but when it has such a stock ready at hand , how will it pour them in upon the mind , to the great allaying , if not utter extinguishing of devotion . . when all these considerations are put together , 't will sure appear wholsom counsel , that such persons should not trust so important a duty to so many casualties , but in the first place secure a time for that , repair to their oratory before their dressing room , and by an early consecration of themselmes to god , defeat sathan's claim , and discourage his attemts for the rest of the day . we know there is a natural efficacy in a good beginning , towards the producing a good ending : but in spiritual things the influence is yet greater , because it draws in auxiliaries from above , and engages the yet farther assistances of grace . upon which account i am apt to believe , that where this duty is sincerely and fervently performed in the morning , it will not totolly be neglected in the succeeding parts of the day . 't will be easy to discern the same obligation , the same advantage of closing the day with god , that there was to begin it ; and when those two boundaries are secured , when those are lookt upon as strict duty , and constantly observed , 't is not unlikely but their piety may grow generous , and with david , ps. . . add to the evening and morning a noon-day office ; for where devotion is real , 't is apt to be progressive ; and the more we converse with god , the more we shall desire to do so . thus we see how this little cloud like that of elijah , king. . . may over-spread the heavens , and this handful of first-fruits may hallow the whole day . . nay indeed , when it has advanced thus far , 't will probably go farther , 't will not keep it self only on the defensive part , but invade its opposits , get daily ground of those vanities by which it was before opprest . for when a lady has in her closet washt her cheeks ▪ with penitential tears , she cannot sure when she comes out think them prepared for the varnish of the paint and fucus . when she has attentively examined her conscience , that impartial mirror , and there discern'd all the blemishes of her nobler part , she will sure with somwhat a more cold concern consult her looking-glass . and when she has bin pious vows and resolutions put on the lord jesus christ , rom. . . 't will be impossible for her to be very anxiously careful about her garments . this devout temper of her mind will by a holy leger-demain shu●…fle the romances out of her hand and substitute the oracles of truth ; will not let her dream away her time in phantastic scenes , and elaborate nothing , but promt her to give all diligence to make her calling and election sure . in a word , when she once understands what it is to spend one hour devoutly , she will endeavor to rescue all the rest from trifles , and impertinent entertainments ; and employ them to purposes more worthy the great end of her being . thus may she almost insensibly wind her self out of the snare , disintangle her self from those temtations wherewith she was enwrapt ; and by having her heart so set at liberty , may run the waies of god's commandments , ps. . . but privat devotion , tho of excellent effect , cannot commute for the omission of public , nor indeed can it long maintain its vigor , unless somtimes cherished by the warmth of christian assemblies ; and if god please to visit them in their closets , they are ( even by their own laws of civility ) obliged to return his visits , and attend him in his house , i fear too many adapt the instance in the formality too , and come as unconcernedly to him as they do to one another . 't is true , those that pay him a cordial reverence at home , will certainly do it at the church ; and therefore by the little we see performed by som there , we may doubt god sees as little in their retirements . but what speak i of an hearty reverence , when 't is visible that there are those who pay none at all ? how rare a sight is it for som ladies to appear at church ? how many times ( i had almost said hundreds ) do we see their coaches stand at the play-house , for once at god's ? they seem to own no distinction of daies , unless it be , that sunday is their most vacant season to take physic , or to lie a-bed ; and if such do ever come to church ; devotion is like to be the least part of their errand ; some new garment perhaps or dress is to be shew'd , and that thought the place where the most critical judges of those things will be most at lesure to observe them ; or if they come not to teach new fashions , it may be they come to learn ; and such documents will be surer to be put in practice then any in the sermon . possibly they expect to see some friend or acquaintance there , and as if christ were to be served ( as he was born ) in an inn , make his house the common rendezvous in which to meet their associates . if they have any more ingenious attractives , 't is commonly that of curiosity , to hear some new celebrated preacher , and that rather for his rhetoric then his divinity ; and this motive ( tho the best of the set ) is but like that which prevail'd with those jews st. john mentions , who came to jesus that they might see lazarus , jo. . . i shall not rank among these motives , that of hipocrisie and seeming holiness ; for from that all the rest do acquit them . indeed 't is the only sin which this age has seemed to reform , and that too only by way of antiperistasis , not by the vertu but the iniquity of the times . religion is grown so unfashionable , so contemtible ; that none can now be temted to put on so ridiculous a disguise . and altho as to single persons i confess hypocrisie one of the deepest guilts , such as has a peculiar portion assign'd it by christ in the place of torment , mat. . . yet as to communities , i cannot but think it better to have a face of religion then profaneness . the example of the former may work beyond it self , and the form of godliness in some may produce the power of it in others ; but a pattern of profaneness , the farther it operates the worse , and all the progress it can make , is from one wickedness to another , so that i fear as st. bernard wisht for his feaver again , so the church may ere long for her hypocrites . . but to recal my self from this digression , let us a little enquire how those whom the foremention'd motives bring to church behave themselves there , and that is indeed with great conformity to the ends of their coming , their errand is not to be suppliants , neither do they put themselves in the posture , kneeling is impertinent for them who mean not to pray , but as the apostle describes the idolatrous service of the israelites , they sate down to eat and drink and rose up to play ; so these sit down to talk and laugh with their pew-fellows , and rise up to gape and look about them . when they should be confessing their sins to almighty god , they are apologizing ( perhaps ) to one another for the omission of a ceremonious visit , or some other breach of civility ; when they should be observing the goings of god in the sanctuary , psa. . they are inquiring when this lady came to town , or when that goes out ; nay perhaps the theater is brought into the temple , the last play they saw is recollected , and quotations enough brought thence to vie with the preacher . 't is impossible to reckon up all their topics of discourse , nay it were indeed scandalous for one that reproves them to pretend to know , by how many impertinencies ( to say no worse ) they profane that holy place and time. . but that all seeing eye in whose presence they are , keeps an exact account , and will charge them not only with the principal but the product ; not only with their own irreverences , but with those which by their example or incouragement they have occasion'd in others , nay farther even with that scandal which redounds to christianity by it . for when one that is to chuse a religion , shall read the precepts of pythagoras enjoining that the gods must not be worshipt in passing by , as it were accidentally , but with the greatest solemnity and intention , when they shall consider the care of numa in instituting officers , who at sacrifices , and all divine services , should call upon the people to keep silence and advert to devotion , or but the practice of the present mahometans , who permit none to sit in their moschos , nor to pray without prostration . when i say this is considered , and compar'd with the scandalous indecency observable in our churches , he will certainly exclude christianity from all competition in his choice ; not allow that the name of a religion , whose very worship appears so profane , and whose votaries mock the god they pretend to serve . . yet how severe soever the charge may lie against some , i am far from including all under it . i know there are many ladies whose examples are reproches to the other sex , that help to fill our congregations when gentlemen desert them , & to who somtimes we alone own that our churches are not furnished like the feast in the parable , luke . . meerly out of the high waies and hedges , with the poor and the maimed , the halt and the blind ; yet som even of these may be liable to some irregularity , which may be the effects of inadvertence or misperswasion , tho not of contemt or profaneness . . and first 't is observable in some who com constantly , that yet they come not early , so that a considerable part of praiers is past ere they enter the church . this first causes some disturbance to others , the successive entry of new comers keeping the congregation in a continual motion and agitation , which how unagreable it is to devotion , numa a heathen prince may teach us , who plutarch tells us took a particular care , that in the time of divine worship , no knocking , clapping , or other noise should be heard ; as well knowing how much the operations of the intellect are obstructed by any thing that importunes the senses . what would he have said , should he come into one of our city congregations , where often during the whole time of praier , the clapping of pew-doors does out-noise the reader . . but besides the indecency of the thing , and the interruption it gives to others , 't is very injurious to themselves ; a kind of partial excommunication of their own inflicting ; which excludes them from part of the divine offices , and from that part too , which is of the most universal concern , i mean the confession of sins , which the wisdom of our church has fitly placed in the beginning of her service , as the necessary introduction to all the rest . for considering how obnoxious we all are to the wrath and vengeance of god , our first business is to deprecate that by an humble confession of our guilt . would any malefactor that had forfeited his life to justice , come boldly to his prince , and without taking notice of his crimes , importune him to bestow the greatest favors & dignities upon him ? yet 't is the very same abrupt impudence in us , to supplicate the divine majesty before we attemt to atone him , to ask good things from him before we have acknowledged the ill we have doe against him . and to such god may justly make such a return as augustus did to one that entertained him much below his greatness , i knew not before that we were such familiars . . it will much better become them to anticipate the time , to wait at the posts of his doors , pro. . and contrive to be there before the service begins , that so by previous recollection they may put their minds in a fit posture of address at the public audience : which ( by the way ) speaks it to be no very laudable custom which almost universally prevails , that those few who do come early , spend the interval before service , in talking with one another , by which they do not only lose the advantage of that time for preparation , but convert it into the direct contrary , do thereby actually unfit and indispose themselves . godknows our hearts even in their most composed temper , are too apt to create diversions ; we need not start game for them to chase , and by prefacing our praier with secular discourse , make a gap for the same thoughts to return upon us in them . besides in relation to the place , it has a spice of profaneness , 't is the bringing the moabite and ammonite into the temple , deut. . . a kind of invasion on gods propriety , by introducing our worldly concerns or divertisments into the house which is called by his name , solemnly dedicated to him , and therefore dedicated that it might be his peculiar . so that with a little variation , we may to such apply the expostulatory reproof of the apostle to the corinthians , cor. . . what , have ye not houses to talk and converse●… in , or despise ye the church of god ? but this is 〈◊〉 confess a reproof that will not reach to many , there being so few of the better sort that come early enough to talk before service , and as for those who talk at it , we have already rankt them under another classis . yet give me leave to add that those fall not much short of that degree of profaneness , who come late only because they are loth to rise , or to abate any thing of the curiosity of their dress . for she that prefers her sloth or her vanity before gods service , is like ( how decently soever she behave her self ) to give but an unsignificant attendance at it . . but i guess this may in many proceed from another cause , which tho less ill in their intention , is not so in respect either of its unreasonableness or its effects , and that is an unequal estimate they make of the parts of gods service . this last age has brought in such a partiality for preaching , that praier seems comparatively ( like sarah to hagar ) despicable in their eyes : so that if they can but come time enough to the sermon , they think they have discharged the weightier part of the law , and of their own duty . this misperswasion , tho it have too generally diffused it self through both sexes , yet seems to have bin very especially imbibed by the female . and besides the evidence that sunday gives ; the week-daies afford no less . let there be a lecture tho at the remotest part of the town , what hurrying is there to it , but let the bell tole never so loud for the canonical hours of common praier , 't will not call the nearest of the neighbor-hood . i speak not of those who are at defiance with our service , ●…nd have listed themselves in separate congregations ( for i intend not to trace them through their wild mazes ) but of those who yet own our church , and object not to its offices , but only have suffered their valu for them to be insensibly undermined by their greater zeal for preaching . god sure intends a harmony in all sacred ordinances , and would not have set up a party against another , but mutually assist each others operation upon us : thus praier disposes us to receive benefit by preaching , and preaching teaches us how to pray aright , and god grant we may long enjoy the public opportunities of both . yet since this age has brought themto a competition , i must take leave to say , that if we come impartially to weigh praier and preaching , the ballance will incline another way then it seems with many to do , and we shall find praier the more essential part of religion . . the end of preaching is twofold , either to teach us what we know not , or to excite us to practise what we already know : now in relation to the first of these ends , i suppose there is a wide difference between preaching at the first promulgation of the gospel , and now : 't was then the only way of revealing to the world the whole mystery of our salvation , so that the apostles inference was then irrefragable , how shall they believe on him of whom they have not heard , and how shall they hear without a preacher ? ro. . . but where christianity is planted , and the new testament received , we have therein the whole doctrine of christ ; nay we have not only the matter but the very form of many of those sermons which christ and his apostles preached ; so that unless we think them not sufficiently gifted , we cannot but acknowledg , we have in them ampl●… instruction both for faith and manners ; enough , as the apostle speaks , to make us wise unto salvation , tim. . . and the reading of those being a considerable part of our churches service , we have the most genuine preaching even before the minister ascends the pulpit . besides , for the help of those whose youth or incapacity disables them from making collections thence for themselves , our church has epitomiz'd the most necessary points of belief and practice in the catechism , not ( as the roman ) to preclude their farther search , but to supply them in the interim till they are qualified for it ; and by that early infusion of christian principles , to secure them of that knowledg which is simply necessary to their salvation . . now sure , to people in this state , preaching is not of so absolute necessity in respect of instruction , as it was to those who from heathenism and idolatry were to be brought first to the knowledg , and then to the faith of christ. we seem therefore now more generally concern'd in the other end of preaching , the exciting us to practice ; for alas , there are few of us who stumble on sin for ▪ want of light , but either through heedlesness , and want of looking before us , or else by a wilful prostration of our selves to it ; so that we often need to be roused out of our negligence , to be frighted out of our stubbornness , and by a close application of those truths we either forget or suppress , be animated to our duty . and for this purpose preaching is doubtless of excellent use , and the nauseating of it shews a very sick constitution of mind ; yet sure the over-greedy desire may be a disease also . he that eats more than he can concoct , does not so much assist as oppress nature , & those that run from sermon to sermon , that allow themselves no time to chew , much less to digest what they hear , will sooner confound their brains then better their lives . nay , it oft betraies them to a very pernicious delusion , it diverts them from many of the practical parts of piety , and yet gives them a confidence that they are extraordinarily pious ; and by their belief that religion consists principally in hearing , makes them forget to try themselvs by that more infallible test of doing god's will. so that whereas god never design'd preaching for more then a guide in their way , they make it their way , and their end too ; and hearing must , like a circle , begin and terminate in it self . . i am sure in secular concerns , we should think him a very unprofitable servant , that after his lord had given him directions what to do , should be so transported with hearing his instructions , that he should desire to have it infinitly repeated , and so spend the time wherein he should do the work . and we have reason to think god will make the same judgment of those who do the like in his service . . one would now think that this ravenous appetite of hearing should supersede all niceness in it , yet we find it does not , but that som make ▪ a shift to be at once voracious and squemish . if this spiritual food be not artificially drest , 't is too gross for their palats ; the phrase must be elegant , the words well accented , and the inticing words of mans wisdom which st. paul disclaims in his preaching , cor. . . is that which they principally regard . nay the memory of the preacher becomes the most material point of his sermon , and the first glance on his book prejudges him . i need not add the extravagances of an uncouth tone , a furious vehemence , or phantastic gesture , wherein the soul and vital efficacy of preaching has bin solemnly placed . now 't is evident all these are but trivial accomplishments ; so that thosewho insist so much on them , do make preaching much less sacred and divine then indeed it is ; and therefore cannot without absurdity lay the main stress of religion upon it , or make that the highest of god's ordinances , which owes all its gratefulness with them to the endowments of men . som may think i pursu this subject too far , but i am sure i do it not with design to derogate from the juct respect due to preaching ; only i would not have it monopolize our esteem , or justle out another duty , which is of more constant use , and indispensible necessity . . and such certainly is praier , that respiration of the soul , which is so necessary , that it admits not of long intermission , and therefore seems to carry the same proportion to hearing , which breathing does to eating : we may make long intervals of feeding , and yet subsist ; but if we should do so in breathing , we cannot recover it . praier is the morning and evening sacrifice under the law , which god ordained should be perpetual ; whereas preaching is but like the readings in the synagogues on sabbaths and festivals . indeed , however we have confounded the terms , 't is praier only that can properly be called the worship of god ; 't is that by which we pay him his solemnhomage , acknowledg his soveraignty , and our own dependence . when we hear , we do no more then what every disciple does to his master ; but when we pray , we own him as the spring and source of all the good we expect , as the author of our being , and the object of our adoration , in a word , we do by it profess him our god ; it being an impress of meer natural religion to supplicate the deity we acknowledg . . and as by praier we render the greatest honor to god , so likewise do we procure the greatest advantages to our selves . praier is the powerful engin , by which we draw down blessings ; 't is the key which lets us into the immense storehouse of the almighty ; nay 't is that upon which the efficacy of preaching depends . the word is but a dead letter without the spirit ; and god has promised the spirit to none but those that ask it , luk. . , so that praier is that which enlivens and inspirits our most sacred actions ; and accordingly in scripture she find it still a concomitant in all ecclesiastical concerns . when an apostle was to be substituted in the room of judas , we find , they referred it not to the decision of lots , till god , who had the sole disposing of them , prov. . . had bin invoked by solemn praier , act. . . so when barnabas and saul were to be separated to the ministry , tho the appointment were by the holy ghost , yet that superseded not the necessity of praier ; the apostles praied , ( yea , and fasted too ) before they laid their hand on them , act. . . nay , our blessed savior himself , tho he knew what was in man , and needed no guidance but his own omniscience in this choice : yet we find that before his election of the twelve apostles , he continued a whole night in praier to god , luk. . . doubtless , to teach us how requisit praier is in all our important interests , which like the pillar of cloud and fire to the israelites , is our best convoy through the wilderness , through all the snares and temtations , through all the calamities and distresses of this world , and our most infallible guide to the land of promise . . and sure when all these are the properties of praier , tho privat , they will not less belong to the public ; such a conspiration and union of importunate devotion , must have a proportionable increase in its effect ; and if heaven can suffer violence by the fervor of one single votary , with what storm , what batteries will it be scaled by a numerous congregation ? we find the church is , by christ , compared to an army with banners , cant. . . but sure never is this army in so good array , in so invincible a posture as upon its knees . the ecclesiastical story tells us of a legion of christians in aurelius's camp , who in that posture discomfited two assailants at once , the enemy and the drought ; that breath which they sent up in praiers , like a kindly exhalation return'd in rain , and relieved the perishing army : and had we but the same fervor , and the same innocency , could we lift up but as pure hands as they did , there would be no blessing beyond our reach . but the less any of us find our selves so qualified , the more need we have to put our selves among those that are . . there is an happy contagion in goodness ; like green wood , we may perhaps be kindled by the neighboring flame ; the example of anothers zeal may awake mine . however , there is som advantage in being in the company : those showers of benediction which their praiers bring down , are so plentiful , that som drops at least may scatter upon those about them . we find elisha for jehoshophat's sake , endured the presence of jehoram , whom otherwise he professes he would not have lookt towards , king. . . and god may perhaps do the like in this case ; and as he prospered potiphar for joseph's sake , gen. . . so the piety of fome few may redound to the benefit of all . from all these considerations i suppose may sufficiently be evinced the necessity and benefit , of public praier , and consequently the unreasonableness of those , who upon any pretence neglect it . i shall now only beseech those to whom i speak to make the application to themselves , and to shew they do so by their more early and more assiduous attendance on it . . there is also another duty to which many of these to whom i write seem to need some incitation , and that is communicating , a part of devotion which the looser sort scarce ever think in season till their death beds , as if that sacrament like the romanists extreme unction , were only fit for exspiring souls , but to such we may apply the words of the angel to the woman , lu. . . why siekye the living among the dead ? why think ye that the sun of righteousness is only to shine in the shades of death , or that christ is never to give us his flesh , till we are putting off our own ; 't is one principal end of that sacrament to engage and enable us to a new life ; how preposterous then is it , how utterly inconsistent with that end to defer it to the hour of death 't is true 't is a good viaticum for such as are in their way towards bliss , but it is too bold a hope , to fancy that it shall in an instant bring them into that way , who have their whole life posted on in the contrary : the roads to heaven and hell lie sure too far asunder to be within distance of one step , nor can it with any safety be presumed that once receiving at their death , shall expiate so many wilful neglects of it in their life . . but i shall suppose these total omissions are not a common guilt : yet with many others the fault differs only in degree , they do not wholly omit , but yet come so infrequently as if they thought it a very arbitrary matter whether they come or no. and this truly is observable in many who seem to give good attendance on other parts of divine worship , for indeed 't is a sad spectacle to see , that let a church be never so much crouded at sermon , 't is emtied in an instant when the communion begins , people run as it were frighted from it , as if they thought with those in malachy , that the table of our lord is polluted , mal. . . that some pest or infection would thence break forth upon them . a strange indignity to the majesty , and ingratitude to the love of our redeemer . let a king , or but some great man make a public entertainment , how hard is it to keep back the pressing multitude : many officers are necessary to repel the uninvited guests , and yet here there needs more to drive us to it , tho the invitation be moregeneral , and the treat infinitly more magnificent . . i know this fault ( like many other ) shrouds it self under a fair disguise , and this barbarous neglect pretends to the humblest veneration . people say 't is their great reverence they have for the sacrament that keeps them at so great a distance ; but sure that is but a fictitious reverence which discards obedience ; and when christ commands ou●… coming , our drawing back looks more like stubborness and rebellion , then awe and respect . i suppose we pretend not to exceed the primitive christians in humility and godly fear , and yet they communicated daily , and therefore sure our reverence is of a much differing make from theirs , if it produce such contrary effects . indeed 't is to be feared that many put a great cheat upon themselves in this matter . the eucharist is justly accounted the highest of divine ordinances , and those who think of no preparation in other , yet have some general impressions of the necessity of it in this ; but the uneasiness of the task discourages them , they dare not come without a wedding garment , and yet are loth to be at the pains to put it on , so that all this goodly pretext of reverence , is but the devil in samuels mantle , is but sloth clad in the habit of humility . . and to this temtation of sloth , there is another thing very subservient , and that is the easie and slight opinion which is commonly taken of sins of omission , many are startled at great commissions think them to carry a face of deformity and horror , who in the mean time look on omissionsonly as privations and meer nothings , as if all the affirmative precepts were only things of form , put in by godrather to try our inclinations , then to oblige our performance ; and so were rather overtures and proposals which we may assent to or not , then injunctions which at our peril we must obey . a fancy no less absurd then impious . that god should be content so to compound with his creatures ( and like a prince overpower'd by his vassals ) consent to remit all their homage , absolve them from all positive duty , so they would be but so civil as not to flie in his face , or to commit outrage on his person . but this wild imagination needs no other confutation , then that form of inditement our savior gives us as the model of that which shall be used at the last day , mat. . where the whole process lies against sins of omission , and yet the sentence is as dismal and irreversible , as if all the commissions in the world had bin put into the bill . . and certainly of all omissions none is like to be more severely charged then this of communicating , which is not only a disobedience , but an unkindness , which strikes not only at the autority but the love of our lord , when he so affects a union with us that he creates mysteries only to effect it , when he descends even to our sensuality , and because we want spiritual appetites , puts himself within reach of our natural ; and as he once veil'd his divinity in flesh , so now veils even that flesh under the form of our corporal nourishment , only that he may the more indissolvably unite , yea incorporat himself with us . when i say he does all this , we are not only impious but inhuman if it will not attract us . nay farther , when he does all this upon the most endearing memory of what he has before don for us , when he presents himself to our imbraces in the same form wherein he presented himself to god for our expiation , whenhe shews us those wounds which our iniquities made , those stripes by which we were healed , that death by which we are revived , shall we to compleat the scene of his passion , force him also to that pathetic complaint , lam. . . have ye no regard all ye that pass by ? shall we instead of smiting our breasts ( as did other witnesses of his sufferings ) turn our backs ? if we can habitually do this , 't is to be feared the next degree will be to wag our heads too , and we shall have the profaneness toderide , what we have not the piety to commemorate . . and this seems to be no improbable fear , for in religion there are gradual declinations as well as advances , coldness and tepidity will ( if not stopt in its progress ) quickly grow to lothing and contemt . and indeed to what can we more reasonably impute the great overflowings of profaneness among us , then to our ill-husbanding the means of grace ? now certainly of all those means there is none of greater energy and power then the blessed sacrament , . were there no other benefit derived from it save that which the preparation implies , 't were very consider able . it brings us to a recollection , fixes our indefinit purposes of searching and trying our waies , which else perhaps we should infinitly defer , stops our carreer in sin , and by acquainting us with our selves , shews us where our danger lies , and how we are to avert it , what breaches are made in upon our souls , and how we must repair them , all which are with many seldom thought of , but when the time of communicating approches . we live so far off from our selves , know so little what is don in us that we answer the description the prophet makes of the surprize of babylon , of which the king knew nothing till post after post run to inform him that his city was taken at one end , jer. . . we often lie secure while the enemy is within our walls , and therefore they are friendly alarms which the sacrament gives us to look to our defence . but if when the trumpet sounds none will prepare himself to the battel , if when the minister give ▪ warning of a sacrament , and the preparation it requires , we go our waies , and with gallio care for none of th●…se things , or with felix , acts . . put it off to a convenient time , we wilfully expose our selves , and 't is but just christs dreadful menace should be executed upon us , that we die in our sins , who will frustrate such an opportunity of a rescu from them . . but 't is not only this remoter and accidental advantage ( this preventing grace ) which the holy eucharist affords , it contains yet greater and more intrinsic benefits , is a spring of assisting grace also , 't is a magazine of spiritual artillery to fortifie us against all assaults of the devil , the great catholicon for all the maladies of our souls , that which if duly received , will qualifie us to make st. pauls boast , phil. . . i can do all things through christ which strengthens me . in a word 't is to us whatever we need , wisdom , righteousness , sanctification , and redemtion , because it possesses us of him who is so , cor. . . so that whenever we neglect it , we manifestly betray our own interest , and do implicitly chose death whilst we thus run from life . . thus we see there is a concurrence of all forts of arguments for this duty , oh that some ( at least ) of them may prevail ! if we are not tractable enough to do it in obedience ▪ yet let us be so ingenious as to do it for love , for gratitude , or if for neither of those , let us be at least so wise as to do it for interest , and advantage . i know people are apt to pretend business , the farm and the oxen must excuse their coming to the feast , but alas what business can there be of equal necessity or advantage with this ? yet even that apology is superseded to those i now speak to , who as i observed before have lesure more then enough , so that it would be one part of the benefit , its taking up some of their time : let me therefore earnestly beseech them , not to grudg a few of their vacant hours to this so happy an emploiment . . did any of their near friends and relations invite them to an interview , they would not think him too importune , tho he repeated the summonsweekly , nay , daily , but would punctually observe the meeting : and when their savior much seldomer entreats their company , shall he not obtain it ? must he never see them but at two or three solemn times of the year ? and shall they wonder at any intervening invitation ( as the shunamites husband did at her going to the prophet when it was neither new moon nor sabbath , ki. . . ) and tell him 't is not yet easter or christmas , this were not only to be irreligious but rude ; and methinks those who stand so much upon the particulars of civlity to one another , should not then only lay aside their good manners when they are to treat with their redeemer . certainly he is not so unpleasant company that they need shun his converse : if he do appear so to any , 't is that shunning that is the cause of it . he does not open his tresures to strangers : they that come now and then for form sake , no wonder if their entertainment , be as cold as their address . they that would indeed tast how sweet the lord is , psa. . . must by the frequency of their coming shew the heartiness of it , and then they would indeed find it a feast of fat things , as the prophet speaks . . in a word , let them but make experiment , resolve for a certain time ( be it a year or thereabouts ) to omit no opportunity , ( and withall no due preparation ) of co●…nicating , i am a little confident they will afterwards need no other importunity but that of their own longings : the expiration of that definit time will prove the beginning of an indefinit , and their resolutions will have no other limit but their lives . for certainly there is not in all the whole mystery of godliness , in all the oeconony of the gospel , so expedite , so infallible a means of growth in grace , as a frequent and worthy participation of this blessed sacrament ; i cannot therefore more pertinently close this section , then with this exhortation to it , by which they will not only compleat all their devotions , crown and hallow the rest of their oblations to god , but they will be advanced also in all parts of practical piety ▪ for tho this and other sacred offices be perform'd in the church , the efficacy of them is not circumscribed within those walls , but follows the devout soul through all the occurrences of human life . . she that has intently consider'd the prefence of god in the sanctuary , has learn'd so much of his ubiquity , that she will not easily forget it in other places , and she that remembers that will need no other guard to secure her innocence , no other incentive to animate her endeavors , since she is view'd by him who is equally powerful to punish or reward , who regards not the persons of the mighty , nor can be awed into the connivance of a crime . indeed a serious advertence to the divine presence , is the most certain curb to all disorderly appetites , as on the contrary the not having god before their eies , is in scripture the comprehensive description of the most wretchless profligated state of sin . it concerns therefore all those who aspire to true piety to nurish that awful sense in their hearts , as that which will best enable them to practice the apostles advice , cor. ▪ . to cleanse themselves from all filthiness of the flesh and spirit , and to perfect holiness in the fear of god. . i am sensible that this section is spun out to a length very unproportionable to the former ; but as the principal wheel in an artificial movement may be allowed a bulk somwhat answerable to its use , so upon the same account , the size of this is not unjustifiable ; the piety which this designs to recommend being the one necessary thing , which must influence all other endowments . we know the course resemblance solomon makes of a fair woman without discretion , that she is like a jewel of gold in a swin●…s sn●…ut , prov. . . but even that discretion ( if any such could be ) without piety were but the adding one jewel more , exposing another valuable thing to the same despicable ridiculous use . but to speak truly there is no real discretion , where there is no religion : & therefore solomon seems in this place to understand by it that practical wisdom , which in the sacred dialect ( his writings especially ) is equivalent to the fear of the lord. 't is true , there may be a rallying wit to scoff and abuse , a serpentine wiliness to undermine and deceive , but that sort of wisdom ( like that of achitophel ) finally converts into foolishness , does very often appear to do so in this life , but most certainly in the next , because it builds upon a falsebottom , prefers temporal things before eternal . and as neither beauty or wit ( the two celebrated accomplishments of women ) so will neither greatness and honor give any advantage without piety , 't will only ( as hath bin already observed ) make them more exemplary sinners , inflame the account , and so expose them to a greater degree of condemnation , for sure 't is not their sex that will rescu them from the dismal denunciation of the wise man. wisd. . . mighty men shall be mightily tormented , i conclude all with another irrefragable maxim of the same author , whether one be rich , noble , or poor , their glory is the fear of the lord. the ladies calling . part ii. sect. i. of uirgins . . vve have taken a view of those general qualifications , which are at once the duty and the ornament of the female sex , considér'd at large . these like the common genius involve all ; but there are also specific differences , arising from the several circumstances and states of life , som whereof may exact greater degrees even of the former vertues , & all may have some distinct & peculiar requisits adapted to that particular state and condition : and of these our proposed method engages us now to consider . human life is full of vicissitudes and changes , so that 't is impossible to enumerate all the lesser accidental alterations to which it is lyable . but the principal & most distinct scenes , in which a woman can be suppos'd regularly to be an actor , are these three , virginity , marriage and widowhood ; which as they differ widely from each other , so for the discharging their respective duties , there are peculiar cautions worthy to be adverted to . . virginity is first in order of time , and if we wil take s. pauls judgment in respect of excellence also , cor. . and indeed she that preserves her self in that state upon the account he mentions v. . that she may care for the things that are of the lord , that she may be holy both in body and in spirit , deserves a great deal of veneration , as making one of the nearest approaches to the angelical state , and accordingly in the primitive time , such a virginity was had in a singular estimation , and by the assignment of the schoolmen , hath a particular coronet of glory belonging to it . nay even among the heathens , a consecrated virgin was lookt on as a thing most sacred . the roman vestals had extraordinary privelidges allowed them by the state ; and they were generally held in such reverence , that testaments and other depositums of the greatest trust were usually committed to their custody , as to the surest and most inviolable sanctuary . nay their presence was so to convicted malefactors ; the magistrates veiling their fasces when they appear'd , and giving up the criminal to the commanding intercession of virgin innocence . . as for the religious orders of virgins in the present roman church , tho some and those very great abuses have crept in ; yet i think t were to be wishd , that those who supprest them in this nation , had confind themselves within the bounds of a reformation , by choosing rather to rectify and regulate , then abolish them . . but tho there be not among us such societies , yet there may be nuns who are not profest . she who has devoted her heart to god , and the better to secure his interest against the most insinuating rival of human love , intends to admit none , and praies that she may not ; does by those humble purposes consecrate her self to god , and perhaps more acceptably , then if her presumtion should make her more positive , and engage her in a vow she is not sure to perform . . but this is a case does not much need stating in our clime , wherin women are so little transported with this zeal of voluntary virginity , that there are but few can find patience for it when necessary . an old maid is now thought such a curse , as no poetic fury can exceed ; lookt on as the most calamitous creature in nature . and i so far yeild to the opinion , as to confess it so to those who are kept in that state against their wills : but sure the original of that misery is from the desire , not the restraint of marriage : let them but suppress that o●…ce , and the other will never be their infelicity . but i must not be so unkind to the sex , as to think 't is alwaies such desire that gives them aversion to celibacy ; i doubt not many are frighted only with the vulgar contemt under which that state lies : for which if there be no cure , yet there is the same armor against this which is against all other causeless reproches , viz. to contemn it . yet i am a little apt to believe there may be a prevention in the case . if the superannuated virgins would behave themselves with gravity and reservedness , addict themselves to the strictest vertu and piety , they would give the world some cause to believe , 't was not their necessity but their choise which kept them unmarried ; that they were preengag'd to a better amour ; espoused to the spiritual bridegroom : & this would give them among the soberer sort at least the reverence and esteem of matrons . or if after all caution and endeavor , they chance to fall under the tongues of malicious slanderers ; this is no more then happens in all other instances of duty : and if contemt be to be avoided , christianity it self must be quitted , as well as virgin chastity . but if on the other side they endeavor to disguise their age , by all the impostures and gaieties of a youthful dress and behavior , if they still herd them selves among the youngest and vainest company , betray a yong mind in an aged body ; this must certainly expose them to scorn and censure . if no play no ball , or dancing meeting can escape them , people will undoubtedly conclude that they desire , to put off themselves , to meet with chapmen , who so constantly keep the fairs . i wish therefore they would more universally try the former expedient , which i am confident is the best amulet against the reproch they so much dread , and may also deliver them from the danger of a more costly remedy , i mean that of an unequal and imprudent match , which many have rush'd upon as they have ran frighted from the other , and so by an unhappy contradiction , do both stay long and marry hastily , gall their neck to spare their ears , and run into the yok rather then hear so slight and unreasonable a reproch . they need not , i think , be upbraided with the folly of such an election , since their own experience ●…s ( to many of them ) but too severe a monitor . i shall not insi●…t farther on this , but having given the elder virgins that ensign of their seniority as to stand first in my discourse , i shall now address more generally to the rest . . and here the two grand elements essential to the virgin state are modesty and obedience , which , tho necessary to all , yet are in a more eminent degree requir'd here ; and therefore , tho i have spoken largely of the vertue of modesty in the first part of this tract , yet it will not be impertinent to make som farther reflections on it , by way of application to virgins , in whom modesty should appear in its highest elevation , and should come up to shamefacedness . her look , her speech , her whole behavior should own an humbl distrust of her self ; she is to look on her self , but as a novice , a probationer in the world , and must take this time , rather to learn and observe , then to dictate & prescribe . indeed there is scarce any thing looks more indecent , then to see a young maid too forward and confident in her talk . 't is the opinion of the wiseman , ecclus. . . that a young man should scarce speak tho twice asked : in proportion to which , 't will sure not become a young woman , whose sex puts her under greater restraints , to be either importunate or magisterial in her discours . and tho that which former ages called boldness , is now only assurance and good breeding , yet we have seen such bad superstructures upon that foundation , as sure will not much recommend it to any considering person . . but there is another breach of modesty as it relates to chastity , in which they are yet more especially concern'd . the very name of virgin imports a most critical niceness in that point . every indecent curiosity , orimpure fancy , is adeflowring of the mind , & every the least corruption of them gives some degrees of defilement to the body too : for between the state of pure immaculat virginity & arrant prostitution there are many intermedial steps , and she that makes any of them , is so far departed from her first integrity . she that listens to any wanton discourse , has violated her ears ; she that speaks any , her tongue ; every immodest glance vitiates her eye , and every the lightest act of dalliance leaves somthing of stain and sullage behind it . there is therefore a most rigorous caution requisit herein : for as nothing is more clean and white then a perfect virginity , so every the least spot or soil is the more discernible . besides , youth is for the most part flexible , & easily warps into a crookedness , and therefore can never set it self too far from a temtation . our tender blossoms we are fain to skreen and shelter , because every unkindly air nips and destroies them ; and nothing can be more nice and delicate then a maiden vertu , which ought not to be expos'd to any of those malignant airs which may blast and corrupt it , of which god knows there are too many , some that blow from within , and others from without . . of the first sort there is none more mischievous then curiosity , a temtation which foil'd human nature even in paradise : and therefore sure a feeble girle ought not to trust her self with that which subdued her better fortified parent . the truth is , an affected ignorance cannot be so blamable in other cases as it is commendable in this . indeed it is the surest & most invincible guard , for she who is curious to know indecent things , 't is odds but she will too soon and too dearly buy the learning . the suppressing and detesting all such curiosities is therefore that eminent fundamental piece of continence i would recommend to them , as that which will protect and secure all the rest . . but when they have set this guard upon themselves , they must provide against forreign assaults too ; the most dangerous whereof i take to be ill company , and id'eness . against the first they must provide by a prudent choise of conversation , which should generally be of their own sex ; yet not all of that neither , but such who will at least entertain them innocently , if not profitably . against the second they may secure themselvs by a constant series of emploiments : i mean not such frivolous ones as are more idle then doing nothing ; but such as are ingenuous , and som way worth their time , wherein as the first place is to be given to the offices of piety , so in the intervalls of those , there are divers others , by which they may not unusefully fill up the vacancies of their time : such are the acquiring of any of those ornamental improvements which become their quality , as writing , needle works , languages , music , or the like . if i should here insert the art of oeconomy and houshold managery , i should not think i affronted them in it ; that being the most proper feminine business , from which neither wealth nor greatness can totally absolve them ; and a little of the theory in their parentshouse , would much assist them towards the practic when they come to their own . in a word there are many parts of knowledg useful for civil as well as divine life ; and the improving themselves in any of those is a rational emploiment . . but i confess i know not how to reduce to that head many of those things which from divertisements are now stept up to be the solemn business of many young ladies , ( & i doubt of som old ; ) such is in the first place gaming , a recreation whose lawfulness i question not , whilst it keeps with the bounds of a recreation : but when it sets up for a calling , i knownot whence it derives its license . and a calling sure it seems to be with some , a laborious one too , such as they toil night and day at , nay do not allow themselvs that remission which the laws both of god and man have provided for the meanest mechanic : the sabbath is to them no day of rest , but this trade goes on when all shops are shut . i know not how they satisfy themselves in such an habitual wast of their time , ( besides all the incidental faults of avarice and anger ) but i much doubt that plea , whatsoever it is , which passes with them , will scarcehold weight at his tribunal , who has commanded us to redeem , not fling away our time . . there is another thing to which some devote a very considerablepart oftheir time , and that is the reading romances , which seems now to be thought the peculiar and only becoming study of young ladies . i confess their youth may a little adapt it to them when they were children , and i wish they were alwaies in their event asharmless ; but i fear they often leave ill impressions behind them . those amorous passions , which 't is their design to paint to the utmost life , are apt to insinuate themselves into their unwary readers , and by an unhappy inversion , a copy shall produce an original . when a poor young creature shall read there of some triumphant beauty , that has i know not how many captiv'd knights prostrate at her feet , she will probably be temted to think it a fine thing ; and may reflect how much she loses time , that has not yet subdu'd one heart : and then her business will be to spreadher nets ; lay her toils to catch somebody , who will more fatally ensnare her . and when she has once wound her self into an amour , those authors are subtil casuists for all difficult cases that may occur in it , will instruct in the necessary artifices of deluding parents and friends , and put her ruine perfectly in her own power . and truly thisseems to beso natural a consequent of this sort of study , that of all the divertisements that look so innocently , they can scarce fall upon any more hazardous . indeed it is very difficult to imagine what vast mischief isdon to the world , by the false notions and images of things ; particularly of love and honor , those noblest concerns of human life , represented in these mirrors : but when we consider upon what principles the duellists and hectors of the age defend their outrages ; and how great adevotion ispaid to lust , insteadof vertuous love ; we can not be to seek for the gospel which makes these doctrines appear orthodox . . as for the entertainments which they find abroad , they may be innocent , or otherwise according as they are managed . the common entercourse ofcivilityis adebt to humanity , and therefore mutual visits may often be necessary , and so ( in some degree ) may be several harmless and healthful recreations which may call them abroad ; for i write not now to nuns , and have no purpose to confine them to a cloister . yet on the other side to be alwaies wandring , is the condition of a vagabond , and of the two 't is better to be a prisoner to ones home , then a stranger . solomon links it with som very unlaudable qualities ofa woman pro. . . that her feet abide not in her house , and 't is an unhappy impotence not to be able to stay at home , when there is any thing to be seen abroad ; that any mask , or revel , any jollity of others must be their rack and torment , if they can not get to it . alas such meetings are not so sure to be safe , that they had need be frequent , and they are of all others least like to be safe to those , who much dote on them : and therefore those that find they do so , had need to counterbiass their minds , and set them to somthing better , and by more serious entertainments supplant those vanities , which at thebest are childis●… ; and may oftenprove worse ; it being tooprobable that thosedinah's which are stillgadding , tho onpretence to see only the daughters of the land gen. . may at last meet with a son ofhamor . . there is also another great devourer of time subservient to theformer , i mean dressing : for they that love to be seen much abroad , will be sure to be seen in the most exact form . and this is an emploiment that does not steal but challenge their time ; what they wast here is cum privilegio , it beingby the verdict ofthis age theproper business , the one science wherein ayounglady is to be perfectly verst ; so that now all vertuous emulation is converted into this single ambition , who shall excel in this faculty . a vanity which i confess is more excusable in the younger then the elder sort ; they being supposable not yet to have out-worn the reliques of their childhood , to which toies andgaiety were proportionable . besides 't is sure allowable upon a soberer account , that they who design marriage should give themselves the advantage of decent ornaments , and not by the negligent rudeness of their dress bely nature , and render themselves less amiable then the has made them . but all this being granted , 't will by no meansjustify that excessivecuriosity andsolicitude , that expence of time and mony too which is now used ; a verymoderate degree of all thosewill serve for that ordinarydecency which theyneed provide for , will keepthem from the reproch of an affected singularity , which is as much as a sober person need take care for . and i must take leave to say , that in order to marriage , such a moderation is muchlikelier to succeedthen the contraryextravagance . among theprudenter sort of men i am sure it is , if it be not among the loose and vain , against which 't will be their guard , and so do them the greater service : for certainly he that chuses a wife for thosequalities for which a wise man would refuse her , understands so little what marriage is , as portends nogreat felicity toher thatshall havehim but if they desireto marry men of sobriety and discretion , they are obliged in justice to bring the same qualities they expect , which will be very ill evidenced by that excess and vanity we nowspeak of . . for to speak a plain ( tho perhaps ungrateful truth , this ( together with some of the modish liberties now in use ) is it , which keeps so many young ladies about the town unmarried 'till they lose the epithet of young . sober men are afraid to venture upon a humor so disagreeingto their own lest whilst ( according to the primitive reason of marriage ) they seek a help , they espouse a ruine . but this is especially dreadful to a plain country . gentleman , who looks upon one of these fine women as a gaudy idol , to whom if he once become a votary , he must sacrifice a great part of his fortune , and all his content . how reasonable that apprehension is , the many wracks of considerable familiesdo too evidently attest . but i presumesome ofthe of the nicer ladies havesuch a contemt of anything that they please to call rustic , that they will not much regret the averting of those whom they so despise . they will not perhaps while they are in pursuit or hopes of others ; but when those fail , these will be lookt on as a wellcome reserve , and therefore 't will be no prudence to cut themselves off from that last resort , lest they ( as many have don ) betake themselves to much worse . for as in many instances 't is the country which feeds and maintains the grandeur of the town , so of all commerces there , marriage would soonest fail , if all rural supplies were cut off . . but i have pursued this speculation farther than perhapsmy virgin readerswill thankme for , i shall return to that which it was brought to inforce , and beseech them that if not to men , yet to approve themselves to god , they will confine themselves in the matter of their dress within the du limits of decency and sobriety . ishall not direct them to those strictrules which tertullian and some other of the ancient fathers have prescribed in this matter ; my petition is only that our virgins would at least so take care of their bodies , as persons that also have a soul ; which if they can be perswaded to , they may reserve much of their time for more worthy ●…ses then those of the comb , the tuillets , and the glasse . and truly 't is not a little their concern to do so , for this spring of their age is that critical instant that must either confirm or blast the hopes of all the succeeding seasons . the minds of young people are usually compared to a blank sheet of paper , equally capable of the best or the worst impressions ; 't is pitty they should be fill'd with childish scrawls , and little insignificant figures , but 't is shame and horror they should be staind with any vicious characters , any blots of impurity or dishonor . to prevent which let the ●…everestnotions of modesty and honor be early and deeply impest upon their souls , graven as with the point of a diamond , that they may be as indelible as they are indispensibly necessary to the virgin state . . there is also another very requisite quality , and that is obedience . the younger sort ofvirgins are supposed to have parents , or if any has binso unhappy as to lose them early , they commonly are left in the charge of some friend or guardian , that is to supply the place ; so that they cannot be to seek to whom this obedience is to be paid . and it is not more their duty then their interest to pay it . youth is apt to be foolish in it its designs , & heady in the pursuit of them ; and there can be nothing more deplorable then to have it left to its self . and therefore god , who permits not even the brutes to destitute their young ones till they attain to the perfection of their kind , has put children under the guidance and protection of their parents , 'till by the maturing of their judgments they are qualified to be their own conductors . now this obedience ( as that which is due to all other superiors ) is to extend it self to all things that are either good or indifferent , and has no clause of exception , but only where the command is unlawful . and in so wide a scene of action there will occur so many particular occasions of submission , that they had need have a great reverence of their parents judgments , and distrust of their own . and if it should happen that some parents are not qualified to give them the former , yet the general imbecillity of their age , will remain a constant ground of the later : so that they may safelier venture themselves to their parents misguidance , then their own ; by how much the errors of humility and obedience , are lesse malignant then those of presumtion and arrogance . . but this is a doctrine which will scarce pass for orthodox with many of the young women of our daies , withwhom 't is prejudice enoughagainst the prudentest advice that it comes from their parents . 't is the grand ingenuity of these times to turn every thing into ridicule ; and if a girle can but rally smartly upon the sober admonition of a parent , she concludes she is the abler person ; takes her self for a wit , and the other for a fop ; ( a bugbear word devised to fright all seriousness and sobriety out of the world ; ) and learns not only to disobey but to contemn . indeed the great confidence thatyouth now seems to have of its self , as it is very indecent , soisit extremely pernicious . children that will attemt to go alone before their time , oft get dangerous falls ; and when those who are but little removed from children , shall cast off the wiser conductof others , they oft sadly miscarry by their own , . i know this age has so great a contemt of the former , that 't is but matter of scorn to alledg any of their customs , else i should say that the liberties that are taken now , would then have bin startled at . they that should then have seen young maid rambling abroad without her mother or some other prudent person , would have lookt on her as a stray , and thought it but a neighborly office to have brought her home ; whereas now 't is a rarity to see them in any company graver then themselves , and she that goes with her parent ( unless it besuch a parent as is as wild as her self ) thinks she does but walk abroad with her jailor . but sure there are no small mischeifs that attend this liberty , for it leaves them perfectly to the choise of their company , a thing of too weighty an importance for giddy heads to determin ; who will besure to elect such as are of their own humor , with whom they may keep up a traffic of little impertinencies and trifling entertainments ; and so by consequence condemn themselvs never to grow wiser which they might do by an ingenuous conversation . nay 't is wel if that negative ill be the worst , for it gives opportunity to any that have ill designs upon them . it will be easy getting into their company , who have no guard to keep any body out , and as easy by little compliances & flatteries to insinuate into their good graces , who have not the sagacity to discern to what insidious purposes those blandishments are directed ; and when they once begin to nibble at the bait , to be pleased with the courtship , 't is great odds they do not escape the hook . . alas how many poor innocent creatures have bin thus indiscernibly ensnared ; have at first perhaps only liked the wit and raillery , perhaps the language and address , then the freedom and good humor ; 'till at last they come to like the person . it is therefore a most necessary caution for young women , not to trust too much to their own conduct , but to own their dependance on those , to whom god and nature has subjected them , and to look on it not as their restraint and burden , but as their shelter and protection . for where once the autority of a parent comes to be despis'd , tho in the lightest instance , it laies the foundation of utmost disobedience . she that wil not be prescrib'd to in the choise of her ordinary diverting company , will less be so in chusing the fixt companion of her life ; and we find it often eventually true , that those who govern themselves in the former , will not be govern'd by their friends in the latter , but by pre-engagements of their own prevent their elections for them . . and this is one of the highest injuries they can do their parents , who have such a native right in them , that 't is no less an injustice then disobedience to dispose of themselves without them . this right of the parent is so undoubted , that we find god himself gives way to it , and will not suffer the most holy pretence ▪ no not that of a vow , to invade it as we may see his own stating of the case numb . how will he then rese●…t it , to have his so indispensible a●…aw violated upon the impulse of an impotent passion , an amorous inclination ? nor is the folly less then the sin : they injure and afflict their parents , but they generally ruine and undo themselvs . and that upon a double account , first as to the secular part . those that are so rash as to make such matches , cannot be imagined so provident as to examine how agreable 't is to their interest ; or to contrive for any thing beyond the marriage . the thoughts of their future temporal conditions ( like those of the eternal ) can find no room amidst their foolish raptures ; but as if love were indeed that deity which the poets feigned , they depend on it for all , and take no farther care . and event does commonly too soon instruct them in the deceitfulness of that trust ; love being so unable to support them , that it cannot maintain its self ; but quickly expires when it has brought the lovers into those straits , from whence it cannot rescu them . so that indeed it does but play the decoy with them , brings them into the noose and then retires . for when secular wants begin to pinch them , all the transports of their kindness do usually convert into mutual accusations , for having made each other miserable . . and indeed there is no reason to expect any better event , because in the second place they forfeit their title to the divine blessing ; nay they put themselves out of the capacity to ask it , it being a ridiculous impudence to beg god to prosper the transgressions of his law . such weddings seem to invoke only som of the poetic romantic deities , venus & hymen , from whence they derive a happiness as fictitious as are the gods that are to send it . let all virgins therefore religiously observe this part of obedience to their parents , that they may not only have their benediction but gods. and to that purpose let this be laid as a fundamental rule , that they never harken to any proposal of marriage made them from any other hand ; but when any such overture is made , divert the address from her self and direct it to her parents , which will be the best test imaginable for any pretender : for if he know himself worthy of her , he wil not fear to avow his design to them ; and therefore if he decline that , 't is a certain symptom , he is conscious of somthing that he knows wil not give a valuable consideration ; so that this course will repel no suitor but such as it is their interest not to admit . besides t is most agreeable to the virgin modesty , which should make marriage an act rather of their obedience then their choise ; and they that think their friends too flow paced in the matter , and seek to outrun them , give cause to suspect they are spurr'd on by somwhat too warm desires . . but as a daughter is neither to anticipate , nor contradict the will of her parent , so ( to hang the ballance even ) i must say she is not obliged to force her own , by marrying wher she cannot love ; for a negative voice in the case is sure as much the child 's right as the parent●…s . it is true she ought well to examine the grounds of her aversion , and if they prove only childish and fanciful , should endeavor to correct them by reason and sober consideration ; but if after all she cannot leave to hate , i think she should not proceed to marry . i confess i see not how she can without a sacrilegious hypocrisie , vow so solemnly to love where she at the instant actually abhors : and where the married state is begun with such a perjury , 't is no wonder to find it continued on at the same rate , that other parts of the vow be also violated ; and that she observe the negative part no more then the positive , and as little forsake others , as she does heartily cleave to her husband . i fear this is a consequence wherof there are too many sad instances now extant ; for tho doubtless , there are some vertues which wil hold out against all the temtations their a versions can give , nay which do at last even conquer those a versions , and render their duty as easie as they have kept it safe ; yet we find there are but some that do so : that it is no inseparable property of the sex , and therefore it is sure too hazardous an experiment for any of them to venture on . . and if they may not upon the more generous motive of obedience , much less may they upon the worse inducements of avarice and ambition ; for a woman to make a vow to the man , and yet intend only to marry his fortune , or his title , is the basest insincerity and such as in any other kind of civil contracts , would not only have the infamy but the punishment of a cheat . nor will it at all secure them , that this is only liable to gods tribunal , for that is not like to make the doom less but more heavy , it being as the apostle witnesses , a fearful thing to fall into the hands of the living god. heb. . . in a word , marriage is gods ordinance , & should be consider'd as such ; not made a stale to any unworthy design . and it may well be presum'd one cause why so few matches are happy , that they are not built upon a right foundation . some are grounded upon wealth , some on beauty , too sandy bottoms god knows to raise any lasting felicity on : whilst in the interim , vertu & piety , the only solid basis for that superstructure , are scarce ever consider'd . thus god is commonly left out of the consultation . the lawyers are resorted to , to secure the settlements all sorts of artificers to make up the equipage , but he is neither advis'd with as to the motives , nor scarce supplicated as to the event of wedding . indeed t is a deplorable sight to see with what lightness & unconcernedness young people go to that weightiest action of their livs , that a mariage day is but a kind of bacchanal , a more licensed a vowed revel , when if they duly consider'd it , 't is the hinge upon which their future life moves , which turns them over to a happy or miserable being ; & therfore ought to be enter'd upon with the greatest seriousness and devotion . our church advises excellently in the preface to matrimony , & i wish they would not only give it the hearing at the time , but make it their study a good while before : yea and the marriage-vow too , which is so strict and awful a bond , that methinks they had need well weigh every branch of it , ere they enter it ; and by the ferventest praiers implore that god , who is the witness , to be their assistant too in its performance . sect . ii. of wives . . and now having conducted the virgin to the entrance of another state , i must shift the scene and attend her thither also . and here she is lanched into a wide sea , that one relation of a wife drawing after it many others : for as she espouses the man s●…she does his obligations also ; and wherever he by ties of nature or alliance ows a reverence or kindness , she is no less a debtor . her marriage is an adoption into his family , and therefore she is to every branch of it to pay what their stations there do respectively require : to define which more particularly , would be a work of more length then profit . i shall therefore confine the present consideration to the relation she stands in to her husband , & ( what is usually concomitant with that ) her children , and her servants , and so shall consider her in the three capacities of a wife , a mother , and a mistress . . in that of a wife her duty has several aspects , ●…s it relates , first to his person , secondly to his reputation , thirdly to his fortune . the first debt ●…o his person is love , which we find set as the ●…rime article in the marriage vow ; & indeed that ●…s the most essential requisite ; without this 't is ●…nly a bargain and compact , a tyranny perhaps on the mans part , and a slavery on the womans . 't is love only that cements the hearts , and where that union is wanting , 't is but a shadow , a carcass of marriage . therefore as it is very necessary to bring some degree of this , to this state ; so 't is no less to maintain and improve it in it . this is it which facilitats all other duties of marriag ; makes the yoke sit so lightly , that it rather pleases then galls . it should therefore be the study of wives to preserve this flame ; that like the vestal fire it may never go out : and to that end carefully to guard it from all those things which are naturally apt to extinguish it ; of which kind are all frowardness and little perversness of humor ; all sullen and morose behavior , which by taking off from the delight and complacency of conversation , will by degrees wear off the kindness . . but of all i know nothing more dangerous then that unhappy passion of jealousy , which th●… 't is said to be the child of love , yet like the viper , its birth is the certain destruction of the parent as therefore they must be nicely careful to give their husbands no color , no least unbrage for it ▪ so should they be as resolute to resistall that occurs to themselves , be so far from that busy curiosity that industry to find causes of suspicion ; that eve●… where they presented themselves , they should avert the consideration ; put the most candid construction upon any doubtful action . and indee●… charity in this instance , has not more of the dov●… then of the serpent . it is infinitly the wises●… course , both in relation to her present quiet , and her future innocence . the entertaining a jealous fancy , is the admitting the most treacherous the most disturbing inmate in the world , & she opens her breast to a fury that lets it in . 't is certainly one of the most enchanting 〈◊〉 imaginable , keeps her alwaies in a most restless importunate search after that which she dreads and abhors to find , and makes her equally miserable when she is injured , and when she is not . . and as she totally loses her ease , so 't is odds but she will part also with some degrees of her innocence . jeolousy is commonly attended with a black train ; it musters all the forces of our irascible part , to abet its quarrel ; wrath and anger , malice and revenge : and by how much the female impotence to govern those passions is the greater ; so much the more dangerous is it to admit that which will so surely set them in an uprore . for if jealousy be as the wise man saies the rage of a man prov. . . we may well think it may be the fury the madness of a woman ; and indeed all ages have given tragical instances of it , not only in the most indecent fierceness and clamor but in the solemn mischeifs of actualrevenges . nay 't is tobedoubted therehave bin somewhose malice has rebounded , and have ruined themselves in spight ; have bin adulterous by way of retaliation : and taken more scandalous liberties then those they complained of in their husbands . and when such enormous effects as these are the issues of jealousy ; it ought to keep women on the strictest guard against it . . but perhaps it may be said that some are not left to their jealousy and conjectures ; but have moredemonstrativeproofs . in thisage ' tisindeedno strange thingfor men to publish their sin as sodom , and the offender does somtimes not discover but boast his crime . in this case i confess 't will be scarce possible to disbelieve him ; but even here a wife has this advantage , that she is out of the pain of suspence ; she knows the utmost , and therefore is now at lesure to convert all that industry which she would have used for the discovery , to fortify her self against a known calamity ; which sure she may as well do in this as in any other ; a patient submission being the one catholicon in all distresses ; and as the slightest can overwhelm us if we add our own impatience towards our sinking ; so the greatest cannot , if we deny it that aid . they are therefore far in the wrong , who in case of this injury pursue their husbands withvirulencies and reproches . this is as solomon saies pro. . . thepowringvinegar upon niter , applyingcorrosives whenbalsoms are most needed ; whereby they not only increase their own smart , but render the wound incurable . they are not thunders and earthquakes , but soft gentle rains that close the scissures of the ground ; and the breaches of wedlock will never be cemented by storms and loud outcries . many men have bin made worse , but scarce ever any better by it ; for guilt covets nothing more then an opportunity of recriminating ; and where the husband can accuse the wives bitterness , he thinks he needs no other apology for his own lust . . a wise dissimulation , or very calm notice is sure the likeliest means of reclaiming , for where men have not wholy put off humanity , there is a native compassion to a meek sufferer . we have naturally some regret to see a lamb under the knife ; whereas the impatient roaring of a swine diverts our pitty ; so that patience in this case is as much the interest as duty of a wife . . but there is another instance wherein that vertu has yet a severer trial , and that is when a wife lies under the causeless jealousies of the husband , ( i say causeless , for if they be just 't is not so much a season for patience , as for repentance and reformation . ) this is sure one of the greatest calamities that can befall a vertuous woman , who as she accounts nothing so dear as her loialty and honor ; so thinks no infelicity can equal the aspersing of those ; especially when 't is from him , towhomshe has bin the most solicitous to approve her self . yet god who permits nothing but what he directs to some wise and gracious end , has an overruling hand in this as well as in all other events of life ; and therefore it becomes every woman in that condition , to examine strictly what she has don to provoke so severe a scourge ; for tho her heart condemn her not of any falseness to her husband , yet probably it may of many disloialties to her god , and then she is humbly to accept even of this traducing of her innocence , as the punishment of her iniquity , and bear it with the same temper wherewith david did the unjust revilings of shimei kings . . let him curse , for the lord hath bidden him . . and when she hath made this penitent reflection on her real guilts , she may then with more courage encounter those imaginary ones which are charged on her ; wherein she is to use all prudent and regular means for her justification , that being a debt she ows to truth , and her own fame ; but if after all , the suspicion remains still fixed ( as commonly those which are the most unreasonable are the most obstinate ) she may still solace her self in her integrity , and gods approbation of it . nor ought she to think her self desolate , that has her appeal open to heaven . therefore whilst she can look both inward and upward with comfort , why should she chuse to fix her eies only on the object of her grief ; and whilst her own complaint is of defamation , why should she so dishonor god and a good conscience , as to shew any thing can be more forcible to oppress , then they are to relieve and support ? and if she may not indulge to grief , much less may she to anger , and bitterness . . indeed if she consider how painful a passion jealousie is , her husband will more need her pitty , who tho he be unjust to her , is yet cruel to himself ; and as we do not use to hate and malign those lunatics who in their fits beat their friends , and cut and gash themselves , but rather make it our care to put all harmful engines out of their way ; so should the wife not despitefully ruminate upon the injury , but wisely to contrive to avert his temtations to more ; by denying her self even the most innocent liberties , if she see they dissatisfy him . i know there have bin som of another opinion , and as if they thought jealousy were to be cured by majoration , have in an angry contemt don things to inflame it ; put on an unwonted freedom and jollity , to shew their husbands how little they had secur'd themselves by their distrust . but this as it is no christian , so i conceive it is no prudent expedient ; it serves to stengthen not only the husbands suspicion , but his party too , and make many others of his mind ; and 't is a little to be feared , that by using so to brave the jealousy , they may at last come to verify it . i have bin the longer on this theme , because as jealousie is the most fatal pest of a married life , so i think it more ordinarily occurs among people of quality , and with the worst and most durable effects ; yet what ever pretences people may take hence , the marriage vow is too fast a knot to be loosened by fancies and chimeras ; let a woman therefore be the person suspecting or suspected , neither wil absolve her from that love to her husband she has sworn to pay . . but alas what hope is there that these greater temptations shall be resisted , when we see every the slightest disgust is now adays too strong for the matrimonial love , nay indeed it does of course fall off of it self , which is an event so much expected , that 't is no wonder to see it expire with the first circuit of the moon ; but it is every bodies admiration to see it last one of the sun ; and sometimes it vanishes so cleerly , as not to leave so much as a shadow behind it , not so much as the formalities of marriage ; one bed , one house cannot hold them , as if they had bin put together like case-shot in a gun , only that they might the more forcibly scatter several waies . nay as if this were designed and intended in the first addresses unto marriage ; a separate maintenance is of course aforehand contracted for , and becomes as solemn a part of the settlement , as a jointure is . plutarch observes of the ancient romans , that f r . years after founding of their state , there never was one example of any married couple that separated ▪ it is not likely they could have a more binding form of marriage then ours is , the difference must lie between their v●…racity and our falsness . . but even amongst those who desert not each other , too many do mutually fall from that entireness and affection which is the soul of marriage ; and to help on the declination , there are fashionable maxims taken up , to make men and their wives the greatest strangers to each other : thus 't is pronounced a piece of ill breeding , a sign of a country gentleman , to see a man go abroad with his own wife ( i suppose those who brought up these rules are not to seek what use to make of them ) and were the time of most of the modish couples computed , itwould be sound they are but few of their waking hours ( i might say minutes ) together ; so , that if nothing else , meer desuetude and intermission of conversation must needs allay , if not quite extinguish their kindness . but i hope there are yet many who do not think the autority of a fashion greaterthenthat of a vow ; & such will still think it ▪ their duty both to own and cherish that kindness and affection they have so solemnly promis'd . . another debt to the person of a husband is fidelity : sor as she has espoused all his interests , so she is obliged to be true to them , to keep all his secrets , to inform him of his dangers , yea and in a mild and gentle manner to admonish him of his faults . this is the most genuine act of friendship ; therefore she who is placed in the neerest and most intimate degree of that relation , must not be wanting in it . she that lies in his bosom should be a kind of second conscience to him , by putting him in mind both of his duty and his aberrations , and as long as she can be but patiently heard 'tis her sin to omit it ; 't is the greatest treachery to his noblest , to his immortal part , and such as the most officious cares of his other interests can never expiate . nay indeed she is unfaithful to her self in it , there being nothing that does so much secure the happiness of a wife as the vertu and piety of the husband . yet , tho this is to have her chiefest care , as being his principal interest , she is to neglect none of the inferior , but contribute her utmost to his advantage in all his concerns . . beyond all these the matrimonial fidelity has a special notion as it relates to the bed ; & in that the wise is to be most severely scrupulous , & never to admit so much as a thought or imagination , much lesse any parly or treaty contrary to her loialty . t is true wantonness is one of the foulest blots that can stain any of the sex ; but 't is infinitly more odious in the married , it being in them an accumulation of crimes ; perjury added to uncleanness ; the infamy of their family superstructed upon their own ; and accordingly all lawes have made a difference in their punishments . adultery was by gods own award punisht with death among the jews , levit. . . and it seems it was so agreable to natural justice , that divers other nations did the like ; and i know no reason , but the difficulty of detection , that should any where give it a milder sentence . the son of sirach has excellently describ'd the several gradations of the guilt ecclus. . . which i shall desire the reader to consult : which who so does must certainly wonder at the alchimy of this age , that from such a mass of shame and infamy can extract matter of confidence , that those who lie under so many brands and stigmas , are so far from hiding their faces , that none shew them with so much boldness ; and the assurance of the guilty far exceeds that of the innocent . but impudence is a slender shelter for guilt ; and serves rather to betray then hide ; so that theyare not able to outface the opinions of men ; much lesse can they the judgments of god ; who as he was solemnly invok'd as witness to their vow , so by his omnipresence is against their wills a witness too of its violations . . another duty to the person of the husband is obedience , a word of a very harsh sound in the ears of some wives , but is certainly the duty of all : and that not only by their promise of it , tho that were sufficient ; but from an original of much older date , it being the mulct that was laid upon the first womans disobedience to god , that she ( and all derived from her ) should be subject to the husband ; so that the contending for superiority , is anattemt to reverse thatfundamentallaw , which is almost as ancient as the world. but surely god with whom there is no shadow of change , will not make acts of repeal to satisfie the petulancy of a few masterless women . that statute will stillstand in force , and if it cannot awe them into an observance , will not fail to consign them topunishment . and indeed this fault is commonly its own lictor , and does anticipate ( tho not avert ) its final doom . theimperiousness ofawomandos oftenraise those storms , wherein her self isshipwrack'd . how pleasantly might many women have lived if they had not affected dominion . nay how much of their will might they have had , if they had not strugled for it . for let a man be of never so gentle a temper ( unless his head be softer then his heart ) such a usurpation will awake him to assert his right . but if he be of a sowr severe nature ; if he have as great a desire of rule as she , backt with a much better title , what tempests what hurricanes must two such opposite winds produce ? and at last 't is commonly the wives lot , after an uncreditable unjust war , to make as disadvantageous a peace ; this ( like all other ineffective rebellions ) serving to straiten her yoke , to turn an ingenuous subjection into a slavish servitude : so that certainly it is not only the vertue , but the wisdom of wives to do that upon duty , which at last they must ( with more unsupportable circumstances . ) do upon necessity . . and as they ow these severalls to the person of the husband , so there is also a debt to his reputation . this they are to be extremely tender of , to advance it , by making all that is good in him as conspicuous , as public as they can ; setting his worth in the cleerest light , but putting his infirmities in the shade ; casting a veil upon those to skreen them from the eies of others , nay ( as far as is possible ) from their own too ; there being nothing acquir'd to the wifeby contemplating the husbands weakness , but a temtation of despising him ; which tho bad enough in itself , is yet renderd worse by that train of mischievous consequences which usually attend it . in case therefore of any notable imperfections in him , her safest way will be to consider them no farther then she can be instrumental to the curing them ; but to divert from those , and reflect upon her own ▪ which perhaps if impartially weighed , may ballance ▪ if not overpoi●… his . and indeed those wives who are apt blaze their husbands faults , doe shew that they have either little adverted to theirown , orelse find them so great , that they are forced to that art of diversion , and seek in his infamy to drown theirs . but that project is a little unlucky , for nothing does in sober judges create greaterprejudice to a woman , then to see her forward in impeaching her husband . but besides this immediate tenderness of his reputation , there is another by way of reflection , which consists in a care that she her self do nothing which may redound to his dishonor : ther is so strict union between a man and his wife , that the law counts them one person , and consequently they can have no divided interest , so that the misbehavior of the woman reflects ignominiously on the man ; it therefore concerns them as well upon their husbands as their own account , to abstain even from all appearance of evil , and provide that themselves be ( what caesar is said to have requir'd of his wife ) not only without guilt but without scandal also . another part of the wives duty relates to her husbands fortune , the management whereof is not ordinarily the wives province , but where the husband thinks fit to make it so , she is oblig'd to administer it with her best care and industry ; not by any neglect of hers to give others opportutunity of defrauding him , yet on the other side not by an immoderate tenacity or griping , to bring upon him and her self the reproch , and which is worse the curse that attends exaction and oppression . but this is not usually the wives field of action , tho he that shall consider the description which solomon gives of a vertuous wife prov. . will be apt to think her province is not so narrow and confin'd , as the humor of the age would represent it . he tells us that she seeks wool and flax , and works diligently with her hands , that she is like the merchants ships , and brings her food from far . that she considers a field and buyes it , and with the fruit of her hands plants a vineyard , &c. and least this should be imagin'd to be the character of a mean country dame , he addes that her houshold is clothed in scarlet , and that her husband sits among the elders of the land . it were easy to give instances from history of the advantageous menage and active industry of wives , not only in single persons , but whole nations . but nothing can be more pregnant , then that among the romans : in the very height and flourish of the empire austus himself scare wore any thing but of the manufacture of his wife , his sister , daughters , and nieces , as suetonius assures us . should the gay lilies of our fields , which neither sow nor spin , nor gather into barns be exemted from furnishing others , and left to cloth themselves , t is to be doubted they would reverse our saviors parallel of solomons glories , and no beggar in all his rags would be araied like one of these . luc. . . . but we will be yet more kind , and impose only negative thrift on the wife , not to wast and embezle her husbands estate , but to confine her expences within such limits as that can easily admit ; a caution which if all women had observed ; many noble families had bin preserv'd , of which there now remains no other memorial but that they sell a sacrifice to the profuse vanity of a woman ; and i fear this age is like to provide many more such monuments for the next . our ladies , as if they emulated she roman luxury ( which seneca and pliny describe with so much indignation ) do sometimes wear about them the revenues of a rich family ; and those that cannot reach to that , shew how much 't is against their wills they fall lower , by the vast variety and excess of such things as they can possibly compasse ; so much extravagance not only in their own dress , but that of their houses and apartments , as if their vanity like the leprosy we read of lev. . had infected the very walls . and indeed 't is a very spreading fretting one , for the furniture oft consumes the house , and the house consumes the land : so that if som gentlemen were to calculate their estates , they might reduce all to the inventory of scopias the thessalian , who profest his all lay only in such toies as did him no good . women are now skillfull chymists , and can quickly turn their husbands earth into gold : but they pursue the experiment too far , make that gold too volatile , and let it all vapor away in insignificant ( tho gaudy ) trifles . . nor is it ever like to be otherwise with those that immoderatly affect the town , that forge of vanity , which supplies a perpetual spring of new temtations . 't is true there are some ladies who are necessarily engaged to be there : their husbands emploiments orfortuneshave markt that out as their proper station , and where the ground of their stay is their duty , there is more reason to hope it will not betray them to ill , for temtations are most apt to assault stragglers , those that put themselves out of their proper road . and truly i see not who can more properly be said to be so , thenthosewomen whose means of subsistence lies in the country , and yet will spend it no wherebut at london , which seems to carry something of opposition to gods providence , who surely never caused their lot to fall , as the psalmist speaks , in a fair ground , in goodly heritages psalm . . with an intent they should never inhabit them . the tribes of israel had their peculiar portions in canaan assign'd them by lot jos. . . and every one acquiesced in his part , dwelt in his own inheritance : had they bin impatient of living any where but in the metropolis , had they all crouded to jerusalem , all the rest of the land would have bin as desolate before the capt●…ty as it was after ; none would havebin left but such as nabuzaradan permitted to stay jer. . . some of the poor to dresse the vines , and to till the ground . and truly the same is like to be the fate of this nation , if this humor goes on as it has begun ; which may in time prove as mischievous to the public as it daily is to private families . . but besides this 't is yet farther to be consider'd , that where god gives an estate , he as the supreme landlord affixes something of duty , laies a kind of a rent charge upon it , expects it should maintain both hospitality and charity ; and sure both these are fittest to be don upon the place whence the ability of them rises . all public taxes use to be levied where the estate lies , and i know not why these which are gods assesments upon it , should not be paid there too . when a gentlemans land becomes profitable unto him by the sweat and labor of his poor neighbors and tenants , t will be a kind of muzling of the ox . cor. . . if they never tast of the fruit of their pains , if they shall never have the refreshment of a good meal , or an alms ; which they are not very like to meet with , if all the profits be sent up to maintain an equipage , and keep up a parade in town . but alas 't is often not only the annual profits that go that way , not only the crop , but the soil too ; those luxuries usually pray upon the vitals , eat out the very heart of an estate , and many have stay'd in the town 'till they have nothing left in the country to retire to . . now where this proceeds from the wife , what account can she give to her husband , whose easiness and indulgence ( for that must be suppos'd in the case ) she has so abus'd ? as also to her posterity and family who for her pride must be brought low , reduc'd to a conditiod beneath their quality , because she affected to live above it ? but she will yet worse answer it to her self , on whom she has brought not only the inconvenience but the guilt . 't is sure a lofty mind will feelsmart enough of a fall , a diminution , much more an indigence will be sufficiently greivous to a vain and lavish humor ; yet here it will farther have an additional sting , from the conscience that she ows it only to her own pride and folly ; a most imbittering consideration , and such as advances the affliction beyond that of a more innocent poverty , as much as the pain of an envenom'd arrow exceeds that of another . . but the saddest reckoning of all is that which she is to make to god , who has declar'd he hates robbery tho for a burnt offering to himself . how will he then detest this robbery this impoverishing of the husband , when 't is only to make an oblation to vanity and excess ? it should therefore be the care of all wives to keep themselves from a guilt for which god and man , yea & themselves also shall equally accuse them , and to keep their expences within such limits , that as bees suck but do not violate or deface the flowers , so they as joint proprietaries with the husbands , may enjoy but not devour and destroy his fortune . . i have now run through the duties to be perfrom'd unto the husband , wherein i have not used the exactness of a casuist in curiously anatomizing every part , and shewing all the most minute particulars reducible to each head . i have only drawn out the greater lines , and insisted on those wherein wives-are most frequently deficient . i shall only add this caution , that whatever is duty to the husband is equally so , be he good or ill , the apostle commands the subjection & fidelity , even to heathen husbands , pet. . . and 't is not now their defect , either in piety or morality , that can absolve the wife . for , besides the inconvenience of making her duty precarious & liable to be substracted upon every pretence of demerit , she has by solemn contract renounc'd that liberty , & in her marriage-vow taken him for better for worse ; & it is too late after vows to make enquiry , prov. . . to seek to break loose from that bond of her soul ; and how uneasie soever the perversness of the husband may render it , he cannot thereby mak it less , but more rewardable by god : for what the apostle speaks in the case of servants , is no less appliable to this , pet. . . for this is than worthy . if for conscience towards godye endure grief , suffering wrongfully . whatever duty is perform'd to man with aspect on god , he owns as to himself ; so that how unworthy soever the husband may be the wife cannot misplace her observance , whilst she finally terminates it on that infinit goodness and majesty to whom no love or obedience can be enough . . from this relation of a wife , there ordinarily springs another , that of a mother , to which there belongs a distinct duty , which may bebranched into many severals : but i shall at present only reduce them to two heads love and care. a mother is a title of so much tenderness , that we find it borrowed by our common dialect to express the most exuberant kindness ; nay , even in sacred stile it has the same use , and is often set as the highest example our weaknes can comprehend of the divine compassions . so that nature seems sufficienly to have secur'd the love of mothers to their children , without the aid of any positive law ; yet we find this ( as other instincts of nature ) is somtimes violated , and oftner perverted and applied to mistaken purposes : the first is by a defect of love ; the other , by an imprudent excess of t : the defect does , i presume , more rarely occur then the other ; yet it doth sometimes happen , and that either from a morosesowrness of humor , or else from too vehement an intention on somthing else . . some women have such a ruggedness of nature , that they can love nothing ; the ugly passions of anger and envy , hav , like pharaoh's lean kine , eat up the more amiable , of love and joy. plato was wont to advise crabbed austere tempers , to sacrifice to the graces ; and such as these had need have a great deal of christian philosophy , to allay and sweeten their native bitterness . but there are others that are not void of the affection of love , but 't is forestall'd by some other object , and so diverted from their children ; and 't is a little to be doubted , those objects which so divert are none of the best , for the wisdom of god has disposed all duty into such a harmony and consent of parts , that one interferes not with another . if we love no prohibited thing , all the regular objects of our kindness will agree well enough , and one need never supplant another . and indeed 't is oft observable , that those women who immoderatly love their own plesures , do lest regard their children ; they look on them as clogs to keep them within doors , and think their adverting to them , will hinder their free range abroad ; those are turn'd off to the care of a nurse or maid , whilst perhaps a dog or a monkey is thought worthy their own attendance . . plutarch relates it as a sarcasm of caesars to some foreigners whom he saw ( at rome ) strangely fond of such little animals , that he asked them whether the women in their country had no children ; thereby intimating , how unreasonable it was for those that had , to bestow their caresses on such creatures . and surely he would not have given a milder reprimand to som of our ladies , who not only please , but pride themselvs in those little brutes , shew them to all comers , when perhaps you may converse with them divers daies , before you shall , by any mention of theirs , know that they have a child . . to this defect of love , many are apt to impute the mothers transferring the nursing her child to another . i am not forward to pronounce it , being loth to involve so many as i then must in the imputation of unnaturalness ; i rather think it is taken up as a piece of state and greatness ; for no other motive , but what is sounded in their quality , could so universally prevail with all that are of it . but sure this is one of the vain punctillio's wherwith this age abounds ; for what-ever rank the mother is of , the child carries proportion to it , and there is the same equality between the greatest lady and her own child , as is between the meanest beggar and hers : tho indeed if there were any condescension in it , the aversions of that ought not to outweigh the impulses of nature , and the many advantages the child may receive by taking its nourishment whence it derived its substance . and therefore , tho i will not be too positive in asserting the necessity , yet i confess , i cannot but look with reverence upon those few persons of honor , who have broke through an unreasonable custom , and preferred the good of their children before that fantastic privilege of greatness . and such must in all justice be acknowledged to have given a much better evidence of their love to their children , then the others . . there is in a. gellius , in his fourteenth book so fine a discourse on this subject , where favori●…us the philosopher is introduced , perswading a noble lady , notwithstanding the usual excuses , to nurse her child ; that nothing besides the length , could temt me to omit the transcribing it : unless happily the little success , which a noble person of the same sex here concern'd i mean the countess of lincoln , in the ingenious book wrote by her , and call'd her nursery , be a sufficient ground of despairing to convince by any thing that can be said . however let these delicate ones consider the severe words of the prophet , lament . . . the sea monsters draw out the breast , they give suck to their young ones , the daughter of my people is become cruel like the ostrich in the wilderness , who is hardned against her young ones , as tho they were not hers : her labor is in vain without fear , because god hath deprived her of wisdom , neither hath he imparted to her understanding , job . . . . but as there may be a fault in the defect , so there may be also in the excess of love . god is the only unlimited object of our love , towards all others 't is easy to become inordinate , and in no instance more then in this of children . the love of a parent is descending , and all things move most violently downwards , so that whereas that of children to their parents commonly needs a spur , this of the parent often needs a bridle , especially that of the mother , which ( by strength of feminine passion ) does usually exceed the love of the father . now to regulate this affection , she is to advert to these two rules , first that she hurt not her self by it , and secondly that she hurt not her children : of the first she is in danger if she suffer that humane affection to swell beyond its banks , so as to come in any competition with the divine , this is to make an idoll of her child ; for every thing is so to us , which rivals the love of god in our hearts , and he who owns the title of a jealous god , may be provoked as well by the bowing our souls to a living image , as the prostration of our bodies to a dead . accordingly we oft see the effects of his jealousy in this particular , the doting affection of the mother is frequently punish with the untimely death of the children , or if not with that 't is many times with a severer scourge : they live ( but as it was foretold to eli ▪ sam. . . ) to grieve her eies and to consume her heart , to be ruinous to themselves , and afflictions to their friends , and to force their unhappy mothers to that sad acclamation lu. . . blessed are the wombs which bare not . and as this proves often true , when the dotage is generall upon all the children , so does oftner when 't is more partial and fixt upon any one ; that darling which she makes the only object of her joy usually becomes that of her sorrow . it is an ordinary infirmity in parents toheap all their kindness upon one , to the defrauding of the rest , and too many times upon very undue motives : a little excelling in point of beauty turns the scales , when perhaps many more solid excellencies are the counterpoise . and surely this is not only unjust but irrational in the parent : for all peculiarity of favor in a superior , should be dispenc'd either by way of reward or encouragement ; and neither of those ends can take place where 't is only the outward form that is consider'd , for that cannot be rewardable , to which the party has contributed nothing , and the psalmist will tell us that t is god ▪ that hath made us and not we our selves psalm . . . and as little room is there for the other end , that of encouragement . for as our savior tells us ma. . none can adde a cubit to his statute , nor make one hair white or black : 't is certain themselves cannot really doe either , tho by the aid of artificial hypocrisy they frequently appear to do both ; but those are arts which neither deserve nor want encouragment , the natural beauty must have its increase from the same source whence it derived its being : there is therefore no reasonable account to be given why a child should be preferr'd for any such exterior excellency . . the only justifiable ground of partiality to children is their vertue , for to that their own choice concurs , and so may intitle them to reward , and 't is also in their power to advance , and so encouragements are not cast away upon them : nay the influences of those may extend farther , and provone a vertuous emulation in the rest ; but then the mother must so manage it , as to evidence that 't is no inequallity in her own inclination , but meerly the force of the others desert , not the person but the goodness , that biasses her , and when vertue is known to be the only ingratiating quality , they will at once learn the way to become hers & gods favourites . and unless it be upon this one design , 't is a very unsafe thing for a parent to make any partial discrimination among children , which is sure to tempt the more neglected both to repine at her , and envy her darlings ; and oftentimes such seeds of rancor have bin by that means sowed in children , as have bin hard to eradicate in their riper years . nor is the mifchief less which she does to her fondlings , who besides that they are expos'd to the malice of the rest , are usually spoild by it , made insolent & untractable perhaps their whole lives after , for where the mothers affection is unbridled , commonly the childs will is so too , her fondness superseding that discipline and correction , which should , as the wise man speaks ; bow down its neck from its youth . . and the like may be said where the indulgence is more universal to all the children , which is in one respect worse then the partial , because it spoils more , not one or two but all the brood . the doting love of a mother blinds her eyes , that she cannot see their faults , manacles her hands that she cannot chastise them , and so their vices are permitted to grow up with themselves : as their joints knit and gather strength , so do their ill habits , 'till at last they are confirm'd into an obstinacy ; so setting them in a perfect opposition to to that pattern they should imitate , for as christs childhood increast in wisdom , and the divine favor , lu. . so do theirs in all those provoking follies , which may avert both the love of god and man. and alas what recompence can the little blandishments and caresses of a mother make her children , for such important such inestimable mischiefs ? so that she that will be really kind must temper her indulgence with a prudent severity , or els she eminently violates the second rule , by which she should regulate her love , and does that to her children which jocob fear'd from his father gen. . brings a curse upon them and not a blessing . . indeed the best way of approving their love , is by well discharging the other branch of their duty , that of care ; without this all the most passionate rapturesof kindness , are but an airy apparition , a fantastic scene , and will no more advantage a child , then the whole shambles in picture can feed and nurish it . now this care is not a temporary , momentary duty , for some one critical instant , but is to attend the child through the several stages of its minority , viz. infancy , childhood , and youth . the very first part of their infancy is a season only for those cares which concern their bodies , providing for their careful attendance , and all other things conducing to the strengthening their constitutions , and laying a foundation for future health and vigor ; which is their interest not only upon a bodily , but upon an intellectual account , the good temperature of the body being a great aid towards the free operations of the mind . and therefore socrates and other philosophers much recommend to their disciples the care of health , as that which freed the soul from many incumbrances in its pursuit of knowledg : and it was the comprehensive praier of the poet , that the gods would grant a sound mind in a healthful body . . but this health is not always the consequent of a very nice and tender breeding but is very oft overthrown by it ; and if ladies could but find in their hearts to try it , they would , i doubt not , find , that the inuring them to moderate hardships , would much more conduce to the establishing and fortifying their constitutions . . beyond all this , the care for their exterior is soon overtaken by a more important one , that of their interior , in the timing of which there seems to be a very common mistake in the world. we look upon the seven years or infancy , as the life meerly of an animal , to be spent only in the entertainments of sense ; and as we use not to yoak calves , or back young colts , so we think our children are for a while to be left at the same liberty ; to have no restraint put on any of their passions . nay many times we excite & foment them , teach children to be angry and envious , proud and sullen , as if we fear'd their natural propensions to all these were too faint , and wanted the help of institutions . but surely this is a great and pernicions error , and this supposing children to be so long brutes , is the way to make them so longer . the patrons of atheism make it a most constant topic in the disparagement of religion , that 't is owed to the prejudices infused in the first infancy : 't wer to be wisht , that this objection might so far be complied with , that the fear of god , the love of vertue , and hatred of vice , might have the first possession of the soul ; and they be made to moderate their passions , as soon as they are in a capacity to have them excited and engaged . . and truly , if we will observe it , we may see very early dawnings of reason in infants , which would sooner come to a brightness , if we would betimes set to the scattering of those passions which eclipse and darken it . a child will quickly be taughtto knowwhat pleases ordispleases a parent , and by a very little tast of reward or punishment , will learn to do the one , and avoid the other : and when this is don , the parent has gain'd the fundamental point , that of obedience ; and may superstruct on it what she pleases , & then 't is her fault if the child be not by easie and insensible degrees moulded into a right form . 't is at first all one to the child , whether he name god in an oath or in his praiers ; but a mother by punishing the one , and rewarding the other , will quickly bring him to know there is a difference , and so proportionably in other instances . as to the way of discipline , it may not be amiss to observe , that when thereis occasion for severity , 't is better to awe by actual punishment then terror , and never to make use of infinite and invisible affrightments , the beloved methods of nurses and servants , such as are the menacing of sprights and mormo's , and leaving in the dark ; that frequently make dastardly & timerous impressions , which a long age scarcely wears off . . a sober sense of things , is to be impressed by treatable means , and this will be don with most ease , both to the parent and child , the sooner t is set upon . the will of a tender infant , is like its limbs , supple and pliant , but time confirms it , and custom hardens it ; so 't is a cruel indulgence to the poor creature , to let it contract such habits , which must cost him so dear the breaking ; or dearer , i●… never broken . and if this early care be taken of the infancy , 't will much ease the next part , that of the childhood ; for where the iron sinew in the neck is broken , where the native stubbornness is subdued so early , the yokewill sit easie , all succeeding parts of discipline will comewith more facility and profit . the care proper to this age , is , the instructing in all parts of useful knowledg , of which , as the divine for the excellency both of its nature and its end , must be first ranked , so should it be first and most industriously cultivated , and by all endearing methods imprest , not only on the understanding , but the heart . piety and virtue should be propos dasthemost amiable , as well as necessary things , and they would be invited not only to know , but love them . . this part of learning is equally competent to both sexes , and therefore , when the sons are removed from under the mothers tuition , and sent to more public places of erudition , her provinceis still the same as to her daughter ▪ to whom she shouldnot only preach , but exemp●…ifieit inher own practice , no precepts penetrating so much into youth , as those that are so inforc'd . and in order to this , i should commend to mothers , the being as much with them as they can , and taking the personal inspection of them ; not to turn them off wholly to servants , no nor yet governesses , but frequently themselves to examin how they proceed in the speculative part of knowledg , and no less frequently exhort them to the practic . . marcus cato would not let his son learn of his slave , as disdaining a child should owe so considerable a benefit to so servile a person ; and if he thought the meer teaching of grammar , too great a charge for such a one , surely the whole institution of youth is a much greater , it being that on which , not only a few outward accomplishments , but even their eternity depends . the great cornelia , mother of the gracchi , and aurelia the mother of augustus , thought it worth their pains to be governesses . and the truth is , the soul of a child is a little too precious a trust to commit wholy to the diligence & care of a mercinary servant ; or if they happen not to want those qualifications , yet 't is very possible they may prudence , of which there is no small degree requisite to the instructing of youth , too great a remissness or severity being equally destructive in that affair . and indeed , besides this immediate , there are some other collateral benefits consequent to the mothers performing that office , 't will bring her and her children into an intimacy and conversation , give her an acquaintance with their several capacities and humors ; for want of which , many parents have erred in their conduct , one sort of treatment being not fit for all children ; and the distinguishing that depending wholy on their discerning their particular tempers , which cannot well be don without-som converse with them . . besides by this they will be witnesses how they dispose their time , that they neither lose it by doing nothing , nor yet mis-employ it by doing ill . and indeed there is scarce any part of the parents care more important then this , idlenessbeing no farther removed from vice , then a cause is from its immediate effect . therefore if children be permitted to trifle avay their time , they will soon learn to trifle avay their innocence also : so that 't is highly necessary that they be provided of a succession of emploiments , that by the variety they may be insensibly drawn on : nay methinkes , it might verywell be contrived that their recreationsmight somtimes consist of such ingenious exercises , that they may at once both play and learn. . there is yet another good effect of the mothers presence with the children ( which is perhaps no less material then any of the former ) 't is , that by this associating them with her self , she prevents the danger of worse society . children if the parents allow them not their company , are necessarily cast upon that of servants , than which there is scarce a greater danger that attends youth ; for besides that that low sort of converse debases their minds , makes them mean and sordid , it often corrupts their manners too ; children usually not receiving more pestilent infusions from any then such . servants that desire to ingratiate themselvs , and having no laudable quality whereby to do it , must first endeavor to ingratiate vice to them , and then by their officious ministries in that , have a ready way of introducing themselves into favor . perhaps this will be thought to concern only the masculin part of children , and that the female who are commonly in a distinct appartment , and converse only with their own sex , are more secure . but i would not advise mothers to depend too much on that , for they are no surer that their daughters shall not converse with men , nay men of the meaner sort too , then that their maids and attendants shall notdo so ; and when 't is consider'd , how apt those are to entertain , if not to invite amours , 't is not very probable the rooms where they quarter shall be inaccessible to those they affect . and it were much safer for children to bee in the most public concourse of m●…n , then to be witnesses and observers of the private intrigues of such lovers ; the memories of youth are very tenacious , & if they once be tainted with any indecent thing will be apt to recollect it , 'till at last perhaps they come to transcribe it . 't is therefore in this respecta very useful part of the mothers care , to make her self company to her daughters , to prevent the dangers of a more unequal and infectious converse . . but if this be useful in childhood , 't is no less then necessary in the next period of their time , when they arrive neer the growth and age of women : then indeed the mother should not only make them her companions , but her friends , allow them such a kind , yet modest , freedom , that they may have a complacence in her company , and not be temted to seek it among their inferiors ; that the belief of her kindnes may supplant the pretensions of those meane●… sycophants , who by litle flatteries endeavor to seru themselves into their good opinion , & become their confidents ; then which there is nothing more mischievous , those private caballs that are held with such , serving only to reader them mutinous against their parents : these family incendiaries like those in the state and church , still inculcating the one grand principle of liberty , a word so charming to our depraved nature , and especially to youth , that they should not be trusted with such lectures . besides those intimacies are often introductions toworse ; many scandalous amours and unequal matches having had their rise from them . it should therefore be the business of mothers to prevent all such pernicious leagues , by preingaging them in more safe familiarities , either with her self , or some other , of whose vertue she has reason to be confident . . but the most infallible security against this & all other mischeifs is the bringing them into an intimacy and conversation with their maker , by fixing a true sense of religion in their hearts , if that can be effectually don , t will supersede all other expedients . she that duely considers she is allwaies in gods presence , will want no other inspector ; nor will she much need monitors , who attends to the advices of her own conscience . neither will it only tend to the securing her innocence but her reputation too ; it being one part of the christian law to abstain from all appearance of evil . thess. . to do things that are of good report phil. . . so that piety is the 〈◊〉 compleat armor to defend both their vertu and fame . and 't is extremely necessary they should be furnisht with it , at this age especially , when they do at first enter into the world , which we may well look on as a taking the field , considering how many assaults they are there like to meet with ; and if they go without this armature , they may , none knows how soon , be incurably wounded , of which there want not many sad instances , some whereof might probably have bin prevented , had the parent taken care to have better fortified them . . and indeed t is not a little sad to see how much this their most important concern is neglected . many mothers who are nicely curious in other parts of their daughters breeding , are utterly inconsiderate of this ; they must have all civil accomplishments , but no christian. those are excluded out of the scheme of education , & by that means lye under the prejudice of being not only unnecessary , but ungentile , below the regard of persons of quality . 't is much to be fear'd , that this neglect toward their children , is founded in a previous contemt of piety in themselves , yet i suppose 't is often increas'd by a little vanity they have of seeing them excel in som of those exterior qualities , which may recommend them to the humor of the world upon the improving whereof they are so intent , that more material things are overlookt ; and when those are acquired , the pride of shewing them betrays them to other in onveniencies . the mother oft not only permits , but incites the daughter to the oportunities of boasting her excellencies sends her so oft abroad on that design , that at last perhaps she cannot when she would keep her at home , as i believe too many have found experimentally true . in a word , this interval between childhood & majority , is the most critical point of a womans life , and therefore should be the most nicely and warily attended ; and a mother had need summon not only all her care and diligence , but her prudence too , well to discharge this part of her obligation . . i shall not insist more minutely upon particulars : i have in the former section spoken somewhat of what 't is fit these young virgins should do and avoid , and whatever by that , or by any more exact rule appears their interest or duty ; 't is the mothers to see it be not neglected by them : but where kindness alone will not prevail to employ their autority too , and by a discreet mixture of each , secure their observance by both the tenures of love and reverence . yet i shall a little reflect upon one particular i mention'd before i mean that of marrying wher they have aversion , which tho i there charg'd as the crime of the daughter ▪ yet i must here say the original , and more inexcusable guilt is usually in the parents , who are sometimes such idolaters to wealth and honor , that they sacrifice their children to them ; a more barbarous immolationthen that to moloch ; for tho that were very inhumane , yet it had this alleviation , that the pain was short : but a loathed bed is at once an acute and a lingring torment , nay , not only so , but a temtation too ; so that 't is a tyranny of a most unlimited kind , extends its effects even to eternity ; and sure that mother must have very petrified bowels , have lost all natural compassion , that can so impose on her child . . i shall add no more concerning this relation of a mother , but only one short advice , that those who groan under the frustration of their hopes , whose children by any scandulous misbehavior become objects of their shame and grief , would soberly consider , whether it have not bin som way owing to themselves , either by neglect in their education , or by their own ill example : 't is usually one , and sometimes both . they that upon recollection can assure themselvs 't is neither , may bear the affliction with much the greater cheerfulness ; but they that cannot , i am sure ought to bear it with much the more patience & submission , take it as gods lecture of repentance , and look on their childrens faults as the product of their own . and because satisfaction is an indispensible part of repentance , they are with their utmost industry to endeavor the repairing those ruins they have made , by recalling those to virtu , who by their means have straied from it . t is true , the errors of education , like a subtile poison , do so mix with the blood , so incorporate into the humors and manners , that t will be very difficult to allay their effects ; and therefore the less they are themselves able to do towards it , the more earnestly they must importune a higher power . he who divided the light from the darkness , can separate the effects from the causes ; and as he restrained the natural property of fire , in the case of the three children , dan. . so he only can rescu theirchildren from that destruction to which their negligence has exposed them . but as to the influence their example has had , theymay do somthing towards the redress of that , by setting them a new copy , making their own change so visible , so remarkable , that they mayhave the very same means of reclaiming , which there was of seducing them . and this is a peice of justice , which seems to call aloud upon many mothers . the irregularities of youth could hardly have grown to the present height , had they not received warmth and shelter from the practice of their elders , which does at once give incouragement & take of restraints , the mother loses not only her autority , but her confidence to admonish or reprove . with what face can she require that strict and severe modesty of a young girl , which she who should be a matron will not practise ? or tye up the giddy wandring humor of youth , within those bounds she thinks too strait for her own ? and how ready a retortion will even scripture it self afford for such an imposer ? thou that teachest another , teachest thou not thy self ? rom. . . let it therefore be the care of all mothers to live a perpetual lecture to their children , so to exemplifie to them all virtu and piety , that they may contribute somthing to their spiritual , as wel as their natural life , that however they may at least deliver their own souls , and not have their childrens guilt recoile upon them as the unhappy originalls of it . . the last relation of a married woman is that of a mistriss , the inspection of the family being usually her province ; and tho she be not supreme ●…here , yet she is to improve her delegated autority to the advantage of all under it ; and her ●…nore constant residence gives her more opportunities of it , then the frequent avocations of the husband will perhaps allow him . st. paul sets it as the calling , and the indispensible duty of the married women , that they guide the house , tim. . . not thinking it a point of greatness to remit the manage of all domestic concerns to a mercinary house-keeper . and indeed since it has bin a fashionable thing for the master to resign up his concerns to the steward , and the lady hers to the governant , it has gon ill with most great families , whilst these officers serve themselves instead of those who employ them , raise fortunes on their patrons ruines , and divide the spoil of the family , the house-keeper pilfering within doores , and the bailiff plundering without . . now to the well guiding of the house by the mistress of it , i know no better or more comprehensive rule , then for her to endeavor to make all that are hers to be gods servants also ; this will secure her of all those intermedial qualifications in them in which her secular interest is concerned , their own consciences being the best spy she can set upon them , as to their truth and fidelity , and the best spur also to diligence and industry . but to the making them such , there will need first instruction , and secondly discipline . it is a necessary part of the rulers care to provide that none in their family should want means of necessary instruction . i doe not say that the mistress should set up for a catechist , or preacher ; but that they take order they should be taught by those who are qualified for the emploiment . and that their furnishing them with knowledg , may not serve only to help them to a greater number of stripes , luk. . . they are to give them the opportunities of consecrating it to prayer & devotion , to that end to have public divine offices in the family ; and that not by starts or accidents ( when a devouter guest is to be entertained , and laid by when a prophane ) but daily and regularly , that the hours of praiers may be fixt and constant as those of meals , and ( if it may possibly be ) as much frequented ; however that toward it she give both precept and example . . a christian family should be the epitome of a church ; but alas how many among us lye under a perpetual interdict , & yet not from the usurpation of any forreign power , but from the irreligion of the domestic . one may go into divers great families , and after some stay there , not be able to say that the name of god was mentioned to any other purpose than that of blasphemy and execration , nor a text of scripture unless in burlesque & prophane drolery . and sure we need not wonder at the universal complaint that is now made of ill servants , when we reflectupon this ill government of families . they that are suffer'd wholy to forget their duties toward god , wil not alwais remember it towards man. servants are not such philosophers that upon the bare strength of a few moral instincts they will be vertuous , & if by a customary neglect of all things sacred , they are once taught to look at nothing beyond this world , they will often find temtation enough here to discard their honesty , as the most unthriving trade . and indeed when the awe of religion is quite taken off from the vulgar , there will scarce any thing else be found to keep them within any tolerable bounds ; so that 't is no less impolitic then prophane to slacken that reine . . but it is not only the interest , but the duty of all that have families , to keep up the esteem and practice of religion in them . 't was one of the greatest endearments of abraham to god , that he would command his houshold to keep the way of the lord gen. . . and joshua undertakes no less for the piety of his houshold then himself , as for me and my house we will serve the lord jos. 〈◊〉 and sure 't is but reasonable , that where we our selves owe an homage , we should make all our dependents acknowledg the same . besides , it is a justice in respect of them ; for where we entertain a servant , we take the whole person into our care and protection , and are salse to that undertaking if we suffer his soul the most precious part of him to perish ; and god who keeps account even of his meanest creatures , will not patiently resent such a neglect of those who bear his own image , and were ransomed with as great a price as their masters were , for there is no respect of persons with god eph. . . . but when piety is planted in a family , 't will soon wither , if it be not kept in vigor by discipline : nay indeed , to have servants seemingly devout in the oratory , and yet really licentious out of it , is but to convert ones house into a theater , have a play of religion , and keep a set of actors only to personate and represent it . 't is therefore necessary to inquire how they behave themselves when they are off the stage , whether those hands which they elevate in praier , are at other times industriously appli'd to work ; or those mouths wherewith they there bless god , are not else where filled with oaths and curses , scurrilities and revilings ; in a word , whether that form of godliness be not design'd in commutation for sobriety and honesty . indeed the governors of families ought to make a strict inspection into the ●…anners , of their servants , & where they find them good to affix som special mark of favor , by which they may both be encouraged to persevere and others to begin ; butwher they discern them vicious there as eminently to discountenance , severely to admonish them , and use all fit means for their reclaiming , and when that seems hopeless , to dismiss them that they may not infect the rest . a little leven saith the apostle leveneth the whole lump , gal. . . and one ill servant ( like a perisht tooth ) will be apt to corrupt his fellows . 't is therefore the same in families that it is in more public communities , where severity to the ill is mercy and protection to the rest ; and were houses thus early weeded of all idle and vicious persons , they would not be so overgrown , nor degenerate into such rude wildernesses , as many ( nay i fear most ) great families now are . . but as servants are not to be tolerated in the neglect of their duty , so neither are they to be defeated of any of their dues . masters are to give to their servants that which is just and equal , col. . . and sure , 't is but just and equal that they who are rational creatures should not be treated with the rigor or contemt of brutes : a sufficient & decent provision , both in sickness and in health , is a just debt to them , besides an exact performance of those particular contracts upon which they were entertain'd . laban had so much of natural justice , that he would not take the advantage of jacobs relation to him , to make him serve him gr●…tis , because thou art my brother shouldst thou the●…fore serve me for nought ? tel me therefore what shall thy wages be ? gen. , . but alas now a daies where servants have bin told , nay expresly articled for their wages , 't is with many no easy thing to get it : nay 't is thought by som masters an insolence , a piece of ill manners to demand it ; and when they have worn out a servant , they either pay him not at all , or with the same protraction and regret , which they do their tailors for the old clothes they have cast off . i fear there are many instances of this , especially among great persons , it being a received mode with too many of them to pay no debts to those who are too mean to contest with them . but however they may ruffle it out with men , it will one day arraign them before god as most injurious oppressors ; there being no crime of that kind more frequently or severely branded in scripture , then this of detention of the wages of the servant and hireling . besides , this examples of injustice , wherein the servant is passive , is often transcrib'd by him in acts of fraud and deceit , and he is apt to think it but an equal retaliation , to break his trust where the master breaks his covenant , and when he once attemts to be his own pay-master , 't is not to be doubted but he will allow himself large use ▪ for the forbearance of his wages ; so that the course is no less unprofitable to the master then unjust and dishonorable . . i am not sure 't is alwaie's in the wives power to prevent this or any of the former faults 〈◊〉 the menage of the family . for her authority being but subordinat , if the husband who is supreme suspend her power , he does by that vacating her rule take off the duty consequent to it ; so that what i have said can be obligatory to none that are so impeded : but to those who either can do it themselves , or perswade their husbands to it , the omission will be their sin , all the profaneness and disorder of the family will be charg'd upon their account , if it came by their default . . and this methinks is a consideration that may much mortify one usual peice of vanity , i mean that of a multitude of servants . we shall all of us find burden enough of our own personal miscarriages , and need not contrive to fetch in more weight from others . and in families 't is generally observable , that the bigger they are the worse ; vice gains boldness by numbers , is hatcht up by the warmth of a full society ; and we daily see people venture upon those enormities in consort and in a croud . which they would not dare did they think they stood single . besides the wider the province is , the more difficult it is well to administer it ; and in a heap of servants many faults will scape undiscern●…d , especially , considering the common confederacy there is usually amongthem , for the eluding of discipline : so that what the wiseman speaks of not desiring a multitude of unprofitable children , i think may very well be appli'd to servants , whose unprofitableness usually increases together with their number . i have now run through these several obligations consequent to the maried state , wherein even upon this very cursory view , there appears so many particulars , that if they were all duly attended , ladies need not be much at a loss how to entertain themselvs ; nor run abroad in a romantic quest after forreign divertisements , when they , have such variety of engagements at home . sect . iii. of widows . . the next state which can succeed to that of marriage is widowhood , which tho it supersedes those duties which were terminated meerly in the person of the husband , yet it endears those which may be paid to his ashes . love is strong as death , cant. . . and therefore when it is pure and genuine cannot be extinguisht by it , but burns like the funeral lamps of old , even in vaults and charnel houses , the conjugal love transplanted into the grave ( as into a finer mould ) improves into piety , and laies a kind of sacred obligation upon the widow to perform all offices of respect and kindness which his remains are capable of . . now those remains are of three sorts , his body his memory , and his children . the most proper expession of her love to the first , is in giving it an honorable enterrment ; i mean not such as may vye with the poland extravagance ( of which 't is observed that two or three neer succeeding funeralls ruin the family ) but prudently proportion'd to his quality & fortune , so that her zeal to his corps may not injure a nobler relique of him , his children . and this decency is a much better instance of her kindness , then all those tragical furies wherwith som. women seem transported towards their dead husbands , those frantick embraces and caresses of a carcass , which betray a little too much the sensuality of their love. and it is somthing observable , that those vehement passions quickly exhaust themselvs , and by a kind of sympathetic efficacy as the body ( on which their assection was fixt ) moulders , so does that also , nay often it attends not those lesurely degrees of dissolution , but by a more precipitate motion seems rather to vanish then consume . . the more valuable kindness therefore , is that to his memory , endeavoring to embalm that , keep it from perishing ; and by this innocent magic ( as the egyptians were wont by a more guilty ) she may converse with the dead , represent him so to her own thoughts , that his life may still be repeated to her : and as in a broken mirror the refraction multiplies the images , so by his dissolution every hour presents distinct ideas of him ; so that she sees him the oftner , for his being hid from her eies but as they use not to embalm without odors , so she is not only to preserve , but perfume his memory , render it as fragrant as she can ; not only to her self but others ; by reviving the remembrance of whatever was praise-worthy in him , vindicating him from all calumnies and false accusations , and stifling ( or allaying ) even true ones as much as she can . and indeed , a widow can no way better provide for her own honor , then by this tenderness of her husbands . . yet there is another expression of it , inferior to none of the former , and that is , the setting such a valu upon her relation to him , as to do nothing unworthy of it . 't was the dying charge of augustus to his wife livia , behave thy self well , and remember our marriage . and she who has bin wife to a person of honor , must so remember it as not to do any thing below her self , or which he ( could he have foreseen it ) should justly have bin ashamed of . . the last tribute she can pay him is in his children . these he leaves as his proxies to receive the kindness of which himself is uncapable ; so that the children of a widow may claim a double portion of the mothers love , one upon their native right , as hers ; the other , as a bequest in right of their dead father . and indeed , since she is to supply the place of both parents , 't is but necessary she should put on the affections of both , and to the tenderness of a mother , adde the care and conduct of a father . first , in a sedulous care of their education : and next , in the prudent managery of their fortu●…e ; an order that is somtimes unhappily inverted , and mothers are so concern'd to have the estate prosper in their tuition , that the children cannot ; whilst ( by an unseasonable frugality ) to save a little expence , they deny them the advantages of an ingenious and gentile breeding , swell their estates perhaps to a vast bulk , but so contract and narrow their minds , that they know not how to dispose them to any real benefit of themselves or others . and this is one of the most pernicious parsimonies imaginable , a mother by this seems to adopt the fortune , and abdicate the child , who is only made the beast tobear those loads of wealth she will lay on , and which she evidently owns as the greatest tresure , since in tenderness to that she neglects him . . yet somtimes the same effect springs from another cause , and children are ill bred , not because the mother grudges the charge , but out of a feminine fondness , which permits her not to part with them to the proper places for their education ; like jacob to benjamin , her soul is so bound up in them , that she cannot lend them a while even to their own most necessary concerns ; and this , tho not so ignoble a motive as the other , is of no less mischief , at least to her sons , who being by it confin'd to home , are consequently condemn'd to be poyson'd ( if with nothing else , yet ) with the flatteries of servants and tenants , who think those the best expedient to secure their own station . and with these the young master or landlord is so blown up , that as if his manors were the confines of the world , he can look at nothingbeyond them ; so that when at last he breaks loose from his mothers arms , and comes abroad , he expects scarce to find his equals , much less his betters ; thinks he is still to receive the samefawning adorations which he was used to at home : and being possest with this insolent expectation , he will scarce be undeceived , but at the price of many affronts , nay , perhaps he may buy his experience with the loss of his life ; by his ill maners draw on a quarrel , wherein he finally perishes . that this is no impossible supposition , some unhappy mothers have found to their unspeakable affliction . . 't is not to be denied , but there are also dangers consequent to the breeding children abroad , vice having insinuated it self even into the places of erudition , and having not only as many , but the very same academies with vertu & learning ; so that the extreme depravation of the times new states the question , and we are not to consider which is best , but which is theleast ill disposure of children . and in that competition sure the home education will be cast ; for there they may suck in all the venom , and nothing of the antidote ; they will not only be taught base things , but ( as i before observ'd ) by the basest tutors , such as will add all the mostsordid circumstances to the improving of a crime . whereas abroad they are first not like to meet with any whose interest is so much to make them vicious : and secondly , they may ( as ill as the world is ) meet with many who may give them both precepts & examples of a better kind . besides , the discipline used in those communities makes them know themselves ; and the various sorts of learning they may acquire , will not only prove usefuldivertisement ( the wantofwhich is the great spring of mischeif ) but will , if rightly apply'd , furnish them with ingenious & vertuous principles , such as may set them above all vile & ignoble practises . so that there seems a conspiration of motives to wrest the child from the relucting mother , & to perswade her for a while to deny her self that desire of her eies , that so he may at last answer the more rational desire of her heart . . as to the other part of her obligation , the managing of their fortune , there is the same rule for her as for all other persons that have a trust , viz. to do as for themselves ; that is , with the same care and diligence ( if not a greater ) as in her own peculiar concern . i do not say that she shall confound the property , and make it indeed her own by applying it to her particular use . a thing i fear which is too often don , especially by the gayer sort of widows , who to keep up their own equipage , do somtimes incroach upon their sons peculiar , & i wish even that ( tho bad enough ) were the only case wherein it were don . but 't is sometimes to make her a better prize to a second husband : she goes into another family , and as if she were a colony sent out by her son , he must pay for the planting her there ; indeed the oft repeating this injury , has advanc't it now into a custom , and the management of the minors estate is reckon'd on as part of the widows fortune . but i confess i see not what there is in the title of a mother , that can legitimate her defrauding her child ; it rather envenoms the crime and adds unnaturalness to deceit . besides 't is a preposterous sort of guilt . orphans and widows are in scripture link't together as objects of gods and good mens pitty , and of ill mens oppression , and how ill alas does civill war look among fellow sufferers ; the widow to injure the orphan is like that uncouth oppression solomon speaks of prov. . . apoor man that oppresseth the poor , is like a sweeping rain which leaveth no food . such kind of rapins are as excessive in their degree as prodigious in their kind , and i believe there are many instances of sons , who have suffer'd more by the guardianship of their mothers , then they could probably have don by the outrage of strangers . . how well such mothers answer their obligations to their dead husbands , i must leave it to their own consciences to discuss : i shall only offer them these steps of gradation by which to proceed . first , that injustice of any sort is a great sin ; secondly that when 't is in a matter of trust t is complicated with treachery also , thirdly that of all trusts those to the dead have allwaies bin esteem'd the most sacred : if they can find any allay to these by the two remaining circumstances , that t is the trust of a husband , and the interest of a child , i shall confess them very subtil casuists . . i have hitherto spoke of what the widow ows to her dead husband ; but there is also somewhat of peculiar obligation in relation to her self . god who has pla●…d us in this world to pursue the interests of a better , directs all the signal acts of his providence to that end , and intends we should so interpret them . so that every great change that occurs , is design●…d either to recall us from a wrong way , or to quicken our pace in the right , and a widow may more then conjecture , that when god takes away the mate of her bosome , reduces her to a solitude , he does by it sound a retreat from the lighter jollities and gaieties of the world . and as in compliance with civill custom she immures her self , sits in darkness for a while ; so she should put on a more retir'd temper of mind , a more strict and severe behavior , and that not to be cast off with her veil , but to be the constant dress of her widowhood . indeed that state as it requires a great sobriety and piety , so it affords many advantages towards it : the apostle tells us , that she who is married careth for the things of the world how she may please her husband cor . . there are many things which are but the due compliances of a wife , which yet are great avocations , & interrupters of a strict devotion ; when she is manumitted , from that subjection , when she has less of martha's care of serving , she is then at liberty to chose mary's part , luk. . . she has her time and her fortune at her own command , and consequently may much more abound in the works both of piety and charity . we find god himself retrench the wive's power of binding her own soul num. . her vows were totally insignificant without her husbands confirmation ; but the widow might devote her self to what degree she pleas'd , her piety has no restraint from any other inconsistent obligation , but may swell as high as it can . those hours which were before her husbands right seem now to devolve on god the grand proprietor of our time : that discourse and free converse wherewith she entertain'd him , she may now convert into colloquies and spiritual entercourse with her maker ; and that love which was only human before , by the change of its object acquires a sublimity , is exalted into divine ; from loial duty and conjugal affection becomes the eternal work and happiness of angels , the ardor of a cherubim . thus may she in a ●…gher sense verify sampsons riddle , judg. . fetch hony out of a carcasse , make her husbands ashes ( like those of the heifer under the law , heb. . . ) her purification ; his corruption may help to put on incorruption , and her loss of a temporary comfort may instate her in an eternal . . and as her self so her fortune may also be consecrated ; and indeed if she be , that will also if she have made an escape out of egypt , there shall not a hoof be left behind her , exod. . . no part of her possessions will be assign'd to vanity and exccss . she who hath really devoted her self to piety , fasted and praied with anna luk. . . will also be full of good works & alms-deeds with tabitha , act. . . thus she may be a mother when she ceases to bear ; and tho she no more increase one family , she may support many ; and certainly the fertility of the womb , is not so valuable as this of the bowels . fruitfulness can be but a happiness , compassion is a vertue . nay indeed 't is a greater and more certain happiness ; a child is not brought forth but with pangs & anguish , but a work of mercy is produc'd not only with ease , but delight . besides , she that bears a child , knows not whether it may prove a blessing or a curse ; but charity gives certain title to a blessing , and engages the most solvent paymaster , even god himself , who owns all such disbursments as a loan to him . he that hath pity upon the poor , lendeth unto the lord : and that which he hath given will he pay him again , prov. . . . there was in the primitive times an ecclesiastical order of widows , which st. paul mentions tim. . whose whole ministry was devoted to charity . they were indeed of the poorer sort , fit rather to receive then give alms ; yet the less they could do with their purses , the more was required of their persons , the humbler offices of washing the saints feet , the careful task of bringing up children , and a diligent attendance on every good work . and sure there is parity of reason , that those who upon the score of their wealth , exemt themselvs from those laborious services , should commute for it by more liberal alms. in the warmth and zeal of christianity , women of the higest quality performed both sorts of charity , forgot their greatness in their condescensions , yet assum'd it again in their bounty ; founded hospitals , and yet with a labor of love , as the apostle stiles it , heb. . . disdain'd not sometimes to serve in them . but these are examples not like to be transcrib'd in our daies , greatness is now grown to such an unweildiness , that itcannot stoop tho to the most christian offices , and yet can as little soar up in any munificent charities : it stands like nebuchadnezzars golden image , a vast bulk only to be ador'd . . now certainly , if any women be qualified to avert this reproch , it must be the dowagers of great families and fortunes , they have none to controul their visits to the sick and afflicted , or to resent a disparagement from their humility , neither have they an account to give of their possessions to any but god and themselves ; to him sure they can bring none so like to procure them the eulogy of well don thou good and faithful servant , matth. . . as a catalogue of their alms. nor indeed can they any other way dispose their fortune so much to their own contentment ; they may indeed cloy and satiate their senses , make provision for the flesh ; but that no way satisfies their reason , much less their conscience . the soul , which is the superior part ; is quite left out in that distribution , nothing is communicated to it but the guilt of those dear bought excesses . the only way it has to be a sharer in their wealth , is by a charitable dispensing . the poor are its proxies as well as gods , and tho in all other respects we may say to the soul , as the psalmist does to god , ps. . . my goods extend not to thee : yet by this way , it becomes not only a partaker , but the chief proprietor , and all is laid out for its use . the harboring an out-cast , builds it an everlasting habitation , lu. . . the clothing the naked , arrays it in pure white linen , rev. . . and the feeding the hungry , makes it a guest at the supper of the lamb. v. . nay , it gains not only an indefeisible title to these happy reversions , but it has a great deal in present possession , a huge rational complacence in the right applying of wealth , & doing that with it for which 't was design'd ; yet more , it gives a sensitive delight , nothing being more agreeable to human nature , then the doing good to its own kind . a seasonable alms leavs a greater exultation & transport in the giver , then it can ordinarily raise in the receiver ; so exemplifying the maxim of our blessed lord , that it is a more blessed thing to give then to receive , act. . . this indeed is a way to elude the severe denuntiation of the apostle , tim. . . a widow that liveth in this plesure , is not dead whilest she liveth ; but on the contrary , shall live when she dies ; when she resigns her breath , shall improve her being ; the praiers of the poor , like a benign gale , shall assist her flight to the region of bliss ; and she who has here cherish'd the afflicted members , shall ther be indissolubly united to their glorious head. . and now methinks widow-hood , under this aspect , is quite transform'd , is not so forlorn ; so desolate an estate as 't is usually esteem'd . and would all widows use but this expedient , thus devote themselves to piety and charity , it would ▪ like the healing tree , exod. . . sweeten the waters of marah , render the condition not only supportable ; but plesant ; and they would not need to make : such affrighted ; such disadvantageous escapes , as many do , from it . 't is true , the apostle's affirmation is unquestionable , that the wife , when her husband is dead , is at liberty to be married to whom she will , cor. . . but the advice he subjoins is authentic too , she is happier if she so-abide . she that may solace her self in the society , in the love of her god , makes an ignoble descent to human embraces ; she that may purchase heaven with her wealth , buys a very dear bargain of the best husband on earth ; nay indeed , upon a meer secular account , it seems not very prudent to relinquish both liberty and property , to espouse at the best a subjection , but perhaps a slavery ; it a little resembles the mad frolicks of freed gally-slaves , who play away their liberty as soon as they regain it . . marriage is so great an adventure , that once seems enough for the whole life ; for whether they have bin prosperous or adverse in the first , it does almost discourage a second attemt . she that has had a good husband , may be suppos'd to have his idea so fixt in her heart , that it will be hard to introduce any new form : nay farther , she may very reasonably doubt , that in this commond earth of virtu , two good husbands will scarce fall to one womans share , and an ill one will become more intolerable to her , by the reflections she will be apt to make on the better . on the other side , if she have had a bad , the smart sure cannot but remain after the rod is taken off ; the memory of what she has suffer'd should , me thinks , be a competent caution against new adventures . yet experience shews us that women ( tho the weaker sex ) have commonly fortitude enough to encounter and baffle all these considerations . it is not therefore to be expected that many will by any thing that hath or can be said be diverted from remarrying : and indeed she that does not preserve her widowhood upon the accounts fore-mentioned , may perhaps better relinquish it . st paul we see advises that those widows who found no better emploiment then going from house to house , that grew by their vacancy to be tatlers and busy bodies tim. . . should marry again ; it being the best way to fix these wandring planets , to find them business of their own at home , that so they may not ramble abroad to intermeddle with that of others . and the truth is they that cannot brook the retiredness and gravity which becomes a widow , had better put themselves in a state that less requires it ; and , if they resolve not to conform their minds to their condition , to bring their condition to their minds ; but in the doing that there will be some cautions very necessary to be observ'd . i shall reduce them to two , the one relating to the times , the other to the equality of the match . . first in respect of time , common decency requires that there be a considerable intervall between the parting with one husband & the chusing another , this has bin so much observed by nations that were at all civiliz'd , that find numa made it a law , that no widow should marry under . months , and if any did she was to sacrifice as for the expiation of a crime ; and this continued in force many ages after , in somuch that when upon reasons of state augustus found it usefull to marry his sister octavia to antonius , nothing less then a decree of the senate could license the anticipating the time ; so zealous observers were they of this point of civility , that they thought the whole state was concern'd in the violation . 't is true we have no law in the case , but we have somewhat of custom , i know not how long we shall have , since the frequent breaches of it threaten quite to cancell it : yet a woman that is ten er of her honor will scarce give her example towards the rescinding it . the wounds of grief are seldom heal'd by any hand but that of time , and therefore too sudden a cure shews the hurt pierc'd not deep ; and she that can make her mourning veil an optic to draw a new lover neerer to her sight , gives cause to suspect the sables were all without . . the next thing considerable is the equality of the match . marriage is so close a link , that to have it easy 't is good to have the parties as even proportion'd as may be . and firstin respect of quality and fortune , 't is to be wisht there should be no eminent disproportion . those that meet most upon a level , are least subject to those upbraidings that often attend a great descent of either party ; it is therefore no prudent motive , by which some widows are swai'd , who marry only for a great title ; who often do not meet with so much of obeisance from strangers , as they do with contemt from their husbands and his relations . there have bin many examples of lords , who have used rich , but inferior , widows like spunges , squeez'd them to fill themselves again only with the air of a big name . on the other side for a woman to marry very meanly and too much below her self is rather worse ; those kind of matches are ordinarily made in a transport of passion , and when that abates and leaves her to sober reflections , she will probably be so angry with her self , that she will scarce be well pleas'd with her husband . a state of subjection is a little sweetned by the worth and dignity of the ruler : for as it is more honorable , so 't is also more easy ; the serviler spirits being of all others the most imperious in command . and sure 't will not a little grate a woman of honor , to think she has made such a one her master , who perhaps would before have thought it a preferment to have bin her servant . nay farther , such marriages have commonly an ill reflection on the modesty of the woman , it being usually presum'd that where the distance was so great , as to discourage such an attemt on his part , there was some invitation on hers . so that upon all accounts she is very forlorn who thus disposes of her self : yet 't is too well known such matches have oft bin made , and the same levity and inconsideration may betray others to it ; and therefore 't is their concern well to ballast their minds and to provide that their passion , never get the ascendant over their reason . . another very necessary equality is that of their judgment as to religion . i do not mean that they are to catechize each other as to every minute speculative point ; but that they be of the same profession , so as to join together in the worship of god. it is sure very uncomfortable that those who have so closely combin'd all their other interests , should be disunited in the greatest ; that one church cannot hold them , whom one house , one bed does ; and that religion which is in it self the most unitingthing , should be the only disagreement between them . i know 't is oft made a compact in such matches , that neither shall impose their opinion upon the other : yet i doubt 't is seldom kept , unless it be by those whose carelesness of all religion abates their zeal to any one . but where they have any earnestness in their way , especially where one party thinks the other in a damnable error , t will scarce be possible to refrain endeavoring to reduce them ; and that endeavor begets disputes , those disputes heats , those heats disgusts , and those disgusts perhaps end in aversion ; so that at last their affections grow as unreconcilable as their opinions , and their religious jars draw on domestic . besides if none of these personal debates happen , yet the education of the children will be matter of dispute ; the one parent will still be countermining the other , each seeking to recover the others proselytes . nay it introduces faction into the inferior parts of the family too : the servants , according to their different perswasions bandy into leagues and parties ; so that it endangers , if not utterly destroies all concord in families : and all this train of mischiefs , should methinks be a competent prejudice against such matches . . there is yet a third particular wherein any great disproportion is much to be avoided , and that is in years . the humors of youth and age differ so widely , that there had need be a great deal of skil to compose the discord into a harmony . when a young woman marries an old man , there are commonly jealousies on the one part and loathings on the other ; and if there be not an eminent degree of discretion in one or both , there will be perpetual disagreements . but this is a case that does not often happen among those i now speak to : for tho the avarice of parents sometimes forces maids upon such matches , yet widows who are their own choosers seldom make such elections . the inequality among them commonly falls on the other side , and old women marry young men . indeed any marriage is in such a folly and dotage , they who must suddenly make their beds in the dust , what should they think of a nuptial couch ? and to such the answer of the philosopher is apposite , who being demanded what was the fittest time for marrying , replied , for the young not yet , for the old not at all . . but this dotage becomes perfect frenzy and madness when they choose young husbands : this is an accumulation of absurdities and contradictions . the husband and the wife are but one person ; and yet at once young and old , fresh and wither'd . 't is a reversing the decrees of nature , and therefore 't was no ill answer which dionysius the tyrant gave his mother , who in her age design'd such a match , that tho by his regal power he could dispense with positive laws , yet he could not abrogate those of nature ; or make it fit for her an old woman to marry a young man. 't is indeed an inversion of seasons , a confounding the kalender , making a mungrel month of may and december : and the conjunction proves as fatal as it is prodigious ; it being scarce ever seen that such a match proves tolerably happy . and indeed 't is not imaginable how it should , for first 't is to be presum'd she that marries so must marry meanly , no young man who does not need her fortune will take her person . for tho some have the humor to give great rates for inanimate antiquities , yet none will take the living gratis . next she never misses to be hated by him she marries : he looks on her as his rack and torment , thinks himself under the lingring torture devis d by mezentius , a living body tied to a dead . nor must she think to cure this by any the little adulteries of art : she may buy beauty , and yet can never make it her own ; may paint , yet never be fair . 't is like enameling a mud-wall , the coursness of the ground will spoil the varnish ; and the greatest exquisitness of dress serves but to illustrate her native blemishes . so that all she gains by this is to make him scorn as well as abhor her . . indeed there is nothing can be more ridiculous , then an old woman gaily set out ; and it was not unaptly said of diogenes to such a one , if this decking be for the living , you are deceived ; if for the dead , make hast to them : and i doubt many young husbands will be ready to say as much . naybecause death comes not quick enough to part them , there is few have patience to attend its loitering pace : the man bids adieu to the wife tho not to her fortune , takes that to maintain his luxuries else where , allows her some little annuity , and makes her a pensioner to her own estate . so that he has his design , but she none of hers : he married for her fortune , and he has it ; she for his person , and has it not : and which is worse buies her defeat with the loss of all ; he commonly leaving her as emty of mony as he found her of wit. . and truly this is a condition deplorable enough , and yet usually fails even of that comfort which is the last reserve of the miserable , i mean pitty . 't is the wise man's question , eccles. . . who will pitty a charmer that is bitten with a serpent ? he might have presum'd less on his skill , and kept himself at a safer distance ; and s●…re the like may be said of her . alas , what are her feeble charms , that she should expect by them to fix the giddy appetites of youth ? and since she could so presume without sense , none will regret that she could be convinc'd by smart . besides , this is a case wherein there have bin a multitude of unhappy presidents which might have caution'd her . he that accidentally falls down an undiscover'd precipice is compassionated for his disaster ; but he that stands a great while on the brink of it , looks down and sees the bottom strew'd with the mangled carcasses of many that have thence fallen ; if he shall deliberately cast himself into their company , the blame quite extinguishes the pitty ; he may astonish , but not melt the beholders . and truly she who casts her self away in such a match , betraies not less but more wilfullness . how many ruins of unhappy women present themselves to her , like the wracks of old vessells , all split upon this rock ? and if she will needs steer her course purposely to do the same , none ought to grudg her the shipwrack she so courts . nor has she only this negative discomfor to be depriv'd of pity , but she is loaded with censures and reproch . the world is apt enough to malicious errors , to fix blame where there is none , but 't is seldom guilty of the charitative , does not overlook the smallest appearance of evil , but generally puts the worst construction on any act , that it will with any probability bear ; and according to that mesure women in this condition can expect no very mild descant on them . indeed such matches are so destitute of any rational plea , that 't is hard to derive them from any other motive then the sensitive . what the common conjectures are in that case , is as needless as it is unhansom to declare : i will not say how true they are , but if they be , it adds another reason to the former , why such marriages are so improsperous . all distortions in nature are usually ominous ; and sure such preternatural heats in age , may very well be reckond'd as dismal presages , & very certain ones too , since they create the ruine they foretell . and truly 't is not only just , but convenient , that such motives should be attended with such consequences ; that the bitterness of the one may occasion some reflexion on the sordidness of the other . 't is but kindly , that such an alhallontide spring should meet with frosts , and the unplesantness of the event chastise the ugliness of the design ; and therefore i think those that are conscious of the one , should be so far from murmuring , that they should be very thankful for the other ; think ●…t gods discipline to bring them again to their wits , and not repine at that smart which themselves have made necessary . . and now i wish all the ancienter widows , would seriously weigh how much 't is their interest not to sever those two epithets ; that of ancient they cannot put off , it daily grows upon them ; and that of widow is sure a more proprotionable adjunct to it , then that of wife ; especially when it is to one to whom her age might have made her mother . there is a veneration due to age , if it be such as disowns not it self : the hoary head , says solomon , is a crown of glory if it be found in the way of righteousness , prov. . . but when it will mix it self with youth , it is disclaim'd by both , becomes the shame of the old , and the scorn of the young. what a strange fury is it then which possesses such women , that when they may dispose their fortunes to those advantageous designs before mention'd , they should only buy with them , so undecent , so ridiculous a slavery ? that when they may keep up the reputation of modesty and prudence , they should expose themselves to an universal contemt for the want of both ; and that they who might have had a reverence , put themselves even out of the capacity of bare compassion . . this is so high a frenzy , as sure cannot happen in an instant ; it must have some preparatory degrees , some rooting in the constitution and habit of the mind : such widows have sure some lightness of humor , before they can be so giddy in their brains , and therefore those that will secure themselves from the effect , must substract the cause ; if they will still be wishing themselves young , 't is odds but within a while they will persuade themselves they are so . let them therefore content them selves to be old , and as fashions are varied with times , so let them put on the ornaments proper to their season ; which are piety , gravity , and prudence . these will be not only their ornament , but their armor too ; this will gain them such a reverence , that will make it as improbable they should be assaulted , as impossible they should assault . for i think one may safely say , it is the want of one or all of these , which betraies women to such marriages . . and indeed it may be a matter of caution , even to the younger widows , not to let themselvs too much loose to a light frolic humor , which perhaps they will not be able to put off , when it is most necessary they should . it will not much invite a sober man to marry them while they are young ; and if it continue with them till they are old , it may ( as natural motions use ) grow more violent towards its end : precipitate them into that ruinous folly we have before consider'd . yet , should they happen to scape that , should it not force them from their widow-hood , it will sure very ill agree with it : for how preposterous is it for an old woman to delight in gauds & trifles such as were fitter to entertain her gran-children ? to read romances with spectacles , & be at masks and dancings , when she is fit only to act the antics ? these are contradictions to nature : the tearing off her marks , and where she has writ fifty or sixty , tolessen ( beyond the proportionof the unjust steward ) and write sixteen . and those who thus manage their widow-hood , have more reason to bewail it at last then at first , as having more experimentally found the mischif of being left too their own guidance . it will therefore concern them all to put themselvs under a safer conduct , by an●… assiduous devotion to render themselvs up to the leading of the one infallible guide , who , if he be not a covering of the eyes , gen. . . to preclude all second choices , may yet be a light to them for discerning who are fit to be chosen ; that if they see fit to use their liberty and marry , they may yet take the apostles restriction with it , cor. . . that it be only in the lord. upon such sober motives , and with such due circumstances as may approve it to him , and render it capable of his benediction . the close . . i have now gone through both parts of the propos'd method . the former has presented those qualifications which are equally necessary to every woman : these , as a root , send sap and vigor to the distinct branches , animate & impregnate the several successive states through which she is to pass . he that hath pure ore or bullion , maycast it intowhat form best fits his use , nay may translate it from one to another ; and she who has that mine of virtues , may furnish out any condition ; her being good in an absolute consideration , will certainly make her so in a relative . on the other side , she who has not such a stock , cannot keep up the honor of any state ; like corrupted liquor , emty it from one vessel to another , it still infects and contaminates all . and this is the cause thatwomen are alike complain'd of under all forms , because so many want this fundamental vertu : were there more good women , there would be more modest virgins , loyal and obedient wives , and sober widows . . i must therefore intreat those who will look on this tract , not only to single out that part which bears their own inscription , but that they think themselves no less concern'd in that which relates indefinitely to their sex ; endeavor to possess themselvs of those excellencies which should be as universal as their kind : and when they are so stor'd with matter , they may leave providence to diversifie the shape , and to assign them their scene of action . . and now would god it were as easie to persuade , as it is to propose ; and that this discourse may not be taken only as a gazet for its newness , & discarded as soon as read ; but that it may at least advance to the honor of an almanac , be allowed one year ere it be out of date : and in that time , if frequently & seriously consulted , it may perhaps awaken some ladies from their stupid dreams , convince them that they were sent into theworld for nobler purposes , then only to make a little glittering in it ; like a comet , to give a blaze , and then disappear . and truly , if it may operate but so far as to give them an effective sense of that , i shall think it has don them a considerable service : they may , i am sure , from that principle , deduce all necessary consequences , and i wish they would but take the pains to draw the corollaries ; for those inductions they make to themselves , would be much more efficacious then those which are drawn to their hands . propriety is a great endearment , we love to be proselytes to our selves ; and people oft resist others reasons , who would upon meer partiality pay reverence to their own . . but besides this , there would be another advantage , if they could be but got to a custom of considering , by it they might insensibly undermine the grand instrument of their ruine . that careless incogitancy , so remarkably frequent among all , and not least among persons of quality , is the source of innumerable mischiefs ; 't is the delilah , that at once lulls and betrays them ; it keeps them in a perpetual sleep , binds up their faculties , so that , though they are not extinct , yet they becom useless . plato used to say , that a man asleep was good for nothing : and 't is cretainly no less true of this moral drousiness then the natural . and as in sleep the fancy only is in motion , so these inconsiderate persons , they rather dream then discourse entertain little trifling images of things , which are presented by their senses , but know not how to converse with their reason . so that in this drousy state , all temtations come on them with the same advantage , with that of a thief in the night ; a phrase by which the scripture expresses the most inevitable unforeseen danger , thess. , . we read in judges , how easily laish became a preyto a handful of men , meerly because of the supine negligent humor of the inhabitants , which had cut them off from allintercourse with any who might have succor'd them , jud. . , . and certainly it gives no less opportunity to our spiritual assailants , leaves us naked and unguarded to receive all their impressions . how prodigious a thing is it then , that this state of dulness and danger should be affectedly chosen ? yet we see it too often is , even by those whose qualities & education fit them for more ingenious elections ; nay , which is yet more riddle , that very aptness disenables , sets them above what it prepares them for . labor is lookt on as utterly incompatible with greatness , and consideration is lookt on as a labor of the mind ; and there are some ladies , who seem to reckon it as their prerogative , to be exemted from both ; will no more apply their understandings to any serious discuffion , then their hands to the spindle and distaff ; the one they think pedantic , as the other is mean. in the mean time , by what strange measures do they proceed ? they look on idiots as the most deplorable of creatures , because they want reason , and yet make it their own excellence and preheminence , to want the use of it ; which is indeed so much worse then to want the thing , as sloth is worse then poverty , a moral defect then a natural . but we may see by this , how much civil & sacred estimates differ : for we find the bereans commended , not only as more diligent , but as more noble too , act. . . because they attentively consider'd , and strictly examin'd the doctrine preach ' a to them . by which they may discern , that in gods court of honor , a stupid oscitancy is no ennobling quality , however it comes to be thought so in theirs . . and if this one point might be gain'd , if they would but so far actuate their reason , as deliberatly and duly to weigh their interest , they would find that so strictly engaging them to allthat is vertuous ; that they must have a very invincible resolution for ruine , if that cannot perswade them : and i hope all women are not medea's , whom the poet brings in avowing the horridness of that fact , which yet the resolv'd to execute . they are generally rather timorous , and apt to start at the apprehension of danger ; let them but see a serpent tho at a great distance ; they will need no homilies or lectures to be perswaded to fly it . and sure did they but cleerly discern what a sting there is in those vicious follies they embrace , their fear would make them quit their hold ; put them in such a trembling , as would , like that of belshazzars , slacken their joints , and make those things drop from them , which before they most tenaciously grasped . for indeed in sin there is a conspiration of all that can be dreadful to a rational being , so that one may give its compendium by the very reverse of that which the apostle gives of godliness , tim. . . for as the one has the promises , so the other has the curses of this life , and of that to come . . in this life every deprav'd act ( much more habit ) has a black shadow attending it ; it casts one inward upon the conscience in uncomfortable upbraidings and regrets . 't is true indeed , some have the art to disguise that to themselves by casting a yet darker over it ; suppressing all those reluctings byan industrious stupefaction ; making their souls so perfect-night , that they cannot see those black images their consciences represent . but as this renders their condition but the more wretched ; so neither can they blind others tho they do themselves . vice casts a dark shadow outwards too , not such as may conceal but betray its self : and as the evening shadows increase in dimension , grow to a monstrosity and disproportion ; so the longer any ill habit is continued , the more visible , the more deform'd it appears , draws more observation and more censure . . 't were indeed endless to reckon up the temporal evils to which it exposes its votaries ; immodesty destroi's their fame , a vain prodigality their fortune , anger makes them mad , pride hateful , levity renders them despis'd , obstinacy desperate , and irreligion is a complication of all these , fills up their mesure both of guilt and wretchedness , so that had vertue no other advocate , her very antagonist would plead for her : the miserable consequences of vice , would like the flames of sodom send all considering persons to that little zoar , which how despicable soever it may have appear'd before , cannot but look invitingly when safety is inscrib'd on its gates . . but it must infinitly more do so , if they please to open a visto into the other world , make use of divine perspectives to discern those distant objects which their grosser senses do here intercept . there they may see the dismal catastrophe of their comedies , the miserable inversion of all unlawful or unbounded plesures : there that prophetic menace concerning babylon which we find , rev. . . will be literally verified upon every unhappy soul , according as she exalted her self and lived delicately , so much the more tribulation give her ; the torment of that life will bear proportion to the pride and luxuries of this . it wil therefore be necessary for those who here wallow in plesures , to confront to them the remembrance of those rivers of br●…mstone , and ask themselves the prophets question , who can dwell with everlasting burnings ? we find esay , when he denounces but temporal judgments against the daughters of zion , he exactly pursues the antithesis , and to every part of their effeminate delicacy he opposes the direct contrary hardship ; instead of sweet smels there shall be a stink , instead of a girdle a rent , in stead of well-set hair baldness , in stead of a stomacher a girding with sackcloth , and burning in stead of beauty , esai . . . . it were well the daughters of our zion would copy out this lecture , and prudently forsee how every particular sin or vanity of theirs will have it s adapted punishment in another world. and sure this consideration well digested , must needs be a forcible expedient to cleanse them from all filthiness of flesh and spirit , as the apostle speaks cor. . . for is it possible for her to cherish and blow up her libidinous flames here , who considers them but as the first kindlings of those inextinguishable ones hereafter ? can she make it her study to please her appetite , that remembers that dives's unintermitted feast ends in as unallaied a thirst ? or can she deny the crumbs of her table to that lazarus , to whom she foresees she shall then supplicate for a drop of water ? in fine can she lay out her whole industry , her fortune , nay her ingenuity too , in making provision for the flesh , who considers that that flesh will more corrupt by pampering , and breed the worm that never dies ? certainly no woman can be so desperately daring , as thus to attaque damnation , resist her reason and her sense , only that she may ruine her soul ; and unless she can do all this , her foresight will prove her escape , and her viewing the bottomless pit in landskip and picture will secure her from a real descent into it . . but now that this tract may not make its exit in the shape of a fury , bring their meditations to hell and there leave them , it must now at last shift the scene , and as it has shew'd the blackness of vice by that outer darkness to which it leads , we also will let in a beam of the celestial light to discover the beauty of vertue ; remind the reader that there is a region of joy as well as a place of torment , and piety and vertue is that milky way that leads to it ; a state , compar'd to which the elyzium of the heathen is as inconsiderable as it is fictitious , the mahometan paradise as flat and insipid as it is gross and brutish ; where the undertaking of the psalmist shall be compleatly answer'd , those that fear the lord shall want no manner of thing that is good , ps. . . and this happy state is as accessible as excellent , god is not unsincere in his proposals , offers not these glories only to tantalize and abuse us , but to animate and incourage mankind . he sets up an inviting prize , and he not only marks out , but levels the way to it ; makes that our duty which is also our plesure , yea and our honor too : so has he contriv'd for our ease , that knowing how hardly we can divest our voluptuousness and ambition , he puts us not to it ; all he demands is but that he may choose the objects , and in that he is yet more obliging , for by that at once he refines and satisfies the desires . he takes us us off indeed from the fulsom plesures of sense , which by their grosseness may cloy , yet by reason of their emtiness can never fill us ; and brings us to tast the more pure spiritual delights which are the true elixir of plesures ; in comparison whereof all the sensual are but as the dregs or feces in an extraction , after the spirits are drawn off . in like manner he calls us from our aspiring to those pinnacles of honor , where we alwaies sit totter ●…gly and often full down , but yet invites us to soar higher , where we shall have the moon with all her vicissitudes and changes under our feet rev. . . and enjoy a grandeur as irreversible as splendid . . thus does he shew us a way to hallow our most unsanctified affections ; thus , according to the prophesie of zeehariah , may holiness be writ even upon the bells of the horses , zec. . . upon our most brutal inclinations ; and thus may all those feminine passions which now seduce women from vertu , advance them in it . let her that is amorous , place her love upon him who is ( as the spouse tells us , cant. . . ) the chiefest among ten thousand ; she that is angry , turn her edg against her sins ; she that is haughty , disdain the devils drudgery ; she that is fearful , dread him who can destroy both body and soul in hell , matt. . . and she that is sad , reserve her tears for her penitential offices . thus may they consecrate even their infirmities ; and tho they cannot deifie , or erect temples to them , as the romans did to their passions , nay their diseases ; yet after they are thus cleansed , they may sacrifice them as the jews did the clean beasts in the tabernacle . only irreligion and profaneness is exemt from this priviledg , no water of purification can cleanse it , or make it serviceable in the temple ; that , like the spoils of jericho , is so execrable , that it must be devoted to destruction , as an accursed thing , jos. . . for tho god do not despise the work of his own hands , have so much kindness to his creatures , that he endeavors to reduce all our native inclinations to their primitive rectitude , and therefore does not abolish , but purifie them ; yet atheism is none of those , 't is a counterblast from hell , in opposition to that mighty wind in which the holy spirit descended . tho the subject in which it subsists may be reform'd , the person may turn christian , and the wit that maintain'd its blasphemousparadoxes may be converted to holier uses : yet the quality it self is capable of no such happy metamorphosis ; that must be extirpated , for it cannot be made tributary ; which shews how transcendent an ill that is which cannot be converted to good : even that omnipotence which can out of the very stones raise children to abraham , attemts not any transmutation of this ; which ought therefore to possess all hearts with a detestation of it , and to advance them in an earnest pursuit of all the parts of piety . . and that is it which i would now once more ( as a farwel exhortation ) commend to my female readers , as that which vertually contains all other accomplishments ; 't is that pearl in the gospel for which they may ' part with all and make a good bargain too . the fear of the lord is the beginning of wisdom saies the wisest of men prov. . . and by his experience he shews that it is the compleating end of it too ; for he no sooner declin'd from that , but he grew to dotage and dishonor . let all those therefore to whom god has dispenst an outward affluence , given them a visible splendor in the eies of the world , be careful to secure to themselvs that honor which comes from god only , joh. . . unite their souls to that supreme majesty who is the fountain of true honor who in his bestowing the crown of righteousness proceeds by the same mesures by which he disposed the crown of israel , when he avow'd to samuel that he lookt not on the outward appearance but beheld the heart , sam. . . if god see not his own image there , all the beauty and gaiety of the outward form is despicable in his eies , like the apples of sodom only a kind of painted dust . but if piety be firmly rooted there , they then become like the kings daughter all glorious within too ; a much more vanluable bravery then the garment of needle-work and vesture of gold , psalm . . . and this is it that must enter them into the kings palace , into that new jerusalem , where they shall not wear , but inhabit pearls and gems rev. . . be beautiful without the help of art or nature , by the meer reflection of the divine brightness ; be all that their then enlarg'd comprehensions can wish , and infinitly more then they can here imagine . finis . the contents . part. i. sect. . of modesty . p. . sect. . of meekness . p. . sect. . of compassion . p. . sect. . of afsability . p. . sect. . of piety . p. . part ii. sect. . of virgins . p. . sect. . of wives . p. . sect. . of widows . p. . the close . p. . a sermon preach'd before the king, decemb. , , at christ-church in oxford by r. allestree ... allestree, richard, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing a estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) a sermon preach'd before the king, decemb. , , at christ-church in oxford by r. allestree ... allestree, richard, - . [ ], p. printed by w. hall for james allestree and richard davis ..., oxford : . 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ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng bible. -- n.t. -- luke ii, -- sermons. sermons, english -- th century. - tcp assigned for keying and markup - apex covantage keyed and coded from proquest page images - jonathan blaney sampled and proofread - jonathan blaney text and markup reviewed and edited - pfs batch review (qc) and xml conversion imprimatur , robertus say , vice-cancellarius oxon . a sermon preach'd before the king decemb. . . at christ-church in oxford . by r. allestree , d. d. one of the canons of that church . publish'd by his majesties command . oxford , printed by w. hall , for james allestree , and richard davis . a. d. . ii. chap. of st. luke , part of the . vers . behold this child is set for the fall and rising again of many in israel , and for a signe which shall be spoken against . and simeon blessed them , and said , &c. a benediction sure of a most strange importance : if to bring forth one that is to be a large destruction , if to be deliver'd of a child that must be for the fall of many , and the killing of the mother's self , be blessed ; if swords and ruines be comforts , then my text is full of these : but if this be to bless , what is it to forespeak and abode ill ? yet however ominous and fatall the words are ; they give us the event , and , the designe too of the blessed incarnation of the son of god , the child of this text and of this season : a short view of gods counsel in it ; and the effects of it . the effects in these particulars . . this child is for the fall of many . . for the rising again of many . . for a signe : with the quality of that signe , he is for a signe that shall be spoken against . . the counsel and designe of this is signifyed in the word here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : he is set , and preordain'd to be all this . first of the first effect , this child is for the fall of many . and here i shall but only name that way whereby many men set this child for their own fall , while they make his holy time to be but a more solemne oportunity of sinning : we know many celebrate this great festival with surfets & excesses usual appendages of feasting ; oaths and curses the ingredients of gaming ; dallyance and lasciviousness the attendants of sporting , of all which this seems as it were the anniversary , a set time for their return . thus indeed the israelites did solemnize the birth of their idol-calf , they sate down to eat and drink , and rose up to play . and must we celebrate this child too like that calf , because he was born among brutes ? and must his votaries also be of the heard ? and he live and be worship'd alwayes in a stable ? because god became man , must men therefore become beasts ? is it fit to honour that child with iniquity and loosness , that did come into the world upon designs of holiness , to settle a most strict religion ? nothing can be more incongruous then this ; and certainly there is nothing of gods counsel in it . but to you whose time seems nothing else but a constant festival , alwayes hath the leisure , and the plenties , and the sports of one , who as to these things keep a christmas all their life , this season as it does not seem to challenge those things to it self peculiarly , so i shall not now insist on them ; but proceed to those wayes by which simeon did prophecy , this child would be for the fall of many in israel . and they are three , . this child whom i but now declar'd god had prepar'd to be the glory of his people israel , yet his birth was so inglorious , and his life answerable to it , shall be so mean and poor , and his death so full of shame and curse , that these shall prove a scandal to his people , who shall be offended at them , and being prepossest with prejudices of a pompous royal messiah , they will not believe in this , but reject a saviour that comes upon those disadvantages , which will therefore prove occasions of falling to them . that it was so is expressly said , behold , i lay in sion a chief corner stone , a stone of stumbling , and a rock of offence . and that it was so upon this account is clear , the great ones cry out of him , this fellow we know not whence he is : they that seem'd to know whence did upbraid him with it , is not this the carpenter ? and therefore with a deal of scorn they question , do any of the rulers or the pharisees believe in him ? yea , christ himself knew this would be so great a scandal that in the chapter of st. mathew , in the close of many miracles which he wrought on purpose to demonstrate he was the messiah he adds vers . . and blessed is he that shall not be offended in me . as if he thought his mean condition would prove a greater argument against him then his mighty works were for him : and it were a vaster prodigy to see the saviour of the world , the promised messiah , poor and abject , then to see one cure the blind , and heal the lame and raise the dead ; and they might think they had a stranger miracle to confirm their unbelief , then any he would work to make them believe in him . and really , that the kingdom of the messiah , which the prophets did express in terms as high as their own extasies and raptures , in transported words , as if it vied with gods dominion , both for extent and for duration , should prove at last an empire onely over twelve poor fishermen and publicans , and one of them a traytor too : and that he that was born this king , should be born in a stable , while he liv'd that he should not have an hole to put his head in , nor his corps in when he died , but his grave too must be charity , this would startle any that did wait for the redemption of israel in those glorious expresses which the prophets tract it out in . to you indeed that are votaries to this child , are confirm'd christians , these seeming disadvantages can give no prejudice : however mean and abject his condition were , that cannot make you to despise him , who from that must needs reflect how dear you were to god , when for your sakes meerly he became so mean and abject . he became poor , saith st. paul , that you through his poverty might be made rich : he was made the child of man , that you might be made sons of god ; it was to pay the price of your redemption that he so emptied himself ; thus he valued you ; and men do not despise meerly because , and by those measures that , they are esteem'd , these are not there turns of love , its passionate , obliging , ravishing effects do not use to be thus requited , this his great descent cannot occasion your fall , who know he descended only to assume you up to glory . but 't is worth inquiry , why , since it was certaine , that for this , this child should be the fall of israel ; that for this they would reject him , and the meanness of his condition would prove an unremoveable obstruction to their belief , as it is to this day ; why yet he would choose to be born in a condition so in the utmost extream to his own nature , so all contradiction to his divinity , and so seemingly opposite to the very end of his coming . the jew indeed , will find no excuse for his infidelity from this condition : for what ever that were , yet those miracles that made the devils to confess him , brought conviction enough to make jews inexcusable . and it was obvious to observe , that he who fed five thousand with five loaves and two fishes , till they left more then was set before them , needed not to be in a condition of want or meanness , if it were not otherwise more needful he should not abound . god , that when he brought this first begotten son into the world , said , let all the angels of god worship him , might have put him into an estate which all mankind most readily would have done homage too : as easily have drest his person with a blaze of pompe and splendor , as his birth-day with a starre , if there had not been necessity it should be otherwise . and such there was . for when the fulness both of time and iniquity was come , when vice could grow no further , but did even cry for reformation , and when the doctrine that must come to give the rules of this reformation , was not only to wage war with flesh and blood , with those desires which constitution gives , but which perpetual universal custome had confirm'd , and which their gods also , as well as inclinations , did contribute to , which their original sin , and their religion equally fomented ; for vice was then the worship of the world , sins had their temples , theft its deity , and drunkenness its god , adultery had many , and to prostitute their bodies was most sacred , and their very altar-fires did kindle these foul heats , whence uncleanness is so often call'd idolatry in scripture : and besides all this , all the philosophy , and all the power of the world ingag'd in the belief and practise of this , and resolv'd with all their wit and force to keep it so . when it was thus , the doctrine that must come to oppose , controul , reform , all this must come either arm'd with fire and sword , design to settle it selfe by conquest , or come in a way of meekness and of suffering : the first of these religion cannot possibly design , because it cannot aime to settle that by violence , which cannot be forc'd , and where 't is force , is not religion . one may as well invade , and hope to get a conquest over thoughts , and put a mind in chains , and force a man to will against his will. all such motives are incompetent to demonstrate doctrines , for how ever successful their force proves , yet it cannot prove the doctrines true ; for by that argument it proves that religion that it settles true , it proves that it destroyes was true before , while it prevail'd and had the power . had this child come so , he had only given such a testimony to to the truth of christianity , as heathenisme had before , and turcisme hath since : he might indeed , have drown'd the wicked world again in another deluge , of their own blood : but sure , never had reform'd it thus . therefore , that religion , that must oppose the customs , and the powers of the world , upon principles of reason and religion , must do it by innocence and patience , by doing good , and ( which was necessary , then by consequence , as the world stood , ) by suffering evil : parting with all , not only the advantages , but necessaries of this life , and life its self too , where they stood in competition , and were inconsistent with mens duties , and their expectations : and by this means they must shew the world that their religion did bring in a better hope , then that which all the profits , pleasures , glories of this world can entertain and flatter . thus they did , and thus they did prevaile for the first ages of the church , were but so many centuries of men , that entertain'd christianity with the contempt of the world , and life it self . they , knew to put themselves into christs service and religion , was the same thing , as to set themselves aside for spoyle and rapine , dedicate themselves to poverty and scorn , to racks and tortures , and to butchery it self . yet they enter'd into it ; did not onely renounce the pomps and vanities of the world in their baptism , when they were new born to god ; quench their affections to them , in those waters , but renounc'd them , even to the death ; drown'd their affections to them , in their own heart blood : ran from the world into flames , and fled faster from the satisfactions and delights of earth , then those flames mounted to their element and sphere : in fine , they became christians so , as if they had been candidates of death , and only made themselves apprentises of martyrdome . now , if it were not possible , it should be otherwise then thus , as the world stood , then it was necessary that the captaine of salvation , should lead on , goe before , this noble army of martyrs ; if it were necessary that they must leave all who followed him , then it was not possible that he should be here in a state of plenty , splendor , and magnificence , but of poverty , and meanness ; giving an example to his followers , whose condition could not but be such . to give which example , was it seems , of more necessity , then by being born in royal purple , to prevent the fall of many in israel , who for his condition despis'd him . i am not so vain , as to hope to perswade any from this great example here , to be in love with poverty , and with a low condition , by telling them , this birth hath consecrated meanness , that we must not scorn those things , in which our god did choose to be install'd , that humility is , it seems , the proper dress for divinity to shew it self in . but when we consider , if this child had been born in a condition of wealth and greatness , the whole nation of the jews would have receiv'd him ; whereas that he chose , prov'd an occasion of falling to them : yet , that god should think it much more necessary , to give us an example of humility and poverty below expression ; then it was necessary that that whole nation should believe on him . when of all the virgins of that people , which god had to choose one out to overshadow , and impregnate with the son of god , he chose one of the meanest , ( for he hath regarded the low estate of his handmaiden , said she , ) and one of the poorest too , for she had not a lamb to offer , but was purifyed , in formâ pauperis . when he would reveal this birth also , that was to be the joy of the whole earth , he did it to none of that nation , but a few poor shepheards , who were labouring with midnight-watches over their flocks ; none of all the great ones , that were then at ease , and lay in softs , was thought worthy to have notice of it : lastly , when the angels make that poverty a signe to know the saviour by . this shall be a signe unto you , you shall find the babe wrapt in swadling cloaths , and lay'd in a manger : as if the manger were sufficient testimony to the christ , and this great meanness were an evidence 't was the messiah . from all these together , we may easily discover what the temper is of christianity . you see here the institution of your order : the first-born of the sons of god , born but to such an estate . and what is so original to the religion , what was born and bred with it , cannot easily be divided from it . generatio christi generatio populi christiani , natalis capitis natalis corporis . the body and the head have the same kind of birth , and to that which christ is born to , christianity it self is born . neither can it ever otherwise be entertain'd in the heart of any man , but with poverty of spirit , with neglect of all the scorns , and the calamities , yea , and all the gaudy glories of this world , with that unconcernedness for it , that indifference and simple innocence that is in children . he that receiveth not the kingdom of heaven as a little child , cannot enter thereinto , saith christ : true indeed , when the son of god must become a little child , that he may open the kingdom of heaven to believers . would you see what humility and lowliness becomes a christian ? see the god of christians on his royal birth-day . a person of the trinity , that he may take upon him our religion , takes upon him the form of a servant ; and he that was equal with god , must make himself of no reputation , if he mean to settle and be the example of our profession . and then , when will our high spirits ▪ those that value an huffe of reputation more then their own souls , and set it above god himself , when will these become christians ? is there any more uncouth or detestable thing in the whole world , then to see the great lord of heaven become a little one , and man that 's less then nothing magnifie himself ? to see divinity empty it self , and him that is a worm , swell and be puffed up : to see the son of god descend from heaven , and the sons of earth climbing on heaps of wealth , which they pile up , as the old gyants did hills upon hills , as if they would invade that throne which he came down from : and as if they also were set for the fall of many , throwing every body down that but stands near them , either in their way or prospect . would you see how little value all those interests that recommend this world , are of to christians ? see the founder of them choose the opposite extream : not onely to discover to us , these are no accessions to felicity , this child was the son of god without them : but to let us see that we must make the same choice too , when ever any of those interests affront a duty , or solicite a good conscience , whensoever indeed they are not reconcileable with innocence , sincerity , and ingenuity . it was the want of this disposition and temper that did make the jews reject our saviour . they could not endure to think of a religion that would not promise them to fill their basket , and to set them high above all nations of the earth , and whose appearance was not great and splendid , but lookt thin and maigre , and whose principles and promises shew'd like the curses of their law , call'd for sufferings , and did promise persecution , therefore they rejected him that brought it , and so this child was for the fall of many in israel . . this child is for the fall of many by the holiness of his religion : while the strictness of the doctrine which he brings , by reason of mens great propensions to wickedness , and their inability to resolve against their vices , will make them set themselves against it , both by word and deed : for they will contradict and speak ill of , yea , they will openly renounce , and fall away from it and him . . for that reason they will contradict , speak ill of him and of his doctrines : this is said expresly in the last words of my text , he is for a sign that shall be spoken against ; that is , that very holiness both of his life and doctrine , that shall make him signal , it shall make him be derided and blasphem'd . as if his being a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for an ensigne lifted up , a standard for all nations , were not for them to betake themselves to , but to level all their batteries against . accordingly we find they call'd him beelzebub , because he cast out devils . and all this was foretold : for although he were fairer then the children of men , psal. . yet isa. . it is said , he hath no form nor comeliness , when we shall see him , there is no beauty in him , that we should desire him , he is despised and rejected of men . surely , because his holiness did cloud and darken all his graces . devotion in a countenance does writh and discompose it , prints deformity upon it , and eyes lifted up with ardency , look as bad as eyes distorted , set awry . nay majesty , when it was most severe and pious , never yet could guard religion from these scorns . david , that great and holy king , sayes of himself , i wept and chasten'd my self with fasting , and that was turned to my reproof , as if repentance were among his crimes , and he must be corrected for his discipline . i put on sack-cloth also , and they jested upon me , they that sat in the gate spake aegainst me , and the drunkards made songs upon me . sure these jolly men are not companions to those angels , in whose presence there is joy over one sinner that repenteth ; that his vertue should be a rejoycing , and a song to them too . certainly the penitent mans tears do not fill their chearful bowls , nor his groans make those airs which they set their drunken catches to . but that we may be sure it never will be otherwise , st. peter tells us , that in the last days there shall come scoffers , walking after their own lusts . now the men of our dayes have the luck to obey scripture thus far as to make that prophecy to come to pass ; for those scoffers are come in power and great glory . the psalmist tells us of a chair of scorners , as if these were the only men that speak ex cathedra : and sure scoffs and taunts at religion are the onely things that may be talk'd with confidence a loud : they imprint an authority on what is said , and conversations that are most insipied on all other scores , get accompt as they come up towards this practise : hence they gain degrees , commence ingenious as they border on these atheistical and irreligious blasphemies ; and when it is pure scorne , then it is in the chaire . but it stays not there ; for . upon the same account of strictness of religion , men will fall off from , and openly renounce both christ and his religion . this is that our saviour himself found , light ( saith he ) is come into the world , and men lov'd darkness rather than the light , because their deeds were evil . and he said of the pharisees , they repented not that they might believe , as knowing it impossible that they could venture to believe that doctrine which condemn'd those courses they would not repent of . and if i should affirm , that it is nothing else but mens unwillingness to be oblig'd to those things , which if there be a god , and a religion which this child was set to institute , they must account themselves oblig'd to ; nothing else but this , which makes them so unwilling to believe a god or christ ; yea , openly renounce them both , and their religion , i should have for this , not onely the late instance of a na●ion in the indies , which by institution of the portugals , was easily perswaded to embrace the christian creed , and was baptiz'd into our faith ; but when they were requir'd to lead their lives according to christs precepts , and renounce their heathen licences , they chose rather to renounce their creed and saviour , and return'd instantly to their indulgent heathenisme . but to this experience , give me leave to add this reason , that it is not the difficulty of the mysteries of faith , and their being above our comprehension , which makes them not to be receiv'd , because there are as great difficulties in things that we are certain of . for in the very sphere of reason , within the lines and measures of her own infallability , in things of which she does assure her self by diagrams and sense , yet she is as much amaz'd as at those objects in the highest and remotest regions of faith , and mathematicks hath her paradoxes that stand in as great danger of a contradiction as any of religions mysteries , while reason cannot cape what she demonstrates , but is to seek how those things can be possible which she proves most certaine , and they are incomprehensible to her , even when they are most evident : and then sure if we can think there is a god , we must needs think he can do things we cannot comprehend , when it is plain our reason cannot comprehend what she her self does find out and create . it is not therefore contradiction to reason , but to appetite , that makes things of religion so incredible , which i thus demonstrate to the atheist . those very difficulties , to avoid which , he denies a god ; to wit , those of an eternal being that is of himself ; these very things he must and does acknowledge in the being of the world , if that either be it self eternal ( as the atheist of the peripatetick tribe will have it ) or else if its atomes , out of which it was concreted , were : ( as those of epicurus heard assert . ) in a word , if they say the world or its materials were made , they grant a god that made it ; if they say they were not made , they assert then an eternal being of its self ; that is , they allow those difficulties for which they pretend to deny a god. there being therefore the same difficulties , ( greater i could prove them , from the diverse natures of corporeal , and spiritual beings , for we are sure , in bodies that are still in motion , and so subject to succession , those things are impossible , but if there be a being that is not in motion , & by consequence , not subject to the laws of our time , all these knots untie themselves , those difficulties vanish & have no place : but to say no more then i have shew'd , there being the same difficulties , ) in the atheists hypothesis as in the other , 't is apparent , not the difficulties of belief , but practice , make him fix upon his own against the common notions of the world . so , that 't is not his understanding , but his appetite frames his hypothesis , & without figure , t is his will that he believes with . and it is most evident , that because men do not love the precepts of religion , would not have them be their duty , therefore they would have the doctrines of it not be truths ; and in this they are the disciples only of their lusts , & because they cannot resolve to be otherwise , therefore they resolve not to be christ's disciples , but reject him for his holy doctrines sake : and so this child is for the fall of many . but it were strange if upon this account , christ should be for the fall of any of us ; who have learnt a trick to reconcile his severe doctrines , and our sins together . where vice most abounds , though it be willful , and men persevere in it , they are so far from finding any reason to fall off from him , or from his gospel for this , that they therefore take the faster hold of it , rely upon him with the bolder , stronger confidence . as if good old simeon were mistaken , when he thought , because men would not leave those sins which christ so threatned , therefore they would leave him : because they could not beare those his hard sayings , to pull out the lust and the eye too : cast away the treasures of unrighteousness , and the right hand that receives them also ; therefore they would cast off him , for , for this reason they betake themselves to him more eagerly , devolve and cast themselves upon him with assurance . 't is possible indeed that the new christian'd indians , might believe themselves oblig'd to lead their lives according to the vow that they had made in baptisme , knew not how to live a contradiction to be christian pagans ; therefore thought it absolutely necessary , to renounce the one , and to reject christ and his strict religion was easier they thought . our saviour also might suppose , that when he brought light into the world , men would not receive that light , because their deeds were evil : but our modern wickednesses that are of the true eagle kind , are educated , bred up to endure , and to defie the light : our deeds of night have learn'd to face both sun and men , yea and face the sun of righteousness , and the light of those flames that are to receive them . our saviour told the pharisees indeed , that that they repented not , that they might believe , for thinking it impossible they could assent to what he did affirm , except they would consent to what he did command , he therefore thought they were not able to believe , because they would not purpose to amend . but there is nothing difficult in this to us , who at the same time , are so perfectly resolv'd that every threat of gospel is so divine truth , as that we assure our selves , that we could be content to die ' martyrs to the truth of them , rather then renounce one tittle of them ; yet even then are martyrs to those lusts and passions which those threats belong to : who , at once , believe this book of god , that saies , except ye repent ye shall all perish ; and believe also , that notwithstanding we do not repent , yet by believing we shall scape , not perish , but be sav'd . and is not this directly to believe our selves into damnation ? the third and the great fall , which this child is set for . . this child is for the fall of many , to wit , of all those , who on these , or any other grounds do not believe in , or do not obey him , who shall therefore fall into eternal ruine . this our saviour does affirm , st. john . . this is the condemnation that light came into the world , &c. this does aggravate the guilt , and sentence . we were fal'n before indeed in adam : and i dare not undertake to be so learned to say whether ; to determine with some of them , that was but a fall from paradise into the grave , and we were forfeit to death only : but i may adventure to affirm , that in the second adam , sinners finally impenitent shall fall much farther then we did in the first adam . now their pit shall have no bottom , but this light that came to lighten them , shall be to them consuming fire , and everlasting burnings . and all reason in the world . for , upon that fall of ours in adam , help was offer'd us : an easie way , not only to repair those ruines , but to better infinitely that estate which we were faln from ; and a way that cost god dear to purchase , cost him , not this incarnation only , but the death and passion of his son , and diverse other blessed methods salvation : now if we refuse the mercy of all this , and scorn these miracles of condescending goodness , and defie those methods , that he makes use of , to raise us from our fall , it is apparent we provoke and choose deeper ruine ; this refusal hath in it such desperate malignity , as to poyson this great mercy of the incarnataion , and all the rest . 't is but a small thing to say , that they who stumble at this rock of their salvation , spurning at it by their wilful disobedience , that these make an infinite mass of loving-kindness to be lost upon them , so as that salvation cannot save them ; for alas salvatio ruines them the deeper , & this child is for their fall . the condition they were forfeit to before by reason of their breach of the first covenant was advantage , comfortable in comparison of that which christ dos put them in : this is the condemnation , that he came into the world : and it had been infinitely better for them that this child too , had never been born . the unreform'd have the least reason in the world to solemnize this festival , they do but celebrate the birth of their own ruine , bowdown , and do reverence to their fall : had it not been for this , they had not gon to so severe an hell. so that they do but entertain the great occasion of their greater condemnation . such it proves to them , & that it might be so , he was fore-ordain'd for it : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , this child is set for the fall of many , which dos lead me to gods councel in all this : my next part . this child is set for the fall of many , even by gods direct appointment , for saith grotius , accedo iis qui putant non nudum eventum sed & consilium dei significari . i am of their opinion , who understand not the success alone , but the designe of this child 's coming , and gods counsel in it is intended here . and without disputing of gods antecedent will , and consequent , this is safely said : god design'd this child should be such an one , that they who had no inclinations for virtue , would not entertain the love of it , but counted it a mean pedantick thing , and all its rules & laws , unreasonable servitude , these loose men would certainly reject him and his dsctrines , which were so severe and strict . those that did pretend friendship for virtue , and a service for religion , but withal must be allow'd to maintain correspondence with the world , seek the honours and advantages of earth , and will trespass on religion where it enterfers with these , break with virtue when their interests cannot consist with it , these false hipocritical pretenders , should be offended with the mean condition of this child , and of his followers in this world , and with the poor spirited principles of his religion . in summe , they that upon these , or any other grounds finally disbelieve , or disobey him , god design'd this child to be a means of bringing sorer punishments , even to everlasting ruine upon such . a black decree this one would think . he that had so much kindness for mankind , to give away the onely son , both of his nature , his affections , and his bosome to them ; could he then designe that gift to be the ruine of the greatest part of men ? this child , simeon said but just before my text , is gods salvation , which he had prepar'd before all people , and does he now say god hath set him for their fall ? the angels preach'd this was a birth that brought glad tydings of great joy that should be to all people , and is there so much comfort in destruction , that most men should rejoyce at that which is ordeined to be the great occasion of it to them ? but we have no reason to complaine : t is not unkind to deny mercy to them that refuse the offers of it , that will not accept salvation , when their god himself does come to bring it to them : tenders it upon condition of accepting and amending : which if they despise , and preferre hell before repentance , choose sin rather then gods blessed retributions , 't is but reason to deny them what they will not have , and let them take their chosen ruine ; will their judgement which they will themselves , set and ordeine him to be that to them , which themselves do ordeine , and make him to be to themselves . so st peter says expressly : he is a stone of stumbling and a rock of offence to them who being disobedient stumble at the word , whereunto they were appointed . disobedience where it is obdurate , alters so the temper of our god , that it makes him who swears he would not have the sinner die , yet set out his son to make such sinners fall into eternal death . makes judgement triumph over mercy , even in the great contrivances and executions of that mercy ; and while god was plotting an incarnation for the everlasting safety of mankind , prevails with him to decree ruins by the means of that salvation , to decree even in the midst of all those strivings of his mercies , that that issue of his kindness should be for the fall of such as they . oh! let such consider , whether they are likely to escape that which is set and ordein'd for them by god ? whether they can hope for a redemption , when the only great redeemer is appointed for the instrument of their destruction ; and god is so bent on their ruine , that to purchase it he gives this child his son. yea , when he did look down upon this son in agonies , and on the cross , in the midst of that sad prospect , yet the ruine of such sinners , which he there beheld in his sons blood , was a delight to him , that also was a sacrifice , and a sacrifice of a sweet smell to him . for saint paul says , we are unto god a sweet savour of christ in them that perish , because we are the savour of death unto death to them : as if their brimstone did ascend like incense , shed a perfume up to god , and their everlasting burnings were his altar-fires , kindled his holocausts ; and he may well be pleased with it , for he ordein'd it . 't is true indeed , this child riding as in triumph , in the midst of his hosannas , when he saw one city , whose fall he was set for on this very accompt ; he was so far from being pleas'd with it , that he wept over it in pity . but alas , that onely more declares the most deplor'd and desperate condition of such sinners . blessed saviour ! hadst thou no blood to shed for them ? nothing but tears ? or didst thou weep to think thy very bloodshed does but make their guilt more crimson , who refuse the mercy of that bloodshed all the time that is offer'd ? sad is their state that can find no pity in the tears of god , and remediless their condition for whom all that the son of god could do , was to weep over them , all that he did do for them , was to be their fall ; too sad a part indeed for festival solemnity , very improper for a benedictus and magnificat . to celebrate the greatest act of kindness the almighty could design onely by the miseries it did occasion , to magnifie the vast descent of god , from heaven down to earth , onely by reason of the fall of man into the lowest hell of which that was the cause . my text hath better things in view : the greatness of that fall does but add height to that resurrection which he also is the cause of : for , behold this child is set for the rising again of many : my remaining part . rising again , does not particularly and only refer to the foregoing fall here in the text , which this child did occasion , as i shew'd you , but to the state wherein all mankind , both in its nature and its customs , lay ingulf'd , the state of ignorance and sin : a state from which recovery is properly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a resurrection and a reviving in this life , and so call'd in scripture often ; as ephes. . . wherefore he saith , a wake thou that sleepest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and arise from the dead . and rom. . . yield not your members as instruments of unrighteousness unto sin , but yield your selves unto god , as those that are alive from the dead . now to raise us from the death of sin , into the life of righteousness by the amendment of our own lives , to recover us into a state of virtue , is the thing this child is said here to be set for . this was that which god thought worth an incarnation : neither was there any greater thing in the prospect of his everlasting counsel , when he did decree his son into the world , then that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he is set for this . the word was made flesh , to teach , practise , and perswade to vertue : to make men reform their lives , was valued at the price of a person of the trinity . piety and his exinanttion , yea , his blood and life , were set at the same rates , all of him giv'n for our recovery . the time would faile me if i should attempt only to name the various methods he makes use of to effect this . how this child that was the brightness of his fathers glory , came to lighten us , shining in his doctrine and example : how he sent more light , the fiery tongues , illuminations of the holy ghost to guide us in the ways of piety : how he suffer'd agonies and death for sin to appale and fright us from it . how he rose again to confirm judgement to us , to demonstrate the rewards of immortality to them that will repent , and leave their sins , and everlasting torments to those that refuse this grace ; grace purchased with the blood of god , to enable them to repent and leave . besides all these , the arts and mesnage of his providence , in preventing and following us by mercies and by judgments , importuning us , and timeing all his blessed methods of salvation to our most advantage . arts , god knows , too many , if they serve us onely to resist , and turn to wantonness and aggravation ; if we make no other use of grace but this , to sin against , and overcome all grace , and make it bolster vice , by teaching it to be an incouragement to go on in it ; from some hopes we entertain by reason of this child , instead of doing that which he was set , decreed to make us do . and really i would be glad to see this everlasting counsel of the lord had had some good effects , some , though never so little happy execution of this great decree , and that which god ordein'd from all eternity , upon such glorious and magnificent terms , were come to pass in any kind ; now , certainly there are no evident signs of any great recovery this child hath wrought among us in the world that 's now call'd christian. after those omnipotent inforcives to a vertuous life , which he did work out , if we take a prospect of both worlds , it would be hard to know which were the heathen ; and there would appear scarce any other notice of a christ among us , but that we blaspheme him or deride him. sure i am , there are no footsteps of him in the lives of the community of men : and i am certaine that you cannot shew me any heathen age outgoing ours , either in loosenesses and foul effeminacies , or in sordidness and base injustice , or in frauds and falseness , or malignity , hypocrisie or treachery , or to name no more , even in the lowest , most ignoble , disingenious sorts of vice. in fine , men are now as earthy , sensual , yea , and devilish , as when sins and devils were their gods. yea , i must needs say , that those times of dark and heathen ignorance , were in many times of shining vertue ; and the little spark of light within them , brake out through all obstructions into a glory of goodness , to the wonder and confusion of most christians : 't is true , we are prity well reveng'd on them for setting us examples so reproachful to us ; calling their heroick actions , splendida peccata , only beauteous sins , and well fac'd wickednesses , and we have a reason for it , because they never heard of christ ; whose name and merit , 't is most certain , is the onely thing that can give value and acceptance to mens best performances : while , on the other side , we christians comfort and secure our selves in our transgressions from this child , and from his name . but if this child were set to raise us up from sin , and to establish stronger arguments for a good life then the heathen ever heard of , more especial divine engagements to vertue ; then if their vertues were , because they never heard of these engagements to them , sins , what censure will be past upon their actions that know all those engagements and despise them ? unless to defy knowledge , and provoke against all divine obligations , all that god could lay , shall prove more tollerable then to labour to obey without them , without knowing why . 't is true , they had not heard it may be of that name , then which there is no other name under heaven given unto men whereby they may be saved . yet they endeavour'd in some measure to do that , which he that owns that name , and wrought the covenant of those salvations , does require . we know that name , and have it call'd upon us , and know too , that he that names that name , ( that calls himself a christian , owns the being a retainer to the holy jesus ) must depart from iniquity , otherwise it is no name of salvation to him , yet we never mind the doing that ; and then which hath the better plea ? the heathens sure were better , though he were not vertuous . and if so , give me leave to tell you , how not only this child , but this resurrection too is for our fall . in the first chapter to the romans , we shall find those heathens , when they did neglect to follow the direction of that light within them , by which they were able to discover in some measure , the invisible things of god , when they did no longer care to retaine god in their knowledge ; then they quickly left off to be men : and when they ceast to hearken to their reason , they soon fell into a reprobate sense . what was it else to change god into stocks and stones , and worship into most abominable wickedness ? to make the vilest creatures deities , and the foulest actions religion : to turne a disease into a god , and a sin into devotion : a stupidity , which nothing else but gods desertion and reasons too , could have betray'd them to , and made them guilty of . and then , if by how much greater light and means we have resisted , we shall be proportionably more vile in the consequents of doing so , keep at equal rates of distance from those heathens , that the aggravations of our guilt stand at from theirs , whether , alas ! are we like to fall ? 't is an amazing reflection , one would tremble to consider , how the christian world does seem to hasten into that condition which st paul does there decipher : you would think that chapter were our character : but that we have reason to expect we shall fall lower into much more vile affections then those heathens did , as having fall'n down from a greater height then they . consider whether men do not declare they like not to retain god in their thoughts , when they endeavour to dispute and to deride him too out of the world ! 't is true , they have not set up any sins or monsters in their temples yet , as they did : but if they can empty them of god and christ , and their religion , and make room , we may imagine easily whose votaries they will be , that live as if they thought themselves unhappy that they had not liv'd in those good pagan dayes , when they might have sin'd with devotion , been most wickedly religious , and most god-like in unchastities and other vilanies ; i dare say none of our fine gentlemen , or our great wits , would have been atheists or irreligious then . think whether those are not already in that reprobate sence st. paul does speak of , who have cast off all discriminating notions , of good or evil , who say in their hearts , & affirm openly , there are none such in truth and nature : and if we should try by those effects , verse , , . or by that essential signature , . verse , they not only comit such things , but have pleasure in them that do them ; which because they cannot have from those commissions , when they do not commit them , therefore their debauch'd minds must be satisfied there is no evil in those doings , and must reap the pleasure only of such satisfactions : that is , have the satisfactions and pleasures onely of a reprobate sense . in fine , ( because i dare not prosecute the character ) men sinck so fast , as if they were resolv'd to fall as far below humanity , as this child did below his divinity . o do not you thus break decrees , frustrate and overthrow the everlasting counsel of gods will for good to you . he set , ordained this child for your rising again : do not throw your selves down into ruine in despite of his predestinations . he hath carried up your nature into heaven , plac'd flesh in an union with divinity , set it there at the right hand of god in glory : do not you debase and drag it down again to earth and hell by worldliness and carnal sensuality . make appear this child hath rais'd you up , already made a resurrection of your souls and your affections ; they converse , and trade in heaven : and that you do not degenerate from that nature of yours that is there . then this child who is himself the resurrection and the life , will raise up your bodies too , and make them like his glorious body , by the working of his mighty power , by which he is able to subdue all things to himself . to whom with the father , and the h. ghost be all blessing , power and praise , dominion and glory for evermore . finis . notes, typically marginal, from the original text notes for div a -e exod. . v. , . rom. . . pet. . . john . . mar. . . john . . cor. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . phil. . . matth. . , , . heb. . . heb. . . heb. . luk. . . luk. . . compared with lev. . , . luk. , chrysol . mat. . . phil. . , . deut. . . . mar. isai. . . mar. . . mar. . . psalm . . , , . luk. . pet. . . psal. . . joh. . . mat. . ● 〈◊〉 . myster . ( ut vocari jo●e● ) asymptoticum & angul . contingent . &c luk. . . rev. . . grot. in loc . pet. . . cor. . heb. . . acts . . tim. . verse . verse . ibid. joh. phil. . . a discourse concerning the beauty of holiness by the author of the duty of man, laid down in express words of scripture. allestree, richard, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing a estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) a discourse concerning the beauty of holiness by the author of the duty of man, laid down in express words of scripture. allestree, richard, - . [ ], , [ ] p. printed by j.c. for robert sollers ..., london : . written by r. allestree. cf. wing. "imprimatur. july th, . guil. sill" advertisements: p. [ ]-[ ] at end. reproduction of original in union theological seminary library, new york. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng holiness. - tcp assigned for keying and markup - spi global keyed and coded from proquest page images - judith siefring sampled and proofread - judith siefring text and markup reviewed and edited - pfs batch review (qc) and xml conversion a discourse concerning the beauty of holiness . by the author of the duty of man , laid down in express words of scripture . chron. . . worship the lord in the beauty of holiness . imprimatur . july th , . guil . sill . london : printed by j. c. for robert soliers , at the king's arms in ludgate-street . . the contents . chap. i. of the nature of holiness . page . chap. ii. of the rule of holiness . chap. iii. motives and inducements to the practice of holiness . sect. . the noble pattern of holiness . above all things most advantageous . chap. iv. frivolous cavils and objections removed . the introduction . man in his original condition , when he first came out of the hands of his maker , was a very noble and venerable creature , adorned with many peculiar excellencies ; and as the psalmist observes , onely made a little lower than glorious angels : but of all his perfections , holiness , as it was the principal and most oriental , so did it also give a beauty and lustre to the rest ; it made his authority and power lovely and desirable , his wisdom and knowledge venerable , and every other attribute , which without this is terrible and dreadful , to be comely and praise-worthy . this was that single perfection that raised man above the beasts 't is , indeed , matter of great sadness to consider the lofty and intolerable affronts that are now cast upon holiness ; how men are arrived at that pitch of impietie , to scorn and deride religion , which former ages were at some pains to advance ; as if holiness were inconsistent with the principles of generosity , and onely becoming mean and morose spirits . how transcendent a folly and madness this is , will easily appear by what i shall afterwards lay down . me thinks the naked representation of holiness , should be motive enough ( if not to court it , yet ) to engage men to correct their unreasonable prejudices they entertain against it ; and even force its greatest antagonists to become its advocates . but alas ! vice hath cast such a dark shadow upon mens judgements , that they are become as unfit judges of its beauty , as blinde men are of colours ; otherwise we might yet expect to see contemned vertue much more in vogue than ever vice was . to excite our desires , scripture has represented it under the most comely dress , has discovered its beauty and excellencie , and recommended it by the most endearing motives which are apt to work both upon our hope and fear : vpon our hope , by proposing an infinitely-valuable reward to the righteous , besides the present advantages that attend it . vpon our fear , by opening to our view the powers of the world to come , and discovering the insupportable misery that the damned suffer day and night ; so that if men would but so far actuate their reason , as soberly to consult their own interest and happiness , i doubt not but this alone should be motive enough to excite them to the practise of holiness , and scare them from those ways of sin that lead down to the chambers of death . it would make ( one would think ) the greatest sensualist to relinquish the momentary pleasures he enjoys here , to be possest of those eternal joys that the pure in spirit shall reap in the kingdom of their father : and the most hardened and impregnable sinner tremble , to think of dwelling with devouring flames . now the onely infallible way to attain those coelestial felicities , and to evite the miserable consequences of vice , and those pains and tortures that it exposeth its votaries to , is to abandon every lust , be it never so impetuous , and to cleanse our selves ( as the apostle adviseth us ) from all filthiness of the flesh and spirit , and to perfect holiness in the fear of god. for the better directing our present inquisition , i shall first briefly represent the nature of true holiness , and shew the beauty and excellencie of it . secondly , i shall discourse of its rule , and more particularly discover the several branches of holiness . thirdly , i shall propound several motives and inducements to engage men to the practise of holiness ; and indeed this is what i chiefly intend to insist upon . fourthly , i shall remove all those cavils and objections that are urged against holiness . and lastly , conclude with some short reflections and inferences . chap. i. of the nature of holiness . i intend not here to descend to the consideration of every particular branch of holiness , but to discourse of it in the general , as it is the combination of all christian vertues : and as it is thus considered , i need not , i think , in the description of it , accurately study all those logical rules philosophers require in a good definition for my part , it fully enough satisfies me to know , that holiness is a conformity to the divine law , and a hearty and sincere compliance with those original dictates of humane nature , and the commands revealed in sacred writ . so long as man remained obedient to the laws of his maker , his holiness was untainted , and his beauty and primitive congenite comeliness continued ; but by his woful apostacy he lost that noble embellishment of his nature , which did indeed give a grace to all his other accomplishments , and is now become ugly and deformed . holiness and purity of spirit are different words , but of the same signification , and are promiscuously used in scripture to express the same present state , expects not more from us than we are able to perform . he is not so rigorous a lord to require brick where there is no straw : the terms of the gospel are accommodated to our capacities , and onely require a holiness which is possible for the creature to attain ; at least it exacts and expects no more , but that we endeavour sincerely and unfeignedly to obey all those precepts he has enjoyned ; that we habituate our selves to perform good actions ; that the general propension and inclination of our wills and appetites be towards the doing of what is imposed upon us , and abstaining from all kinde of evil . by what hath been said , it may appear , that holiness consists not in speculation , but in practice : 't is not the knowledge of duty , but the actual performance of it that intitles men to be holy ; and that too , not superficially , or in a good mode , and rarely performed ; but sincerely , and throughout the whole course of our lives . for men to know their duty and not perform it , is to inhance their own misery , and to secure to themselves double stripes : and to perform some good actions , and abstain from the grosser pollutions of the world , and yet to be vicious in the general course of their lives , this is such a holiness that will never profit any man. the rule of holiness , to which we must heartily study an actual conformity , does not dispense , no not with the commission of the least sin , nor omission of the smallest duty . but because general descriptions of things are frequently overlooked , i shall not think it unnecessary to descend to a more particular survey , and consider holiness in its several branches , as they are plainly described by the christian rule of holiness . chap. ii. of the rule of holiness . although the whole canon of scripture is useful to instruct us in our duty ; yet because many things , if not approved , yet dispensed with under the old dispensation , are now quite antiquated and abrogate , i shall therefore at present confine my discourse to the gospel-oeconomy , and by the rule discover wherein the nature of true holiness , and undefiled religion before god consists . touch . 't is an odd and strange operation , that streams of love onely meet with contempt and disdain . sure i am , there is a concurrence of all sorts of motives and arguments to engage us to love god ; and those indeed so charming and endearing , that it is strange any body should fail in it . methinks the work it self is so sweet and delectable , so ravishing and lovely , that men need not be courted to it by perswasion . o what a great deal of satisfaction , of ineffable delight , does the devout soul finde in those actings of love towards god! and if the voluptuous and sensualist would but abandon those sinful delights he now findes so charming and bewitching , and betake himself to the practice of holiness : if he would change the object of his love , and place it where it ought to be ; i doubt not but he should quickly perceive there is more pleasure , more contentment and satisfaction in the love of god , than in the enjoyment of all carnal pleasures . that man that shall make a just estimate of things , shall be easily convinced there is nothing worthy of love in comparison of god. alas ! the pleasures of this world are but shadows and fancies , which will soon disappear ! it s beauty and splendour is but gilded and delusory : and is it reasonable , nay , is it not extream madness to place the strength of our affections on such uncertain and quickly-removed vanities ? the usual arguments of love amongst men , are relation , interest , or the beauty and excellency of the object . now all these lay much stronger obligatios upon us to love god. for relation , is he not our lord and maker , who gave us life and being , who as a tender father kindely compassionates our condition , and in our low estate has carefully minded us , when our other relations have accounted us aliens and strangers ? this the royal psalmist experimented ; and i make no question but many good men have been , and are living instances of this truth . and indeed , that man that consults his own interest , cannot but be strongly excited to love that god who is the best benefactor , and equally willing and able to bestow favours upon him . it is an argument of a very base and mean spirit , to despise our benefactors : but thus have we requited god , who daily loadeth us with mercies , and reneweth his blessings every morning : we have , god knows , most insolently carried our selves , even then , when he has been displaying a banner of love over us . as for beauty and excellency , what in the world can compete with him , who is glorious in holiness , and whose name is excellent in all the earth ? how quickly are all created beauties winked into darkness ? at the best they are but streams derived from this glorious being ; and is it not hugely reasonable , that he who is the original of these , should be the chief object of our love , and make us with the psalmist say , whom have i in the heaven but thee ; and there is none upon the earth i desire besides thee ? i know there is no man would take it well , nay who would not be highly incensed , and think himself much wronged , to have his love called in question ; but god knows how little reason the far greater part of mankinde have to pretend love , who stand not to break his laws , to cast behinde them , and lightly esteem his precepts , the obedience of which is made the best and surest character of love. would god it were as easie to perswade as it is to propose our duty . but how hard is it to convince men of the folly , the extream and strange madness , of being lovers of pleasures more than lovers of god ? but the truth is , there is such a mire and puddle of pollution in our hearts , that it quite choaks and extinguisheth all sparks of love , makes us violate the principles of humanity , and become more ungueate than the beasts who have no understanding . but if this divine flame be kindled in our hearts , if it be sincere and superlative as it ought to be , it will easily employ all the faculties of our soul in his service ; it will engage , and enable us too , to perform the several duties of piety the laws of christianity enjoyn ; which because they are some of the particular branches of holiness , i shall briefly mention , with their encouragements ; and for method and order reduce to four heads . first , it will instruct and enable us to trust and depend upon god. secondly , to submit and obey his will. thirdly , to honour and reverence his great and sacred name . and lastly , to worship and adore him according to the method he hath himself prescribed . i begin with the first , namely , that love where it is sincere , is a noble and generous ( says our lord ) i say unto you , take no thought for your life , what you shall eat , or what you shall drink ; neither for your body , what ye shall put on : is not the life more than meat ? and the body than raiment ? behold the fowls of the air , for they sow not , neither do they reap , nor gather into barns ; yet your heavenly father feedeth them . are ye not much better than they ? &c. matth. . , . 't is rejected and condemned as a pagan and heathnish sin , to be querulous and sollicitous of what we shall eat , or what we shall drink , or wherewithal we shall be clothed : for after all these things do the gentiles seek , v. , . i confess , as i cannot sufficiently enough pity the madness of some men , who will trust god with their souls , but not with their secular concerns ; so could i never yet project what may be the reason why better men than the former are so apt to distrust god in times of danger and want . i wish such men would consider how shrewd a presumption this is of atheism , at least of establishing the epicurean notion of a deity who is quite unconcerned about inferiour beings , and sequestrated from the care of sublunary affairs . for if we did indeed think that he takes notice of us , we could not but confidently rely upon his care . secondly , we are by the perfect rule of piety and holiness instructed to submit to the divine will , and comply with the gospel-precepts , which concerning all things are right . perhaps the lot infinite wisdom has carved out to us , is no ways relishing to flesh and blood . whilst others are walking amongst roses , enjoy all secular advantages , and are placed in the sun-shine of prosperity ; may be we are forced to hang our harps upon the willows , and spend our few days in sorrow and grief . however , let us , not even under these sad circumstances , charge god foolishly , or be impatient under the severity of his correction ; for this is no argument of the hatred of a father . let us rather in this case view the unspeakable reward , and the divine promises , which are sufficient arguments to revive our fainting and most languishing hopes , and able to form our souls to true patience . philosophers , if ever they attained to a perfection in any vertue , it was in their patience under the instability of worldly things ; and yet their grounds and motives to patience were sandy and ineffectual , and no ways comparable to the arguments habit and custome , while this is the very thing that enhances their guilt : neither will it , i think , a whit lessen the crime , that great persons have given it such a vogue in the world . the name of god is a sacred thing , which must not be appealed to , but in the most weighty and serious cases : thou shalt swear ( says the prophet ) that the lord liveth , in truth , justice , and judgement . if we either affirm or promise any thing by oath , it must be after mature deliberation , after we have ascertained our selves of the truth and lawfulness of it : this the very poet could dictate , nec deus intersit , nisi dignus vindice nodus inciderit — it were to be wished , that the hectors of this age would learn of the very heathens more reverence ; and that those men that pretend to good breeding , would be so civil , even sometimes for the companies sake , as to forbear those oaths that tender ears cannot hear without offence . in the last place , the divine love , if scattered in our hearts , will excite us to worship god after the method himself hath prescribed : it will direct us to the rule of piety , where we shall finde every thing that relates to our immediate intercourse with god in divine ordinances and worship exactly ordered . i confess , the heathen-world , as they were confused in their notions of a deity , and almost quite ignorant of the eternal reward ; so were they superstitious in their worship , and sometimes ignorantly erected altars to an unknown god. their worship was attended with a great deal of external pomp , was very grateful to their external senses ; but it reached not the heart . but the christian rule instructs us to worship god in spirit , and prescribes the best method of devotion : it requires that we worship and bow before the lord our maker , with all possible humility and reverence ; that we possess our hearts with the greatness and glory of that majesty we adore ; that we be intent in our devotion , and not suffer secular concerns to intrude and interrupt us ; that we act faith upon him , and believe that he is a rewarder of those that diligently seek him ; and that we approach the throne of grace in the name of the lord jesus christ. if devotion were not a duty , yet methinks the advantages thereof should invite and that which finally excludes from the kingdom of heaven , where nothing that pollutes can enter , cor. . . rev. . . 't is indeed not wonder though the religion of the gentiles , which contained a prodigious mixture of vanity and impiety , gratified the inclinations of uncleanness : for if we consult their writings , we shall observe , that the most abominable vice wanted not a deity to patronize it amongst them ; which upon the matter was an establishing iniquity by law , and an argument more sufficient to encourage than to correct vice : and although the writings of some philosophers have been more refined , yet the lives even of such were full of the foulest actions . nay , the rules which the best masters of morality amongst them prescribed , never reached to the purifying of the heart . i confess , that man that shall take notice ( and who , having eyes in his head , can evite this , when men proclaim their sin like sodom ? ) of the prodigious uncleanness this prophane age has arrived at , shall be strongly tempted to suspect the purity of the christian rule , if he make no farther enquiry than to the practices of most that are called christians . we may indeed very aptly write to the professors of this age , as the great apostle did to the church of corinth : it is reported commonly that there is fornication among you , and such fornication as is not so much as named amongst the gentiles , cor. . . and i am a little afraid , if the church should strictly observe that charge that the apostle gives there , and excommunicate all such wicked persons , that our church should not need to brag much of the number of christians . 't is indeed matter of great sadness , to consider how much the christian religion has suffered , upon the account of the scandalous practices of titular christians ; and i make no doubt but this age has been at more pains than any that precedes it , to increase the scandal : but sure 't is but a silly artifice to challenge the exactness of the rule , and with celsus impudently alleage that the christian religion encourageth men to the practice of immorality and vice , since of all religions , the christian onely can produce the strictest laws against all filthiness of flesh and spirit . 't is a doctrine , as blessed apostle tells us , according to godliness , and lays undispensible obligations upon its followers , both to think upon , and to do , dearing a quality , and so noble an embelishment of our nature , that where this is wanting , all other advantages are little regarded ; and not onely men , but the great god also resists the proud , it being a vice which , besides christianity , morality also-condemns , as universally unbecoming to humane nature ; and that which not onely disturbs ones self , but also disquiets whole societies : but god gives grace to the humble ; he takes such persons into favour , as being more pliable to receive the impress of his love . and as a humble , so also a meek and quiet spirit is in the sight of god of great price . and can there be a more convincing motive than this , to recommend meekness to christians ? and indeed we cannot pretend to be the disciples of holy jesus , if we refuse to learn that lesson he hath copied out to us , matth. . . learn of me , for i am meek and lowly in heart . although a calm and quiet spirit is a reward to it self , as every vertue is ; yet it wants not a claim to a temporal felicity also , matth. . . blessed are the meek ; for they shall inherit the earth . these be the persons to whom by right of promise this stately fabrick of earth belongs . and if we now view that unpleasant vice of anger opposite to it , this will yet adde more to its lustre , and help to recommend it the more effectually . anger being such an unpleasant humour , that it makes those men it possesses unfit for humane society , it being not unfitly defined by the poet to be a short madness ; which indeed agrees very well with the wise mans verdict of it , eccl. anger rests in the bosom of fools . if then men would but compare the calm and happy serenity of meekness , with that inward and outward trouble and disquietment that is the effect of anger , they could not but esteem the one , and declaim against the other . in the next place , our christian rule recommends contentment as the most precious jewel in the saints diadem ; 't is that noble ingredient that makes the most bitter cup sweet and pleasant : it renders things , otherwise unsavory and burthensome , to be indeed relishing and easie . this is it that seasons the meanest meal ; makes a dish of herbs a feast , and a cup of cold water please the palate : this is that vertue which makes men in the midst of storms represent a calm , and in the saddest circumstances to sing sweetly . he us in those duties that concern our selves ; so it also teacheth us how to carry towards others . and in the first place , it recommends the royal law of love , as the spring and source of all other duties , rom. . . if there be any other commandment , 't is briefly comprehended in this saying , namely , thou shalt love thy neighbour as thy self . this , for its excellency and comprehensiveness , is said to be the fulfilling of the law , as those who neglect it are said to sin against the law. now if this rule of charity were well observed , it would help to correct , first , all undue thoughts and wishes . secondly , all injurious words and speeches . and thirdly , all unjust actions and dealings towards our neighbours . first , it would very much conduce to the regulating of our wishes , and to the keeping of our mindes in a meek and peaceable temper towards others . charity , if sincere , is a noble and generous vertue , which believeth and hopeth the best of all men : it thinketh no evil , as the apostle amongst many of its other good properties observeth , cor. . . it eradicates and supplants all censorious thoughts , and is incompatible with those tormenting passions of malice and revenge , which , as the wise man describes , suffer not men to sleep except they have done mischief , prov. . . and indeed this is but the least part of a christians duty , 't is but an evidence of the lowest degree of charity , to retrench those irregular and undue wishes , which oftentimes do more prejudice to our selves than others : if it be sincere , it will have a further and more important influence ; it will help us to govern our tongues also that we may , as the great apostle adviseth us , speak evil of no man , tit. . . to lay aside all malice , and all guile and hypocrisie , and evil speaking , pet. . . and according to this precept did primitive christians walk . but alas ! we have degenerated in nothing more conspicuously from their practise than in this : in place of their love , we have substituted an industrious search into the iniquities of others , psal. . . and have fully verified the apostles description of the tongue , jam. . . that it is an unruly evil which no man can tame , a world of iniquity that sets the whole creation on fire . neither majesty nor innocency can now guard against its darts ; its malignity blessings , v. . and it is noted as an evidence that the love of god dwelleth not in those persons , who having this worlds goods , shut up their bowels of compassion from those that have need , joh . . alas ! little do men know how quickly the balance may change ; how soon the richest may be in poverty , and stand in need of that supply that they now in the days of their plenty deny others the instances to prove this , are more numerous than that they can be doubted or need to be related . indeed the performance of this duty passeth not without a temporal reward god , who accounts it a lending to himself , hath promised to repay it ; and sure there cannot be better security than his promise . and i question not but all ages can attest the truth of what the wise man observeth , prov. . . there is that scattereth , and yet increaseth ; and there is that witholdeth more than is meet , but it tendeth to poverty . i confess , i know no vertue more becoming a christian than charity , and scarce any more scandalously neglected ; and i am sorry to think that those good men who compassionate the wants of the indigent , should be so unworthily scandalized , as if they were but lukewarm protestants , and established the popish merit : but this is a piece of madness i shall rather pity than inveigh against ; and although i be no friend to merit , yet i cannot but speak honourably of those whose charity and good works make them lovely in the sight of god , who has accounted it pure religion and undefiled , to visit the fatherless and widows in their affliction , jam. . . in the next place , the christian rule requires justice in our intercourse and commerce , and that in our dealings we be exactly conscientious , according to that great rule of equity , matth. . . all things whatsoever ye would that men should do to you , do ye even so to them ; for this is the law and the prophets . injustice is a vice so mean and ignoble , th●t i cannot but admire how great men should court it : and if men would but actuate their reasons , i am sure they should never become guilty of that which , if charged with , they cannot patiently endure , nor be reconciled with the persons which freely reprove them . there is no man , i think , that would be satisfied to be called a cheat ; and is it not unreasonable to think they shall evite this character who practise injustice ? were easie to shew how miserably they failed . the famous peripatetick pleaded for the revenging of injuries : the divine plato allowed the community of wives : the strict stoicks patronized the lawfulness of self-murther ; and thus professing themselves to be wise , they became fools . and yet ( to the shame of christians ) how conspicuous was the moral gallantry of the romans ! how famous and glorious are they esteemed for their justice and constancy in friendship by all succeeding ages ! their vertue did conquer respect and esteem from their enemies , and made them beloved by those who fear'd their power . and here i cannot but take notice of st. augustin's commendation of the old romans : because god ( says he ) would not bestow heaven upon the romans , they being pagans , he bestowed the empire of the world upon them , because they were vertuous . and yet the best rules those illustrious hero's and law-givers taught , are not comparable to the laws of christianity , upon these three accounts . first , the pagan law is deficient in many things , and many particular laws mightily tend to the promoting of vice ; their law-givers being ignorant of the introduction of sin , never made any precepts against the first motions to forbidden objects . secondly , those good laws they taught , are more clearly revealed in the gospel , which hath brought life and immortality to light . as the gospel commands onely such things that are good , and forbids onely vice ; so it more conspicuously manifests what is good , that we may do it , and what is evil , that we may evite it . the good laws that epaminondas in thebes , lycurgus in lacedemon , and aristides in athens taught , are in the gospel-oeconomy more excellently confirmed ; and we are now undoubtedly secured , that we do well in observing what is commanded , and in abstaining from what is prohibited ; which numa pompilius , marcus antonius , and all the law-givers either of greece or rome , could never be fully ascertained of . thirdly , we have better encouragements and inducements to obey the gospel-precepts than any other religion prescribes . the best motive to vertue amongst the heathens was , that vertue is a reward to it self ; that it is the means to be celebrated by after-ages , and such like ; which were but insignificant encouragements , if compared with the eternal and gives of the gospel , rom. . . that it is the power of god to salvation . chap. iii. motives and inducements to the practice of holiness . as the naked proposal and representation of an excellent and beautiful object , is motive enough to excite our love , and draw out our affections to it : so methinks holiness , which of all , things is the most noble , most excellent , and the most lovely , should , even abstracted from the considerations of its utility and advantages , conquer our esteem . but god knows how much our depraved natures in this lapsed estate stand in need of encouragements to excite us to our duty ; and i wish common experience did not make it too certain , that all motives are little enough to form us to holiness . in the former chapters i have onely laid a foundation to this : for i thought it fit to tell men what i understand by holiness , before i should excite them to it . in this dark age of the world we want not instances ( god knows , too many ) of mens too frequent mistaking vice for vertue ; to prevent which errour , it was thought necessary to shew men their duty ; and having done this , the next thing i proposed , was to lay down several motives and inducements to engage men to the practise of holiness , founded solely upon this , that all those endearing arguments that prevail with us to perform any duty or action relating to our secular concerns , do more powerfully oblige us to be holy . this is , i confess , a subject which for its nobleness deserves a better judgement , a more clear wit , and a more enlivened and quick fancy to handle it than i can pretend to : yet if i can but prevail with others to perfect what i have begun , i shall not think i have much mis-employ'd my time in writing this discourse . this chapter is like to be somewhat disproportionable to the rest in length , it being at first the onely designed subject to be discoursed on ; i shall therefore divide it into several sections . sect . . the noble pattern of holiness . the great inclination of mankinde to imitation , gave ground ( i doubt not ) and now , seeing examples , have so much force , methinks i hear the captain of our salvation saying , as abimelek said to the men that were with him , judg. . . make haste , and do as i have done . christ jesus hath by his example taught us our duty , pet. . , . as he which hath called you is holy , so be ye holy in all manner of conversation ; because it is written , be ye holy as i am holy . upon which account we are seriously exhorted in scripture to look unto jesus , and to walk as he walked ; and can any consideration more abundantly serve to inspirit and excite us to live holy , than this ? methinks our having so brave an example should provoke us to follow his footsteps , who did no sin , neither was guile found in his mouth . there are two chief reasons that greatly prevail with us to imitate other examples . first , the dignity and greatness of the person . secondly , interest and advantage . now both these motives should most powerfully prevail with us to make christ the copy of our lives : for first , if we consider the dignity and worth of his person , is he not the son of the living god , who in the days of his humiliation thought it no robbery to be called equal with god ? he was not a person of a mean and low extraction , how meanly soever he lived here , but one of extraordinary worth , who by partaking of humane nature elevated it to the highest degree of honour : he was not onely the chiefest amongst ten thousands , but the delight of heaven and earth , before whom the princes of the earth must appear , and the great men , to give him an account of their works . and as for interest , i shall afterwards make it plain , that we in nothing more cross our advantage , than in walking contrary to christ. but alas ! how little are we moved by this noble president to minde holiness ? how seldom do we express in our actions the vertues of our spiritual king ? although there is nothing more rational , more equitable and just , than to follow his footsteps who hath called us to his kingdom and glory ; nothing more honourable , nor can advance our happiness more than to be conform to the image of christ ; yet in opposition to the most endearing encouragements , we have as much set at nought his example , as herod and his men of war did his person , luke . . alas ! what tears are sufficient to express and set forth this exceeding great madness and insolency ? us to learn meekness and humility of him , mat. . . learn of me , for i am meek and lowly in heart . throughout the whole course of his life he did evidence a spirit full of calmness and quietness . if we trace his footsteps from the cradle to the cross , we shall not finde him either by his words or actions discovering the least expression of wrath , or revenge ; but the most admirable disposition of gentleness and meekness , even then when his insulting enemies endeavoured to cast upon him the most ignominious affronts . we read , numb . . . of moses his great meekness ; but how was he once and again transported with passion ! but never did our meek jesus , by the most insufferable abuses he received , ever discover a discomposed spirit . isa. . . he was oppressed , and he was afflicted , yet he opened not his mouth : he is brought as a lamb to the slaughter , and as a sheep before her shearers is dumb , so he openeth not his mouth . he did indeed frequently meet with extraordinary provocations to anger ; but yet how sweet were his reproofs ? when the samaritans refused to receive him , luke . . he did not treat them with contumelious speeches , nor revenge himself upon them , although he could have done it with ease ; but being desired by his exasperated disciples to call for fire from heaven to consume them , he rebuked their revengeful motion with the son of man is not come to destroy mens lives , but to save them . it would be too prolix a business to instance the several examples of his gentleness and meekness ; onely let us view the last scene of his life , where we shall behold lively instances to confirm this . when he did finde his three disciples , whom he had commanded to watch , sleeping , he did not upbraid them for their negligence , but gently asks them , what , could not ye watch with me one hour ? and when he was treacherously accoasted by his own disciple , who became leader to a great multitude who came out with swords and staves to apprehend him , with what astonishing mildness did he entertain this traytor , who had the impudence to betray him with a kiss ? friend , wherefore art thou come ? mat. . . or , as another of the evangelists expresseth it , judas , betrayest thou the son of man with a kiss ? this was all the hard language he treated him with . and after he was apprehended , with what horrid contumelies and affronts did his barbarous enemies entertain him ? they did spit in his face , and buffet him ; ( the highest affronts imaginable ) they stripped him of his ordinary cloaths , and put upon him a fools robe and a crown of thorns ; and being thus disguised , they expose him to the mockery and contempt of the spectators : notwithstanding of all which , he opened not his mouth ; but with a most sedate and serene temper he received all these abuses , as the apostle peter expresseth it , pet. . . when he was reviled he reviled not again , when he suffered he threatned not , but committed himself to him that judgeth righteously . meekness , i confess , is so noble a vertue , accompanied with so many admirable and charming advantages , that it needs ( as one would think ) but few words to recommend it to men ; but no argument is like to prevail more with generous mindes , then the example of so excellent and perfect a pattern . sure i am , it is the most unaccountable thing imaginable , for the disciples of so meek a master to be of a disposition and temper quite opposite to his . but as his meekness , so is his humility also recommended to our imitation : as he was of a meek , so also of a lowly spirit . his first appearance upon earth was but mean and despicable ; he was born ( as the scripture informs us ) in a low estate , more fit for the meanest of his disciples , than for so great a prince . he was not brought forth in some stately palace , nor born in a chamber curiously deckt , but in a vile stable where the bruit beasts had their residence . nay , after he had discovered himself by his illustrious works to be a great prophet , the true messiah who enlighteneth every one that cometh into the world , yet how humbly did he walk ! his companions he did chuse were but mean fishermen ; his occupation and employment was no ways honourable ; and his revenues were but small , as he himself did testifie , the foxes have holes , and the birds of the air nests ; but the son of man hath not where he may lay his head . although his descent and extraction was incomparably great , yet he rather endeavoured to conceal than to brag of it ; and so humble was he , that he chose rather to attribute the praise of his admired works to his father , than take the honour of them to himself , joh. . . i do nothing of my self , but as my father hath taught me i speak these things . he was not ambitious of rule and government , but modestly refused to be a ruler and judge . nay , when the multitude thought to make him a king , he shunned their society by an invisible removal , it being quite contrary to his designe in coming into the world , ( as he tells us , matth. . . ) he came not to be ministred unto , but to minister . and to correct the insolent pride and ambition of his followers , how did he stoop to wash his disciples feet ! a most admirable evidence of his lowliness of spirit . and now since our great lord and master did so wonderfully debase himself to the form of a servant ; since in all his actions he did manifest that he was meek and lowly , how prodigiously incongruous is it for those who profess themselves to be his disciples to be proud and lofty ? i confess , humility is a grace well becoming our state as creatures ; we are but dependent beings , having life and motion , and all those endowments we are proud of , from the father of spirits , from whom every good gifts cometh . the fresh communications of his love we constantly participate of , are freely bestowed ; which he may therefore , when he thinks fit , with an equal freedom and ease remove , without being guilty of injuring us . humility is that peculiar grace that qualifies and fits us to receive the divine aid and assistance ; as the apostle st. james tells us , he gives grace to the humble . upon which account we may with the wise man well conclude : better is it to be of an humble spirit with the lowly , than to divide the spoil with the proud , prov. . . i doubt not but every considering man will finde his own reason suggest a sufficient store of arguments to confute the imperious assaults of pride and ambition : but methinks none can more powerfully prevail with ingenuous spirits , than the consideration of christ's humility : with this how effectually may he repel every temptation to pride , by saying , was my master lowly of spirit , and does it become me to be proud ? thirdly , christ is also set forth as our pattern in his sufferings : if when ye do well ( saith the apostle ) and suffer for it ye take it patiently , this is acceptable with god ; for even hitherto were ye called : for christ also suffered for us , leaving us an example , that we should follow his ther than allays the distemper , though it augments the degrees of our trouble , and disenables us to bear the stroke of adversity ; yet we will not be perswaded to a calm and quiet submission to the divine will. though impatience exasperates the pain , yet we think we do well to be angry . if we meet with injuries , our appetite of revenge is stirred up ; flesh and bloud we say cannot endure such affronts ; we imagine it stains our reputation and honour in the world , and is degenerous and servile . thus do we sew fig-leaves to cover our nakedness ; but the all-seeing god knows that all these repinings are arrows directed against his providence ; otherwise we should with the royal psalmist say , i will not open my mouth , for thou didst it . to this impregnable fortress he had his recourse , when causlesly cursed and reviled by shimei : it was this that silenced old eli , it is the lord , let him do what seemeth him good : he durst not quarrel at the message , but quietly he submits . there is a secret providence which doth over-rule the most terrible accidents , and is not accountable to humane reason . all those calamities and sufferings we undergo , are ordered by infinite counsel ; and in repining at such dispensations , we indirectly blame almighty goodness and wisdome . is it fit and congruous that god should take measures from men in his oeconomy of the world ? is it reasonable that the whole course of things should be put out of order , to satisfie every private mans humor ? can there be any greater madness , than to prescribe rules of government to infinite wisdome ? why then are we dissatisfied with our adverse state ? why do we repine and complain ? if we did indeed compare our mercies with our sufferings , our receipts with our merits , or our condition with that of some others , we could not but be convinced of our folly : but we still pore upon the sore ; all our thoughts are taken up and in exercise about our affliction : if we would deal rationally , let us view the sufferings of our blessed redeemer , and see if we dare make a contrary conclusion to that of the apostle , pet. . . forasmuch then as christ hath suffered for us in flesh , let us arm our selves likewise with the same minde : he suffered patiently and calmly for us ; and it is but reasonable that servants imitate their master , and suffer the disasters they meet our rule , yet how ready are we to despise it , if in the least it cross our humours or carnal interest ? alas ! little do we consider , that obedience is essentially necessary in order to our supream happiness ; and that torments , as severe and intolerable as they are lasting , are the lot of the disobedient . it were to be wished that the rebellious posterity of adam would but seriously ponder what they will be able to say in the great day of audit. sure i am , the whole contexture and harmony of the divine precepts and doctrines are equitable and just , and therefore call for our hearty compliance with them . the wise god never issued out any command which could not be obeyed ; he is not like the aegyptian task-masters , to require brick while there is no straw . nay indeed our duty and interest are coupled together so closely , that if we disobey and rebel , we may thank our selves for the misery we have chosen .. and as his obedience is set before us for imitation , so is his love , charity , and compassion also . his whole life was spent in doing good to men : how transcendent is his love in pitying us in our degenerate and forlorn estate ? when we were at odds with heaven , and incapable to help our selves , then , even then , did he commiserate our case , and by his own blood reconciled us to the father . it is the greatest demonstration of love imaginable , for a man to lay down his life for his friend , joh. . . and yet more wonderful was the love of our redeemer in passing through so many cruel sufferings for us , who were but rebels and enenemies . o how should the remembrance of his boundless compassions transport and ravish us with love ? how strange is it , that the highest endearments of love have not inflamed our spirits , and made love mutual and reciprocal ? love is a most excellent affection , of a noble original , by which we resemble the best of beings ; the great god being by the beloved disciple described to be love : and indeed well does this description sute with his dealings with men . but alas ! how unlike are we to god in this ? there is scarce any duty more frequently inculcated by our saviour than love , john . . this is my commandment , that ye love one another as i have loved you : and yet how little efficacy has either his precept or example with us ? blessed redeemer ! how unworthy do since it hath produced so little love in us to himself . but however , i need not take much pains to prove that hereby we demonstrate our selves to be of all men the most ungrate , and justly liable to the severest punishment ever inflicted upon the greatest criminal . it would be too prolix to enumerate the several instances wherein christ is set forth as our pattern : sure i am , he hath by his example taught us the exercise of all vertues ; and i may say ( as himself said in another case ) if we know these things , happy are we if we do them . to sum up this section , it will not be amiss to obviate an objection , which is indeed but very trivial , although it be too commonly urged : the objection is , how is it possible for men to conform to christ , and be holy as he is holy ? ans. i have already told , that it is not expected that we should imitate our blessed redeemer in all and every of those actions he performed : but in all those moral duties which he hath enjoyned by his righteous precepts , and encouraged us by his example to perform , these we must by no means neglect : and to manifest the possibility of doing these , we may satisfie our selves by viewing the pious and devout lives of primitive christians . it is a great mistake to think we are commanded to a rigorous and strict conversation which cannot be attained ; the faithful in former ages have run the same race that is set before us ; they have fully enough cleared the possibility of our duty : wherefore seeing we also ( as the apostle argues ) are compassed about with so great a cloud of witnesses , let us lay aside every weight , and the sin that doth so easily beset us , and let us run with patience the race that is set before us , heb. . . for shame , let us rather imitate the excellent holiness of primitive christians , than the impure practices of those who are strangers from the sacred covenant . o the perfect love and imitable kindeness of the first professors of the gospel ! what purity , what integrity and innocence appeared in their lives ? how ravishing and splendant were their vertues and graces ; their patience in suffering , their courage and magnanimity in death , their temperance and moderation , their charity and compassion , their equality and justice , and their contempt of this world and all earthly concerns for the sake and honour of their master ? these were the vertues they were adorned with , which there is nothing more certain , than that onely holy souls are in a capacity of participating of that future felicity ; and these may without the least charge of presumption claim an interest in it : but for those vitious wretches , who are wholly polluted , who have devoted themselves to commit sin with greediness , and take pleasure in doing evil ; how utterly incapable are they ( if they continue such ) to dwell in his presence , who is not a god that taketh pleasure in wickedness ? and now seeing there is such an inseparable connexion between happiness and holiness , it cannot be amiss if we take a short view of the excellency of this coelestial felicity , that it may more plainly appear what a notable encouragement and motive it is to holiness . there be two things that forcibly recommend the excellency of that future state of bliss . first , a perfect freedom and immunity from all evils . and secondly , a perpetual enjoyment of the chief good . first , it is a blessedness wholly exempt from evils whether of sense or loss ; 't is a happiness attended with no inconveniencies , nor dismal circumstances , as the happiest state here is : we now walk in the midst of perplexing doubts and fears ; temptations increase our inquietudes , and dangers our continual fears : our complaints are by far more numerous than our joys ; nay , what is our whole life , but a scene where sorrow and fears act their parts ! man that is born of a woman is of few days , and full of evil . but our future blessedness quite excludes all those evils ; there is nothing admitted to imbitter that pleasant state , rev. . . and god shall wipe away all tears from their eyes , and there shall be no more death , neither sorrow , nor crying , neither shall there be any more pain ; for the former things are passed away . the holy soul shall then no more complain of any dolorous hours ; the heavenly jerusalem is a place unacquainted with every thing that is uneasie and troublesome . and yet this is but the least part of the saints felicity : for as they shall enjoy a perfect freedom from evil , so shall they also be advanced to the fullest fruition of that god , where all the streams of goodness do finally empty themselves : blessed are the pure in spirit , for they shall see god , matth. . . they shall see him , not as now through a glass darkly , but then face to face , cor. . . they shall , as the angels in heaven , always behold the face of their father , matth. . . in whose presence ( as the psalmist assures us ) is fulness of joy , and at whose right hand are pleasures for evermore , psal. . . o the unspeakable delectability of the saints future state ! where the most blessed god shines forth in his glory , where the beams of beauty ravish the beholders , who stand continually in his presence receiving the manifestations of his glory ! sure if the faint expectation of enjoying the company of vertuous men in their fancied elyzium , did instigate some heathens to imitate their vertues ; how much more perswasive should the heavenly jerusalem , and the city of the living god be ? where the holy soul shall be admitted to converse with an innumerable company of holy angels , and taken into the blessed society and church of the first-born ; where all those imperfections that imbitter our communion here , are removed ; where the holy soul shall see jesus the blessed mediator of the new covenant , heb. . who suffered so much for sinners , now sitting in glory and majesty ; not crowned ( as once he was ) with thorns , nor wearing a purple robe ; but having on his head the most transplendent diadem , and cloathed with majesty and beauty . methinks the thoughts of beholding this glory , and participating of so much felicity , should excite the most lazie to follow holiness , and to walk worthy of him who hath called us to his kingdom and glory . but i confess i am not able to express half of the glory of that future felicity : the blessed apostle seems to intimate , that all hyperbolical expressions fall short in describing it , cor. . . where he stiles it , a far more exceeding and eternal weight of glory : and cor. . . he tells us , eye hath not seen , nor ear heard , neither hath it entred into the heart of man to conceive what god hath pepared for those that love him . for although we may be assured that the reward is of infinite value , and that the righteous shall shine forth as the sun in the kingdom of their father : yet the most glorious part is hid from the eyes of viators ; 't is onely those who taste the honey-comb that can best discover its sweetness . and yet it is prodigiously strange that the imperfect glance of future glory that men may here behold , is so ineffectual to form them to holiness ; that men who know they may be for ever happy , if they would study and endeavour to be holy in all manner of conversation , yet live as if they thought such a happy state not worthy to be noticed . i confess , if the faithful and true god had not promised this state of blessedness , and discovered by revelation the truth and reality of it , we could never have dreamed of partaking of so much happiness . the heathen world could never be ascertained ( by natures dim light ) that the soul is beyond all doubt immortal , and that there is a future state of rewards and punishments . the wisest of their philosophers , by their most laborious search , were exceedingly confused in their thoughts about it , and could at the most onely entertain some probable guesses and conjectures , founded upon moral arguments , which could never perfectly conquer their doubts : they did indeed think it was very reasonable to believe that god ( who is holy , just , and good ) would in another life ( since he did it not in this ) reward good men , and punish the bad ; but they could not be , beyond all doubt , ascertained that it would be so . the most celebrated socrates , who parted with this life in expectation of a better , plainly told his friends , it was god onely who knew whether there were a future felicity or not ; much less could either he or any other , without revelation , discover the nature and quality of the blessedness of that future state . and indeed , although they entertained some imperfect notions of a future life of bliss for the soul , yet they never thought of the resurrection of the body : although 't is true , the felicity they formed , was more congruous by far to satisfie sensual appetites than rational soule : the poets elyzium being much of the same nature with the mahometan paradise , exactly accommodated to their flesh and senses . in these thick clouds of darkness and ignorance did the wisest of the heathens walk : exceedingly perplexed they were what to think , their doubts being greater than their hopes . but the arising of the sunshine of righteousness hath wholly dispelled all that darkness ; the gospel hath brought life and immortality to light , tim. . . and hath undoubtedly assured us that there is a reward for the righteous , and that holiness shall be crowned with happiness . sect . . holiness the onely safe way to escape the wrath to come . fear is a passion so extreamly violent , and repugnant to humane nature , that nothing imaginable is of more force to conquer the unruly wills of men to duty . hence is it , that even humane laws are much more secured by punishments than rewards : therefore if the promise of heaven be not forcible enough to work upon our rebellious wills , we have a map of eternal and intolerable torments to excite our fear , and to affright us from the commission of those sins that lead down to the chambers of death ; and that drawn so exactly , that it is the greatest miracle , that men will notwithstanding slight holiness , which is the onely means to evite these lasting tortures . in sacred writ , the torments of the damned are represented by such terrifying expressions , that it is a wonder they impress not a fear and terrour upon the most daring sinner . the apostle st. jude describing hell , calls it , the vengeance of eternal fire , and the blackness of darkness for ever , jude , . and the apostle st. john calls it , a lake of fire and brimstone , rev. . , . our saviour more emphatically describes it to be a fire that can never be quenched , and where the worm dieth not , mark . . all which phrases do most significantly express the severity and intolerableness of the torments : for what punishment is so terrible as that of fire ? and how unspeakably does it inhance the misery , in that it is eternal ? and that too , as inflicted by an offended god , who is executing his vengeance upon sinners . would god sinners would seriously consider whether they are able to endure the eternal pains of a gnawing conscience ? or can patiently dwell with devouring flames ? whether the momentary pleasures of sin , are to be balanced with those furious reflections , those horrid stings and intolerable tortures the damned suffer day and night , where nothing of life remains but the sense of pain ? alas ! will no argument prevail with men ? how amazing is it to think that the everlasting god has used all the methods of love to excite men to holiness , and to reclaim them from sin , and all to no purpose ? may i not well say to such men , as st. paul said to the galatians , vnwise sinners , who hath bewitched you ? they endure , we may also adde that celestial felicity they are for ever excluded from . how tormenting will it be to think of an everlasting separation from the divine presence , and instead of a holy society , to keep a continual correspondency with impure spirits ? would god that this brief discovery of the powers of the world to come , might prevail with men to be holy in all manner of conversation . but methinks i hear the over-zealous professor too ignorantly objecting ▪ that it is servile , mercenary , and legal , to be holy for love of heaven , or fear of hell. truely if it were so as these men teach , i know not what can be the intent and designe of all the promises and threatnings of the gospel . and although i question not but it is a generous and christian principle , to serve god out of pure love ; yet i can never be induced to think , that to be holy for love of heaven and fear of hell , can be separate from that principle of love to god. god knows how much in need men stand , both of arguments to work upon their hope and fear , to excite them to duty . and since he who knows our natures , has used promises to allure us , and threatnings to awaken us , we must not pretend to be wiser than god , and reject those motives he has thought fit to prescribe : and indeed , if it were not for the fear of evil , and the hope of good , 't is to be feared , the pressing of other motives should be but a mere beating of the air. but that this is not servile and mercenary , needs no other argument to prove it , but our saviour's enduring the cross , and despising the shame , for the joy that was set before him ; a scripture sufficient enough to stop the mouths of all opponents . sect . . holiness the main designe of the gospel , and the end of all christs sufferings . subjects who know the intent and designe of those laws issued forth by their prince , will be loath to contemn his authority , especially when the whole intent of these is to make them by their obedience the more happy ; and sure 't is the most unaccountable thing that can be , if they notwithstanding despise his laws , and quite counter-act his designe . now the main designe of the christian help himself , our blessed lord redeemed us from our captivity , by offering up himself a ransom to satisfie divine justice ; and all this , that we might walk in newness of life . and now what ingratitude is it to despise so much love ? sure , if he that despised moses law died without mercy , of how much sorer punishment shall he be thought worthy , who hath trodden under foot the son of god , and hath counted the bloud of the covenant wherewith he was sanctified an unholy thing ? heb. . , . he must certainly be of a very base and disingenuous spirit , who takes pleasure in sin , when he considers how dearly christ paid for it . hath he been at so much pains , undergone such dismal sufferings to purchase our peace , and will we notwithstanding frustrate his designe ? how strange to astonishment is this , that men should prefer captivity to freedom ? alas ! is it not enough that our blessed master was so barbarously and despitefully used by the jews and roman souldiers , but must we be also actors in the tragedy , and by our sins crucifie him again ? did he not die that we might live ? and shall we spend our life in offering despite unto him ? strange , that so much madness should lodge in the breasts of any into whom god hath breathed the breath of life ! i might here also adde , that it is a contemning , and offering of the greatest despite to the holy spirit , to despise holiness : for upon this account is the third person of the blessed trinity called the holy ghost , because his peculiar office is to enable us to perform holy actions : now if we continue in our rebellion , if we reject the offers of grace , and the internal motions of the spirit to holiness , we do hereby become guilty of quenching the spirit of god , and offering despite unto him ; which is so horrid a piece of villany , that heaven threatens it with the severest torments . sect . . holiness the most proper and effectual means for attaining length of days . of all outward and temporal blessings , length of days hath justly the precedency , since without this all others can afford little or no comfort : the possession and enjoyment of other mercies , can bestow no satisfaction to men lying on their beds prov. . , . who hath woe ? who hath sorrow ? who hath wounds without cause ? they that tarry long at the wine , &c. holiness is repugnant and inconsistent with excess , which naturally puts a period to the lives of men : it forbids all manner of vice , which leads down to the chambers of death ; and keeps men within due bounds in their eating and drinking . before mankinde had corrupted themselves by their notorious and impudent vitiousness , we read of their great length of days ; but the increase of sin multiplied diseases , which hurry men to untimely deaths . i deny not but the great lord and master of the universe may , for holy and wise ends known unto himself , cut short the lives of the righteous ; yet surely if we consult either experience or reason , we shall finde it certain beyond doubt , that vertuous men enjoy , for ordinary , far the longest lives . some good men may be naturally of a brittle constitution , yet how strangely has their life been protracted by their moderation and sobriety ? and how many strong men have had their days shortened by their intemperance and excess ? indeed , he that considers this well , shall finde , that holiness is the most effectual means to promote long life , both upon a moral and natural account . upon a moral account , long life is the reward which the divine promises do secure to such men ; and on the contrary , wickedness is threatned with shortness of days . upon a natural account , the fire doth not more naturally produce heat , than holiness does procure health and length of days ; and there is nothing more evident , than that the most of vices have a physical efficacy in the shortening of humane life . that this is the necessary product and genuine effect of intemperance and lasciviousness , needs no other argument to prove it , but the daily examples of multitudes , whom those sins have hurried to their graves . and truely there is not any vice which does not like fire in mens bosoms torture and consume them ; and so disorders and discomposes them , that they even neglect the necessary means of their health . see period of humane life , pag. , . edit . . sect . . holiness that which makes men honourable ; vice rendering men mean and ignoble . honour is an ornament so noble and venerable , that he is but very sottish , if not quite bruitish , who doth not court and caress it . upon this account it is nothing strange , that ancient philosophers , who wanted the assistance of revelation , placed mans happiness in it . how many brave and gallant actions have been performed , which if they had wanted the bait of honour had never been attempted ! gallant souls , who despise all other rewards , have been hereby excited to undergo the greatest dangers . now , since honour is so highly esteemed , especially by those who pretend to generositie ; i shall , to encourage such to befriend holiness , endeavour to prove , that the most effectual means to procure honour , and to be in esteem both with god and man , is to live ( as the apostle adviseth men ) soberly , righteoously , and godly . onely before i proceed to prove this , i shall premise one caution , namely , that by honour i do not chiefly understand one dignified with any extrinsecal honour arising either from his birth or office ; though both these are to be highly esteemed , and must not be denied that external respect due unto them : but by honour i understand that esteem and reputation that the best and wisest men do give to any whose moral honour is conspicuous ; and under this notion the stoick-moralists hath very well expressed it , nobilitas sola est atque unica virtus . which upon the matter disagrees not much from that sacred position of the wise man , prov. . a good name is rather to be chosen than great riches . having premised this , i come now to prove that holiness is the path-way to honour . and indeed , this is so plainly asserted in scripture , that it is needless to insist . the god of heaven hath assured us , that those that honour him , he will honour ; and those that despise him shall be lightly esteemed , sam. . . much like to this , is that inducement to holiness urged by our lord christ , joh. . . if any man serve me , him will my father honour . now men cannot honour god more , than by being holy : for the word is comprehensive , and includes all those duties that god hath enjoyned ; but every vice is a despising of his sacred authority . if then holy men are those onely whom god will honour , and vitious men those whom he will contemn , we may easily conclude , who are the honourable , and who are the base and ignoble . sure those men must be honourable , whom the fountain of honour esteems such . 't is upon this account that the saints are called ( in scripture ) the excellent of the earth , and the worthies of the world , ( how meanly soever men esteem them ) of whom the world is not worthy : and the righteous is said to be more excellent than his neighbour . and indeed , holiness doth not onely promote the honour and esteem of private persons , but of publick communities and kingdoms also , prov. . . righteousness exalteth a nation ; but sin is a reproach to any people . this is a truth which the wisest of the heathens , who yet wanted revelation , constantly taught , namely , that honour is the reward of vertue . hence the large lectures they have written in the commendation thereof : it would be too tedious to transcribe even the elogies that they have written in the praise of vertue ; and indeed it is well worthy of our observation , that as they have illustrated vertue by their large encomiums of it , so vertue ( which they courted ) hath made them venerable to posterity , and transmitted to us their memories under the most amiable encomiums imaginable : and however their birth was but mean and almost regardless , yet their vertues have made them more famous than princes and emperours . the vertues of aristides , socrates , seneca , marcus regulus , and many others , have made their renown glorious ; whileas many emperours and great men have had their names buried in silence . let a man be as rich as ever any of adam's posterity was , or ( that i may extend it farther ) as high as his ambitious thoughts can wish ; let him be wise as solomon , and endued with all other perfections and advantages ; yet if he want vertue , how insipid will his name be to posterity ? it is vertue alone that conduceth to fame . 't is true , some wicked men ( called in scripture vile , notwithstanding their authority ) have been set in high places , and honoured for fear , when alive ; yet they never received that honour which hath in all ages accompanied the righteous . they have had the external , ( which is indeed due to men by vertue of their descent or office ) but wanted that internal reverence and honour which is onely due to good men : and i doubt not to say , that there is nothing more incongruous and unsuitable , than to see honour given to such men . as snow in summer , and as rain in harvest ; so honour is not seemly for a fool , prov. . . vice is in the judgement of all considering men so mean and base , that it casts a stain and reproach upon men ; makes their names unsavory , and stink in the nostrils of after-ages : but holiness forces a veneration from men , and makes posterity raise elogies in their memory ; but the memory of the wicked shall be forgotten . virtue was that alone whereby many kingdoms and empires have been raised ; was that which made them so flourishing and potent , and prevailed more to their establishment and advancement , than strength or policy . thus it was with the old romans , ( for their vertues are a shame to the present state of that empire ) their clemencie and justice conquered kingdoms , and made rome renowned and glorious beyond all other kingdoms and commonwealths : and as vertue hath raised kingdoms , so hath it also particular persons ; whileas vice hath cast emperours from their thrones , and made them as unfortunate as they were wicked . many of the primitive martyrs , who were renowned by kingdoms and commonwealths ( who keep festivals in honour of their memories ) were but of an inferiour degree , and had nothing to recommend them to posterity but their holiness and sanctity ; and indeed , any man that consults reason , will easily finde himself constrained to reverence and esteem vertuous men . 't is a wonder that any man who pretends to generosity should be vitious , there being nothing so mean and base as vice , which like to cowards always lurketh , and dares not approach the light . i doubt not but this present age hath arrived at as high a confidence in proclaiming their sins as sodom , as ever any former age acquired ; and it may ( to the reproach of it ) be said , as ever any is like to reach to : yet till men cast quite off humanity , it cannot be expected that vice shall have advocates to plead in its defence . 't is a noble saying of the great moralist seneca ; licet deus nesciret nec homo puniret peccatum , non tamen peccarem ob peccati vilitatem . 't is no wonder then though vice appear ( as the devil in samuel's mantle ) under the cloak of vertue ; though lust mask it self with the pretence of love , and cruelty of zeal : but by this means it proclaims its timorousness , not daring to own publickly what it really is . it were a large field , to descend to the consideration of every particular vertue and vice , and shew that there is not any vertue but tends to the advancement of a mans honour and fame , and no vice which is not ungentile , mean , and base : but the brevity i have designed will not allow me to enlarge ; onely in brief i shall demonstrate the truth of this by some few instances . justice is so gallant a vertue , that it advanced the renown of those whom it adorned , beyond what riches or preferment could ever bestow . the romans were more famous , and ( where they were enemies ) more formidable for their justice than their power : it was this vertue which in a peculiar manner made scepters and kingdoms submit to their government . but injustice is so base and contemptible a vice , that it hath made those who are captivated by it , despised as the unworthiest of men , not deserving to be taken into friendship , but to be excluded from humane societies . how unsavory hath the name of unjust judges been to posterity , while every one is ready to strew some elogies in honour of the just ! to this i may annex constancy in friendship , as a vertue as noble as amiable : for who will not admire and celebrate the man who remains fixt to his friend , whatever alterations or changes there may be in his condition ? and sure whosoever fails in his friendship , lays himself open to the most merciless condition , and needs expect to be left to befriend himself when the wheel of providence laies him below those he thought unworthy of his favour . of all vertues , liberality , charity , and compassion are so noble , that common speech adapts this elogie to them by way of emphasis ; and indeed , i think i need not say much to raise an estimate of these : for no man can be so base as to despise those who bestow favours upon him . sure there is no vertue that makes men more famous , that wins the hearts and affections of people more , than liberality : but avarice is ungentile and sordid ; and so odious a vice , that it ever lessens all other vertues , and makes those it possesses the most hateful of men . charity is an obliging vertue ; and as it hath its original from , so doth it also necessarily produce love , and esteem too : he who prefers the necessities of others before his own superfluities , and who does supply the wants of others , does so chear the languishing hearts of the needy , that nothing can be more generous , nor generally meets with a greater recompence of honour and esteem . to compassionate the case of the fatherless , of the poor and needy , is so noble a vertue , that the apostle makes this qualification alone the evidence of pure and undefiled religion . it is a most unnatural and more than bruitish sin , to slight and forget such . meekness and humility are such noble embellishments of humane nature , as i have formerly shewed , that none but proud and insolent spirits , who have been always condemned as insufferable , durst ever disesteem them . to these i may joyn affability or courtesie , as a vertue near allied to humility and meekness ; which being noble in its causes and effects , cannot but denominate the person it illustrates both noble , and amiable , and lovely : 't is indeed an evidence of a very base and abject spirit , to be sullen and morose . persons of a noble education and original , are frequently known by their condescending and obliging behaviour ; and i am sure reputation and esteem are the apparent effects of courtesie . temperance and moderation are vertues more noble than that they need eloquence to advance their value , as its contraries are too mean and beastly to be inveighed against . how bruitish and contemptible is a drunken man , who is rather an object of pity , ( as mad-men are ) than reproach ; who being a more apt resemblance of a beast than a man , deserves as little honour , as he is ignorant what honour means ? sect . . holiness attended with the most solid and real pleasures . in all things that concern practice , there is scarce any motive more forcible than pleasure ; and of all plesures , those that entertain the soul are the most excellent . we indeed need no argument but experience , to demonstrate how ravishing sensual pleasures and delights are , how much they are caressed and courted , till men be glutted and filled with them . but alas ! how inconsiderable are all sensitive delights ? the enjoyment of these cannot raise us above the beasts that perish ; but those pleasures which are fitted for the rational nature , are noble and lasting ; and such are all those delights that arise from a holy conversation ; no joy , without this , being able to make a mans life pleasant and delightful . there is in holiness an internal delectability , that is better felt , than it can be expressed ; but how loathsome and odious is vice ? it is compared in scripture to the most ugly and unpleasant things : but holiness is so comely , so delightful , and ravishing , that it is very fitly ( according to the scripture-epithet of it ) called , the beauty of holiness . it is this alone that produces a calm and serene conscience ; from which necessarily results acquiescence and delight : and indeed , this is no fantastick and imaginary joy , ( as the atheists of this age would make men believe ) but a true and real one , affording much more complacency and satisfaction , than all the pleasures of sense . to the truth of which , i doubt not but those men who question it should assent , if they would but make the experiment ; and till they do this , they give us too evident an instance of their folly , in denying the reality of those raptures of joy resulting from a holy conversation . but besides experience , this truth is likewise confirmed by reason : for who is in more probable circumstances to participate of pleasures , than he who is master of his passions , who hath subdued his appetites , and freed himself from those imperious lords , who denied him the liberty of tasting and relishing pleasures ? the pious soul may have no large allowance of temporal mercies ; yet having contentment , he is richer than the wicked man whose coffers are full . but we need not doubt of the reality of those pleasures ; the wise man hath long since put this out of question , prov. . . her ways are ways of pleasantness . there is here a concurrence of all those circumstances that contribute to make any thing delectable : 't is a way pleasant for its plainness , and desirable for its end . there is not indeed any thing wanting in it , that usually draws out mens delight . all beauty falls inconceivably short of this ; it being holiness alone , that makes the righteous shine forth as the sun in the kingdom of their father : without this , all natural comeliness is imperfect , and , as the wise man expresses it , is deceitful and vain , prov. ● . . and yet what an universal empress is external beauty become ? nothing being of equal force to attract the eye of beholders as it doth . how hath she conquered the mighty , and made the nobles of the earth vassals to lacquey after her ? there is an almost irresistible power and force in her charmings , which conquereth the hearts of men insensibly . now if beauty mixed with so much deformity , accompanied with so much attendance and slavery , be so enchanting and attractive ; how much more powerfully should the beauty of holiness , which is every whit perfect and unspotted , and attended with no dismal accidents , raise our admiration , and make us say ( as david of goliah's sword ) there is none like it ? alas ! all earthly beauty will be quickly laid in the dust ! a little time will deface the fairest face , and make its beauty consume like a moth : an unexpected accident may disfigure it , and marre the most lovely features ; and there is no doubt but old age , which draws on apace , will make wrinkles in the smoothest face , and make it wither as a flower : but the beauty of holiness is lasting ; it fades not with time , nor can it be impaired by the most loathsome and nauseating disease . since then pleasure is so ready to excite our affections , and draw out our complacency , 't is pity that the noblest , the most satisfying , and most lasting should be so much contemned . eccl. . . he that loveth silver , shall not be satisfied with silver ; nor he that loveth abundance , with increase . all the caresses of this world are unable to satisfie the soul ; but how ravishing are the joys of a holy conversation ? the pleasures of this world are short and momentary , are onely ( as the apostle phraseth them ) for a season , which quickly passeth ; but the joy of the holy ghost is as lasting as unspeakble ; and this joy ( saith christ to his disciples ) no man shall take from you . it is without the reach of the malice of men and devils too . alas ! how dimunitive does it make the pleasures of the wicked , to say they are short ? how exceedingly does this one circumstance diminish them ? but indeed this were not so very considerable , if there were a concurrence of no worse circumstances ; but that which mostly is an allay and damp to temporal pleasures , is the consequence , a painful and lasting eternity of the severest punishments . 't is this life that puts a period and conclusion to the joys of wicked men ; whileas the pious have rivers of pleasures for evermore to delight and ravish them : 't is at death that they enter into joy of their lord. this is a subject so ravishing and pleasant , that i cannot without reluctancy conclude it . o how unsatisfactory are all the delights of sense , if compared with those spiritual joys the holy soul partakes of ! the delights that the drunkard hath in his cups and companions , the covetous in his riches , the ambitious in his preferments , &c. fall all incomparable short of that joy that is the lot of the righteous . the delights that the holy man enjoys do upon a double account far over-poise the transitory pleasures of the wicked . first , the present satisfaction that the holy soul tastes of in this valley of tears , is incomparably greater than the delights that arise from sense . the soul that hath once tasted of the love of god , findes more pleasure in the very acts of mutual love , than in all the feasts of delight that sense is capable to enjoy . food is indeed sweet to the hungry , and drink to those who are languishing with thirst : the taste does without doubt finde some meats sweet and relishing , even where there is no extremity of hunger , much more where it is : for , to the hungry every bitter thing is sweet . beauteous sights ravish the eye , melodious musick the ear , and odoriferous things please the smell : but alas ! how far beyond these is the delight which the devout soul receives in ordinances ! the antipasts of joy which their heavenly father bestows upon them , are more delightful than the concurrence of all sensual pleasures . the soul that is in trouble can fetch more consolation from the promises of the word , than the carnal man can from his pleasures : vnless thy law had been my delight ( saith the psalmist ) i had perished in my affliction . other things could not avail him , they could afford no relief : but to have access to god in prayer , and to pour out our complaints to our willing god , this is more ravishing than i can express . and i am sure there is no man who hath tasted these joys , who would part with them for sensual pleasures ; and no man dare inveigh against those spiritual delights , but strangers who intermeddle not with this joy . the very heathens have taught us , that vertue is a reward to it self ; they experimented more real satisfaction in moderation and temperance , than in drinking and whoring . but christianity gives us more uncontrolable evidences of the reality of that joy that good men even in this state of absence taste of . into what a rapture and unexpressible extasie of joy did the abundance of revelation st. paul met with put him ! and the apostle st. peter was so transported with joy when he did see christ in his transfiguration , that he could not forbear crying , master , it is good being here . how full of joy have martyrs been in the midst of the flames ? what comforts have they even then expressed ? and is not all this evidence , that the joy of holy men is more real , more sweet and ravishing , than the transitory pleasures of the wicked , which in several seasons can afford no delight ? a little pain or disease is such an allay and damp to their pleasures , that it quite extirps them . but besides those foretastes of joy that the holy soul experiments here , which , as i have shewed , infinitely overwhelms all trouble and pain ; that which contributes most to advance the joy of good men , are those felicities above , which are prepared for them ; and to these wicked men can lay no claim , their farthest prospect being confined to temporal delights . what abundance of delights and unexpressible pleasures are laid up for the holy soul above ! how delectable will it be , to be constant residents in the heavenly jerusalem , whose streets are pure gold , and whose gates are pearl ? how ravishing will it be , to be always in his presence , where there are streams and rivers of perpetual pleasures ? how sweet will it be , to be a member of that blessed society of the first-born in heaven , where there is a perfect concord and agreement ? but i confess , i am not able to express half the joy of this future felicity : eye hath not seen , nor ear heard , neither hath it entred into the hearts of men to conceive , what a store of happiness god hath laid up in heaven for those who are holy in all manner of conversation . sect . . holiness accompanied with peace . there is nothing more suitable to , and agreeable with humane nature , that peace ; as those who endure trouble and vexation can fully attest : amongst earthly blessings it deserves not the last place , it being a mercy which crowns all others , and without which , the fullest fruition could not prove satisfactory . those languishing , and much to be pitied , kingdoms , which now lie bathed in blood , can attest the evils and mischiefs of war , much more pathetically than words can express . how sweet and acceptable would peace ( a word always sounding sweetly ) be to them ? now the apostle st. james hath given us a brief , but unquestionably true , account of the real causes of wars and fightings , jam. . . from whence come wars and fightings among you ? come they not hence , even of your lusts that war in your members ? from these sinful causes have all the disorders and jars in kingdomes and private societies had their real ( i speak not of their pretended ) original . how impetuous are the lusts of turbulent spirits ! like the raging waves of the sea , they are still in motion , casting forth filth and dirt . ambition is so unquiet and restless a passion , that no man is ignorant what desolations it hath wrought in the earth : how many famous kingdoms hath it ruined and destroyed ? what inquietudes and disorders are occasioned by discontentment ? all these are things so evident , that i need not enlarge upon them : but how repugnant are these vices to holiness ? and can it be rationally imagined that their genuine and proper effects can be more reconcilable with it ? i confess , religion hath too frequently been pretended as a cloak to cover the greatest villanies , confusions , and rebellions : but sure i am , nothing imaginable contains a greater contradiction , than to say these impieties have a warrant from the sacred laws of the gospel , the combination of which is the rule of holiness , as i have formerly explained . is not christ called the prince of peace , and the gospel , the gospel of peace ? and it is certain , if men would be ruled by the laws of so peaceable a prince , they should be of a calm and quiet spirit : then should we indeed see righteousness and peace kissing each other . when ever therefore we read in ancient prophesies of the great peace that shall be in the messiahs reign , we must thereby understand , that the nature of the gospel and its precepts are such , that if men would conform their lives to them , there should be an universal peace . how strictly are all the causes of envy , contention , ambition , and rebellion , prohibited ? and sure if these causes were removed , their effect should have no place : then should the bow be broken , and the spear cut in sunder : swords should be turned into plough shares , and the instruments of war into more necessary uses : war should cease unto the ends of the earth , and peace should be within each wall . by this it is apparent how much holiness conduceth to the establishment of publick peace . but that which i would more especially take notice of , is , the internal serenity and calmness of conscience , which is the onely effect of holiness : and truely upon this account there is no peace to the wicked . i might here appeal to every mans breast , whether holiness does not calm and quiet the consciences of men ; whileas a natural horrour results from the commission of vice , more heavy than the severest lashes ever inflicted by ceditius or rhadamanthus . what unspeakable peace and ease does attend holiness of life ! there is no jar nor contention , no check of conscience , nor wound of spirit , to disturb the inward repose of the righteous : but that remorse that results from the commission of sin , even after men have acquired what they sinfully lusted after , is like that hand-writing , dan. . . which made the stout heart of belshazzer to tremble , and his knees to smite one against another : it troubles the thoughts of the most daring sinner , and makes him a terrour to himself . there is no imaginable torment that can equal the terrours of an awakened guilty conscience ; it hath put men to chuse strangling and death rather than life : all which is fully verified by the word of truth : the spirit of a man can sustain his infirmity ; but a wounded spirit who can bear ? o the secret pangs and fears that possess the spirits of wicked men ! the severe checks and lashes of conscience that seize upon transgressors , which all imaginable divertisements cannot quite stifle and suppress ! all the attendance of the most dear relations cannot give ease and comfort to them . how dismal and inconsolable was spira's condition ? how amazing are the very thoughts of those gnawings and horrours of conscience he suffered ? the fears and apprehensions of a future misery , mar all the joy and mirth of carnal men . in their most flourishing state it continually haunts them , and so fills them with horror and inquietude , that they cannot quietly enjoy themselves . whilst the soul acts within the body , it cannot but present those horrid and disquieting reflections . hi sunt qui trepidant & ad omnia fulgora pallent . these are the men who in the midst of outward felicity are amazed with tormenting fears , which cannot be eradicated but by a sincere repentance . but the holy soul , in the extremity of outward troubles , enjoys an internal calmness and quiet of minde : the very pagan , who could not be beyond doubt assured of the certainty of a future reward , could yet say , — hic murus ahenaeus esto , nil conscire sibi , nulla palescere culpa . but the word of truth hath made this more unquestionably sure : psal. . . great peace have they that love thy law , and nothing shall offend them . sect . . holiness the best evidence of true wisdom , and real worth , and courage . wisdom and courage having their rise and source from nobler principles than external helps , have therefore in all ages been esteemed excellent and venerable vertues ; and much preferable to those others which depend upon external advantages . wisdom is ( as the wise man speaks ) the principal thing , prov. . . it is that vertue which in a peculiar manner raiseth the humane nature above that of bruits , who act without consideration and counsel . and courage is that which subdueth that ignoble passion of fear , which hindreth men from attempting a●tions praise-worthy . hence it is , that to be called a fool , or coward , are such reproachful denominations , that nothing imaginable is more shameful . that holiness is an infallible evidence of true wisdom , is more plain than it can be doubted . in sacred writ , wisdom and religion are used as convertible terms , as words expressing the same thing . and unto man he said , behold , the fear of the lord , that is wisdom , and to depart from evil , that is understanding , job . . hence the impious and wicked are frequently called fools , and men void of understanding and wisdom . and however this prophane age of ours hath accounted those men great wits , who have cast off all religion , and who burlesque scripture ; who think it the greatest folly to be kept in awe by the fears of future danger , and to be kept in thraldom by the apprehension of an invisible being : yet men who consider things aright , have in all ages accounted those atheists both fools and mad-men . fools , in condemning that which all wise men have assented too . but 't is no wonder , since sin is that which overclouds and stupifies the judgement , and deprives them of those intellectual abilities whereby men acquire a right judgement of things . alas ! why should such be accounted wise , who cast themselves in the dirt and puddle , who contaminate and pollute their souls , who prefer a temporal to an eternal felicity , who blindly and inconsiderately expose themselves to the wrath of a god revenging sin ? sure the greatest idiots are not comparably so unwise as these men , who venture their souls upon such hazards . there is nothing that doth so much debase humane nature , as sin : the psalmist , who but upon a surprisal vented his impatience and envy , yet characterizeth himself a fool for doing so , psal. . . so foolish was i , and ignorant : i was as a beast before thee . 't is religion alone that is the most certain and uncontrovertable difference betwixt men and bruits . the very pagan satyrist could say , — separat haec nos a grege brutorum — reason will easily convince every man that will but take pains to consider , that those men who neglect their greatest interest , can never shun to be esteemed fools . now to be serious and careful about the soul , to be ascertained how it shall go with us in the other world , this is the greatest concern of man , about which the greatest care and diligence possible is little enough : and sure those men who designe happiness ( a thing implanted in the natures of men ) must either make use of the right means in order to their acquiring of it , otherwise they too plainly proclaim their folly : but the holy soul makes religion its whole business ; he knows that it is his greatest interest to be holy , and that without this he can never expect to be happy hereafter . and indeed , whatever may be the present apprehensions and thoughts of men , yet they shall ere long pass this verdict of circumspect walkers , that they were the onely wise men : and the god of wisdom , who can give the best judgement in the case , does account the saints to be wise men . let us then hearken to the apostles advice , eph. . . see that ye walk circumspectly , not as fools , but as wise . but as holiness doth thus entitle men to wisdom , so doth it also promote true valour ; it mightily conduceth to inspirit men with courage and magnanimity : the righteous are bold like a lyon ; but the wicked flee when no man pursueth . and the reason of both is plain : the one hath secured his future state ; but the other expects no better inheritance . and however wicked men may be very daring , yet they cannot be said to be truely valiant ; for this is always rational and deliberate : but if wicked men should soberly consider the unspeakable hazard they run upon , they durst not be so daring ; for what considering man would thus expose himself to danger to be esteemed gallant , who knows if he miscarry he is everlastingly miserable ? if this merits the encomium of courage , why may not those mad-men who inconsiderately expose themselves to danger , be also accounted valiant ? nay , the horse that undauntedly , but inconsiderately , runs so many dangers , encounters so many perils in battle , may be as truely said to be valiant , as those men : but this is to mistake quite the true notion of courage . that man that is affrighted with a small danger because it is present , but nothing amazed with a future danger which is certain and intolerable , is certainly both fool and coward . a fool , in judging so badly , and mistaking his own interest and well-being : a coward , in being afraid for a danger because it is present . he who runs from his colours in time of battle , proclaims himself to be a coward , although thereby he exposeth himself to a greater danger if he be apprehended , even the severe sentence of the martial law justly inflicted upon fugitives . how then can those men be accounted valiant , who for fear of some small danger they may run the hazard of here for holiness , expose themselves to those vials of fury which is the portion of ungodly men hereafter ? sect . . holiness universally profitable , and above all things most advantageous . in all secular affairs that concern practice , gain and advantage is the great argument and attracting inducement that prevails upon men ; it is like oyl to the wheel , making its motion more easie and swift . there is no danger so terrifying , but men have hazarded on , who have had this motive to animate them : this is it that prompts the mariner to expose himself to the dangers of the merciless ocean , that excites servants to toil so industriously , and encourageth souldiers to fight battles . that men may also be inspirited and allured to court holiness upon the account of its utility and profit , i shall ( abstracting from those advantages i have already instanced ) now briefly discover , that holiness is , first , profitable to men in every condition and state . secondly , that it is attended with all outward blessings , and wants not a claim to a temporal felicity . thirdly , that without it all other mercies are useless , and unable to quiet the soul. fourthly , that it is the most incomparable blessing , and frees the soul from the worst of evils . fifthly , that it is the best evidence of our being in favour with god , and of our adoption to gods family . and lastly , that it is the best cordial against the fears of death , and affords the greatest satisfaction to men lying on their beds of languishing . that holiness is profitable and advantageous that holiness is profitable and advantageous to men in every condition and state , seems to be clearly enough asserted by the apostle , when he says , godliness is profitable for all things . but besides scripture , experience and reason do joyntly agree in the proof of this . that man that is advanced above others in riches , has no ground to expect honour and reverence from men , if he walk not according to the rule of holiness ; that is , if he be not moderate and compassionate , if he restrains not his ambition and pride : and sure , without this love and reverence from others , his condition is not very happy , he lies exposed to infinite dangers . again , if a man be exposed to a mean and adverse estate , is environed with an infinite number of perplexing difficulties ; yet this case is not altogether hopeless : for if he be not vitious , but on the contrary religious , besides the divine aid that is engaged for his relief , the circumstances he is stated in are apt motives to stir up bowels of compassion towards such a person . vnless the magistrate , who is invested with supream power and authority , imitate god in goodness as well as in greatness , his authority will produce fear rather than love . the very moralist could say , sine bonitate nulla majestas . those who will be at the pains to consult experience , shall finde that good princes have always been in the greatest esteem ; and sure it is the most unpardonable villany to attempt any evil against religious kings . holiness is also profitable for subjects to teach them obedience , and to submit , not merely upon the account of wrath , but for conscience sake ; which is certainly the onely safe expedient to secure the obedience of subjects : and , i confess , i know not how that man can be a true subject to his earthly prince , who stands not to offend the god of heaven . i know some who have pretended to much holiness , have been the greatest villains ; but this proves not that the rule of holiness gives a supersedeas or allowance to any to disobey authority . art thou a parent ? the rule of holiness ( to which holy men conform ) will instruct thee to be gentle and tender to thy children , and not to provoke them to wrath , which is the onely thing that lessens their affection . art thou a childe ? it will teach thee to reverence and honour thy parents ; in doing of which , thou entitlest thy self to the promise annexed to the fifth commandment . in a word , it is profitable to make all manner of relations live in quietness and peace , and to bestow mutual offices of love upon each other . it instructs men to be faithful in every calling and employment : and certainly the good man is to be trusted far rather than the wicked ; for religion lays an awe and restraint upon the one , but the other pretends no such motive to engage him to fidelity , especially if he may deceive and not be noticed . to this purpose plutarch hath a notable saying : pietate ( saith he ; nat. deor. lib. . ) sublata sides etiam & societas humanae generis , & una excellentissima virtus justitia tollitur . there are several things useful for some men , but altogether unprofitable for others ; but holiness is equally profitable for all ; there are none exempt from tasting its utility , but those who exclude themselves by a vitious conversation . secondly , holiness is attended with all outward blessings , and wants not a claim to a temporal felicity , matth. . . seek ye first the kingdom of god and his righteousness , and all other things shall be added unto you . the promise of inheriting the earth ( by which all temporal felicity is meant ) is made to the meek : matth. . . blessed are the meek ; for they shall inherit the earth . and indeed , we finde this blessing even promised to the posterity of those that fear the lord , psal. . . and to put this beyond all doubt , we finde the psalmist repeating this five times in one psalm , psal. . , , , , . and the great apostle tells us , that it is godliness that hath the promise of the life that now is , and of that which is to come , tim. . . the god of heaven hath also assured us , that he will withhold no good thing from them that walk uprightly . upon this account well might wisdom say , prov. . . riches and honour are with me : a plain instance of which , we have in solomon , who because of his asking wisdom to govern his subjects , when he might as freely have ask'd riches and honour , he receives this answer from god , i have also given thee both riches and honour , king. . . but however this discriminating providence doth not so discernedly appear here , yet there is no man but can attest vice hath impoverished thousands ; there being several sins that have a natural tendency to poverty . by means of a whorish woman , a man is brought to a piece of bread , prov. . . the like we may truely enough say of several other sins . i have seen ( saith the psalmist ) the wicked great in power , and spreading himself like a green bay-tree ; yet he passed away , and lo , he was not : yea , i sought him , but he could not be found , psal. . , . i confess , good men may be reduced to great wants , may be destitute of necessary provisions ; nay , how frequently is this the lot of the most excellent and gallant souls ? yet this may be safely said , that a little that a righteous man hath , is better than the riches of many wicked . but then those things that best deserve the name of riches , because of their enriching the soul , which being more excellent than the body , must upon that account be of greater value than these things that onely respect the body , these are onely peculiar to holy men : and such are the graces of the holy spirit , the combination of christian vertues , the price of which is above that of rubies . these are riches which are of a more lasting nature than those which the ignoble of the world call riches ; they are not subject to the casualties which gold and silver and precious stones are ; which upon that account cannot be called a mans own , as pagan moralists have largely and excellently confirmed : and if we will not dispute with god , and contest his determination , we shall finde one single vertue receiving a more ample commendation than ever riches did ; pet. . . the ornament of a meek and quiet spirit is in the sight of god of great price . although the holy and devout soul may be reduced to our saviours straits , not to have where to lay his head ; yet how can he be said to be poor , since he possesses him who is all ? the most adverse chances that befal such a soul , cannot denominate it poor ; there is a crown and princely inheritance which belongs to it . nay , besides that glorious reversion , we have express promises that such souls shall not be altogether destitute of necessaries to sustain and support them in this their pilgrimage . i have already shewed , that honour and pleasures are the attendants of holiness : what in the world is more glorious , than for a man to conquer those lusts and inordinate appetites that seek the mastery over him ? what pleasure is able to contest with those ravishing joys which result from a holy conversation ? there is nothing imaginable that so exhilarates and revives men , as a calm and quiet conscience . but i pass this . in the next place i come to shew , that the enjoyment of all other blessings can never profit that man that wants holiness . this is plainly attested by our saviour , saying , what hath a man profited if he should gain the whole world , and lose his own soul ? to have an affluence of temporal mercies , cannot so much as contribute to a present felicity , where the forementioned qualification is lacking . outward favours , not attended and chained with real holiness , contribute onely to enhance the misery of their possessor ; they being proper fewel to increase the flame of inquietude and restlesness , but unfit to allay it . the greatest plenty of riches cannot satisfie the covetous minde , which like the grave cries , give , give . the whole world could not satisfie alexander's insatiable ambition ; but , as the poet speaks , aestuat infoelix angusto limite mundi . 't is indeed impossible for a man to enjoy that earthly felicity he designs , if he want holiness : for , suppose he be possessed of it , yet the secret acknowledgement of a superiour power , impairs the delights that do arise from such a state , and makes him in the height of his fancied felicity startle and quake . conscience , upon the apprehension of guilt , and the vengeance due to it , recoils upon the sinner , and disturbs his quiet enjoyment of the pleasures he might otherwise freely enough delight in . o how does it molest and torment him nocte dieque suum gestare in pectore testem . to have an inward principle of fear haunting the sinner in his most retired enjoyment of pleasures , which cannot be silenced by his utmost endeavours ! this , this is it that torments him with anguish and confusion , that allays the imaginary pleasure of the most charming lust , and in the midst of laughter makes his heart heavy : which fully verifies the truth of what i said ; that the enjoyment of all other blessings can never free a man from torment , nor a whit profit him that is destitute of holiness . fourthly , holiness is the most incomparable blessing , and frees and soul from the worst of evils . what david said of goliahs sword , i may more safely say of holiness , there is none like it ; nothing in the world so apt to remove those disasters and turmoiling fears that inwardly work upon and damp the mindes of men with severe checks and lashes , as holiness , which being diametrically opposite to sin , which is the worst of evils , must therefore by a necessary consequence be the best of blessings . now seeing contraries placed near to other are the more discernable , i shall therefore take a short view of the evil and malignity of sin , that hereby the beauty and excellency of holiness may appear the brighter , and have the greater force to conquer our affections . to express the evil and malignity of sin , scripture represents it by the most ugly and abominable things , by the most dangerous and terrible diseases : nay , the great apostle seems to want language and comparisons too , to express the evil of it , when he calls it exceedingly evil , as if he had said , it infinitely transcends all other evils ; the malignity of which , no pen can fully delineate and describe , either in its nature or consequences . in its nature ; the scripture-character of it is , it is an enmity against god ; a transgression and voluntary violation of his most holy and righteous law ; a disobedience of his authority , and a wicked contempt of all the divine attributes : 't is the woful stain and blemish of our natures , the disease of our souls , and the reproach of our reason . the consequences of sin are fearful and fatal . so bad a cause can never fail to produce the worst effects ; for besides all the temporal calamities and mischiefs that befal mankinde , those unspeakable miseries and extream torments that accompany men to the other world , are also the dreadful and sad effects of sin . i have already shewed , that every vice is naturally attended with some particular punishment : but that indeed which is most terrible , which should mightily amaze and startle the sinner , are the dreadful miseries of another world : alas ! how dismal is the condition of those men who have lost the divine image , and consequently his love and favour , and are liable to his fury and wrath ? who are possess'd with a legion of impure lusts , which lead them captive , and hurry them headlong to perdition , where they must have their everlasting abode with impure spirits and devouring flames . how impossible is it to give a just list and catalogue of the sad and dreadful consequences of sin , or fully describe the evil and malignity of it ! but yet this imperfect glance may in part satisfie and inform us , that a holy and vertuous life , which excludes all those mischiefs and inconveniencies which both in this and the next life attend sin , is the best of blessings , and frees us from the worst of evils . fifthly , holiness is the best evidence of our being in favour with god , and of our adoption to gods family . how sedulous and inquisitive are many good christians to understand their spiritual state and condition , that they may know into which of the two regions of the other world they shall be stated after death ? this is certainly a matter of the greatest consequence , and deserves every mans most serious consideration ; a mistake here being so exceedingly dangerous , like a wound in the vital parts , it proves mortal and incurable if continued in . now the most infallible mark and character of our being in favour with god , and that which comprehends all others , is that which the beloved apostle sets down , joh. . , , , . little children , let no man deceive you : he that doth righteousness is righteous . ( and every one that doth righteousness is born of god , chap. . . ) he that committeth sin is of the devil — whosoever is born of god doth not commit sin — in this the children of god are manifest , and the children of the devil : whosoever doth not righteousness , is not of god. let men pretend what they will , if they be destitute of righteousness , they are of their father the devil , and can claim no interest in god as their father ; seeing it is purity of spirit that gives us a title to be the children of the most high ; cor. . , . be ye separate , and touch not the unclean thing , and i will receive you , and will be a father unto you , and ye shall be my sons and daughters , saith the lord almighty . the whole tenour of the scripture abounds with so many such instances , that i shall supersede a tedious citation of texts . this then being so infallible and certain a character , methinks every rational man may quickly come to the knowledge of his spiritual estate . a bad man may certainly enough know whether he breaks the divine laws , and goes in a continued course of sin ; and a good man may sufficiently know whether he obeys the divine laws , and is sincere in his actions . these are things so plain and undeniable , that all doubts of this kinde are ridiculous . now 't is no difficulty to draw these plain inferences : i break the divine laws , therefore i am not of god : or , i obey them , therefore i am a childe of god. and this every considering man , who impartially considers , and exactly examines his life and actions , may be fully enough ascertained whether he be a childe of god or not . alas ! how useless and dangerous is it to ascend unto heaven to search the secret and eternal decrees of god , which belong not to us to pry into , that we may know whether our names be written in the book of life or not ? he that doth righteousness needs not fear any latent decree concerning his reprobation ; and it is the vainest thing imaginable , for impenitent and obstinate sinners to dream that god hath from eternity elected them to life . the pure nature of god is so perfectly opposite to sin , that it is quite impossible there can be any agreement betwixt him and sinners , no more than there can be betwixt light and darkness . the psalmist acquaints us , that he is not a god that hath pleasure in wickedness . and the apostle hath told us , that the wrath of god is revealed from heaven against all ungodliness and unrighteousness of men . but yet the righteous lord loveth the righteous : these are the men whom he esteems his children , to whom the promises of eternal life belong . in the last place , there is nothing in the world that will prove so effectual to comfort men at the hour of death , as the sweet thoughts of their being separated from the pollutions of the world . how unspeakably comfortable is it for men , when they are just stepping into the other world , to reflect upon the good life they have led , and that they carry in their bosoms consciences void of offence both toward god and towards man ? this is indeed that noble and sovereign cordial that revives the spirits of good men , in their passage through the valley and shadow of death , and makes their comforts abound and overflow . death is not so small a matter as some men think ; in scripture it is not unfitly called the king of terrours : now nothing can free men from the terrour of it , but a good conscience ; and this cannot be had without holiness , which makes all calm and serene within . it will afford men little pleasure when they come to die , to reflect upon the earthly pleasures they have enjoyed : these things profit not in the day of wrath ; but the conscience of well doing makes men salute death without dread and astonishment , and lift up their heads with joy , because the day of their redemption approacheth . but with the ungodly and wicked it is not so ; then their sins stare them in their face , and so terrifie and affright them , that no wonder though in the extremity of their agony they prefer strangling and death to life . if holy job doth so heavily complain of the terrours of god , how much more terrifying shall the apprehensions of a severe and terrible judgement be to the unsanctified and polluted ? to think how shortly he must be everlastingly separate from the good things he enjoyed here , and be cast into utter darkness , to have his portion with the damned in devouring flames , to be an everlasting resident in the lake of fire and brimstone , where he shall be continually tormented with that gnawing worm that never dies : these are the amazing thoughts that will seize upon the sinner : his conscience then will not sleep ; nothing will be able to allay those storms and tempests that are raised by the fearful expectation of the reward due to sin . at death , men are generally wiser than at other times ; then they begin to consider what they have been doing , and call themselves fool a thousand times for their disobedience and wickedness . the smoak of worldly cares that formerly blinded their eyes , are now dispelled ; they see their folly , when it is too late to mend it ; and if they do no more , yet balaam-like , they will cry , o that i might die the death of the righteous ! chap. iv. frivolous cavils and objections removed . the former chapters having discovered the beauty of holiness , and the mighty power and force of arguments that excite to the practice of it ; one who weighs all this by the measures of equity , cannot ( as any man would think ) but look upon it as the strangest prodigie , that so just a cause should raiss of its effect , and finde the sons of men , who pretend to be such masters of reason , so monstrously foolish in rejecting it upon the account of some frivolous and very fallacious cavils : but the truth is , resolute impiety is set upon the bench and made judge ; and no wonder though it pass an unjust sentence , and condemn holiness because of its opposition to vice. the common imputations and prejudices which wicked men load holiness with , i shall reduce to the four following heads . first , holiness lays upon men heavy burdens , and grievous to be born , which makes humane life joyless and uneasie , they being so inconsistent , first , with peace ; and secondly , with pleasure and satisfaction . secondly , experience informs us , that wicked men enjoy pleasure and satisfaction in their ways , there being no men so jovial and merry as they ; and that men who pretend to holiness are fullen and melancholy , and are exposed to heavy sufferings and trials . thirdly , 't is singularity and ambition that prevail more with men than any other motive to be holy . fourthly , 't is the greatest piece of folly , ignorance , and impudence , for men to quit with present pleasures for mere uncertainties . the first being the most material objection , i shall therefore more largely and distinctly examine it ; and in doing of this , i shall desire these four things may be considered . first , that the divine laws are not grievous and uneasie . secondly , that vice is much more troublesom and difficult than vertue . thirdly , that holiness conduceth both to the peace and happiness of humane societies , and to the temporal advantage of private persons . and fourthly , that there is a great deal of more pleasure in the ways of holiness , than in the commission of sin . that the divine laws are not grievous and uneasie , but extreamly reasonable and wise , is a truth i have already made plain , when i discoursed of the rule of holiness . the whole tenour of the laws of christianity being so exceedingly suitable to the very nature of men , it cannot be rationally supposed that they can be grievous to them . st. paul to the philippians , gives us a brief and compendious , but very full and comprehensive , account of what things the laws of our christianity enjoyn , viz. whatsoever things are true , whatsoever things are honest , whatsoever things are just , whatsoever things are pure , whatsoever things are lovely , and whatsoever things are of good report : all which are so agreeable to reason , that even the light of nature prompts men to the doing of them , and fully discovers it self to be an irreconcilable enemy to all kinde of vices . 't is not then reason , but the impetuous lusts of men , that determines a holy law to be grievous and uneasie : and indeed , no wonder though this unjust judge make holiness appear formidable , and represent it as grievous to mankinde ; it being so much the interest of this partial judge to condemn it as criminal , and to decrie it as a yoak intolerable and grievous to be born . 't is not probable that the most innocent shall pass uncondemned , when an enemy is set up in the judgement-seat to pass sentence : our blessed saviour must be pronounced guilty by pilat , although even this unjust judge openly profest , he found no fault in him . and seeing our great law-giver met with so severe a sentence , who can expect any more upright verdicts should pass upon his laws ? but that the divine laws are not indeed grievous to be born , may easily appear from plain texts of scripture ( which is the onely infallible rule . ) our great lord hath himself taught his disciples , that his yoak is easie , and his burden light . and one of his inspired disciples has assured us , that his commands are not grievous : two texts sufficient methinks to remove all those prejudices that are cast upon a holy life , as if it were full of fatigue and trouble . but besides scripture , reason and experience too , come in to witness this truth . first , reason bears witness that the divine commands are extreamly reasonable and natural ; and is it not against the common vote of mankinde , to say , what is natural , is uneasie and difficult ? men who impose hard and grievous tasks upon others , are by all men condemned as unreasonable ; which certainly implies , that whatever is reasonable , is not grievous and difficult . 't is true , sinners , who by their many-repeated acts of disobedience have contracted a habit of sin , do indeed commit it with less trouble than those who first engage to this tyranny ; as slaves , who by custom look upon that as easie , which at their first entrance upon such a slavery was very difficult and grievous : and yet whatever ease the most daring sinner may pretend is to be found in the acts of sin , i durst appeal to his own breast , whether he might not with a great deal of more ease , and less fatigue , have kept the divine laws , than he met with in breaking of them . i confess , the laws of christianity are not natural in a strict and confined sence ; but onely in so far as they correspond with , and are suitable to , the nature of mankinde : hence some sins are said to be unnatural ; not because all sins may not adopt to themselves that title , but because upon a more peculiar and special account , all men are sensible that they are bruitish , and unbecoming any who carry in their bosom a rational soul. there is not any vice , but it infests and prejudges nature . anger is a degree of madness , that violently transports men , and quite mars their inward ease and repose . revenge , a more lasting and deliberate fury , preys upon the soul where it resides , and so distracts and hurries it with inquietude and restlesness , that nothing imaginable can be supposed a greater enemy to nature , how sweet soever and luscious it may seem to depraved nature . intemperance , and vncleanness , are sins which debase humane nature below that of beasts , and are the cause of many intolerable pains and diseases , which make humane life but an uneasie burden . but besides all these troubles , we may adde that horrour of conscience that haunts the sinner with fear and astonishment . all which contribute to clear the truth of what i assert . again , reason tells a man , that it cannot be grievous to him to perform that which is so much his interest and advantage . men in their secular concerns finde no difficulties in any undertaking wherein their interest is concerned ; and sure it is mans greatest interest to keep the divine precepts , as i have already at some length discovered . 't is an excellent saying , of as excellent an author : reason ( says he ) must first cease to be reason , and commence phrenzie , before 't is possible it can set it self in defiance of those laws of christ , which are accommodated to its greatest interest . causes of the decay of christian piety , chap. . but besides reason , experience bears also witness to this truth , that the divine laws are not grievous . but before i proceed to prove this , i shall premise two cautions : first , when i say that experience makes it plain , that the laws of christianity are not grievous ; i do not mean that a sinner when he first forsaketh his sins , and betakes himself to a holy and vertuous life , shall encounter with no difficulties ; no sure , this cannot reasonably be expected : for his former habit in sin will at the first give him work enough ; he has an old custom to oppose and struggle with , which will cost him no small pains to overcome . secondly , far less must we fondly imagine that the law of christianity is so easie , as supersedes and gives a discharge to humane industry , vigilancy , and care : they are but strangers to a holy life , and never knew what it is to obey gods commands , who never were at any pains , nay who are not very industrious and careful to observe them . when our saviour says , his yoak is easie , he does not hereby intend to perswade men to be like solomons sluggard ; sure heaven was never designed for loiterers in gods vineyard : but his intent there , is to remove a common prejudice men were like to entertain against christianity , as if it were an intolerable yoak , and insupportable task : now this christ forewarns his disciples is not true . these two things being premised , i now appeal to experience ( which often corrects errour in speculation ) whether the laws of heaven or hell are most grievous . and to condescend as far as possible , i shall not here call in the experiences of good men , who all unanimously assent that there is more ease and less fatigue in obeying , than in breaking the divine laws ; but i shall submit to the sinners own testimony , when he is in his most sober state ; i mean , when he is under the extremity of some pain inflicted by his sins , or when he lies upon his death-bed : at other times , when he is in the pursute of some lust , no wonder though he pass as unjust a sentence as sick men do of tastes , who having their palates infected with some venomous and filthy humour , judge every thing , be it really never so pleasant , to be bitter and harsh . go then to sinners when they come to themselves ( as it is said of the prodigal , he came to himself , as if he had been before mad or distracted ) and ask them whether they finde more trouble in their doing or omitting of sin ? ask the drunkard , who by his intemperance lies smarting under the tormenting pains of the gout , whether he had been wiser , and suffered less trouble , if he had been temperate , and abstained from excess ? nay , besides the diseases that many , if not most of vices bring upon men ; there are some sins that make men sensibly in the time finde pain and trouble . go to the lascivious and wanton person who is tormented with the pox , and ask whether his sin be grievous to him or not ? there are few sins which are not attended with grievous concomitants . but i shall not insist . i confess , no mens experiences are so likely to demonstrate this truth , nor are more pertinently appealed to , as theirs who have once experimented the pleasures and pains of both states : ask therefore those who were once drunkards and adulterers , but are now sanctified and settled in a course of holiness ; and i am sure they shall verily testifie , that it is onely satan's yoak that is uneasie and burthensome . but granting that there is some difficulty in the exact observation of the laws of christianity , ( as sure any man who consults the corruption of his own nature , and the depraved inclinations thereof , against which they are levelled , will never deny ) yet if this shall be judged a good argument to cancel the laws of christianity , all laws whatsoever shall be quite dashed out , and banished the world ; for who shall be guilty , if he may have the liberty to use this for a relevant excuse ? this being then so unreasonable to imagine , ( and if it should be admitted , should yet never a whit excuse the sinner , who to his experience findes sin to be so uneasie and troublesome ) yet i shall adde two considerations that demonstrate , the laws of christianity are more easie than any other laws that ever were invented ; and that they are not ( as carnal men represent them ) hard sayings which none can bear . first , the author of the gospel-precepts hath offered to us an assistance , able to conquer all the difficulties that can be supposed to attend the keeping of his mandates . 't is true , if christ had enjoyned his followers to obey a law which could not possibly be kept ; i confess , in that case , his commands had been grievous , and his yoak insupportable : or if he had been satisfied with no less than perfect innocency , and unsinning obedience , i don't see how this prejudice and cavil could have been removed . but he who prescribed those precepts , considered the frailties of our nature , and the weakness of man in this lapsed estate ; and therefore he has provided help for us , if we will but be at the pains seriously to implore it ; for he giveth his spirit to them that ask it . and upon this account the beloved apostle encourageth christians to obey the precepts of the gospel , because greater is he that is in you , than he that is in the world . secondly , the excellency of the reward that is promised to the obedient , is a most noble consideration to make men ( as the psalmist speaks ) run the way of gods commandments . the promissory part of the gospel , renders the preceptive part easie . methinks the holy soul should with comfort thus express it self , when the greatest difficulties offer : good god! shall i be discouraged to obey the hardest ( if any thing proceeding from infinite wisdom and goodness can be said to be difficult ) of thy commandments , when so glorious a prize is the reward thereof ? if a terrene and temporal felicity animates others to encounter the most giant-difficulties , how much more unconcernedly should i slight all hazards , and contemn by a fearless courage all dangers , for that blessed hope that is set before me ? can i remember there is a kingdom promised , and yet be terrified from it by supposed difficulties , or complain that the way is inaccessible ? do i really know that it is indeed a good land , and am yet discouraged to attempt the taking of it , because it will require some violence ? shall i , like the reubenites and gadites , set up my rest on this side of jordan , notwithstanding this proposal of canaan ? no sure , eternal life is too noble a prize to be lost , for fear of fighting the good sight . i regard no difficulties while i eye the crown ; i cannot think those precepts grievous , that are enforced by so many excellent promises . so great a recompence of reward should , methinks , inspire the dullest heart , and sweeten the hardest service ; should make any one willing and content to sacrifice his most beloved lusts , to cut off the right hand , and pluck out the right eye , which stand in the way , and hinder him from entring into heaven . having thus endeavoured to explain upon what account the laws of christianity are not grievous , i hope i shall not need to insist long upon the following particulars . at first sight it seems plain , that since the case is so , vice must certainly be more troublesome than vertue ; and that it is easier for men to live holily , than wickedly : and yet , i know not by what strange artifice , holiness has had the bad luck to be represented as being extreamly difficult . i confess , i intend not to inveigh against the sacred tribe of levi , who have represented heaven almost as unaccessible , as the israelitish spies did the good land of canaan ; knowing they thereby onely designe to raise mens endeavours : although i could have wished that they had considered better , how readily men of corrupt mindes and vitious practices lay aside all care of gods commandments , upon this suggestion , that they are grievous ; and are deterred from a holy and vertuous life . but that vice is more troublesome and uneasie than vertue , will ( besides what i have formerly said ) appear to be so , from the following considerations . first , sacred records represent sinners as men who weary themselves with sin ; and the prophet isaiah describes their trouble by a very apt similitude , isa. . . the wicked is like the troubled sea , when it cannot rest , whose waters cast up mire and dirt . the ways of sin are frequently called crooked paths , and wicked men are said to walk astray ; whileas the way of holiness and vertue is said to be a streight and high way : all which phrases plainly enough imply , that the former is full of intricacy and perplexities , and the latter plain and easie . experiences to prove this , are every day so multiplied , that they may abundantly serve to silence all doubts . the drunkard can experimentally tell the costliness of his sin , and the tormenting diseases that are frequently the effect of an overcharged stomach ; the uneasie belchings and overturnings within , the grievous pains of head and joynts . the wanton and lascivious can produce his painful boils and sores , to witness the uneasiness of lust ; at best , he can onely produce an hectick body . but besides those loathsome diseases that are the effects of lasciviousness , how restless and uneasie is the condition of such persons ? but how impossible is it to give a just list of those miseries that wantonness and intemperance hurry men to ? to what a multitude of amazing difficulties does pride expose men ! what mischiefs , jarrs and contests does it raise ? envy and revenge torment mens spirits , and so disquiet and perturb them , that men may as well take fire into their bosom , and pretend they perceive no torment , as lodge those horrid lusts in their breasts without the sense of their extream misery and pain . the covetous minde is never at rest , but is ever craving and desirous of more . but to shew how troublesome the practice of every sin is , requires a larger discourse than i can well allow . but how easie is vertue , if compared with vice ? at what trouble and pains are men , to invent a lie ? and when they have contrived it , they cannot but be afraid lest it be discovered . but how easie is it to speak the truth ? with how much art and pains do men trouble themselves to conceal their vices ? the adulterer is wearied with watching convenient opportunities , and afraid lest he be discovered ; whileas the chast person enjoys himself quietly , & is troubled with no such attender . the covetous miser is cruciate and tormented with a desire of what he cannot expect ; is extreamly tormented by an incessant care , lest he lose what he hath , and ever toiling to acquire more ; whileas the vertuous soul is contented with what he enjoyeth , and grudgeth not to bestow a part of what is his to others . there is no man who is not quite given up to commit all manner of wickedness , and whose conscience is not seared as with a hot iron , but can tell by his experience , how perplexing and uneasie vice is . and to make this yet more plain , i shall adde these few following reasons . first , the nature of vice is so reproachful , that men are even troubled to coyn shifts to avoid the owning it ; and sure this cannot but be uneasie to men . secondly , the most viciously inclined persons , who will not practise , yet are force for their interest to pretend vertue , and usually indeed become greater zealots than those who are really vertuous : but this cannot but be exceedingly troublesome to them , it being against their inclinations , and contradictory to the internal sentiments of their mindes . and besides , at what pains are they to make other men believe that they are real in what they onely pretend ? thirdly , vice is very perplexing and difficult , upon the account that it requires hard , if not impossible performances : the covetous minde is prompted to attempt many difficulties to obtain what it craves , and after all is disappointed . nay , indeed , covetousness is a vice so uneasie and troublesome , that it proposeth what can never be acquired : for after it hath got what is designed , it is restless , and as ready to say give , give , as ever . but lastly , that which contributes most to render vice uneasie , are those after-pangs of conscience which fill the soul with horrour and amazement ; the consciousness of guilt stings and torments it , and makes the sinner a terrour to himself . 't is impossible either to gag or corrupt conscience , that it shall never give any check . but now how quieting and solacing is vertue ? no man ever yet complained that terrours haunted him for living holily . o how do the thoughts of a vertuous life refresh men in the midst of greatest dangers ? let us go to sinners on their death-bed , and then we shall finde this truth preached to the full ; an evidence valid enough to condemn sin as the uneasiest thing imaginable . and thus we have seen how many difficulties attend sin , both before , and after it is committed . and now what reason can any man alleadge for the pretended easiness of sin ? i confess , i know not any thing , except it be custom , that can be pertinently adduced ; but how weak is this plea ? for although custom , which is a second nature , may contribute very much to stupifie the judgement , and harden the conscience , and so consequently make vice the more easie ; ye● we can hardly suppose that ever humane nature will so far assimilate the nature of mere animals , as to be deprived of reason and conscience : and sure , so long as any of these remain , vice must needs meet with opposition . but secondly , if men will compare the easiness of vertue and vice , they must put them in equal circumstances ; and then i doubt not but vice shall stand condemned , as the great troubler of peace and quietness . for instance , let us suppose that a man is accustomed to a holy life , and is habituate to live soberly , righteously , and godly ; in this case , let any man make but the experiment , and i am sure he shall ingenuously acknowledge , that a good life affords more tranquillity and peace , than vice dares lay claim to . and yet , i know not by what bad luck , holiness has been represented as opposite to mens present welfare , and hurtful to their peace and tranquillity . how groundless this prejudice is , i have already endeavoured to shew . i shall therefore now onely in a few words make it plain , that holiness is the most effectual method that can be taken , to exalt the publick peace and happiness of a nation . and secondly , that it infinitely conduceth to the happiness , peace , and tranquillity of particular persons ; and that nothing is so inconsistent with , and hurtful to both , as sin . how much holiness tends to the advancement of publick peace in a kingdom and nation , appears very plainly from the wise mans observation , prov. . . righteousness exalteth a nation ; but sin is the reproach of any people . and the apostle st. james gives us a true account of the causes of publick jars , jam. . . from whence come wars and sightings amongst you ? are they not hence , even from your lusts that war in your members ? if mankinde had not corrupted their ways , and degenerated from their pristine purity , how peaceable and happy had humane societies been ? but in this lapsed state , ambition , pride , and injustice act their tragical parts , and so tend to the destruction of humane societies , that if there did not remain some sparks and remainders of religion , 't is not possible that humane society could evite an utter ruine . and he that well ponders the settled course of divine providence , shall easily assent , that in all ages righteousness and vertue have been rewarded with a temporal tranquillity and happiness ; and that fruitful lands have been turned into barrenness , for the wickedness of them that dwell therein . and indeed 't is very reasonable to think that the divine justice will reward a righteous nation , and punish a rebellious people . 't is true , he may defer his judgements for a while , yet his justice will not always give place to mercy and forbearance ; but a nation that continueth and increaseth its provocations , must expect to be punished in this world , ( which is the onely proper place ) as a righteous land may expect a present reward . that holiness doth also conduce to the peace and quietness of particular persons , is nothing less evident from scripture : psal. . . great peace have they that love thy law , and nothing shall offend them : but the wicked is like the troubled sea when it cannot rest , whose waters cast up mire and dirt , isa. . . i have once and again shewed , that there can be no inward tranquillity and peace , where holiness is wanting : the very thoughts of god , which above all things are most sweet , are notwithstanding troublesome to wicked men . but because humane nature is in this degenerate state extreamly sunk down into sense , and more apt to be wrought upon by temporal advantages , than what onely concern the soul , and have a prospect to things that are future ; i have also in the former part of this discourse endeavoured to make plain , how advantageous holiness is upon the foresaid account ; and that length of days are in her right hand , and in her left hand riches and honour : that her ways are ways of pleasantness , and all her paths peace : that godliness is great gain , having the promises of the life that now is , as well as of that which is to come . and indeed , any man , who considers the nature and reason of the thing , cannot but be inclined to think it must be so : for how can that man be exposed to trouble and disquietment , who hath gotten the mastery over his passions ? and i dare appeal to the sinners own experience , whether vices have not been prejudicial to his health , macerated his body , and filled him with tortures and pains ? whether some sins have not brought him to poverty and disgrace , ruined both his estate and fame ? can any man produce any good effect that ever sin caused ? sure , if men would speak impartially , they should acknowledge all this to be true . that there is a great deal of more pleasure in the ways of holiness than in the commission of sin , ( which is the fourth thing proposed to be considered ) needs not puzzle any man to prove it . how delightful are all acts of piety and vertue ? how unexpressible is that comfort that the devout soul findes in conversing with god ? well might the psalmist say , light is sown for the righteous , and gladness for the upright in heart , psal. . . he often experienced that sweetness and satisfaction that is the result of obedience ; whileas solomon , who could pass the best verdict of sensual pleasures , yet concludes them to be but vanity and vexation of spirit . there be two things that allay the pleasures of sin : first , the unruliness of immoderate passions , which fret and vex the mindes of men , and hinder the sinner from tasting its pleasure . secondly , the fear of an invisible being , armed to punish them for their misdemeanors : conscience , upon the apprehension of guilt , recoils upon the sinner , and mars all the pleasure he promised himself to enjoy : this made belshazzer , a king , and environed with his nobles , tremble and quake in the midst of his cups . but supposing vices did bring as much pleasure along with them as they pretend , yet upon two accounts they are not half so delicious as the pleasure that spring from a good life . first , the pleasures of sin are so interrupted , of a short duration , or , as the apostle expresseth them , they are but for a season : how quickly will a period be put to all these pleasures , which now make so much noise ? they are very fitly compared by solomon , to the crackling of thorns under a pot , which are scarce sooner in a blaze , than they vanish ; but the joys that spring from a good conversation , are at their lowest ebb here : they do indeed continue , for no man taketh away this joy ; but heaven is the designed place for the good soul to feed upon those rivers of pleasures that are at god's right hand for evermore . secondly , sensual pleasures do soon cloy mens appetites : we cannot enjoy long any sensual delight , but we are quickly weary of it : but it is not so with spiritual delights ; 't is onely the absence of them , when suspended for our sins , that troubles and molests us . 't is impossible that sensual pleasures can satisfie the soul of man , which was never framed for a mahometan paradise ; nor can it be rationally expected , that he who is conscious to himself of guilt , should be free from fear ; which being so tormenting , can never permit men to enjoy pleasure freely . but let us descend to sensual pleasures , and we shall finde , that he who is temperate and moderate , is more likely to relish the pleasantness of meat , drink , and pastime , than the intemperate and immoderate . he who relieves the poor , and refresheth the needy , cannot but finde more real sweetness and satisfaction in doing so , than he who drinks away his estate . he who speaks the truth , findes not those tormenting checks of conscience which are the just reward of lying . but all this will more plainly appear , by the solution of the next objection . the second imputation is brought from experience ; namely , that wicked men are for ordinary very jovial and cheerful , and enjoy a great deal of satisfaction in their ways ; whereas men who pretend to piety and holiness , are very sad and disconsolate . to this i answer ; that the question is not whether wicked men have some pleasure in their sins , or not ? but , whether that pleasure that ariseth from a good life , be not infinitely preferable to these ? alas ! the most promising sensual pleasure ( supposing it to be lawful ) is much inferiour to the satisfaction and comfort that springs from a good conscience . how much more inconsiderable must sinful pleasures be , which are attended with so black and dismal consequences ? indignation and wrath , tribulation and anguish upon every soul of man that doth evil . sinful pleasures are at the best but short ; and sure this consideration contributes very much to lessen their value : but that which makes them so mean , and not worth the enjoying , is the painful eternity that succeeds to them . however then the wicked may appear jovial and merry , yet their inward thoughts ( if we could discover them ) cannot be at quiet and ease : whatever pleasure they may reap in the present act , yet they cannot afterwards look unto themselves without horrour and amazement : the after-stings of sin are so painful , that he buys those present pleasures at a rate no reasonable man would purchase them . but that wicked men cannot really enjoy that pleasure and contentment they pretend to , seems very plain from reason . for first , how can any man be satisfied with those actions which are so cross to his very nature , and opposite to reason , as every sin is ? can a man finde pleasure in doing that which he knows he ought not to do ? sure the reboundings of conscience , upon the apprehension of doing amiss , will soon rase out any pleasure that sin affords ; and a sick man may more rationally expect rest , than those men pleasure and contentment . secondly , it can afford little pleasure to men , to act quite contrary to their own interests ; it is rather like the laughter of fools and mad men , than a real pleasure , that such men can pretend to . now every sinner quite ruines his interest and happiness , while he runneth headlong to destruction ; and for a present pleasure , which is onely grateful to the sensual appetite , loseth those lasting rivers of pleasure , which , though future , are yet certain , and which are calculated for the soul. thirdly , what pleasure can any man enjoy , who is sure to be eternally tormented ? as there is no peace , so no pleasure to the wicked , who are at oddes with god , whose favour is better than life . but what reason have good men to be sad and disconsolate , since all the causes of grief are removed from them ? light is sown for the righteous , and gladness for the upright in heart ; so that the apostle had good reason to double that exhortation , rejoyce in the lord , again i say rejoyce . o how satisfying and pleasant is it for men to act reasonably , and to be assured that they have done their duty , and have acted for their own interest ! our rejoycing is this , ( saith the apostle ) the testimony of our consciences , that in all simplicity and godly sincerity we have had our conversation in the world . sure there was never any man who was troubled for living holily , there being no reason why any should : 't is true , good men may be of a melancholy disposition , and naturally inclined to sadness ; but this can be no reflection on holiness , as if it were the cause of that melancholy temper : nay , the best of men have their own failings , and no wonder though these breed some trouble and disquiet : but this is not to be disconsolate for being good , but for doing evil . and indeed , i may adde , that the great abominations and profanity , the contempt of religion , and dishonour that is done to god that abounds , may very rationally make good men with the psalmist say , rivers of tears run down my eyes , because men observe not thy law. and thus this imputation cast upon holiness , is easily wip'd off . grief and sadness are not the effect of a good life ; but of an imperfect obedience : and while our sins call for mourning and fasting , it were a piece of madness for men to be jovial and merry , and entertain themselves with those deceitful melodies , which will end in weeping and gnashing of teeth . and yet the sorrow of truely good men is not so obvious to the eye of men , as it is to him who is the searcher of the heart ; it is rather the artifice of the formal penitent , and hypocritical professor , than the character of the righteous , to disfigure their faces , and appear sad and demure . a good man chuseth rather , with david , to mourn in secret , and when he appears in publick to wash his face , than with those hypocrites of whom isaiah speaks , who bow down their head like a bull-rush , who have chosen affliction rather than innocence . the next imputation cast upon holiness is , that it is but a piece of singularity , and a vain ambition to walk alone . ans. i am heartily sorry that the universal deluge of impiety should make good men say as once elijah did in another case , i am onely left : the few number of good men , compared with the vast multitude and armies of transgressors , makes them to be esteemed singular and precise ; and brings upon them the wrath and fury of ungodly sinners , because they will not run with them to the same excess of riot , and wallow in the mire as they do . but truely this charge is not more rational , than if a company of mad men should call one a singular fool , because he does not comply with them in all their extravagant actings , which do really rather require pity and compassion than imitation . i doubt not but singularity in some cases is a very intolerable temper , and unbecoming any man who pretends wisdom : but yet , if it be universally condemned , and in no case admitted as reasonable , i don't see but the charge will rebound upon the sinner , who in this degenerate age thinks the worse of himself , if he exceed not others in wickedness . but since holiness is so conformable to humane reason , so advantageous and beneficial to every man ; what madness is it to condemn it as singular ? sure , he who intends to walk as a man who is of a good understanding , ( as good men are said to be ) who intends to minde his interest and happiness , will never be frighted from holiness , because may be it is not in vogue , nor become the mode of the kingdome . if a whole kingdom ( excepting a few ) should rebel against their prince , would it be any blot upon these few loyal subjects , that they affected singularity ? but this cavil is so insignificant and silly , that i need not enlarge . sure , since holiness is the peculiar excellency and noble embellishment of humane nature ; since it is so venerable and lovely , and of all perfections the most excellent ; he must be degenerate to the brutal nature , who condemns singularity in holiness ; for this is in truth a condemning a man because he is more excellent than his neghbour , as the righteous is said to be in scripture . the last heavy charge is , that it is folly and madness for men to quit with their present pleasures , and expose themselves to grievous troubles , for a future reward which is uncertain , and which no body ever saw . to this i answer , first , it is a great mistake to think that holiness exposeth men to relinquish temporal and sensual pleasures , there being no men in the world so qualified to experiment the sweetness of these , none who live in so happy and flourishing condition , who are more healthful , and enjoy a greater measure of peace and quietness , than good men . the onely inconveniency they are exposed to , is affliction upon the account of religion ; which when christianity did commence , was no rare thing , but now is not so ordinary . but supposing good men were exposed to greater afflictions than other men , yet there is a great deal of satisfaction in submitting to them , since they are but light afflictions , and momentary too , which work for us a far more exceeeding and eternal weight of glory . these small evils are rather to be endured , than lasting pains and torments . sure , of two evils , the least is to be chosen . secondly , although the reward of holiness be future , yet 't is not uncertain . we have as great assurance that there will be a reward for the righteous in another world , as the nature of the thing is capable of : and sure he is an unwise man that asks any other demonstration or proof . now that there is a reward laid up for good men , which though unseen , is yet as certain as if it were obvious to sense , we have the greatest rational evidence , and the best moral arguments to confirm it . for first , if there be a god ; secondly , if the scriptures be the word of god , then there is not any thing more certain , than that there is a state of rewards and punishments after this life . first , if there be a god , then we can have no reasonable scruple about the future reward : for since god is holy and just ( perfections essential to a deity ) then certainly he will , as the great governour of the world , reward vertue , and punish vice. but this doth not always fall out so here ; therefore it is reasonable to conclude , that he hath reserved the wicked till that great day of wrath , and prepared a reward for the righteous . secondly , if the scripture be the word of god , then he who runs may read this truth . we have then the greatest moral assurance possible , that there is a future reward ; which may sufficiently encourage men to hazard all they enjoy here , for the expectation of it . but i shall onely suppose that the future reward is possible ; ( which i think few will deny , or can prove it to be impossible ) yet even upon this supposition , good men who part with the transitory things of this life , prove a great deal wiser than those who condemn them : for if there be no life after this , all the loss a good man suffers , is that of temporal conveniency ; he hath denied himself the enjoyment of sensual pleasures , so far as he judgeth them sinful ; he is not so intemperate as other men , and perhaps is exposed to some hazards for his religion ; at the most , all that he is to hazard is but very small . but if there be a future reward , in what a dismal state are the wicked , who shall everlastingly be deprived of it , and be irrecoverably plunged into a state of lasting and severe torments ? but since we are assured of a future reward , and know certainly , that the righteous shall shine forth as the sun in the kingdom of their father , and that the wicked shall be cast into utter darkness ; what folly and madness is it to be careful for the body , and careless what becomes of the soul ; to provide for time , and neglect eternity ? sure 't is no wonder though the wise man does so frequently characterize the sinner a fool , and represents him as one that lacketh understanding : and indeed , we may rationally say , this their way is their folly ; their foolish choice proclaims , that those workers of iniquity have no knowledge . the conclusion . we have now seen the excellency and beauty of holiness , have discovered the absolute perfection of its nature , and the compleatness of its rule ; have taken a view of its allurements and powerful motives , and have discovered the weakness of those cavils that are urged against it : and what remains , but that we set about this work with the greatest seriousness imaginable ; that we give no sleep to our eyes , nor slumber to our eye-lids , till we forsake our sins , and enter upon a course of holiness ? if god had imposed upon us a heavy and intolerable yoak ; if he had commanded us to perform some grievous and uneasie service , had we not been obliged to have obeyed ? but since he onely commands us to wash and be clean , requires onely our consent to what is so much our own interest , onely exacts that we separate our selves from those lusts that pollute and defile us , that vex and torments our mindes , and which ( if continued in ) will certainly ruine and undo us ; what fools and mad men are we if we refuse to hear his voice ? almighty god has been drawing us with the cords of love ; has presented to us the most charming motives to excite our love and esteem ; has carried us ( as it were ) to the pinacle of the temple , and discovered to us all the glory and beauty of this world ; has taken us to pisgah , and given us a view of the good land of canaan , of the city of the living god , of which glorious things are spoken ; and promised , that all these things shall be ours , if we will but be holy in all manner of conversation : and to excite our fear , he has opened to our view , the powers of the world to come ; has plainly told us of the pains and torments that the damned suffer day and night , and that indignation and wrath , tribulation and anguish , remains as the due portion of those that do evil . and now may he not take up that same protestation that he used to his ancient people the jews ; what more can i do for you ? but alas ! we have in the most insolent manner despised all these charms of love , and , like the mad man in the gospel , have broken to pieces the strongest fetters and chains . we are , god knows , as deeply sunk into sensuality and bruitishness , as those to whom the grace of god that bringeth salvation hath never appeared . 't is not credible , ( i may say possible ) that men could have been more wicked than they now are , supposing they had never heard of heaven or hell. 't is a wonder ( as any one would think ) that those very men who profess they believe in christ , should so grosly and openly contradict his plain precepts ; that those who believe , that without holiness no man shall see the lord , and that the wrath of god is revealed from heaven against all ungodliness , yet persist in their abominable wickedness , and are neither awed with fears , nor animated with hopes . what is all this , but for men to expose themselves to the contempt rather than pity of discerning men ? we have surveyed the several advantages which attend holiness ; have discovered how much mans temporal as well as his eternal welfare and happiness depends upon it : we have explained how in her right hand is length of days , and in her left hand are riches and honour : that her ways are ways of pleasantness , and all her paths peace : and now may we not give the same testimony of it which joshua and caleb did of canaan , numb . . the land which we passed through to search , it is an exceeding good land ? the sons of anak ( i mean the pretended difficulties ) are not so strong as some men represent them to be ; we need not be discouraged to encounter with them ; greater is he that is in you , than he that is in the world . alas ! what objection can men possibly make against a duty that is so excellent , useful , and necessary , that is founded upon such mighty motives , as may prevail with any who is not quite petrified in desperate impiety ? good god! what stupid folly is this , that men hide their hands in their bosom , and will not so much as stretch them out to this tree of life , that they may eat of this fruit , which is pleasant to the eye , and profitable both to our present and future happiness . 't is indeed pity , that men should be thus permitted to run headlong to destruction . alas ! is perdition so lovely and desirable , that , like rachel , a double servitude is thought light for it ? and shall wise and discerning men be eye-witnesses of the bad bargain those men make , and not warn them of their folly ? i know this is a duty chiefly incumbent to our spiritual watchmen to discharge ; i doubt not but many of them stand upon their watch , and warn men of their danger . it were to be wished that all and every of them were thus faithful ; but sure every man is in some manner concerned to be his brothers keeper ; and he is highly criminal , who should see a mad man running upon danger , and not stop him in his course . i wish some new-coined doctrines had not an inauspicious influence upon the bad practices of many , had not too much countenanced and authorized vice : but my present designe is so far from controversial , that i shall rather think my self concerned to inveigh against needless disputes , than start any . if i may speak from my own experience , i ingenuously confess , i finde disputes so insipid and fruitless , and in the review so unsatisfactory , that i am resolved henceforth to bid an eternal adieu to them , and to condemn them as the great underminers of christian piety : and if any shall after this fair warning assault any doctrine i have elsewhere owned , i hope discerning men will neither esteem me nor the cause the worse , that i draw not my sword in its defence . and now what shall i say more , but conclude with moses's passionate exhortation , deut. . . set your hearts to the words which i testifie to you this day : for it is not a vain thing , because it is your life . let us no longer delay and put off this duty ; while it is called to day , let us not harden our hearts through the deceitfulness of sin ; but seriously search and try our ways , and turn to the lord : this is the proper season for so necessary a work ; ere long there will be no time left us to consider our ways : o that in this our day we did understand the things that belong to our peace , before they be hid from our eyes ! if men would but be induced to imitate the psalmists example , psal. . . i thought on my ways , i doubt not but they should also imitate the course he did take , i made haste and delayed not to keep thy commandments : but men consider not what they are doing , and so no wonder though they perish , no wonder that they prefer darkness to light , and despise holiness as a thing of no value . let us therefore humbly and heartily invoke the father of lights to open the eyes of men , whom the god of this world hath blinded , that they may flee from the wrath to come , by cleansing themselves from all filthiness of the flesh and spirit , perfecting holiness in the fear of god. finis . books printed for , and are to be sold by robert sollers , at the kings arms in ludgate-street . sermons preached upon several occasions before the king at whitehal . by the right reverend father in god john wilkins , late lord-bishop of chester ; to which is added a discourse concerning the beauty of providence , by the same author . rome a-la-mode : or the sentiments of the court and cardinals there , concerning religion and the gospel , as they are delivered by cardinal palavicini in his history of the council of trent . syncrisis , or the most natural and easie method of learning latine by comparing it with english. together with the holy history of scripture-war : or the sacred art military , illustrated in fourteen copper-plates ; with the rude translation opposite , for the exercise of those that begin to make latine . by e. coles . cocker's arithmetick : the second impression . cocker's morals , fitted for the use of all grammar and writing-schools : for the scholars of the first to turn into latine ; and for those of the other to transcribe into all their various and curious hands . nugae venales : or , the complaisant companion ; being new jests domestick and forrain , bulls , rhodomontado's , pleasant novels and miscellanies . asteria and tamberlain ; or , the distressed lovers , a novel . madam wheadle : or , the fashionable miss discovered : with all her modest pretences , and subtile stratagems . scaramouch , a philosopher , &c. acted at the theatre royal : a comedy , written by edward ravenscroft , gent. a treatise of the nature of a minister in all his offices . to which is annexed , an answer to dr. forbes , concerning the necessity of bishops to ordain ; which is an answer to a question proposed in these late unhappy times to the author , what is a minister ? by william lucy lord bishop of st. davids . a sermon preached before the king at white-hall, october the th by richard allestrey ... allestree, richard, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing a estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) a sermon preached before the king at white-hall, october the th by richard allestrey ... allestree, richard, - . [ ], p. printed by tho. roycroft for john martin, and james allestrey ..., london : . errata: p. . reproduction of original in huntington library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng church of england -- sermons. bible. -- n.t. -- john xv, -- sermons. sermons, english -- th century. - tcp assigned for keying and markup - spi global keyed and coded from proquest page images - mona logarbo sampled and proofread - mona logarbo text and markup reviewed and edited - pfs batch review (qc) and xml conversion imprimatur . geo. stradling rever . in christo pat. gill. epis. lond. a sac. domest . ex aed . sab. . november . . a sermon preached before the king at vvhite-hall , october the th . by richard allestrey , d. d. chaplain then in attendance . published by his majesties command . london , printed by tho. roycroft , for john martin , and james allestrey , at the bell in s. paul's church-yard . m dc lxiii . john xv. . ye are my friends , if ye do whatsoever i command you . the words are a conditional assertion of christ's concerning his apostles , and in them all christians : and they do easily divide themselves into two parts . the first is a positive part , wherein there is a state of great and blessed advantage , which they are declared to be in present possession of : in these words , ye are my friends . in which there are two things that make up that advantage , . a relation , . the person related to . friends , and my friends . the second is a conditional part , wherein there are the terms , upon which that possession is made over , and which preserve the right and title to them : in these words , if ye do whatsoever i command you : in which there are two things required as conditions . i. obedience , if ye do what i command you . ii. that obedience universal ; if ye do whatsoever i command you . the first thing that offers it self to our consideration , is the relation , friends it is a known common-place truth , that a friend is the most useful thing that is in whatsoever state we are : it is the soul of life , and of content . if i be in prosperity : we know abundance not injoy'd , is but like jewells in the cabinet , useless while they are there : it is indeed nothing but the opinion of prosperity . but t is not possible to enjoy abundance otherwise then by communicating it : a man possesseth plenty onely in his friends , and hath fruition of it meerly by bestowing it . if i be in adversity ; to have a person whom i may intrust a trouble to , whose bosom is as open , and as faithful to me , as t is to his own thoughts , to which i may commit a swelling secret ; this is in a good measure to unlade , and to poure out my sorrow from me ; thus i divide my greivances , which would be insupportable , if i did not disburthen my self of some part of them : now there is no bosom so safe as that where friendship lodges : take gods opinion in the case , deut. xiii . . if thy brother the son of thy mother , or thy son , or thy daughter , or the wife of thy bosome , or thy friend that is as thine own soul. this is the highest step in the gradation . and there is all the reason in the world : for though parent , and childe , are as neer one to other as any thing can be to part of it self ; husband and wife are but two different names of the same one , yet these may become bitter and unkind : a parent may grow cross , or a childe refractory , a mother may be like the ostrich in the wilderness , throw off her bowels with her burthen ; and an ungracious son is constant pangs and travail to his mother , his whole life gives her after-throws which are most deadly : dislikes also may rest within the marriage bed , and lay their heads upon two wedded pillow 's ; but none of these unkindnesses can untie the relation ; that ends not where the bitterness begins , he is a parent still though froward , and a childe though stubborn ; but a true friend can be nothing but kind : it does include a deerness in its essence , which is so inseparable from it , that they begin and end together : a man may be an husband without loving , but cannot be a lover , that is a friend , without loving . and sure to have no one friend in this life , no one that is concerned in any of my interests or me my self , none that hath any cares or so much as good wishes for me , is a state of a most uncomfortable prospect . the plague that keeps friends at a distance from me while i live , out of the sphere of my infection , and after gives me death , hath yet less of malignity then this ; that leaves me the compassions , the prayers , all the solitary comforts , all indeed but the outward entertainments of my friends : that , though it shut the door against all company , yet , puts a lord have mercy on the doore : but this i now described hath none of that , hath no good wishes , nothing else but hate , is worse then a perpetual pistelence . yet neither is this state so comfortless , in respect of this life , as not to have a friend in the concernments of the life to come : none that hath so much kindness for my soul as every man hath for his enemies beast , which if he see faln in a ditch he will at least give notice that it may be helpt out thence : no one , that when a sin , like to that falling sickness in the gospel ( and it is such indeed without a parable ) is casting me into the water , quenching my parts , my reason , and the immortal sparke within me , or throwing me into the fire , raising lascivious heats within , which after will break out into hell fires ; none yet that will stretch out his hand to catch me , or to pull me out : none that does care to see me perish to eternity , or that values my soul , which yet did cost the blood of god , at a words speaking : this is to be like dives in the flames , to whom they would not lend the help of the (a) tip of a finger , or give the kindness of a drop of water : i am as it were on the other side the gulfe already . here is the use of friendship , the onely noble one , that 's worthy of that blessed quality : when i have one that will be an assistant conscience to me , who , when that within me sleeps , or is benummed , will watch over my actions ; will testifie them to my face , will be as faithful to me as the conscience should be , hold a glass to my soul , shew me the staines , and the proud tumours , the foule ulcers that are there , and then will fret , and rub , or prick , lance , and corrode , to cure those tumours , and do oft those spots , such an one is a familiar angel-guardian , is truely of that blessed heavenly ranke , and onely lesse then the friend in the text , the person related to , and my next part . my friends . there are three things from which men use to take the measures of a friend . first , from the good things he bestows on them : he that thinks to keep friendship alive onely with air , that gives good words , but parts with nothing , that entertains onely with garbs , and civilities , is but the pageant of a friend : they that own having but one soul , and seem to clasp as if they would have but one body too , cannot keep such distinct and separate proprieties in other little things , as not to have communication one from the other . and , secondly , the friendship of these benefits is rated by the measures of our need of them . when midas was ready to dy for hunger , his god was kinder to him in a little bread , then in making all that he toucht turn into gold : great things engage but little where there is but little use of them : and all these , thirdly , are endeered by the affection they are given with . good turns done with design , what need soever i have of them , are hire , and not friendship ; it is the kindness onely that obligeth , the gift without the love does but upbraid and scorn my want . now to measure the friend here in the text , by these , were an impossible undertaking , taking , whose friendship did exceed all bounds and measures . i shall do no more towards it , but read the words before my text , which were the occasion of it , greater love bath no man then this , that a man lay down his life for his friends , and then it follows , yee are my friends . the token therefore of his friendship , the guift he gave them was his life , rather that was the least he gave : he gave his glory first , that so he might be qualified to give his life : for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 phil. ii . . he lessened himself from the condition of being lord of all , into that of a servant , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , heb. ii . . being diminished made lower , meaner then his creatures for the suffering of death . now with the price of such divine essential glory to buy onely a life , rather onely a possibility of death , that after he might give that life for us , and with his death purchase us an immortal life , is such a gift as no romance of friendship ever fancied or did aim at : we may have heard of two companions that would dy for one another , that never quarell'd in their lives , but for this , who should suffer first to save the other , and strave onely for execution : but for a person of the trinity to leave his heaven to come down to us ; to dwell with agonies that he might be at one with us ; and be tyed to the cross , that he might be united to us ; this is a friendship fitt for ecstasies of apprehension . of all the things that court thy kindness here below , that spread snares , and lay baits for thy friendship , if any bid so fair , so temptingly , if any will give such a price , in god's name let it have thy love , i shall not blame him that engageth his affection there : but sure heaven cannot give a greater gift then this ; for what can god give greater then himself ? yea i may say god could not give so much , for he must be man too , to give his life , and this , saith he , he gave for his friends , even in our stead , who must have perish'd else eternally , which intimates the second thing , the need we had of this . a need great as the gift , necessity invincible , that could break into heaven , rifle the trinity , to serve its self , throw death into those regions of immortality , and which would not be satisfied but with the bloud of god. and now is not the kindness , and the condescension of friendship in his expressions too , when he saith , greater love then this hath no man ? which was the third endearement . there never were such wounds of loves as those that tore this heart : never such meltings of affection as dissolved this lover into sweates of bloud . there was no motive to all this , but his meere love : for all this he designed to us before we were , and therefore sure before we were deserving , and o our god! thou that from all eternity didst lay contrivances to give thy life for us , so to redeem , and then to glorifie us , what were we then that thou shouldst do his for us ? what were we then when we were not ? and yet that thou from the abyss of everlastingness , shouldst think thoughts of such kindness to us , and such blessedness for us , who then were not , and deserved nothing ; and who since we were , have deserved nothing but damnation . and as there was no other motive to all this design but love , so neither was there any thing but love in the fulfilling . look on your saviour in the garden , and upon mount calvary , and you shall find him there in as great agonies of affection as torment , and hanging down his head upon the cross with languishments of kindness , more then weakness . his arms stretched out and rack't , as if on purpose to the posture of receiving you to his embraces ; and his side opened not onely to shed blood for you , but to make you a passage to his very heart . look on him offering up his tears , his prayers , and his soul for sin , and in the midst of all , projecting happyness to you , as it were praying , o my father , here i charge my self with all the guilt of those my friends , i thy onely son god , one with thee , am content to suffer torments that they all may be acquitted , here i lay down my life that they may have eternal life , let me be crucified , so they be glorified . which was the purchase and the gift of this his passion to all his friends , even to those that do what he commands ; which is the first condition that entitles to his friendship , and my next part . ye are my friends if ye do what i command you . i shall not urge , that great men upon earth will not take any to their friendship but upon these termes ; nor will i plead the reasonableness of this in christ , there being no cause why he should be a friend to any that will daily disoblige him and dishonour him : nor will i press the whole oeconomy of scripture , which says , all the advantages christ ever gave or meant us , and all the acts of friendship that he ever did for us were with this design . he gave his grace that brings salvation to save us into an estate of sober virtue . tit. ii . v. . . he gave himself also to ransom us from our own evil doings , and to redeem us into his obedience . tit. ii . v. . without which no dependance on him will availe . mat. vii . . he will own no acquaintance with , nor services from them who have friendship with sin : though they have cast out devils in his name , if they retain their vices ; though they do miracles , if they do wickedly , he wil bid them depart , profess he never knew them , v. . . he will not let such have a bare relation to his name , nor have the friendship of a title . tim. ii . . all his rewards also that he will give are promised to none other , but them that do what he commands , apocal. xxii . . that is , do evangelically , heartily and faithfully endeavour it , and do this with all diligence exprest by words , that import all strife imaginable , as running , wrestling , fighting , warring . and persevere also by patient continuance in well doing , rom. ii . . and he hath nothing else but vengeance for all others . thes. . . and we have neither christ , nor gospel , nor religion , but with these terms . but i shall wave all this , and bound my self within the present words . greater love hath no man then this , that a man lay down his life for his friend . ye are my friends if ye do what i command you . when christ is boasting of his love , making comparisons , and vying friendships with mankind , nay more , contriving heights and depths of mercy , such as man hath no comprehension , nor fathom for ; when he was preparing to do an act of compassion on almost equal to his divinity , when he had resolutions of so much kindness as to give his life that he might shew kindness . yet could he not then find in his heart to offer or declare one jot of kindness to the men that will not do what he commands , but in the midst of such agonies of compassion , he thought of nothing but infinite indignation and eternal vengeance to the disobedient . i have but now given my body and my blood even to the traitour a judas to one who is a b devil : i am going to give my life even for my c enemies , for the d world : but i will give no love to any , have no friendship with any , but the virtuous : no , though they be my own disciples , ye are my friends , ye my companions and apostles are my friends , onely on this condition , if ye do what i command you . and then is it not matter of astonishment , to see men fancy they have a right in all christ's actions and sufferings , presume upon his favour and their own happy condition , though they do nothing , or but very little towards this , and the maine of their life be disobedience , as if all christs commands , appointed them to do no commands , and christianity were but a liberty from virtue . to pass by those that do nothing but evil , that which the devil does suggest , or their flesh dictate , and to consider the demurer sort of christians , that pretend a respect to christ , and to religion , and see what they will doe . why sometimes you may find them troubled at their vices , and themselves ; and those troubles breath out in sighs , and in warme-wishes that they could do that which christ prescribes : to will is sometimes strongly present with them , but to performe they know not how . alas christ does not tell you that you are his friends if you wish well to him , and his commands , but he requires that you shall do them . these are but vapours of a troubled soul , which howsoever they may chance rise warm , cath a strong suddain heat , breath up in flashing thoughts . they are but meteors , little shooting flames that onely do catch fire and fall and dy ; shew fair , but they warme nothing : and so these thoughts do never heat the heart into devotions and holy resolutions , the fire is not strong , nor does it live enough , to melt and worke away the filthynesses of the soul : no , though they grow to aversations : for you may find such men , when wearied with the pursuite of their sins hating their customes , and the engagements to the practice of them : complayning thus , i know 't is ill , and 't is against my heart , that i obey the motions of my passions or lusts : the incitations of my appetite , the usance of the world , the obligations of civility or mistaken honour do indeed prevaile upon me , but 't is with great reluctancy of minde that i yeild to them , but i cannot avoid it . there are not few that satisfie themselves with this condition . now sure christ does not say , ye cannot be my friends except you sin against me and against your knowledge , and your conscience too . 't is strange that men should think the heathen instance of a witch that cryed — video meliora , proboque , deteriora sequor — i know , and do approve of better things , but cannot choose but follow these that are the worser : strange , that this fury that had the devil for familiar , should make christ a friend ; that this should be the state of gospel saints , and of god's favourites . 't is possible some therefore go yet further to good purposes towards obedience , and have holy intentions , but this is not sufficient neither , if to do his commands be necessary : for to purpose and intend to do them , is not certainly to do them . yet where are any , that do aim at doing any more ; and there is none of these but does presume upon his interest in christ , and satisfies himself and is secure . yet is it hard to find a ground of this their confidence , unless it rise from the unhappy use they make of god's preserving mercies , and his kindness to them in the concernments of this life . they see without their cares , and upon very weak entreaties indeed against all provocations both of god and danger ; yet his protections secure them all , though they neither minde the asking them , nor minde the walking worthy of them . the man whose sins , not p●ayers , prepare him for his bed , he sleeps well ; perhaps , more soundly then he who at his bed-side throws himself on his face into god's arms , and there bequeaths himselfe to the securities of the almighty : and he , whose sleeps onely refresh him for returns to sin , does often live as long , as safely , and as merrily , as he that dayly , most religiously does begg protections from above . and others that affoord the lord some little homages , themselves some prayers when their pleasures or occasions permit , god hath a care of them , and their desires flow into them , all does succeed well with them . now they take confidence hence to conclude , these are the tokens of gods friendship , and all his mercies will come in at the like easie rates ; that such a short petition as committed them to the refreshments of the night , and after which they wak't into renewed strengths and pleasures , such another shall lay them down in safety , to the sleeps of that long night , that afterwards will break in happy resurrection : for why ! god will not sure fail his own mercies , but be as friendly to their souls as he is to their bodies . and thus god's preservations here , in meer defiance of our provocations , which are the arts of his long suffering his strivings of compassion , meerly to give us opportunities of being reconciled to him , and to invite us to be so , while we make them occasions of carelesness and security , they are so far from being pledges of his friendship , that they have all the aggravations of affronted goodness , become temptations and degrees of ruin . 't were fine indeed if christ's eternal preparations for his friends , would come in to us , without care or doing any thing , as an accession to our pleasures ; if when we had lived many years in a garden , our days all flower'd with delight ; we might expire into paradise , and in soft aires of musick breath into hallelujah's . but alas ! the smooth easy way leads down the hill , and he must strive and pant that will get up into the mansions and the bosom of his saviour , and whosoever will be his friend , must do what he commands . but is there nothing less indeed will qualify ? the scripture saith , that abraham believed god , and it was imputed to him for righteousness , and he was called the friend of god , james ii . . and then , is christ more inaccessible , and harder to be made a friend ? why , truly god and christ both are so much friends to all true believers , that the life of christ was given for them ; for , god so loved the world that he gave his onely begotten son , that whosoever believeth in him , should not perish , but have everlasting life . john iii. . nor are there any qualities more signally peculiar to friendship , more engaging then confidence and trust , dependance and relying , embosoming my self in him : now these are but the exercise of faith ; and t is most certain if we heartily endeavour to do what he commands , there is employment then for all this work of faith , place for its applications and assurances . my text does make this good . but when his friendship is made over on conditions , as t is not onely in these words , but every where in scriptures ; ( there being not one promise absolute that does concern gods favour , justification , and eternal life : he does not once offer remission of sins , but to those that amend their lives ; nay , does express as if he could not give it otherwise , peradventure they will repent that i may forgive them , jeremy xxxvi . ) the promises therefore being conditional , faith must be answerable to the promises that it does rest on and apply ; and at the most , can be but an assurance , that you shall be partaker of what 's promised , that is to say , partaker of the favour and the life of christ , if ye do his commands . but then if i perform not this condition , to trust upon his friendship which i am not qualified for ; to think by faith to receive a pardon , which in that case i am , was never offered me ; to apply to my self promises which were never made me , for none were ever made to them that do not do ; and to assure my self , christ will transgress his everlasting covenant for my vices sake , meerly to give me leave to enjoy my sins ; will do that which god may not do , forgive one that will not repent : if i believe thus against promise , and against decree , am confident whether christ will or no , and will rely upon him in despite of him , if such a faith will make us friends , affronts do reconcile . this is indeed to lay violent hands on his favour , and to invade his friendship , and without metaphor , take heaven by force . but sure i am , that this is not the faith made abraham be called the friend of god in that place of saint james , but a faith that was perfected by doing , v. . of that chapter , a faith that made him offer up his onely son upon the altar , v. . 't is true , he did in hope believe against all hope , rom iv . . so that his faith was stronger then a contradiction , but yet his resolutions of obedience seem stronger then his faith ; for he did that even to the cutting off the grounds of all his faith , and hope . he trusted god would make his promise good to him , make all the nations of the earth be blessed in the seed of isaac ; though isaac had no seed , nor could have , if he should be slain : and he resolved at gods command himself to slay that isaac , so to make him have no seed . his faith indeed did no dispute the great impossibility ; but his obedience caused it . he did not question , how can god perform with me when i have offered up my son ? i cannot look that a large progeny should rise out of the ashes on the altar ; nor will those flames that devour all my seed at once , may my seed numerous , lasting , and glorious as the stars in heaven , which he a promised me : but much less did he question , why should i obey in this ? he that does his commands , can but expect what he hath promis'd : but if i should do this command and slay my son , i make his promise void , and detroy my own expectations : and if i disobey i can but suffer what he bids me do ; my own obedience will execute all that his indignation would threaten to my disobedience . though abraham had b three daies time and journy to the altar , that nature might have leisure the mean while to reason with the precept thus , and his affection might struggle with his duty ; yet he goes on , resolves to tear out his own bowels , and cut of his hopes , will sacrifice his onely son , and sacrifice god's promise to his commands . and then , he that will trust to abraham's example of believing , yet will not follow him at all in doing , will obey no commands ; that is so far from offering up an onely son , he will not slay an onely evil custome , nor part with one out of the herd of all his vicious habits ; will not give up the satisfaction to any of his carnal , worldly , or ambitious appetites ; not sacrifice a passion , or a lust to all the obligations , that god and christ can urge him with , he hath , nor faith , nor friendship , no , nor fore-head . 't is true indeed , he that hath abraham's faith , may well assure himself he is christ's friend ; but t is onely on this account , because he that believes as abraham believed , he will not stick to do whatever christ commands ; which is that universality of obedience , that is the next condition that entitles to christ's friendship , and my last part . ye are my friends if ye do whatsoever i command you . there is no quality so necessary to a friend , or so appropriate to friendship , as sincerity . they that have but one soul , they can have no reserves from one another : but disobedience to one precept , is inconsistent with sincerity , that hath respect unto all the commandments ; and he that will not do whatever christ prescribes , hath reserves of affection for some darling sin , and is false to his saviour . he is an enemy indeed , so that there is no friendship on either side . saint paul says so of any of one kind ; the minding of the flesh , saith he , whether it be providing for the belly , or any other of the organs of carnality , is desperate , incurable rebellion a : now such a rebel , is , we know , the worst of enemies . saint james does say as much of any of those vicious affections that are set on the world : whosoever will be a friend of the world , is an enemy of god. james iv . . and he calls them adultereses and adulterers , who think to joyn great strict religion to some little by-love of an honour , or a profit of this world ? such men are like a wife , that not contented with the partner of her takes in another now and then , she must not count her self her husbands friend , though she give him the greatest share in her affections , no , she is but a bosom enemy : and so any one vice allow'd is a paramour , sin is whoredome against christ , and our pretended friendship to him in all other obediences , is but the kindness and the caresses of an adulteress , the meer hypocrisie and treachery of love . if it be necessary to the gaining of christs friendship that thou do his commands , 't is necessary that thou do them all , that thou divorce thy self from thy beloved sin , as well as any other : because , his friendship does no more require other obedience then it does that , but is as inconsistent with thy own peculiar vice as with the rest . indeed it is impossible that it should bear with any , they being all his murderers . if thou canst find one sin that had no hand in putting christ to death , one vice that did not come into the garden , nor upon mount calvary , that did not helpe to assassin thy saviour , even take thy fill of that : but if each had a stab at him , if no one of thy vices could have been forgiven , had not thy jesus died for it , canst thou expect he should have kindness for his agony , or friendship , for the man that entertaines his crucifiers in his heart : if worldly cares which he calls a thorns , fill thy head with contrivances of wealth and greatness , of filling coffers , and of platting coronets for thee , as the thorns did make him a b crown too , would'st thou have him receive thee and these in his bosom , to gore his heart as they did pierce his head ? if thou delight in that intemperance , which filled his deadly cup , which vomited gall into it , can he delight in thee ? that c cup which made him fall upon his face to deprecate , will he partake in as the pledg of mutual love ? he that sunk under , could not bear this load of thine , when it was in his cross upon his shoulders , will he bear it and thee on his armes , when thou fall'st under it ? when thou wilt cast a shameful spewing on his glory too , if he own such a friend ? thou that art so familiar with his name , as thou wer't more his friend then any in the world , whose oaths and imprecations , moses sayes d strike through that name , which they so often call upon , thou mayst as well think his heart did attract the spear that pierc'd it , and the wound close upon its head with unions of love , as that he hath kindness for thee . if christ may make friendship with him , that does allow himself a sin , he may have fellowship with belial : for him to dwell in any heart that cherisheth a vice , were to descend to hell again . but as far as those regions of darkness are from his habitation of glory , and the black spirits of that place from being any of his guard of holy myriads ; so far is he from dwelling with , or being friend to him , that is a friend to any wickedness , to him that will not do whatever he commands . and now if these conditions seem hard , if any do not care to be his friend upon these terms , they may betake themselves to others . let such make themselves friends of the mammon of unrighteousness : a friend indeed that hath not so much of the insincerities as many great ones have : for this will furnish them with all that heart or lust can wish for , all that necessities or wantonness proposeth to it self to dress out pomp or vice : but yet when with enjoyment the affections grow , and become so unquiet , work them so , as not to let their thoughts or actions rest , make them , quicken themselves , and like the motions of all things that go downwards tending to the earth , increase by the continuance , grow stronger , and more violent towards the end , then when they are most passionate , it failes them : and having fill'd their life with most unsatisfied tormenting cares , it leaves them nothing but the guilt of all : when their great wealth shall shrink into a single sheet , no more of it be left , but a thin shroud , and all their vast inheritances , but six foot of earth , be gone , yet the iniquity of all will stick close to them : and this false friend , that does it self forsake them , will neither go a along , nor will let its pomp follow them , raises a cry on them as high as god's tribunal : the cry of all the bloud , all the oppressed rights that bribery till then had stifled , the groans of all those poor that greatness , covetousness , or extortion had grown'd and crush't : the yellings of those souls that were starved for want of the bread of life , which yet they payed for , and the price of it made those heaps which will that day appear against their friends and masters , and prove their adversaries to eternal death . let others joy in friends that wine does get them : such as have no qualification to endear them , but this , that they will not refuse to sin and to be sick with their companions : men that do onely drink in their affections , as full of friendship as of liquor , and probably they do unload themselves of both at once , part with their dearness and their drink together , and alike . i know not whether it be heats of mutual kindness that inflame these draughts , and the desires of them , so as if they did drink thirst ; but sure i am , that these hot draughts begin the lake of fire . let others please themselves in an affection that carnality cements . these are warme friendships i confess , but solomon will tell us whence they have their heat . her house , saith he , does open into a hell , and brimstone kindles those libidinous flames . there are straite bands , fetters in those affections indeed ; for the same wise man sayes , the closets of that sinner are the chambers of death : that b none that go unto her return again , or take hold of the paths of life ; it seems she is a friend that takes most irreversible dead hold , she is not onely as insatiate , but as inexorable as the grave , and the eternal chains of fate are in those her embraces . but god keep us from making such strict covenants with death ; from being at friendship with hell ; or in a word , that i say all at once , with any that are good companions onely in sinning . such men having no virtue in themselves , must needs hate it in others , as being a reproach to them , and therefore they are still besieging it , using all arts and stratagems to undermine it : and having nothing else to recommend them into mens affections , but their managery of vice , no way to merit but by serving iniquity , they not onely comply with our own evill inclinations , that so they may be grateful , and insinuate into us , but they provoke too and inflame those tendencies that they may be more useful to us , having no other means to work their ends . and then such friends by the same reason , must be false and trecherous , and all that we declaime at , and abhorre in enemies , when that shall be the way to serve their ends ; because they have no virtue to engage them to be otherwise : and to be such , is to be constant to their own designs , their dispositions and usances . these are the pests of all societies , they speak and live infection , and friendship with them is to couple with the plague . these do compleat and perfect what the devil but began in eden : nurse up original sin , chafe inclination into appetite and habit , suggest and raise desires , and then feed them into constitution and nature : in a word , are a brood of those serpents , one of which was enough to destroy paradise , and innocence . t is true , a man would think these were our friends indeed , that venture to gehenna for us : alas they are but more familiar devils , work under sathan to bring us to torments , and differ nothing from him , but that they draw us into them , and he inflicts them . and when sinful contents come home in ruine , and pleasures dy into damnation ; then men will understand these treacherous loves , and find such friends are but projectours for the devil ; then they will hate them as they do their own damnation , discerning these are but the kindnesses of hell. nay , it is possible , i may slander that place in speaking so ill of it . dives will let us see there are affections of a kinder and more blessed strain in hell luke xvi . from the twenty-seventh verse ; you find he did make truce with torments , that he might contrive and begg onely a message of repentance for his brethren ; he did not mind at all his own dire agonies , he minded so the reformation of his friends . good god! when i reflect upon these pieties of the damn'd together with the practices of those who have given their names in to religion , when i see fiends in hell do study how to make men virtuous , and christians upon earth with all their art debauch them into vice and ruine , i cannot choose but pray , grant me such friends as are in hell. rather grant us all the friendship in the text. but then , we must have none with any vice . friendship with that engageth into enmity with god and christ i shew'd you . and to passe over all those after-retributions of vengeance christ hath studied for his enemies , when he , that now courts us to be our friend , and we will make our adversary , must be our judge : for were there none of this , and should we look no further then this life ; yet sure , we of this nation know , what it is to have god our enemy ; who for so many years , lay under such inflictions , as had much of the character of his last executions ; they had the blasphemies and the confusion , the dire guilts , and the black calamities , and almost the despair and irrecoverableness of those in hell. and though he be at peace with us at present , at least there is a truce ; yet i beseech you in the presence and the fear of god , to think in earnest , whether the present provocations of this nation do not equall those that twenty years agoe engaged him into arms against us , and made him dash us so in pieces : whether those actions of the clergy be reformed , that made the people to abhorre their function and their service , the offerings and ministers of the lord , and made god himself spew them out . 't were endless to go on to the prophaneness , to the loose impieties and the bold atheismes of the laity , especially of the better-sort ; in short what one degree , or state or sex is better ? sure i am , if we are not better , we are worse beyond expression or recovery : who have resisted every method , and conquerd all god's arts of doing good upon us , been too hard for his judgments and his mercies both . 't is true , when we lay gasping under his severe revenges , we then pretended to be humbled , begg'd to be reconciled and be at peace with him , and vow'd to his conditions , promising obedience , and aliened our selves from our old sins , his foes . but then , when christ came to confirme this amity , came drest with all his courtships , brought all the invitations of love along , our prince and our religion , our church and state , righteousness and peace , and the beauty of holyness , every thing that might make us be an happy and a pious nation , thus he did tempt , and labour to engage that friendship which we offered him and vowed to him : and we no sooner seiz'd all this , but we break resolutions as well as duty , to get loose from him ; and laden with the spoyls of our defeated saviour's goodness , we joyne hands with his enemies , resume our old acquaintance-sins , enrich and serve them with his bounties , make appear that we onely drew him in , to work such miracles , but to assist our worldlyness , ambitions and lusts , to be our opportunities of vice , and provocation of him . and being thus affronted and refused , his enemy preferr'd , not this god but barabbas , any the vilest thing for friend , rather then christ , must he not needs be more our enemy then heretofore ? and if he be , that question will concerns us , a are we stronger then god ? it should behove us not to fall out with him till we are . see how he does prepare himself for the encounter . wisedome v. taking his jealousy for armour , putting on justice , severe and vindicative justice , as a breast plate ; and , his wrath sharpening as a sword ; and , arming all the creatures for auxiliaries . alass ! when omnipotence does express it self as scarcely , strong enough for execution , but almightyness will be armed also for vengeance , will assume weapons , call in aides for fury , who shall stand it ? will our friends think you keep it off us , and secure us ? did we consider how uneasy god accounts himself , till he begin the storme , while he keeps off his plagues from overrunning such a land , we would expect them every moment , and they must come . a ah , says he , i will ease me of mine adversaries , and avenge me of mine enemies ; and then , in what condition are we if god can have no ease but in our ruine , if he does hunger and thirst after it , go to his vengeance , as to a feast . and if you reade the xxv . chapter of isaiah , you will find there a rich bill of fare , which his revenge upon his enemies does make , view the sixth verse . he that enjoys his morsels , that lays out his contrivances , and studies on his dishes so as if he meant to cramm his soul , let him know what delight soe're he findes , when he hath spoil'd the elements of their inhabitants , to furnish his own belly , and not content with natures delicacies neither , hath given them forc'd fatnesses , changing the very flesh into a marrow , suppling the bones almost into that oyle that they were made to keep ; all this delight the lord by his expressions does seem to take in his dread executions on his enemies , a sinful people . and if the vicious friendships of the world have so much more attractive then christ's love and favour , and the happy consequences of it , as to counterpoise all the danger of such enmity , you may joyn hands with them : but if his be the safer and more advantageous , then hearken to his propositions and beseechings ; for he does begg it of you : as he treated this reconciliation in his blood , so he does in petitious too . for saith saint a paul , we are ambassadours for christ , as if god did beseech you by us , we pray you in christ's stead , be you reconciled , and then be generous towards your god and saviour ; and having brought him as it were upon his knees , reduc'd him to entreaties , be friends , and condescend to him and your own happiness . if he be for you , take no care then , who can be against you . his friendship will secure you not onely from your enemies but from hostility it self ; for , when a man's ways please the lord he will make even his enemies to be at peace with him . prov. xvi . . he will reconcile all but vices . and afterwards see what a blessed throng of friends , we shall be all initiated into . heb. xii . . to an innumerable company of angels , to the general assembly , and church of the first-born that are written in heaven , to god the judge of all , and to the spirits of just men made perfect , and to jesus the mediatour of the new covenant . &c. and of this blest corona , we our selves shall be a noble and a glorious part , inflamed all with that mutual love , that kindles seraphims , and that streams out into an heavenly glory , filling that region of immortal love and blessedness ; and being friends , that is , made one with father , son , and holy ghost , that trinity of love , we shall enjoy , what we do now desire to ascribe to them , all honour , glory , power , majesty , and dominion , for evermore . amen . finis . errata . page . l. . r. pestilence . p. . l. . r. love . p. . l. . r. friends . p. . l. ult . r. them , although . p. . l. . r. as in a garden . p. . l. . r. paramour-sin , p. . l. . r. in his armes . p. . l. . r. necessity . p. . l. . r. groun'd . notes, typically marginal, from the original text notes for div a -e (a) luke xvi . . a luc. xxii . . . b john vi . . c rom. v. d john iii. , . & vi . . & cor. v. . a gen. xv . . b gen. xxii . . a rom. viii . . a mat. xiii . . b matt. xxvii . . c matt. xxvi . , . d levit. xxiiii . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a psal. xlix . . a prov. vii . . b prov. ii . . a cor. x. . verse . . a isay i. a cor. v. . a defence and continuation of the discourse concerning the period of humane life being a reply to a late answer, entituled a letter to a gentleman, &c. : to which is added, an appendix wherein several objections urged in private are considered, and mr. gales severe, but groundless charge is examined. allestree, richard, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing e estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. 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[ ]-[ ] at end. reproduction of original in huntington library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng allestree, richard, - . -- discourse concerning the period of humane life. gale, theophilus, - . -- court of the gentiles. letter to a gentleman, in answer to a late book, entituled, a discourse concerning the period of humane life. predestination -- early works to . - tcp assigned for keying and markup - aptara keyed and coded from proquest page images - olivia bottum sampled and proofread - olivia bottum text and markup reviewed and edited - pfs batch review (qc) and xml conversion a defence and continuation of the discourse concerning the period of hvmane life . being a reply to a late answer , entituled , a letter to a gentleman , &c. to which is added , an appendix , wherein several objections urged in private , are considered , and mr. gales severe , but groundless charge is examined . london , printed , and are to be sold by enoch wyer , at the white hart in st. pauls church-yard , . the preface . reader , if custom had not made it common to prefix epistles to books , i had freely permitted thee to read the following discourse without the trouble of a preliminary salutation : but the truth is , i like not to be either singular or uncivil : and yet , i confess i have but very little to acquaint thee with : for as i intend not to court your kind acceptance of the following discourse , so neither do i designe to disparage it , or discourage thee from perusing it . only if i can prevail , i heartily wish thou wouldest read without prejudice , and with that candor that becomes an impartial and discreet reader : and then , either give , or deny it entertainment as you think fit ; for i assure thee the author desires to impose nothing upon thy faith , but what is able to abide the test . if he has erred , he is only ambitious to have no followers . when i gave way to the publishing of the former discourse , i expected not to have met with so many enemies . but i see the old saying holds good , veritas odium parit . as for those severe censures some men have urged , i have endeavoured to remove them in the following discourse , especially in the appendix . for personal reflections ( the only weapons others have made use of ; although they be as ignorant who i am , as i desire they should be , ) these i may very rationally contemn , without the fear of censure from the strictest zoilus . i confess next to no adversary , a fair and ingenuous one is the most desirable ; but whether it has been my good fortune ( or if you please to say fate ) to be blessed with such , after thou hast perused both what they and i say thou wilt be able to judge . and upon this account ( though not only ) i heartily wish thou wouldest be pleased to compare the reply and answer , and both with the first discourse , which accidentally ( i assure thee not designedly ) gave birth to them ; in doing of which if thou reapest no advantage thy self , yet i am sure thou shalt oblige the booksellers to give thee thanks . farewel . a defence of the book , entituled , a discourse concerning the period of humane life . there never was any age in which the itching humour of writing many books was more truly visible , than in the present : we may now with the poet regrate , that , scribimus indocti doctique , every man thinks himself fit enough to spin out a discourse for the press ; hence is it , that the world is even ready to complain of the burden . i know it is usual to pretend the importunity of necessity , a very fair and specious pretext , but i much doubt , if it be always real and true . but least i seem accessary to the fault i so much condemn , i here enter my solemn protest ; that as it was no piece of vanity that engaged me to write the former discourse , so neither am i now acted by that principle to defend it : if it had been any unworthy motive that did first animate me , i should now have appeared in sackcloth , with a free and ingenuous confession of the crime . but having in the preface to that discourse already satisfied the world concerning the design , both of the author , and of the book : i shall now forbear to give a more tedious account . and because i promised if the judicious should dislike any thing in the book , either to satisfie them , or yield to the force of their clearer discoveries : i am now come to tell them , that i will keep my promise ; and stand to that engagement . much has been said in private cabals against both author and book : that the author is an arminian , is but a modest censure , which i assure them does not in the least offend me . as for their more severe thundrings , in condemning the book to the flames , and the author to the pillory ; it is good their power is not able to effect what they please . i see if they cannot answer the book , they are resolved to make both it and the author odious enough . but all the slanders that malice can invent , shall never discourage me from defence of the truth . if the great captain of our salvation was said to be a samaritan , and to have a devil : it is but a small matter that i should meet with disingenuous men , who yet brand me with more gentile crimes . if my own familiar friends should carry themselves demurely towards me , this is no harder measure than what better men than i have experienced . it is an old , but true saying , veritas odium parit . the great apostle of the gentiles did find it so , am i become your enemy because i tell you the truth ? and since this is also my lot , i shall bear those various censures very patiently , not intending to render reviling for reviling , but blessing for cursing : lord , forgive them , for they know not what they do . but that i may not be further tedious , i shall pass by all private censures , and now only consider an answer , which was sent me by the gentleman who published my former books , with the following letter . sir , being informed that there was an answer to your late discourse concerning the period of humane life , intended for the press ; i ceased not 'till i had spoke with the person that had it : and although i had but small acquaintance with him , yet his ingenuity was such , that i obtained a sight of it ; but finding it so long that i could not then peruse it , i earnestly desired to know if he had the confidence to trust me with it ; freely adding , that i knew how to communicate it to you ( not telling who you were , ) at first he seemed to refuse , but after i had shewed him the reasonableness of my desire , he condescended . sir , the answer is thought to be no ways despicable ; therefore if your affairs of greater concern can allow , i assure you your speedy answer to ; and return of these papers , will be very acceptable to ; sir , your obliged servant . i have here set down this letter , that men may know by what means i obtained a sight of the answer before it was printed . the reply . sir , some few days ago i received yours , with the bundle of paper . i heartily thank you for the pains you have taken in that particular . i have now perused those papers , which i find are bespattered with very much gall and bitterness ; it is a severe challenge , that i have fallen upon very bad principles , and maintain a position contrary both to the doctrin of our church , and of all sober and orthodox divines . if this were true as it is false , the author might be excused for his over much zeal ▪ but since the censure is altogether void of truth , he must pardon me to say , that the calumny is inexcusable : but i love not to fling dirt upon those , who take the liberty to bespatter me with it ; it were easie to recriminate , but our great master never taught any such lesson . but as i do not know of what church the author is a member , ( for it may be , i oppose , that doctrin that is hotly taught in some particular churches ) so neither do i know what divines may be orthodox in his account : sure i am , that both the best and most learned writers of this and former ages , have maintained the sentiments i have embraced . whether the authors opinion or mine does best agree with the humours of bad men , needs but very little judgment to determin . pray , how can it gratifie any wicked man to tell him , that he may prolong his days ( a thing the most vitious and aptest to wish ) if he would obey the laws of heaven ? and upon the other hand , that his days shall be shortened ( a heavy and unpleasant message to bad men , who have no other heaven but what they enjoy upon earth ) if he continues in his wickedness ? methinks this principle is so far from encouraging men to sin , that it quite opposeth it ; affording men most excellent encouragements to promote piety , and to shun all manner of vices , which lead down to the chambers of death . but if we now enquire how the doctrin of absolute and irresistible decrees do encourage men to be holy , we shall weary our selves e're we find one reason to prove it . there can be no doctrine more pleasing to bad men , for indeed hereby they labour to excuse themselves , telling us , that god has from eternity absolutely determined every thing they should do , and therefore they cannot help it . o how luscious is the high relish of this doctrin to bad men ! from all this it may appear , that the gentleman might have very well spared that pathetick query . shall we let it abroad to infect men , without ever discovering the danger of it ? no sure sir , that were a great fault ; pray involve not your self ( by a sinful silence ) in so much guilt : but alas ! if i should put the author to tell me wherein lies the danger , i could hazard ten to one that he should be puzled to tell . but this must pass for current coin , and be as strongly believed , as if it were proved by ten thousand mathematical demonstrations ; else we will be called credulous , and not having so much faith , as a grain of mustard-seed . i confess the author pretends to be very unwilling , to engage in the nice speculations of controversial divinity ; but yet it seems he is of so good and condescending a nature , that he cannot resist the great importunity of a noble friend ; he will rather hazard one single look into things that ( as he says ) are hid , than disoblige his friend , or ( and indeed this is a strong reason ) suffer the good cause to be ruined by his silence . and thus we see that by his gracious condescension , he luckily bestows a couple of favours , one upon his friend , and the other upon truth . sure never was there any man more fortunately happy ; but i forgot it was his fate to do so , and no thanks to him for all this . the gentleman needed not , i think , have troubled himself much with the state of the controversie , since i had done it plainly enough ; and i leave you to guess if the author has done it more clearly . but passing lesser circumstances , i come now to examin the arguments he brings , to prove , that the period of every man's life is unalterably fix'd by the divine decree : this is the grand point he maintains ; a doctrine long since introduced by the stoicks , and of a later date , espoused by mahomet and his followers . and yet if we will believe the author , this doctrin is every whit consonant to scripture , and undoubtedly proved by reason : well then , let us follow the author in his search , and see whether such an uncouth notion has a favourable aspect from either of the two . as for scripture , . he tells us , there are many plain texts which do upon that account , express a kind of propriety , that men may claim in this last period . o wonderful subtle disputer ! i know no man could argue so profoundly if not a disciple of voetius : but let us consider the texts of scripture he brings to prove this ; the first is eccl. . . man also knoweth not his time . now the author makes this to be the import of the words : the period ( says he ) of man's life is fixed by one absolute decree , and therefore he may call it [ his time . ] this is indeed a very ingenious comment , only it is faulty in that it is singular ; for i dare promise , few men ever thought this was the meaning of the text : if i had been in the pulpit i had readily raised this doctrin ; that the time of our dying is very uncertain , and i had proved it by solomon's words , man also knoweth not his time . another text he brings , is psal. . . lord , make me to know mine end , and the measure of my days . but i remember i have already shewed how strangely this text is brought to confirm a doctrin it is utterly unacquainted with ; see the period of humane life , pag. . edit . . by this brief reply the author may easily guess what strength is in these or the like phrases to confirm his opinion . the next argument he urgeth is every whit as impertinent ; for it is an old and true saying , omnis similitudo claudicat : this the author seems to smell ; but he pretends that he is so wise , as to press them no farther than the scope of the comparisons lead him ; but whether this be so or not , i shall briefly examin . first , scripture ( he says ) frequently compares the life of man to the grass ; the flourishing and decaying of which , is fixed and determined . answ. it will trouble the author to prove , that all grass doth flourish in the morning , and decays in the evening . but i shall grant that there are some flowers that do ; yet this can never prove that the period of humane life is fatally determined . if i remember well , commentators say , such similitudes are made use of to denote the brevity of man's life . i shall instance but one sacred text , to prove this is the import of the similitude ; the place is iob . , . man that is born of a woman , is of few days and full of trouble , he cometh forth as a flower , and is cut down . secondly , he tells us , that the life of man is compared to a race , heb. . . answ. it is so , and that very aptly ; but not because the bounds are unalterably fixed , but because of the noble price that is appointed for those who obey the divine precepts , and who do not faint in well doing ; and the only intent of the comparison is , that if we expect that heavenly reward , we must persevere in well doing ; as those who run in a race do not faint and give over , if they expect to obtain the price . thirdly , the life of man ( says he ) is compared to a shadow . answ. i know it is , but sure not because it hath determined limits , but because of its duration ; for as a shadow quickly passeth away , so the days of man are but few . hence iob tells us , he fleeth as a shadow . cap. . . and the psalmist speaking of himself says , i am gone like a shadow when it declineth . but i have insisted too long in answering such trivial arguments . i will now view if the plain ( as he calls them , implying that the former were not ) texts of scripture he brings , be urged to any better purpose . the first plain text is iob . . seeing his days are determined , &c. this is indeed the most remarkable place of scripture we have seemingly standing against us ; but in my former discourse i have fully shewn , that it does no way contradict any position i defend . i shall therefore now only consider what he urges against what i there replied , and judge you which of us does succumb . i cannot ( says he ) but admire the author's impudence in making this text the basis of his discourse . good sir , is this the effect of a mild and gentle spirit ? but i 'll pardon this , since may be it is the result of your holy zeal ; but if you be not resolved to be an admirer , i will endeavour to cure that distemper . the reason then why i made choice of that text was , because i judged it the main place urged in defence of the opinion you maintain ; and if this were well cleared and duly explained , and made to make nothing for you , i easily foresaw how little difficulty there would be in answering other texts . let us now view how artificially he draws iob's words in a syllogystick fear , if god ( says he ) has so determined man's days , that he cannot pass those prefixed bounds , then the period of humane life is not mutable ; but the first is unquestionable . ergo. answ. if the author had but remembred how he had stated the case , he had never made use of this argument ▪ for he grants , that both he and i may maintain , that the period of humane life is both mutable and immutable . i did not deny but our days are determined , see pag. . and the author must know , that all the debate is concerning the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . but ( says the author ) i am heartily glad that he acknowledgeth the infinity of the divine knowledge . when i first did read this , i thought the author had forgot himself , for he is but seldom in so good an humour ; but when i again viewed what follows , i saw all was spoken ironice ; which will make me ever afterwards suspect his complements : and if he kiss again , i shall be upon my guard that he do not betray . how the divine knowledge is not conjectural , although it be not founded on an absolute decree , has been briefly manifested in the first discourse . but because i must follow the author , i shall forbear to speak of it here , because it comes afterwards to be considered . a second plain text of scripture is psal. . . thou turnest man to destruction , and sayest , return ye children of men . i am the most deceived , if this text proves what it is brought for : sure the only intent of the royal psalmist here is to shew , that god is the supream lord and master of the universe ; who exerciseth an uncontrolable dominion , and who can according to his pleasure either shorten or prolong the days of man ; but there is not one word here of any absolute decree . a third plain text equivalent to the former is psal. . . unto god the lord belong the passage to death . now let us hear the author's comment , that is ( says he ) the period of every man's life is in the hand of god. now this is indeed very well said ; but he sees better than his neighbours ; who says it is spoken to the purpose . but further , what if he and voetius have given a bad translation of the text , if i might hazard to our english , ( which i think is one of the best translations ) i dare say it is so ; for there we read , unto god the lord belong the [ issues from ] death . the last plain text is act. . . he hath determined the bounds of our habitation . strange ! the author can never find the word determine , but he instantly concludes , that we are to understand an absolute and irrespective decree . he knows well enough that i grant that the period of humane life is determined , why then does he urge these texts against me ? in the next place , the author brings a great many instances to prove the period of those mens lives , who dye a casual and violent death , is fixed and determined ; but he needed not to have put himself to so much trouble , since i never maintained , that the world is left to its own casual revolutions . if he had pleased , he might have viewed pag. . where he will find , i grant , that the most seemingly usual periods of men , are ordered by an infinite wisdom , and fall under the divine rule and dominion . neither needs the author redouble his now , now we have the author yielding ; because i said , we never doubted , but the great governour of the world may make what reserved cases he pleases from the general rule , and the ordinary course of things , pag. . this methinks is a very plain truth ; but that i may do all i can to satisfie the author , i shall add , that the reason why some mens lives may be unalterably determined , and yet the period of other mens may for ordinary be left mutable , is , because the supream governour of the world thinks fit it should be so . if this will not suffice the author , let him choose as he thinks best . but to proceed , since the first step ( says he ) and moment of our beings is determined , it is but reasonable to think that the last is also fixed . answ. it is extreamly reasonable , only we must take heed that we do not wrest scripture : to patronize our own self-chosen opinions : now the text brought to prove that the first moment of our being is determined , is psal. . . which is a very odd paraphrase of the author's , for the psalmist there is not speaking of the divine decrees , but of the infinity of the divine knowledge , which is a depth he confesses he cannot fathom . now that god doth know both the first and last moments of our life , is a truth i am as ready to defend as the author . but i see the author is resolved to dispute with me , as if i were an enemy to a particular divine providence ; else to what purpose does he bring his following troop of arguments ? as . all the actions and works , all the ways and steps of man , are ordered by god. answ. all this is confessed by me ; if he urgeth them against any other , let those concerned make answer . . all other animate beings ( says he ) are determined . answ. to what and how are they determined ? i know they have a being , and that they are all dependent creatures . but do you seriously think that god from eternity did by an absolute decree determin the period of every creature ? can you without a certain reluctancy say , that the supream and adorable being of whom we ought to entertain noble and becoming thoughts , did by an absolute decree determin the particular period of every flea ? pray consider , sir , what you say . . inanimate beings ( says he ) are also limitted . answ. when god first created the world , he put every thing in a fit and convenient station ; and so exactly ordered every piece of the creation , that it should be subservient to the whole . hence he set bounds to the waters , and appointed the sun , moon , and stars , to be for signs , and for seasons , and for days , and years ; and according to the primitive precept , every thing ( angels and men excepted ) stands according as he ordered . but yet these inanimate things are not so fixed , as that upon extraordinary occasions he cannot alter their course . . do we not ( says he ) read of the determined period of kings and kingdoms ? answ. undoubtedly we do , but what then ? do you imagin that god by an absolute decree did determin the periods of particular kings and kingdoms ? pray consider what the majesty of heaven hath said , kings . , , , &c. if thou wilt keep my statutes and iudgments , then i will establish the throne of thy kingdom upon israel for ever ; but if you will not keep my commandments and my statutes , then will i cut off israel , &c. surely the most high ruleth in the kingdom of men , he putteth down one , and setteth up another , and according as men obey his statutes , so he dispenseth his favours to them . . it is a dangerous thing ( says he ) to grant , that the most inconsiderable thing is exempted from the hand of divine providence . answ. i am very far from thinking , that the author is an enemy to the divine providence ; but truly of the two opinions , that which he maintains seems to enervate it more than mine ; for if god has from eternity absolutely decreed every thing , then a particular providence whereby he superintends and governs all things , seems not to have any place ; but the opinion i maintain puts all things in the hands of god , who may do in heaven and in earth as he thinks fit . he may shorten or prolong my life , he may do with me as he pleaseth , for he is our maker , and we the work of his own hands . this encourageth me to wait and depend upon him , because i know he is the governour of the world , and has so absolute a dominion , that none can stay his hand , or say unto him , what dost thou ? hence not only those things which sustain and uphold men in being , but also the period of every man's life depends upon god : as he may either give or deny those necessary things , so may he also shorten or prolong our life . and thus there is no need of running to the absolute decree . . it is ( says he ) an old and unquestionable maxim of philosophers , cujusque contradictionis altera pars determinatè vera est , altera falsa . answ. the maxim is very true , but not very pertinently applied . for supposing there had never been a world , and so no decree concerning any thing future ; yet this had been true , both parts of a contradiction cannot be true . but now if the author means , that the operations of free agents are all absolutely determined ; this he must prove by some other medium than that philosophick maxim , which only infers that one part of the contradiction is true , but leaves us ignorant which of the two . after all this he comes at length to catechise me most severely . will ye ( says he ) have your recourse to a stoical fate , or turkish necessity ? no , good sir , i assure you i will not , but i am afraid some others may . will ye plead ( says he ) from the fortuitous concourse of epicurean atoms ? or — pray sir hold , for it is so long since i was last examined , that i have almost forgot the trick of answering . if i should permit you to proceed , i could only say no to all your questions ; and i believe you knew well enough that i was as much an enemy to all these as your self . but i see what you have yet said are but slender attempts , and only in order to a more noble and grand design . it is well your small shot , discharged in these light skirmishes , have not hurt us . come let us proceed , and see the event of the fight . if god ( says he ) has not by an absolute decree determined the period of every man's life ; how can the certainty of the divine foreknowledge be defended ? answ. could the author be contented with it as the scriptures leave it , there need be little debate in the case . the gentleman is pleased to say , that i seem to be like a ship tossed with a great storm ; but he might have more truly said , that i think that it is a bold enquiry which concerns not us to know , the depths of the divine wisdom are too profound for mortals to measure ; and since sacred writ calls it a depth , i am sure it is safest to break out into that extasie of admiration with the apostle , rom. . . o the depth of the riches , both of the wisdom and knowledge of god! how unsearchable are his iudgments , and his ways past finding out ! for who hath known the mind of the lord , or who hath been his counseller ? if god had ever designed that we should know those secrets , he had certainly disclosed them in his revealed word ; but since scripture is silent , it is our wisdom to forbear a curious search into things which he hath reserved within his own peculiar jurisdiction . but i see this will not serve the author's turn , he will have the very manner of gods knowledge of future things determined ; and if i cannot tell , yet he can unfold this secret , by saying , that god has from eternity absolutely decreed every thing , therefore he certainly knows every thing . and now because this is the grand doctrin he always repeats , i shall without being very tedious , first shew him , that we have no ground to believe that every future action is absolutely decreed . and secondly , i shall endeavour to shew , that the divine knowledge is notwithstanding certain and infallible . . we have no ground to believe , that every future action is absolutely decreed , because god does certainly know all sinful and criminal actions , and yet we cannot rationally conclude that he has absolutely decreed those actions , for this doth neither agree with the justice nor goodness of god. do you think that a just and good god ( who is the judge of all the earth ) would punish men with everlasting torments , if he had by an absolute decree determined that they should commit all these sins ? methinks if this were the case of these miscreants , they might reasonably excuse themselves before their judge , by alledging , that they could not do otherwise . but truly there is no ground for this plea , for he hath left men inexcusable , and doth not tempt any man to sin. but i remember the author distinguisheth between an effective and permissive decree . answ. i could never yet well understand what they mean by a permissive decree : if they say , god only permits sin , they say right ; but from thence they can expect no sanctuary , for this cannot according to them be a ground to infer any certain knowledge ; for to permit sin , is in this case only a not hindering of men in their wicked courses and ways . if you yet add , that in that permissive decree , the will of man , with all the circumstances of time and place are included . i answer , that the decree is not then absolute but respective ; since both persons and their qualifications are considered : and i must confess this is very agreable with several phrases of scripture , particularly with that rom. . . for whom he did foreknow , them also he did predestinate . so that if we even run up to the knotty point of predestination , we shall find that the decrees , both of election and reprobation consider the qualifications of persons , and that foreknowledge preceeds any decree ▪ and indeed this was the opinion of all learned men before s. augustin's time . scriptores veteres ( saith melancthon , cited by episcopius , in his second epistle to bererovicius ) omnes preter unum augustinum , putarunt aliquam causam electionis in nobis esse . . we have clear evidences from scripture informing us , that god did certainly know many things which should have been really future , if the conditions upon which their futurition depended had been placed . our saviour christ tells us , that if the mighty works which were done in chorazin and bethsaida , had been done in tyre and sidon , they had repented . god knew that if cain had done well , he should have been accepted . the whole tenor of the scriptures abounds with many such like instances . if nineveh had not repented , god knew that they should have been destroyed . it is not absurd to think that god would have threatned to inflict that punishment which he did not know ; as certainly he would not , if their doctrin concerning the absolute decrees be true . but i remember i have in the former discourse insisted upon this argument ; i shall therefore only now consider what the author answers to the texts of scripture there cited . the first text is sam. . , . which plainly shews , that god did certainly know , that if david had not departed from keilah , the keilites had delivered him into the hands of saul . to this he answers , that david was not curiously inquisitive concerning the divine will , for that was a secret ▪ reply . this is a strange fancy , for is it not as certain as any thing can be , that david enquired of the lord whether saul was come to keilah , and if the keilites would deliver him up ; which david had not known ( 'till it may be , too late ) if god had not revealed both . but he says , there was no prediction of any thing which should be . answ. it 's true , saul did not come to keilah , but certainly he should have come , if david had remained . and thus the prediction is of what should have happened , if david had not left keilah . and do you think that god would have foretold any thing but what he certainly knew ? again he adds , that the prediction was not concerning david ' s being delivered up , but concerning the inclinations of the people . answ. the text speaks nothing of the inclinations of the people , but of a thing future ; they will deliver you up , viz. if you stay with them : and so david does not inquire if saul intends to come up , neither does the answer he receives imply any such thing . the other text is king. . . where the prophet is angry with the king of israel , for smiting upon the ground but thrice ; telling him , that if he had smitten five or six times , he had smitten syria , till he had consumed it . to this he answers , that is is altogether groundless to imagin , that god had decreed that joash should smite the ground more that thrice . answ. we do not say that god had absolutely decreed how oft he should smite the ground . scripture makes no mention of any decree , only this he tells us , that if ioash had smitten five or six times , he had totally subdued syria . and truly , since we find the prophet angry with him because he only smote thrice ; we may rationally suppose that god had not absolutely decreed that he should smite no oftner . to suppose that the revelation was general , is only a may be ; and we may more warrantably say , what if it was not general ? . let us now come to examin the dangerous effects of this doctrin of this absolute and unconditional decrees , and the bad consequences which naturally proceed from it . . i have shewed that it destroys the freedom of humane nature . and . that it makes all lawfull means unnecessary ; see the period of humane life , pag. . . it leaves no place for praise to the learned physician , nor for dispraise to the unskillful empyrick , pag. . and . if this doctrin be pursued to the uttermost , it engages men to expose themselves like fools or mad men to any danger . but . although god has not absolutely decreed every future action , yet he hath an universal and certain cognisance of every thing . for . that i may argue ( as they speak ) ad hominem , i hope the author will not deny that god knows every thing that is possible , and yet no man ever said , that god decrees what things are possible , and what not . god knew how to raise up children unto abraham out of the stones , and yet i think there was no decree concerning this . . god knows whatsoever is true , but all future actions are true ; if it be true that titius died this day , in such a place , and of such a malady ; this was from eternity true , that he should dye this day , and in such a place . but ye say , an action is not future , but because it is decreed . answ. that i may quickly dispatch this , i shall now freely impart what has fully for a long time satisfied me . the great and wise creator , out of his meer pleasure , freely created this world , and furnished it with varieties of creatures , of different natures ; amongst those , man made after the image of his maker , was created a free agent . now since the eternal wisdom thought it expedient , that there should be such a creature as man ; we must not take from him that free principle bestowed upon him in his creation : and since it is the good pleasure of heaven , that man in all his actions should act freely and without constraint , what reason have we to think that there is any absolute decree which is inconsistent with this freedom ? and thus , that there ever was such a creature as man , this is the meer result of the divine will ; that man acts freely and without constraint , this is also the effect of divine goodness : and thus all things depend upon the divine will. and because the divine knowledge is infinite , he therefore knows every thing that man is to act ; for whatsoever he acts is true , and so consequentially was from eternity true . this methinks is a plain and easie way , to secure both the certainty of the divine knowledge , and the freedom of humane nature . having thus dispatched these two things i proposed , i now return to the author ; where first we find him fighting lustily with molina and fonseca , and cursing their bastard ( begotten , he says , in the dark , pardon this innocent piece of drollery ) scientia media , with iob's imprecation although it be a digression to discourse of this , yet since the author thinks he has thereby ruined and undermined all i have said , i shall follow the author , and briefly examin his arguments he urges against this doctrin . the first assault he makes , is , that i have recourse to the jesuitical port. answ. he having before compared me to a ship tossed with a great storm , it is no wonder though i be glad to get to any safe haven ; if it belongs to the iesuites , the business is not great , since the port is secure . and i am sure the author's doctrin of physical predetermination is the invention of the dominicans ; jam sumus ergo pares . but are there no protestant divines , who own and maintain , that god knows that many things should have been future , if such and such conditions had been placed ? does the author know , that gomarus , waleus , and many other foreign theologs , have recourse to scientia media : and at home , how many learned doctors do defend it ? nay indeed your own d. twiss , who seems to be one of the greatest enemies to it , yet maintains a notion every whit as unconcieveable ( as you are pleased to call this ) his decretum generale de ciendis creaturas agere , congruenter ipsarum naturis , is , may be , not much different from this . but if the opinion be true , it matters not much who defends it . let us now hear what he objects . i shall ( says he ) only in a word or two manifest the unconcieveableness of this position . answ. i dare hazard for all this promise , he shall have thirdly beloved , ' ere he has done . his first word is , since antecedently to the decree all things are purely possible , how can god know that such things are either absolutely or conditionally future ? answ. . i confess god always knows things as they are , so that if there be nothing future , he could not know them to be future . . i grant that it is only the result of the divine goodness , that there was ever such a creature as man. yet . since god did make man a free agent , and gave him power to act without constraint ; not physically predetermining his will , nor by any absolute decree fatally over-powering his inclinations , leaving him no liberty for choice : hence it is , that all and every act that man elicits , is certainly fore-known , although not absolutely determined . for by vertue of that primitive precept , men act as freely , as rational agents act necessarily . and thus that grand objection does not militate against us . for we grant that antecedently to the decree , man , and all his future actions were only possible ; but after almighty god had decreed or purposed to make man , all his future actions , although not absolutely determined , were yet certainly known : and the reason of both , is , because man being made a free agent , there can be no absolute decree everting and overthrowing his nature ; and since he was to elect such and such actions , an infinite understanding behoved to know them . his second argument is , that all knowledge depending upon conditions , is first suspended , and secondly conjectural . answ. we do not say that divine knowledge does depend upon conditions ; all that we claim , is , that god knows that many things should have been future , if the conditions had been placed : and this we judge is altogether agreable to sacred writ . so that it is only the futurition of things , and not the divine knowledge , that depends upon conditions . 't is true , man being a free agent , he may either act or not act , even then when all things requisite for acting are placed : but yet it must be granted , that the will cannot always hang in an aequilibrio ; since it is a self-determining principle , it must either will or nill the doing of such a thing , and this an infinite intellect doth certainly know . . he objects , there is nothing conditionally future in respect of god : for either the condition is to be placed , and so it becomes absolutely future ; or else it is never to be placed , and so it is only possible . answ. i have frequently heard this argument urged , as if it were unanswerable ; but i must confess , if my judgment be any ways regardable , it is the only result of ignorance . for first , those who urge it , seem to mistake what is meant , when men distinguish betwixt things absolutely and conditionally future . things absolutely future , are those things which do not depend upon any condition : but things conditionally future , are such things as are really future , if the conditions be placed ; and should not have been future , if they had not been placed . now although the condition be not placed , yet they differ hugly from things which are meerly possible ; for the things meerly possible , are not future upon the placing of whatsoever condition : but things conditionally future , should have been really future , if the conditions had been placed . but the author adds , that all conditions are included in the absolute decree . answ. if there be any conditions included in the decree , it ceaseth to be absolute , as every mans reason will easily teach him . after all this the author tells me , it is not in his power to reconcile me with my self . strange ! what an unknown quarrel is this ? alas ! have i been so unwary as to contradict what i had formerly said ; and is the author willing , but unable to take up the difference ? since he pretends he is not , i will essay what may be done . first , we have no ground to think that god decrees every future action . and the reason i said so , was , because there are many sinful actions which the majesty of heaven forbids , and therefore does not absolutely decree them : and yet i grant , that the most contingent actions depend immediately upon the divine will : because the reason why man was made a free agent , and acts without constraint , is , because god did will both . and thus i have examined what the author brings in defence of his own opinion . i come now to survey what he answers to what i urge against it . and ▪ . i told , that this doctrin is a good plea for wicked men . to this he answers , that in the schools they speak of a two-fold decree , the one effective , the other permissive . reply . i have already discovered the insufficiency of this answer , and therefore shall not repeat . . i told , that it is inconsistent with the freedom of humane nature . in answer to this , he alledgeth , that the decree does not hinder , but helps men to act freely . reply . let us examin if it be so ; you affirm that god has by an absolute decree , determined the period of titius his life , and that he has also as absolutely decreed every thing that he shall do ; now i desire to know of titius , who is a free agent , that can do any other thing but what is decreed , or if he can do otherwise ? if you say he cannot , then pray how is he left a free agent , since he must do all that is decreed , and can do no other thing . but he says , all kinds of necessity are not inconsistent with liberty . answ. what then , is there no kind of necessity inconsistent with it ? and is not man become a necessary agent , if he cannot but act so and so ? is there any resisting of the decree ? but he adds , we only plead for a determination of events . answ. the will is then left free , and god only determins the thing , but not the will. pray how absurd is this in this authors own judgment . . i told , that this opinion leaves no place for praise to the learned physician , nor for dispraise to the unskilful empyrick . he answers , that the physicians deserve praise , because they act as freely as if there were no decree . reply . the author had done well if he had made this plain , for that which he alledgeth is all along denied by us ; and the reason we gave , was , because if the physician does only prescribe those medicaments , he was absolutely decreed to ordain ; and if he can prescribe no other , then he deserveth no praise , since he does no more but what he could not but do . . i told , that this opinion by a genuine consequence induceth men to expose themselves to any danger : for if the terminus vitae est immobilis ; what need men fear to run upon the mouth of the roaring cannon ; if it be their fate to dye , they cannot by all their art and skill evite death ; if it be not fatally determined , then let us face any danger , we have good enough proof against it . to this he answers , that it is just like that argument which satan propounds to our lord christ , matth. . . reply . i am not advising any man to cast himself upon those dangers , only i tell what is the consequence of this doctrin . now our blessed master is justly offended with satan , because of his malicious design in urging that argument . but there is no question but the argument was strong , and this christ does not challenge . but ( says he ) we must not make the secret determinations of the divine councel our rule . reply . if they be secret councels , we cannot make them our rule : but sure they can no more be said to be secret , since so many men pretend to know , that god has absolutely determined every thing . i have quickly dispatched his answers , because they are indeed slight and inconsiderable . now ▪ let us hear how he vindicates his opinion from that unjust ( as he calls it ) imputation i have cast upon it ; namely , that i say , it is only the opinion of the stoicks , dressed up in better apparel : the word fate is hateful ( says he ) in the christian schools . reply . may be the author will find himself to be in a mistake here : i shall only recommend to him an author , with whom he seems to be intimately enough acquainted ; and that is , voetius de vitae termino ; in answer to object . . apud philosophos ( says he ) variae occurrunt fati explicationes , quarum aliquae à veritate & pictate nihil alienum sonant . — nec desunt inter antiquos et recentiores veri docti qui stoicorum placitum in dextram partem interpretentur . and indeed any man that compares the two opinions , will find them to be upon the matter the same : the difference that the author gives betwixt the two , is the very same that i mentioned and told him of . but it is needless to insist here , for the thing is palpable and cannot be denied . in the last place the author comes to answer those arguments i urged in defence of the mutability of the period of humane life . my first argument was , upon the observance of the divine laws , there are many promises in scripture assuring us of length of days ; and on the other side , there are many threatnings of cutting short the days of the wicked . in answer to this , the author alledgeth many things . . he tells us , the words prolong , shorten , &c. do not properly signifie to make longer or shorter , but only imply length or shortness of days . reply . i confess i do not well understand this distinction ; but suppose the words were to be understood as the author takes them , yet all we plead for stands firm : for those that obey the statutes shall live long , which ( with the author's leave ) is the same with having their days prolonged . . in these promises ( says he ) god deals with men , as parents use to deal with their sick children : they promise them many things , rather to encourage them to take the bitter potion prescribed , than out of a real intention to bestow such things . reply . this answer is indeed unworthy to be considered , since it so much reflects upon the divine wisdom and goodness , of which we and all men ought to entertain generous and becoming thoughts : his promises and threatnings too , are real and serious . it is not to allure or flatter men to live holily , that he promiseth to lengthen their days ; when he well knows he had absolutely fixed the period of their life . . he says , a good life is a long life , and that abraham died in a good old age , because he was a good man. reply . i know not whether i should smile at the wit and ingenuity of this answer , or commend the author for his happy invention : but it matters not which of them we admire . . the wicked ( says he ) are said not to live out half their days , because according to the ordinary course of nature , the date of their lives might have been longer . reply . but if the period of their lives be absolutely determined , this supervenient decree takes away that supposed possibility of their living longer . . this answer is so slight and inconsiderable as to the end for which it is produced , that it does not in the least agree with the words of the text ; for in this sense , many godly men may be said not to live out half their days . but the psalmist by such a phrase holds out , that the impiety of the wicked is the cause that their days are shortened ; which he could not have said , if their days had been absolutely determined . . he says , the wicked may be said not to live out half their days , in respect of their hopes and expectations . reply . the sacred text makes no mention of the hopes and expectations of the wicked ; nor does this paraphrase any ways agree with the psalmists intention . . the psalmists intention was to shew , that wickedness is the reason and cause of mens short lives . now if he had only meant their hopes and expectation , he needed not have made any mention of the wicked ; for this might have been applicable to the most part of men , both good and bad . . it agrees not with the text , for if their days be determined , they live out their whole time , let them dye whensoever : so that he could never have said , they shall not live out half their days . and indeed this had been no great punishment inflicted upon the wicked for their sins , if it mean only their hopes ; for good men may thereby be as well included : and the wicked are not a whit more unhappy than others , if the case be so . the author is angry with me , because i said , that if we consult experience , we shall find the religious and vertuous men enjoy ordinarily far the longest lives . truly i see no reason to repent what i said , nor does the wise man's observation any ways contradict this ; for all that he aims at there , is to shew , that a good man's righteousness will not be able to defend him from the malice and cruelty of the wicked , and that wicked men may pass on in their sins without controll . that the divine promises are notable encouragements to live holy and devoutly , is very plain and undoubtable : but yet it may be questioned whether , according to some mens principles , they be useful for the foresaid end . a second argument i did urge , was taken from the pious and devout prayers of the righteous , and their turning from their sins by an hearty repentance . to this he answers , that the divine statutes , although they be irrepealable , yet do not exclude the use of prayer , because it is included in the decree . reply . i have already told if there be any condition , the decree is not absolute : but because i find the author has always recourse to this fancy , i shall briefly evidence , that the author cannot make use of such an evasion . prayer and repentance ( says the author ) are conditions absolutely decreed , and therefore they are necessary . reply . the stoicks may have recourse to this , as well as you : for prayer and repentance are hereby made necessary , not because men elicit those acts as parts of their duty , but because they cannot do otherwise . and thus the prophet daniel could not but pray , that gods anger should be removed from his people israel ; because it was absolutely before decreed . the like was david's case , and others , mentioned by the author . but by this means , the promises of scripture can be of no use to induce us to live holily , for they are not conditional : thus , if you obey the divine statutes , ye shall live long ; and if ye rebel , ye shall be punished . but you shall obey the divine precepts , and live long ; and you shall live wickedly , and have your days shortned . that prayer and repentance have been the means of prolonging many mens lives , is obvious to experience ; some few instances to confirm so plain a truth , i laid down in the first discourse . i shall therefore now only examin the author's answer . the first instance was concerning the case of nineveh , where i told , that their repentance did prevent the execution of the threatned iudgment . to this he answers ; . that prayer and repentance do not move god to change his decree . reply . we do not say that they do , only we say , there was no absolute , but conditional decree in the case . . he says , that their repentance was from eternity decreed . reply . how then could the threatning be serious ? do you think that a holy , wise , and just god would threaten to inflict a judgment upon a people , when he had absolutely decreed that such a judgment should not be inflicted ? to this , which he could not but take notice of , he answers , that such threatnings only imply , that the nature of the crime deserved to be punished with this iudgment . reply . i know the merit of every sin is death , but this is no answer to the difficulty , for the threatning not only implies the demerit of the offence , but also expresly declares , that the judgment threatned should be inflicted , if they did not by their prayers and repentance prevent the execution of it . a second instance i urged , was hezekiah's recovery , &c. to this he answers , . that we must distinguish between the threatnings and decrees of god. reply . well , we shall observe this caution , but upon this proviso , that the author will not make the threatning inconsistent with the decree : for if god had absolutely decreed that hezekiah should not dye 'till the fifteen years were expired , then how could the threatning , thou shalt surely dye and not live , be serious ? but that the first was not absolutely decreed appears to be plain ; for otherwise , how could the fifteen years be said to have been added to his life ? . he says , the denunciation of death was a conditional commination absolutely propounded , inducing hezekiah to repentance , having no respect to the absolute decree . reply . this answer is not conformed nor agreeable to the author's principles , for he alledgeth that both the threatning and repentance are absolutely decreed : now if the threatning had been an argument to engage hezekiah to repentance , we must suppose that repentance was not absolutely decreed , but a thing depending upon hezekiah's will ; otherwise both the threatning and repentance were slight , and of no force : nay indeed , since the commination was only a moral act , it might have been an inefficacious motive . but since it had ( as the author will say ) its efficacy from the internal operation of the holy spirit , hence is it , that repentance can be no condition required on man's part , since it is not in his power not to repent when god works it in him . and truly this makes the threatning ridiculous , for how can it be a motive to induce to repentance , since repentance is absolutely decreed , and in time by a physical predetermining act wrought in man nill he will he . how the author will be able to absolve himself from having any respect to the two dangerous opinions , he says we must by all means avoid , i wish he would seriously consider . i do not well understand the meaning of one phrase the author useth , viz. that god did not will that hezekiah should dye when he threatned him ; only he willed that there should be such a threatning . this is indeed pretty subtile , but i know not for what end it was brought : sure it is not very pertinently alledged , if he thinks hereby to prove , that there is no opposition between the decree and the threatning ; as may appear by what i have already said . . we must distinguish ( says he ) between the conjectural certainty of death , inferred from the fatal events which frequently accompany dangerous diseases ; and the infallible certainty of death , inferred from the decree . reply . the distinction is without controversie good , and it is but reason we believe it ; but i assure the author's application is not always allowable . i shall make this out by considering how he applies this distinction . in respect of the first ( says he ) hezekiah ' s death might have been said to be certain . reply . we are not to debate what might have been , but what really was . now that denunciation , thou shalt certainly dye and not live ; was no conjecture taken from the danger of the disease , but a prediction or prophecy revealed by god to his servant isaiah . another instance i urged , was ier. . , . where we have a lively proof of the vertue and efficacy of prayer and repentance . to this he repeats his old answer , that they are therefore efficacious because included in the decree . reply . if they be indeed as absolutely decreed as the end , then they are truly efficacious , but not as conditions required of us to perform , but because they cannot but be efficacious , because ▪ decreed : and thus all things come to pass fatally . a third argument to prove that our lives may be extended or shortened , i urged from the use of medicaments . to this he answers , that it is a precarious principle to separate the means from the end , since the decree is of both . reply . if the decree including both be absolute , then both the means and the end must be : but then , as i already told , the means are placed not in reference to the end , but because they could not but be placed . there were but two consequences which we have always alternatively urged ; namely , if the period of humane life be absolutely determined , then either humane care and industry is needless , since all the medicaments of the world cannot prolong our life one moment beyond the divine decree ; nor the neglect thereof shorten our life : or else those medicaments we must use are likewise absolutely decreed , and then we must of necessity use them : and thus all care and choice , all consultation and deliberation is quite destroyed . the skillful physitian upon this account deserves no praise , nor the ignorant any challeng ; for the necessity that is placed excludes both . now if the opinion the author maintains does not condemn the use of medicaments , yet it introduceth a fatal necessity , which is every whit as repugnant as the former , and inconsistent with the principles of reason and religion . and thus abraham could not neglect the care of his son isaac ; and hezekiah could not but use the means , notwithstanding he knew fifteen years should be added to his life : for in the author's judgment both were absolutely decreed . . i told , nothing is more evident , than that there are several things which have a physical efficacy , both in the prolonging and shortening of our lives . he answers , . that god does not hinder second causes from acting , according to that power he hath implanted in them . reply . although this be no answer to the argument , yet i shall take notice of it , as i have done of many things which did not much deserve to be regarded . and . that god does not for ordinary hinder second causes from acting , according to that power implanted in them in their creation , is true : but yet in extraordinary cases , the supreme governor of the world may overpower the wills of the free agents , and hinder them from acting what their wills are bent to commit , and he may impede natural agents in acting what naturally they are determined to do . but . how can the author imagin this to be reconcileable with his opinion ? for it is the nature of a free agent to elicit actions freely ; but if god has from the out-goings of eternity absolutely decreed every thing they shall do , they are no more left at liberty to dod or not do , but they most of necessity elicit the act they are determined to . but the author adds , that all things which conduce , either to the prolonging or shortning of our life , are included in the decree . reply . if they be indeed included in the decree , then it is not absolute but conditional , and upon fore-sight of mens being placed in those circumstances ; but if he say that all circumstances are absolutely decreed , then i again tell him that he must shew us how all things come not to pass by a fatal necessity . the last argument i urged , was , that many men had lived longer , if they had not foolishly exposed themselves to danger . to this he answers , that mens exposing themselves to danger was included in the decree . reply . if the author means that god did foresee all the circumstances which men are placed in , in time , and then decreed the period of their life ; he may indeed say , that mens exposing of themselves to danger is included in the decree : but if he thinks that god did decree that men should be exposed to those dangers which put a period to their lives ; then he entertains unbecoming thoughts of god ; and wherever he learned this doctrin , i am sure it hath no foundation in scripture . see this more fully cleared , period of humane life , pag. , . there remains no more now , but that i conclude with my earnest intreaty , that men would heartily comply with the last words of the author's discourse ; namely , that it is our wisdom and advantage to live as those , who know that e're long a period shall be put to their beings . if the author be offended that i have considered his answer , i hope i shall please him by saying , non equidem vellem , sed me mea fata trahebant . finis . an appendix . wherein several objections , urged in private conferences , are examined . together with a survey of mr. gale's severe , but groundless charge . the great desire i have to clear all doubts which can be urged against the opinion i defend , has engaged me in several private conferences to try what arguments men of better judgment than my self can produce . but the truth is , instead of arguments , all i could hear urged was odious censures , which as i have always accounted unquestionable evidences of a bad cause , so do i apprehend that method very incongruous , either to convince others , or to find out the truth . and although i have no great desire to put my hand into a hornets nest , yet because i now intend to put a close to this debate , i shall briefly examin all those particular charges i have met with , hoping that henceforth men will shew more candor and ingenuity , and not rashly and inconsiderately calumniate an author they know not , nor condemn an opinion with hard words , when they can urge nothing of reason against it . the first heavy charge i met with , is , that the opinion i defend is not orthodox , and that the author is an arminian ; this censure i have in part already considered , i shall therefore now only desire to know by what rule they measure an opinion to be true or false ? if they will make scripture judge , i am sure their charge is false ; see period of humane life , pag. , , &c. nay , if they will but stand to the determination of reason , they will find themselves at a loss ; but if they run from scripture and reason , and make their own crooked fancy the rule , i cannot help the matter . common experience convinceth us , that the most uncouth notion is judged orthodox by some men , and that the best opinion has not had the good hap to be entertained by all men ; but the odious censures of men is not enough to make a good opinion bad , otherwise we should be continual seekers , but never find one truth . i confess they are but little acquainted with the writings of orthodox divines , who say they oppose the mutability of the period of humane life ; for my own part i could never find any condemn it but the stoicks of old and of late mr. hobbs , and his disciples , and those who run up to the absolute decrees of election and reprobation . and although it be rejected and disallowed by such , yet i hope they are not the only orthodox divines . the present age ( god be thanked ) is wiser than to be affrighted with the word arminian ; those who use such objections may please themselves to dispute with children ; but if they combat with men , they will be but jeered and contemned . i confess some few years since it was scandal enough to be called an arminian ; but those dark days are gone , and i hope in after ages that which some men account an opprobrious charge , shall be esteemed honourable . notwithstanding all this , i do not say that i am an arminian , nor am i offended at others who call themselves calvinists : but methinks it were more christian like to reject all such names which keep up differences amongst us , than to say , i am of paul , and i of apollo , and a third distinct from both , i am of cephas . . some men have told me , if the shortning or lengthening out of our life doth depend upon our use , or neglect of the means , then gods particular providence in governing the world is enervated , if not quite destroyed . answ. i have been far rather induced to believe , that the antithesis of the opinion we defend , opposeth the divine providence ; for truly if all things are fatally fixed from eternity by an absolute decree , whether there be any providence or not , things must come to pass according to that sempiternal series and concatenation of causes ; but by maintaining the mutability of the period of human life , the divine providence doth most conspicuously appear , sometimes in removing those things which should have put a period to our being ; sometimes permitting us to be exposed to unseen and unexpected dangers . o how wonderful , wise , and mysterious are the ways of god! his providence is universal , and extending to the most inconsiderable actions . but yet we must not foolishly imagin , men are acted like meer machins . the divine providence doth not destroy the innate freedom of human natures . it is indeed evident by the light of nature , that the great creator of the world should order and govern it . no parent is so regardless of his children as to expose them to the dangers of the world. the very brutes by a natural instinct guard , secure , and take care of their young . and can we think that our kind creator who has implanted these principles of care and kindness in his creatures towards their off spring , shall be less regardless of his own creatures . we then heartily accord that the divine providence is vigilant and universal , and the opinion we maintain gives us all the encouragements that can be , to entertain so noble and generous thoughts of that adorable being , who upholds us in being . how frequently had a period been put to our lives , if his watchful eye and careful providence had not red us from imminent dangers . when i consider that the period of my life is not immutably and absolutely fixed , but may be millions of ways shortened , this encourages me to cast my self upon the divine eare and providence . but for others who are of a contrary opinion , i confess i cannot see how they have any motive to do so , for they being once confirmed in that opinion , that their days can neither be extended nor shortened , they need use no diligence for their safety ; they cannot be encouraged to address themselves to their heavenly father by prayer , since all care , diligence , prayer , &c. are ineffectual , and cannot alter the determination . . others have told me , that i make the creature independent . answ. they may as well say , i make the creature the creator , for both are equally false . i confess it is not in my power to keep men from deducing illegal consequences , and leading an opinion with inferences it is utterly unacquainted with : yet , since they are pleased to observe this method , i will first vindicate my own opinion , and then examin whether theires can be more justly condemned . first , then altho i grant that the period of humane life , is for ordinary , mutable ; yet , i constantly affirm , that god is the supream moderator and governer of the world , and is this to make the creator independent ? nay , almighty god not only adhibets a general concurse , but he also in a more special and particular providence , either affords or withdraws occasions of safety : it is in his power to shorten or prolong our lives , and this he does many different wayes , which because they are sometimes ordinary and common , we but seldom regard them , but when by an extraordinary providence he affords us unexpected deliverances , we are then more sensible that his hand brought us help ; and is all this a deifying of the creature ? that man , created a free agent should be absolutely and physically predetermined to act , is a harsh notion , quite contradictory to the common sentiments of mankind , and yet by opposing this predetermining influx , i do not make man an independent creature ; for an independent creature is a plain contradiction ; but it is evident enough , that it implyed no contradiction , for god to create a free agent , who shall not stand in need to be physically predetermined to every act . now this once being admitted , it may easily appear , that the period of humane life is not immutably fixt ; for since man acts freely , he may either chuse or reject , this or the other means ▪ upon which the extention , or abbreviation , of his life consists . and yet man is not hereby made an independent being ; for as god hath set bounds to him , over which he cannot pass , it being appointed for all men once to die ; so hath he also absolute rule of him , and may say , return ye children of men . and thus although man is made a free agent , yet he is not exempted from the divine providence . but , those who defend the contrary opinion , although they grant that man does in all his actions depend upon god , yet , they of necessity must deny that he immediatly depends upon him : for , besides the divine eternal volition , they more over add a physical predetermining influx , efficaciously and irresistably moving the will , which must necessarily mediate between the creator and man. and thus , although god has not absolutely decreed the period of every mans life , nor does by a physical predetermining impulse move him to act , which should make him rather a machin than a man , yet man is not independent in acting , but depends immediately upon the divine will , as i have already explained . indeed he who thinks the creature is independent , if it be not physically predetermined to act , entertains a strang notion of independency : for it is certain that the humane will is not thus predetermined to sinful acts , and i also desire to know if necessary agents be thus acted : methinks such a superadded determination is very needless since that natural propention , which the great creator endued them with , is fixed and permanent and sufficient enough to determin them to act : for instance the fire , by it's natural determination , necessary burns the wood , and it needs no impulse , or superadded motion to determin it , and yet neither the human will nor free agent are independent beings . but not to insist in the refutation of such trivial censures , which the authors can never form in mode and figure against what i have laid down in that discourse , i shall now in the close examin mr. gales severe charge laid down in his court of the gentiles part . page . as an appendix ( says he ) to natural philosophy , we may add medicine which has had a powerfull influence upon atheisme in this regard , because these proud naturalists observing by long experience many excellent qualities , virtues and medicinal influencies , in several minerals , stones , plants , animals , &c. hence would fain perswade themselves and the world , the term of mans life was not fixt but variable and determinable by their art and medicaments , which piece of atheism continues to this very day very common . methinkes mr. gale if he had been so good natured , might have very well spared this scandalous language and not have treated those learned men so contemptuously ; but i see it is his humor to make every thing have an influence upon atheism , and to quarrel with all philosophy but his own reformed scheme : and yet it is ten to one if some ill natured inquisitive men find not out some vanity , and malignity in his own , which whether it may arise from the vanity and malignity of the object . or . from the vanity and malignity of the subject . or , . from the curse of god or both , is an enquiry i shall not determin in , till i better understand what sence these phrases can admit . but methinks it is a strange thing why he is so much offended with pagan philosophers , since he alleadges as a prime cause of vain philosophy , the innate , congenite darkness or the native ignorance of the understanding ; now how unreasonable is it to challenge men for erring if ignorance be congenite or native to the understanding ? he may as well be angry with them because they had not these clear revelations of the divine mind we are now blessed with . and yet , although there were many errors in their philosophy , we must not therefore condemn natural philosophy nor reject all those arts and sciences which have errors necessary ( in this imperfect state ) annexed to them ; if we do so we must reject all arts and sciences and even his ( i had almost mistaken and said ) own reformed philosophy . that idolatry , atheism , &c. are the effects of natural philosophy , is a dangerous position of the authors ; for by the dark light of nature men may know that there is a god and that divine worship and adoration is only to be given to that supream and adorable being , and if natural philosophy be rejected how shall we be able to dispute with atheists who wickedly deride sacred writ . but as natural philosophy hath no powerful influence upon atheism , so neither hath medicine , which he adds as an appendix to the former , however the authors unbounded zeal transports him beyond the just bounds of civility and moderation . and now , that i may more particularly examin this censure , i shall first shew that mr. gales memory is as weak as his judgment ▪ and that he has quite forgot that he makes this piece of atheism the effect of pagan philosophy . secondly , i shall make it evident that those proud ( as he imprudently and with more arrogance calls them ) naturalists were neither proud in there observations he contemns , nor proud in the inference deduced from thence : and thirdly , i shall make it plain that mr. gale may be justly charged with maintaining more dangerous opinions . i begin with the first , to shew that mr. gale elsewhere seems to condemn himself for saying , that it is the effect of pagan philosophy to say , the period of humane life is variable ; to make out this i shall only desire him to review part , page . where he will find himself saying i am not ignorant ( the words are mr. gales ) how much some of late , as well divines as phisitians , have essayed to exempt the period or term of humane life from the immutable determination of divine providence ; but how much this hypothesis contradicts both pagan and sacred philosophy , will be more fully evident , by what followes . now , methinkes the author took too much pains to note , that an effect of pagan philosophy , which he confesseth , is contradicted by it : but not to take any more notice of the authors fighting with himself : i shall proceed to the second ; namely , that phisitians were neither arrogant in there observations ▪ he is pleased to mention none yet in that inference deduced from hence . first they were nor proud in their observations ; for to take notice of the excellent qualities and virtues of herbs , minerals , animals , &c. is so far from being discommended and reprehended , that it is rather to be regrated , that men of learning and abilities should want encouragements to proceed in such enquiries : and truly those who lay out there time in such a commendable study , will unquestionably be celebrated by posterity , when the names of those who discourage them shall be unsavory if not extinguished . can it be questioned by any , who pretends reason , that there are excellent noble and specifick vertues in some plants , animals , and minerals against several destempers ? if this be doubted common experirience will abundantly attest it ; but since this is so plain and evident is it not lawfull from hence to infer that the period of human life , is not absolutely fixt : for if this were true it were needless to search out the vertues and effects of those things , which can be used to no purpose . but the great charge is , that to affirm the term of mens lives is mutable , is a piece of atheism . to prevent such calumnies there is no help but according to the old saying si accusasse sat esset quis foret innocens ? and i am sure the scriptures teach us another lesson and right reason too ; as for pagan philosophy i confess i am not so much concerned to examin it . i know he has the stoick philosophers patronizing his notion , while in health , but i doubt if sickness does not alter there judgments . it is indeed good company to see the most strict stoick and those of that perswasion , post away messingers for the phisitian when under diseases ; which is evidence enough that they do not believe the truth of what they maintain . that the hypothesis we defend contradicts neither natural nor sacred philosophy , has been plainly enough demonstrated in our former discourse , neither doth mr. gale for all his promise , urge it with any argument , but in stead of doing so he himself seems to be guilty of that which he injuriously blames in others : and thus i am led to the third thing proposed to be discussed ; namely , that mr. gale may be justly charged with maintaining more dangerous opinions ; and to make good this charge i shall only ( because of the intended brevity ) mention two particulars . the first is laid down in the court of the gentiles page . where distinguishing gods justice in absolute and ordinative he adds , that god by his absolute justice and dominion can inflict the greatest torments even of hell it self on the most innocent creature . this is indeed a morsel which sober men cannot well swallow ; it being so quite contrary to that common notion which all mankind entertain of god , and to those excellent attributes of his glorious nature ; by which he has discovered himself to the world both by his word and workes . that almighty god is to be admired for his excellent power and works of wonder , no sober man ever doubted , but to admit an unlimitted power incompatible with the principle attributes and perfections of his glorious nature , such as his goodness , holiness , mercy and justice , this were instead of exalting his excellent power , a denying of a deity or at least a making him , who is altogether holy , merciful and good , seem ( it is horrid to speak it ) savage and cruel . the divine goodness , truth and sanctity assure us that he can do nothing that is unbecoming his glorious nature nor repugnant to his chiefe perfections displayed in his sacred word and dayly evident by his workes . let us here appeal to judicious mr. calvin lib. de etern . dei predest . sorbonicum illud dogma in quo sibi plaudunt papales theologastri detestor , quod potentiam absolutam deo affingit : solis enim lucem à calore evellere facilius erit , quam dei potentiam separare à justia and page . facessant ergo procul à pijs mentibus , monstrosoe illoe speculationes , plus aliquid deum posse quam conveniat , veleum sine modo ac ratione quicquam agere , &c. surely if to distroy the righteous with the wicked temporally was rejected by abraham as a piece of injustice , unbecoming the divine goodness . gen. . that be far from thee to slay the righteous with the wicked , shall not the judge of all the earth do right : how much rather may we say so , when men tell us that god can inflict the greatest torments even of hell it self on the most innocent creature ; it were easie to answer all the silly instances brought in defence of this horrid doctrin , but i have said enough in the passing against it , only i must add that this is a most dangerous opinion inclining men to entertain unworthy conceptions of a deity . plutarch lib. de superst . discoursing of the folly of the pagans , to pacifie there offended gods sacrificed men and women to them , adds that diagoras , and his followers more reasonably maintained the being of such gods than those who confessed a god , and believed they could be appeased by such savage cruelty . the second particular i shall instance , is laid down pag . and frequently else where , god ( says he ) is the prime efficient cause of the material entitive act of sin. i know some others have undertaken the defence of this infamous tenet , but patronize it who will , it is an uncouth opinion and chargeth the holy lord , who is not a god that hath pleasure in wickedness , with mens sins . i confess , i could never yet understand what more was asserted by those blasphemous hereticks , who boldly affirmed that god was the author of sin ; for which pious antiquity did jointly condemn them ; for if the evil or obliquity of sin be ( as they say ) either privation or relation , it is evident that they necessarily result from the placing of such actions and cannot but follow their acts . it is indeed pity , that our reformed divines should be all blamed for the faults only of a few who have imbibed this dominican venom , and i have often regrated to see the iesuits so miserably baffle men , maintaining this odd and uncouth notion , and yet it is but unhandsom dealing to charge that notion upon all reformed churches , which has been alwayes condemned by the most judicious writers we have . but to dispatch this as quickly as i can , i shall only desire a satisfactory answer to the few following queries . first , if god be the prime efficient cause of the material entitive act ( that i may use his phrase ) of sin , does not god necessitate the will to sin ? since man is hereby made the instrumental cause and god the principal overruling efficient cause ; and do you think that the instrumental cause , can resist when the principle cause irresistably determins it to act ? secondly , is not the act prescinded from the object ? a meer fancy and notion : can there be either love or hatred when their is no object to terminate them upon ? thirdly , if the material act of sin be good , is not every sinfull act morally good as well as morally evil. fourthly , when we enquire if there be any thing in the hatred of god that is good , do we not speak of a particular act terminat upon its object , and not of a chimerical act which can have no being ? fifthly , is not that sinfull which is prohibited ? but the act it self is forbidden men , or forbidden to do such and such things , and their doing or acting makes them lyable to punishment . do not men by doing or omitting that which the divine precepts forbid , become guilty ? is not sin a transgression of the law , and do not men transgress and violate the divine precepts when they either commit or omit the forbidden action ? hence is it that very many learned men rationally conclude that sin is not a privation , but a positive thing , since the act is alwayes forbidden , and therefore it must be formally evil ; and i confess it is a hard matter to conjecture what can be the foundation of that privation ; or if the act be placed , how the obliquity does not necessarily result . sixthly , to permit is properly a not hindring or impeding men to act ; therefore the act is permitted , for what can be hindered cannot be properly said to be permitted , but the obliquity is such . seventhly , if it were the obliquity and not the act that is permitted , then neither devils nor men could tempt us to sin , for they cannot do any more but intice and allure us to the committing or omitting of the acts , which being placed , the obliquity does necessarily result . eigthly , are man any other waies said to be hindered from sinning , but because they are impeded from commiting the act ; how then can the holy lord , be the prime efficient cause of the substrate matter , or material entitative act of sin ? i have indeed seen an excellent m. s s. where this odious opinion , which has made our church is solidly rejected ; till such time as that become publick , these few arguments i have pitched upon , may be of use to convince us that mr. gale is in a mistake . i should now have proceeded to the consideration of those arguments he brings in defence of his opinion , but i find this will be more pertinent afterwards , when a more fit occasion may offer . now to conclude , it is my hearty desire that we may not , while we are disputing about the period of our lives , forget our mortality . ere it be long a period will be put to our beings ; and is it not our greatest concernment to mind this in time , that when this life is ended we may be admitted into that glorious assembly of the saints above , who live , but can die no more ? finis . books printed , and are to be sold by enoch wyer , at the white hart in st. pauls church yard . folio . clarks general martyrology l. s. baylii opera chronolog . & hist. amsterdam . . price s. twisse de scientia media , . . s. quarto . strodes doctrine of combination of qualities , price s. . the life of herod the great , wherein his inhumane cruelties are briefly but accurately related . with an account of his fatal and miserable end. lightfoots horae hebraicae & talmudicae , in corinthios , quarto , paris . , price s. a letter to a gentleman , in answer to a late book , entituled , a discourse concerning the period of humane life . apollonius magnus gregorianus & cardanus promotus à tho. baker . now in the press . octavo . galei philosophia generalis , . price s. eustathii ethica . price s. a discourse concerning the period of humane life , whether mutable , or immutable : by the author of the duty of man , &c. the second edition , . s. a short compendium of chirurgy , containing , the grounds and principles thereof , collected out of the best authors , by j. s. m. d. twelves . a description of the islands of foerooe in the king of denmarks dominions , illustrated with maps , . price s. martials epigrams for the use of westm. school . . price s. d . galei idea theologiae , . price s. d. the lively oracles given to us, or, the christians birth-right and duty, in the custody and use of the holy scripture by the author of the whole duty of man, &c. allestree, richard, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; 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(eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) the lively oracles given to us, or, the christians birth-right and duty, in the custody and use of the holy scripture by the author of the whole duty of man, &c. allestree, richard, - . sterne, richard, ?- . pakington, dorothy coventry, lady, d. . boyle, robert, - . [ ], , [ ] p. [s.n.], at the theater in oxford : . authorship of the whole duty of man is attributed to richard allestree. cf. halkett & laing ( nd ed.). attributed also to robert boyle, lady pakington, bishop fell, etc. reproduction of original in yale university library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng bible -- study and teaching. bible -- use. christian life -- early works to . - tcp assigned for keying and markup - apex covantage keyed and coded from proquest page images - emma (leeson) huber sampled and proofread - emma (leeson) huber text and markup reviewed and edited - pfs batch review (qc) and xml conversion imprimatur . jo. nicholas . vice cancell . oxon. junii . . the lively oracles given to us or the christians birth-right and duty , in the custody and use of the holy scripture . by the author of the whole duty of man , &c. search the scriptures , jo. . . at the theater in oxford , . the lively oracles given to us or the christians birthright & duty in the custody & use of the holy scripture . the preface . in the treatise of the government of the tongue publisht by me heretofore , i had occasion to take notice among the exorbitances of that unruly part , which sets on fire the whole course of nature , and its self is set on fire from hell , jam. . . of the impious vanity prevailing in this age , whereby men play with sacred things , and exercise their wit upon those scriptures by which they shall be judg'd at the last day , joh. . . but that holy book not only suffering by the petulancy of the tongue , but the malice of the heart , out of the abundance whereof the mouth speaks , mat. . . and also from that irreligion , prepossession , and supiness , which the pursuit of sensual plesures certainly produces ; the mischief is too much diffus'd , and deeply rooted , to be controul'd by a few casual reflections . i have therefore thought it necessary , both in regard of the dignity and importance of the subject , as also the prevalence of the opposition , to attemt a profest and particular vindication of the holy scriptures , by displaying their native excellence and beauty ; and enforcing the veneration and obedience that is to be paid unto them . this i design'd to do in my usual method , by an address to the affections of the reader ; soliciting the several passions of love , hope , fear , shame and sorrow , which either the majesty of god in his sublime being , his goodness deriv'd to us , or our ingratitude return'd to him , could actuate in persons not utterly obdurate . but where as men , when they have learnt to do amiss , quickly dispute and dictate ; i found my self concern'd to pass somtimes within the verge of controversy , and to discourse upon the principles of reason , and deductions from testimony , which in the most important transactions of human life are justly taken for evidence . in which whole performance i have studied to avoid the entanglements of sophistry , and the ambition of unintelligible quotations ; and kept my self within the reach of te unlearned christian reader ; to whose uses , my labors have bin ever dedicated . all that i require , is that men would bring as much readiness to entertain the holy scriptures , as they do to the reading profane authors ; i am asham'd to say , as they do to the incentives of vice and folly , nay , to the libels and invectives that are levell'd against the scriptures . if i obtain this , i will make no doubt that i shall gain a farther point ; that from the perusal of my imperfect conceptions , the reader will proceed to the study of the scriptures themselves : there tast and see how gracious the lord is , ps. . . and as the angel commanded saint john , rev. . . eat the book ; where he will experimentally find the words of david verified , ps. . . the law of the lord is an undefiled law , converting the soul : the testimony of the lord is sure , and giveth wisdom to the simple . the statutes of the lord are right , and rejoice the heart ; the commandment of the lord is pure , and giveth light to the eies . the fear of the lord is clean and endureth for ever , the judgments of the lord are true and righteous altogether . more to be desir'd are they then gold , yea , then much fine gold ; sweeter also then hony and the hony-comb . moreover by them is thy servant taught , and in keeping of them there is great reward . it is said of moses , ex. . . that having receiv'd the law from god , and converst with him in mount sina forty daies together , his face shone , and had a brightness fixt upon it that dazled the beholders ; a pledg and short essay not only of the appearance at mount tabor , mat. . . where at the transfiguration he again was seen in glory : but of that greater , and yet future change when he shall see indeed his god face to face , and share his glory unto all eternity . the same divine goodness gives still his law to every one of us . let us receive it with due regard and veneration ; converse with him therein , instead of forty daies , during our whole lives ; and so anticipate and certainly assure our interest in that great transfiguration , when all the faithful shall put of their mortal flesh , be translated from glory to glory , eternally behold their god , see him as he is , and so enjoy him . conversation has every where an assimilating power , we are generally such as are the men and books , and business that we deal with : but surely no familiarity has so great an influence on life and manners , as when men hear god speaking to them in his word . that word which the apostle , heb. . . declares to be quick and powerful , sharper then any two-edg'd sword , piercing even to the dividing asunder of soul and spirit , and of the joints and marrow , and is a discerner of the thoughts and intents of the heart . the time will come when all our books however recommended , for subtilty of discourse , exactness of method , variety of matter , or eloquence of language ; when all our curious acts , like those mention'd act. . . shall be brought forth , and burnt before all men : when the great book of nature , and heaven it self shall depart as a scroul roll'd together , rev. . . at which important season 't will be more to purpose , to have studied well , that is , transcrib'd in practice this one book , then to have run thro all besides , for then the dead small and great shall stand before god , and the books shall be open'd , and another book shall be open'd which is the book of life , and the dead shall be judg'd out of those things which were written in the books , according to their works , rev. . . in vain shall men allege the want of due conviction , that they did not know how penal it would be , to disregard the sanctions of gods law , which they would have had enforc'd by immediat miracle ; the apparition of one sent from the other world , who might testify of the place of torment . this expectation the scripture charges every where with the guilt of temting god , and indeed it really involves this insolent proposal , that the almighty should be oblig'd to break his own laws , that men might be prevail'd with to keep his . but should he think fit to comply herein , the condescention would be as successless in the event , as 't is unreasonable in the offer . our savior assures , that they who hear not moses and the prophets , the instructions and commands laid down in holy scripture , would not be wrought upon by any other method , would not be perswaded , by that which they allow for irresistible conviction , tho one rose again from the dead , luke . . the lively oracles given to us , or the christians birth-right and duty in the custody and use of the holy scripture . sect . i. the several methods of gods communicating the knowledg of himself . god , as he is invisible to human eies , so is he unfathomable by human understandings ; the perfection of his nature , and the impotency of ours , setting us at too great a distance to have any clear perception of him . nay , so far are we from a full comprehension , that we can discern nothing at all of him , but by his own light ; those discoveries he hath bin pleas'd to make of himself . . those have bin of several sorts ; the first was by infusion in mans creation , when god interwove into mans very constitution and being the notions and apprehensions of a deity : and at the same instant when he breath'd into him a living soul , imprest on it that native religion , which taught him to know and reverence his creator , which we may call the instinct of humanity . nor were those principles dark and confus'd , but clear and evident , proportionable to the ends they were design'd to , which were not only to contemplate the nature , but to do the will of god ; practice being even in the state of innocence preferrable before an unactive speculation . . but this light being soon eclips'd by adams disobedience , there remain'd to his benighted posterity , only som faint glimmerings , which were utterly insufficient to guide them tho their end , without fresh aids , and renew'd manifestations of god to them . it pleas'd god therefore to repair this ruine , and by frequent revelations to communicate himself to the patriarchs in the first ages of the world ; afterwards to prophets , and other holy men ; till at last he reveled himself yet more illustriously in the face of jesus christ , cor. . . . this is the one great comprehensive revelation wherein all the former were involv'd , and to which they pointed ; the whole mystery of godliness being compris'd in this of gods being manifested in the flesh , and the consequents thereof . tim. . . whereby our savior as he effected our reconciliation with god by the sacrifice of his death ; so he declar'd both that , and all things else that it concern'd man to know in order to bliss , in his doctrin and holy life . and this teacher being not only sent from god , jo. . but being himself god blessed for ever ; it cannot be that his instructions can want any supplement . yet that they might not want attestation neither to the incredulous world ; he confirm'd them by the repeted miracles of his life , and by the testimony of those who saw the more irrefragable conviction of his resurrection and ascension . and that they also might not want credit and enforcement , the holy spirit set to his seal , and by his miraculous descent upon the apostles , both asserted their commission , and enabled them for the discharge of it , by all gifts necessary for the propagating the faith of christ over the whole world. . these were the waies by which god was pleased to revele himself to to the forefathers of our faith , and that not only for their sakes , but ours also , to whom they were to derive those divine dictats they had receiv'd . saint stephen tells us , those under the law receiv'd the lively oracles to deliver down to their posterity , act. . . and those under the gospel , who receiv'd yet more lively oracles , from him who was both the word and the life , did it for the like purpose ; to transmit it to us upon whom the ends of the world are come . by this all need of repeted revelations is superseded , the faithful deriving of the former , being sufficient to us for all things that pertain to life and godliness , pet. . . . and for this , god ( whose care is equal for all successions of men ) hath graciously provided , by causing holy scriptures to be writ ; by which he hath deriv'd on every succeeding age the illuminations of the former . and for that purpose endowed the writers not only with that moral fidelity requisite to the truth of history , but with a divine spirit , proportionable to the great design of fixing an immutable rule for faith and manners . and to give us the fuller security herein , he has chosen no other pen-men of the new testament , then those who were the first oral promulgers of our christian religion ; so that they have left to us the very same doctrin they taught the primitive christians ; and he that acknowledges them divinely inspir'd in what they preach'd , cannot doubt them to be so in what they writ . so that we all may injoy virtually and effectively that wish of the devout father , who desir'd to be saint pauls auditor : for he that hears any of his epistles read , is as really spoke to by saint paul , as those who were within the sound of his voice . thus god who in times past spake at sundry times , and in diverse manners to our fathers by the prophets , and in the later daies by his son , heb. . , . continues still to speak to us by these inspir'd writers ; and what christ once said to his disciples in relation to their preaching , is no less true of their writings : he that despiseth you , despiseth me , luk. . . all the contemt that is at any time flung on these sacred writings , rebounds higher , and finally devolves on the first author of those doctrins , whereof these are the registres and transcripts . . but this is a guilt which one would think peculiar to infidels and pagans , and not incident to any who had in their baptism listed themselves under christs banner : yet i fear i may say , of the two parties , the scripture has met with the worst treatment from the later . for if we mesure by the frequency and variety of injuries . i fear christians will appear to have out-vied heathens : these bluntly disbelieve them , neglect , nay perhaps scornfully deride them . alas , christians do this and more ; they not only put contemts , but tricks upon the scripture , wrest and distort it to justify all their wild phancies , or secular designs ; and suborn its patronage to those things it forbids , and tells us that god abhors . . indeed so many are the abuses we offer it , that he that considers them would scarce think we own'd it for the words of a sensible man , much less of the great omniscient god. and i believe 't were hard to assign any one so comprehensive and efficacious cause of the universal depravation of manners , as the disvaluing of this divine book , which was design'd to regulate them . it were therefore a work worthy another inspired writing , to attemt the rescue of this , and recover it to its just estimate . yet alas , could we hope for that , we have scoffers who would as well despise the new as the old ; and like the husbandmen in the gospel , mat. . . would answer such a succession of messages by repeting the same injuries . . to such as these 't is i confess vain for man to address ; nay 't were insolence to expect that human oratory should succeed where the divine fails ; yet the spreading infection of these renders it necessary to administer antidotes to others . and besides , tho ( god be blest ) all are not of this form , yet there are many who , tho not arriv'd to this contempt , yet want som degrees of that just reverence they owe the sacred scriptures , who give a confus'd general assent to them as the word of god , but afford them not a consideration and respect answerable to such an acknowledgment . to such as these , i shall hope it may not be utterly vain to attemt the exciting of those drowsy notions that lie unactive in them , by presenting to them som considerations concerning the excellence and use of the scripture : which being all but necessary consequences of that principle they are supposed to own , viz. that they are gods word , i cannot much question their assent to the speculative part : i wish i could as probably assure my self of the practic . . indeed were there nothing else to be said in behalf of holy writ , but that it is gods word , that were enough to command the most awful regard to it . and therefore it is but just we make that the first and principal consideration in our present discourse . but then 't is impossible that that can want others to attend it ; since whatsoever god saies , is in all respects completely good . i shall therefore to that of its divine original add secondly the consideration of its subject matter ; thirdly , of its excellent and no less diffusive end and design ; and fourthly , of its exact propriety and fitness to that design , which are all such qualifications , that where they concur , nothing more can be requir'd to commend a writing to the esteem of rational men . and upon all these tests , notwithstanding the cavil of the romanists and others , whose force we shall examin with the unhappy issue of contrary counsels , this law of god will be found to answer the psalmists character of it , ps. . . the law of god is perfect : and 't will appear that the custody and use thereof , is the birth-right and duty of every christian. all which severals being faithfully deduced ; it will only remain that i add such cautions as will be necessary to the due performance of the aforesaid duty ; and our being in som degree render'd perfect , as this law of god , and the author thereof himself is perfect , mat. . . sect . ii. the divine original , endearments , and authority of the holy scripture . mens judgments are so apt to be biast by their affection , that we often find them readier to consider who speaks , then what is spoken : a temper very unsafe , and the principle of great injustice in our inferior transactions with men ; yet here there are very few of us that can wholly divest our selves of it , whereas , when we deal with god ( in whom alone an implicit faith may securely be reposed ) we are nice and wary , bring our scales and mesures , will take nothing upon his word which holds not weight in our own balance . 't is true , he needs not our partiality to be justified in his sayings , psal. . . his words are pure , even as the silver tried seven times in the fire , psal. . . able to pass the strictest test that right reason ( truly so called ) can put them to . yet it shews a great perverseness in our nature , that we who so easily resign our understandings to fallible men , stand thus upon our guard against god ; make him dispute for every inch he gains on us ; nor will afford him what we daily grant to any credible man , to receive an affirmation upon trust of his veracity . . i am far from contradicting our saviors precept , of search the scriptures , jo. . or saint pauls , of proving all things , thes. . . we cannot be too industrious in our inquest after truth , provided we still reserve to god the decisive vote , and humbly acquiesce in his sense , how distant soever from our own ; so that when we consult scripture ( i may add reason either ) 't is not to resolve us whether god be to be believed or no in what he has said , but whether he hath said such and such things : for if we are convinc'd he have ; reason as well as religion commands our assert . . whatever therefore god has said , we are to pay it a reverence merely upon the account of its author ; over and above what the excellence of the matter exacts : and to this we have all inducements as well as obligation : there being no motives to render the words of men estimable to us , which are not eminently and transcendently appliable to those of god. . those motives we may reduce to four : first , the autority of the speaker ; secondly , his kindness ; thirdly , his wisdom ; and fourthly , his truth . first , for that of autority ; that may be either native , or acquired ; the native is that of a parent , which is such a charm of observance , that we see sa●omon , when he would impress his counsels , assumes the person of a father ; hear o my children the instructions of a father , prov. . . and generally thro that whole book he uses the compellation of my son , as the greatest endearment to engage attention and reverence . nay so indispensible was the obligation of children in this respect , that we see the contumacious child that would not hearken to the advice of his parents , was by god himself adjudged to death , deut. . . . nor have only gods , but mens laws exacted that filial reverence to the dictats of parents . but certainly no parent can pretend such a title to it as god , who is not only the immediat father of our persons , but the original father of our very nature ; not only of our flesh , but of our spirits also , heb. . . so that the apostles antithesis in that place is as properly applied to counsels as corrections , and we may as rightly infer , that if we give reverence to the advices of our earthly parents , much more ought we subject our selves to this father of our spirits . and we have the very same reason wherewith to enforce it : for the fathers of our flesh do as often dictate , as correct according to their own plesures , prescribe to their children not according to the exact mesures of right and wrong , but after that humor which most predominates in themselves . but god alwaies directs his admonitions to our profit , that we may be partakers of his holiness , heb. . . so that we are as unkind to our selves , as irreverent towards him , whenever we let any of his words fall to the ground ; whose claim to this part of our reverence is much more irrefragable then that of our natural parents . . but besides this native autority there is also an acquired ; and that we may distinguish into two sorts ; the one of dominion , the other of reputation . to the first kind belongs that of princes , magistrates , masters , or any that have coercive power over us . and our own interest teaches us not to slight the words of any of these , who can so much to our cost second them with deeds . now god has all these titles of jurisdiction ; he is the great king , ps. . . nor was it only a complement of the psalmists ; for himself owns the stile , i am a great king , mal. . he is the judg of all the world ; gen. . yea , that ancient of daies , before whom the books were open'd , dan. . . he is our lord and master by right , both of creation and redemtion ; and this christ owns even in his state of inanition ; yea , when he was about the most servile imploiment ; the washing his disciples feet ; when he was most literally in the form of a servant ; yet he scruples not to assert his right to that opposite title ; you call me master , and lord ; and ye say well , for so i am ; jo. . nor are these emty names , but effectively attended with all the power they denote . yet so stupid are we , that whilst we awfully receive the dictates of our earthly superiors , we slight and neglect the oracles of that god who is king of kings , and lord of lords . when a prince speaks , we are apt to cry out with herods flatterers , the voice of a god , and not of a man , act. . yet when it is indeed the voice of god , we chuse tot listen to any thing else rather then it . but let us sadly remember , that notwithstanding our contemts , this word shall ( as our savior tells us ) judg us at the last day , jo. . . . a second sort of acquir'd autority is that of reputation . when a man is famed for som extraordinary excellencies , whether moral or intellectual , men come with appetite to his discourses , greedily suck them in , nor need such a one bespeak attention ; his very name has don it for him , and prepossest him of his auditors regard . thus the rabbies among the jews , the philosophers among the greeks , were listened to as oracles , and to cite them was ( by their admiring disciples ) thought a concluding argument . nay , under christianity , this admiration of mens persons has bin so inordinate , that it has crumbled religion away in little insignificant parties ; whilst not only paul , apollo , or cephas , but names infinitly inferior , have become the distinctive characters of sects and separate communions . so easily alas are we charm'd by our prepossessions , and with itching ears run in quest of those doctrins which the fame of their authors , rather then the evidence of truth , commend to us . . and hath god don nothing to get him a repute among us ? has he no excellencies to deserve our esteem ? is he not worthy to prescribe to his own creatures ? if we think yes , why is he the only person to be disregarded ? or why do we so unseasonably depart from our own humor , as not to give his word a reverence proportionable to that we pretend for him ; nay , which we actually pay to men of like passions with our selves ? a contemt so absurd as well as impious , that we have not the example of any the most barbarous people to countenance us . for tho som of them have made very wild mistakes in the choice of their deities , yet they have all agreed in this common principle , that whatever those deities said , was to be receiv'd with all possible veneration ; yea , such a deference gave they to all significations of the divine will , that as they would undertake no great enterprize without consulting their auguries ; so upon any inauspicious signs they relinquisht their attemts . and certainly if we had the same reverence for the true god which they had for the false , we should as frequently consult him . we may do it with much more ease and certainty : we need not trust to the entrails of beasts , or motion of birds ; we need not go to delphos , or the lybian hammon for the resolving our doubts ; but what moses said to israel is very applicable to us , the word is nigh thee , deut. . . that word which david made his counsellor ▪ psal. . . his comforter , ver . . his tresure , ver . . his study ver . . and had we those awful apprehensions of god which he had , we should pay the like reverence to his word . did we well ponder how many titles of autority he has over us , we should surely be asham'd to deny that respect to him in whom they all conspire ; which we dare not deny to them separately in human superiors . . a second motive to esteem mens words , is the kindness of the speaker . this has such a fascinating power , as nothing but extreme ill nature can resist . when a man is assur'd of the kindness of him that speaks , whatever is spoken is taken in good part . this is it that distinguishes the admonitions of a friend from the reproches of an enemy ; and we daily in common conversation receive those things with contentment and applause from an intimate and familiar , which if spoken by a stranger or enemy would be despis'd or stomach'd . so insinuating a thing is kindness , that where it has once got it self believ'd , nothing it saies after is disputed ; it supples the mind , and makes it ductile and pliant to any impressions . . but what human kindness is there that can come in any competition with the divine ? it surpasses that of the nearest and dearest relations ; mothers may forget , yet will i not forget thee , isa. . . and the psalmist found it experimentally true , when my father and my mother forsake me , the lord taketh me up , ps. . . the tenderest bowels compared to his , are adamant and flint : so that 't is a most proper epithet the wise man gives him ; o lord thou lover of souls , wis. . . nor is this affection merely mental , but it attests it self by innumerable effects . the effects of love are all reducible to two heads , doing and suffering ; and by both these god has most eminently attested his love to us . . for the first , we cannot look either on our bodies or our souls , on the whole universe about us , or that better world above us ; but we shall in each see the lord hath don great things for us , psal. . nay , not only our enjoiments , but even the capacity to enjoy , is his bounty . had not he drawn mankind out of his original clay , what had we bin concern'd in all the other works of his creation ? so that if we put any value either upon what we have or what we are , we cannot but account our selves so much indebted to this his active love . and tho the passive was not practicable by the divine nature simply and apart , yet that we might not want all imaginable evidences of his love , he who was god blessed for ever , linkt his impassible to ●ur passible nature ; assum'd our humanity , that he might espouse our sorrows , and was ●orn on purpose that he might die for us . so that sure we may say in his own words , greater love then this hath no man , jo. , . . and now 't is very hard , if such an unparallel'd love in god , may not as much affect us as the slight benefactions of every ordinary friend ; if it cannot so much recommend him to our regard , as to rescue his word from contemt , and dispose us to receive impressions from it ; especially when his very speaking is a new act of his kindness , and design'd to our greatest advantage . . but if all he has don and suffer'd for us cannot obtain him so much from us , we must surely confess , our disingenuity is as superlative as his love . for in this instance we have ●o plea for our selves . the discourses of men , ●tis true , may somtime be so weak and irrational , that tho kindness may suggest pity , it cannot reverence : but this can never happen in god , whose wisdom is as infinite as his love . he talks not at our vain rate who often talk only for talkings sake ; but his words are directed to the most important ends , and addrest in such a manner as befits him in whom are all the tresures of wisdom and knowledg , col. . and this is our third consideration , the wisdom of the speaker . . how attractive a thing wisdom is , we may observe in the instance of the queen of sheba , who came from the utmost parts of the earth , as christ saies , mat. . . to hear the wisdom of solomon . and the like is noted of the greek sages , that they were addrest to from all parts , by persons of all ranks and qualities , to hear their lectures . and indeed the rational nature of man do's by a kind of sympathetic motion close with whatever hath the stamp of reason upon it . but alas what is the profoundest wisdom of men compar'd with that of god ? he is the essential reason ; and all that man can pretend to , is but an emanation from him ; a ray of his sun , a drop of his ocean : which as he gives , so he can also take away . he can infatuate the most subtil designers ; and ( as he saies of him self ) makes the diviners mad turns the wise men back , and makes their wisdom foolishness , esay . . . how impious a folly is it then in us , to idolize human wisdom with all its imperfections , and despise the divine ? yet this every man is guilty of , who is not attracted to the study of sacred writ by the supereminent wisdom of its author . for such men must either affirm that god has not such a super●minency ; or that , tho he have in himself , he ●ath noth exerted it in this writing : the former is down-right blasphemy ; and truly the ●●ter is the same , a little varied . for that any ●hing but what is exactly wise , can proceed ●●om infinite wisdom , is too absurd for any ●an to imagin . and therefore he that ●harges gods word with defect of wisdom , ●ust interpretatively charge god so too . for ●●o 't is true , a wise man may somtimes speak ●olishly ; yet that happens thro that mixture of ignorance or passion , which is in the most knowing of mortals : but in god , who is a pure act , and essential wisdom , that is an impossible supposition . . nay , indeed it were to tax him of folly beyond what is incident to any sensible man , who will still proportion his instruments to the work he designs . should we not conclude him mad , that should attemt to fell a mighty oak with a pen-knife , or stop a torrent with a wisp of straw ? and sure their conceptions are not much more reverend of god , who can suppose that a writing design'd by him for such important ends , as the making men wise unto salvation , tim. . . the casting down all that exalts it self against the obedience of christ , cor. . . should it self be foolish and weak : or that he should give it those great attributes of being sharper then a two edged sword , piercing even to the dividing asunder of soul and spirit , of the joints and marrow heb. . . if its discourses were so flat and insipid , as som in this profane age would represent them . . 't is true indeed , 't is not as the apostle speaks , the wisdom of this world , cor. . . the scripture teaches us not the arts of undermining governments , defrauding and circumventing our brethren ; but it teaches us that which would tend much more even to our temporal felicity ; and as reason promts us to aspire to happiness , so it must acknowledg , that is the highest wisdom which teaches us to attain it . . and as the holy scripture is thus recommended to us by the wisdom of its author ; so in the last place is it by his truth , without which the other might rather raise our jealousy then our reverence . for wisdom without sincerity degenerates into serpentine guile ; and we rather fear to be ensnar'd then hope to be advantag'd by it . the most subtil addresses , and most cogent arguments prevail not upon us , where we suspect som insidious design . but where wisdom and fidelity meet in the same person , we do not only attend , but confide in his counsels , and this qualification is most eminently in god. the children of men are deceitful upon the weights . psal. . . much guile often lurks indiscernibly under the fairest appearances : but gods veracity is as essentially himself , as his wisdom , and he can no more deceive us , then he can be deceiv'd himself . he is not man that he should die , num. . . he designs not ( as men often do ) to sport himself with our credulity ; and raise hopes which he never means to satisfy : he saies not to the seed of jacob , seek ye me in vain , ex. . . but all his promises are yea and amen , cor. . . he is perfectly sincere in all the proposals he makes in his word : which is a most rational motive for us to advert to it , not only with reverence but love . . and now when all these motives are thus combined ; the autority , the kindness , the wisdom , the veracity of the speaker , what can be requir'd more to render his words of weight with us ? if this four-fold cord will not draw us , we have sure the strength , not of men , but of that legion we read of in the gospel , mar. . . for these are so much the cords of a man , so adapted to our natures , nay to our constant usage in other things , that we must put off much of our humanity , disclaim the common mesures of mankind , if we be not attracted by them . for i dare appeal to the breast of any sober , industrious man , whether in case a person , who he were sure had all the fore-mention'd qualifications , should recommend to him som rules as infallible for the certain doubling , or trebling his estate , he would not think them worth the pursuing ; nay , whether he would not plot and study on them , till he comprehended the whole art. and shall we then when god in whom all those qualifications are united , and that in their utmost transcendencies , shall we , i say , think him below our regard , when he proposes the improving our interests , not by the scanty proportions of two or three ; but in such as he intimated to abraham , when he shewed him the stars , as the representative of his numerous off-spring , gen. . . when he teaches us that highest , and yet most certain alchimy , of refining and multiplying our enjoiments , and then perpetuating them ? . all this god do's in scripture ; and we must be stupidly improvident , if we will take no advantage by it . it was once the complaint of christ to the jews , i am come in my fathers name and ye receive me not , if another shall come in his own name , him ye will receive , jo. . . and what was said by him the eternal essential word , is no less applicable to the written ; which coming in the name , and upon the message of god , is despis'd and slighted , and every the lightest composure of men preferr'd before it . as if that signature of divinity it carries , served rather as a brand to stigmatize and defame , then adorn and recommend it . a contemt which strikes immediatly at god himself , whose resentments of it , tho for the present supprest by his long-suffering , will at last break out upon all who persevere so to affront him , in a judgment worthy of god , wis. . . . but after all that has bin said , i fore-see som may say , that i have all this while but beaten the air , have built upon a principle which som flatly deny , others doubt of , and have run away with a supposition that the bible is of divine original , without any attemt of proof . to such as these i might justly enough object the extreme hard mesure they offer to divinity above all other sciences . for in those , they still allow som fundamental maxims , which are presupposed without proof ; but in this they admit of no postulata , no granted principle on which to superstruct . if the same rigor should be extended to secular cases , what a damp would it strike upon commerce ? for example , a man expects fair dealing from his neighbor , upon the strength of those common notions of justice he presumes writ in all mens hearts : but according to this mesure , he must first prove to every man he deals with , that such notions there are , and that they are obligatory : that the wares expos'd to sale are his own ; that dominion is not founded in grace , or that he is in that state , and so has a property to confer upon another ; that the person dealt with , paies a just price ; do's it in good mony ; and that it is his own ; or that he is in the state of grace ; or needs not be so , to justify his purchase : and at this rate the market will be as full of nice questions as the scholes . but because complaints and retortions are the common refuge of causes that want better arguments , i shall not insist here ; but to proceed to a defence of the question'd assertion , that the bible is the word of god. . in which i shall proceed by these degrees . first , i shall lay down the plain grounds upon which christians believe it . secondly , i shall compare those with those of less credibility which have generally satisfied mankind in other things of the like nature . and thirdly , i shall consider whether those who are dissatisfied with those grounds , would not be equally so with any other way of attestation . . before i enter upon the first of these , i desire it may be consider'd , that matters of fact are not capable of such rigorous demonstrative evidences , as mathematical propositions are . to render a thing fit for rational belief , there is no more requir'd but that the motives for it do over-poise those against it , and in that degree they do so , so is the belief stronger or weaker . . now the motives of our belief in the present case , are such as are extrinsic , or ●ntrinsic to the scriptures ; of which the extrinsic are first , and preparative to the other ; and indeed all that can reasonably be insisted on to a gain-saier , who must be suppos'd no competent judg of the later . but as to the former , i shall adventure to say , that the di●ine original of the scripture hath as great grounds of credibility as can be expected in any thing of this kind . for whether god ●nspir'd the pen-men of holy writ , is matter of fact , and being so , is capable of no other external evidence but that of testimony : and that matter of fact being also in point of time so remote from us , can be judg'd of only by a series of testimonies deriv'd from that age wherein the scriptures were written , to this : and the more credible the testifiers , and the more universal the testimony ; so much the more convincing are they to all considering men . . and this attestation the scripture hath in the highest circumstances , it having bin witness'd to in all ages , and in those ages by all persons that could be presum'd to know any thing of it . thus the old testament was own'd by the whole nation of the jews , as the writings of men inspir'd by god ; and that with such evidence of their mission , as abundantly satisfied those of that age , of their being so inspir'd ; and they deriv'd those writings with that attestation to their posterity . now that those of the first ages were not deceiv'd , is as morally certain as any thing can be suppos'd . for in the first part of the bible is contain'd the history of those miracles wherewith god rescued that people out of egypt , and instated them in canaan . now if they who liv'd at that time knew that such miracles were never don , 't is impossible they could receive an evident fable as an inspir'd truth . no single person , much less a whole nation can be suppos'd so stupid . but if indeed they were eie-witnesses of those miracles , they might with very good reason conclude , that the same moses who was by god impower'd to work them , was so also for the relating them ; as also all those precedent events from the creation down to that time , which are recorded by him . . so also for the preceptive parts of those books , those that saw those formidable solemnities , with which they were first publish'd , had sure little temtation to doubt that they were the dictats of god , when written . now if they could not be deceiv'd themselves , 't is yet less imaginable that they should conspire to impose a cheat upon their posterities ; nor indeed were the jews of so easy a credulity , that 't is at all probable the succeeding generations would have bin so impos'd on : their humor was stubborn enough , and the precepts of their law severe and burdensom enough to have temted them to have cast off the yoak , had it not bin bound upon them by irresistible convictions of its coming from god. but besides this tradition of their elders , they had the advantage of living under a theocracy , the immediat guidance of god ; prophets daily rais'd up among them , to fore-tell events , to admonish them of their duty , and reprove their back-slidings : yet even these gave the deference to the written word , nay , made it the test by which to try true inspirations from false : to the law and to the testimony ; if they speak not according to it , there is no light in them , esay . . so that the veneration which they had before acquir'd , was still anew excited by fresh inspirations , which both attested the old , and became new parts of their canon . . nor could it be esteem'd a small confirmation to the scriptures , to find in succeeding ages the signal accomplishments of those prophecies which were long before registred in those books ; for nothing less then divine power and wisdom could foretell , and also verify them . upon these grounds the jews universally thro all successions receiv'd the books of the old testament as divine oracles , and lookt upon them as the greatest trust that could be committed to them : and accordingly were so scrupulously vigilant in conserving them , that their masorits numbred not only the sections , but the very words , nay letters , that no fraud or inadvertency might corrupt or defalk the least iota of what they esteem'd so sacred . a farther testimony and sepiment to which , were the samaritan , chaldee , and greek versions : which being made use of in the synagogs o● jews , in their dispersions , and the samaritan● at sichem , could not at those distances receive a uniform alteration , and any other would be of no effect . add to this , that the original exemplar of the law , was laid up in the sanctuary , that the prince was to have a copy of it alwaies by him , and transcribe it with his own hand ; that every jew was to make it his constant discourse and meditation teach it his children , and wear part of it upon his hands and forehead . and now sure 't is impossible to imagin any matter of fact to be more carefully deduced , or irrefragably testified , nor any thing believ'd upon stronger evidence . . that all this is true in reference to the jews , that they did thus own these writings as divine , appears not only by the records of past ages , but by the jews of the present , who still own them , and cannot be suspected of combination with the christians . and if these were reasonable grounds of conviction to the jews , ( as he must be most ab●urdly sceptical that shall deny ) they must be so to christians also ; who derive them ●●om them : and that with this farther ad●antage to our faith , that we see the clear ●ompletion of those evangelical prophecies ●hich remain'd dark to them , and conse●uently have a farther argument to confirm ●s , that the scriptures of the old testament ●re certainly divine . . the new has also the like means of ●robation : which as it is a collection of the ●octrin taught by christ and his apostles , must if truly related be acknowledged no less divine then what they orally deliver'd . so that they who doubt its being divine , must either deny what christ and his apostles preacht to be so ; or else distrust the fidelity of the relation : the former strikes at the whole christian faith ; which if only of men , must not only be fallible , but is actually a deceit , whilst it pretends to be of god , and is not . to such objectors we have to oppose those stupendious miracles with which the gospel was attested ; such as demonstrated a more then human efficacy . and that god should lend his omnipotence to abet the false pretensions of men , is a conceit too unworthy even for the worst of men to entertain . . 't is true , there have bin by god permitted lying miracles ; as well as true ones have bin don by him ; such as were those of the magicians in egypt , in opposition to the other of moses ; but then the difference between both was so conspicuous , that he must be more partial and disingenuous , then even those magicians were , who would not acknowledg the disparity , and confess in those which were truly supernatural , the finger of god , exod. . . therefore both in the old and new testament it is predicted , that false prophets should arise , and do signs and wonders , deut. . . mat. . . . as a trial of their fidelity who made profession of religion ; whether they would prefer the few and trivial sleights which recommended a deceiver , before those great and numberless miracles which attested the sacred oracles deliver'd to the sons of men by the god of truth . whether the trick of a barchochebas , to hold fire in his mouth ; that of marcus the heretic , to make the wine of the holy sacrament appear bloud ; or that of mahomet , to bring a pidgeon to his ear , ought to be put in balance against all the miracles wrought by moses , our savior , or his apostles . and in a word , whether the silly stories which iamblichus solemnly relates of pythagoras , or those philostratus tells of apollonius tyaneus , deserve to rival those of the evangelists . it is a most just judgment , and accordingly threatned by almighty god , that they who would not obey the truth should believe a lie , thes. . . but still the almighty , where any man or devil do's proudly , is evidently above him , exod. . . will be justified in his sayings , and be clear when he is judged , rom. . . . but if men will be sceptics , and doubt every thing , they are to know that the matter call'd into question , is of a nature that admits but two waies of solution ; probability , and testimony . first for probability , let it be consider'd who were the first promulgers of christs miracles . in his life time they were either the patients on whom his miracles were wrought , or the common people , that were spectators : the former , as they could not be deceiv'd themselves , but must needs know whether they were cur'd or no ; so what imaginable design could they have to deceive others ? many indeed have pretended impotency as a motive of compassion ; but what could they gain by owning a cure they had not ? as for the spectators , as their multitude adds to their credibility ; ( it being morally impossible that so many should at once be deluded in a matter so obvious to their senses ) so do's it also acquit them from fraud and combination . cheats and forgeries are alwaies hatcht in the dark , in close cabals , and privat juncto's . that five thousand men at one time , and four thousand at another , should conspire to say , that they were miraculously fed , when they were not ; and all prove true to the fiction , and not betray it : is a thing as irrational to be suppos'd , as impossible to be parallel'd . . besides , admit it possible that so many could have join'd in the deceit , yet what imaginable end could they have in it ? had their lie bin subservient to the designs of som potent prince that might have rewarded it , there had bin som temtation : but what could they expect from the reputed son of a carpenter , who had not himself where to lay his head ? nay , who disclaim'd all secular power ; convei'd himself away from their importunities ; when they would have forc'd him to be a king : and consequently , could not be lookt on as one that would head a sedition , or attemt to raise himself to a capacity of rewarding his abettors . upon all these considerations , there appears not the least shadow of probability ; that either those particular persons who publish'd the cures they had receiv'd , or those multitudes who were witnesses and divulgers of those , or his other miracles ; could do it upon any sinister design , or indeed upon any other motive but gratitude and admiration . . in the next place , if we come to those miracles which succeeded christs death , those most important , and convincing , of his resurrection and ascension , and observe who were the divulgers of those , we shall find them very unlikely to be men of design ; a set of illiterate men , taken from the fisher-boats , and other mean occupation : and such as needed a miracle as great as any of those they were to assert ( the descent of the holy ghost ) to fit them for their office . what alas could they drive at , or how could they hope that their testimony could be received , so much against the humor and interest of the present rulers ; unless they were assur'd not only of the truth of the things , but also of som supernatural aids to back and fortify them ? accordingly we find , that till they had receiv'd those ; till by the descent of the holy ghost they were endued with power from on high , luk. . . they never attemted the discovery of what they had seen : but rather hid them selves , kept all their assemblies in privacy and concealment for the fear of the jews , jo. . . and so were far enough from projecting any thing beside their own safety . afterwards , when they began to preach , they had early essays , what their secular advantages would be by it ; threatnings and revilings , scourgings and imprisonments , act. . . . . . and can it be imagined , that men who a little before had shewed themselves so little in ●ove with suffering , that none of them durst stick to their master at his apprehension , but one forswore , and all forfook him ; can it , i say , be imagin'd that these men should be so much in love with their own fable , as to venture all sorts of persecution for the propagating it ? or if they could , let us in the next place consider what probability there could be of success . . their preaching amounted to no less then the deifying of one , whom both their roman and jewish rulers , nay , the generality of the people had executed as a malefactor : so that they were all engag'd , in defence of their own act , to sift their testimony with all the rigor that conscious jealousy could suggest . and where were so many concern'd inquisitors , there was very little hope for a forgery to pass . besides the avow'd displesure of their governors made it a hazardous thing to own a belief of what they asserted . those that adher'd to them could not but know , that at the same time they must espouse their dangers and sufferings . and men use not to incur certain mischiefs , upon doubtful and suspicious grounds . yet farther , their doctrin was design'd to an end to which their auditors could not but have the greatest reluctancy : they were to struggle with that rooted prepossession which the jews had for the mosaical law , which their gospel out-dated ; and the gentiles for the rites and religion of their ancestors ; and , which was harder then either , with the corruptions and vices of both : to plant humility and internal sanctity , so contrary to that ceremonial holiness , upon which the jews so valued themselves , and despis'd others : and temperance , justice , and purity , so contrary to the practice , nay , even the religion of the heathen : and to attemt all this with no other allurement , no other promise of recompence but what they must attend in another world , and pass too thro reproches and afflictions , torments and death . these were all such invincible prejudices , as they could never hope to break thro with a lie , nay , which they could not have encounter'd even with every common truth , but only with that , which being divine , brought its aids with it ; without which 't was utterly impossible for all the skill or oratory of men to overcome such disadvantages . . and yet with all these did these rude inartificial men contest , and that with signal success : no less then three thousand proselytes made by saint peters first sermon ; and that in jerusalem , the scene where all was acted , and consequently where 't was the most impossible to impose a forgery . and at the like miraculous rate they went on , till as the pharisees themselves complain , they had filled jerusalem with their doctrin . acts . . nor did judea set bounds to them ; their sound went out into all nations , rom. . . and their doctrin spred it self thro all the gentile world . . and sure so wonderful an event , so contrary to all human mesures , do's sufficiently evince there was more then man in it . nothing but the same creative power that produc'd light out of darkness , could bring forth effects so much above the proportion of the cause . had these weak instruments acted only by their natural powers , nothing of this had bin atchiev'd . alas , could these poor rude men learn all languages within the space of fifty daies , which would take up almost as many years of the most industrious student ? and yet had they not bin able to speak them , they could never have divulg'd the gospel to the several nations , nor so effectually have convinc'd the by-standers , act. . that they acted by a higher impulse . yet to convince the world they did so , they repeted their masters miracles as well as his doctrin ; heal'd the sick , cast out devils , rais'd the dead ; and where god communicated so much of his power , we may reasonably conclude he did it to promote his own work , not the work of the devil , as it must have bin if this whole scene were a lie . . when all this is weigh'd , i presume there will remain little ground to suspect , that the first planters of christian faith had any other design then what they avowed , viz. the bringing men to holiness here , and salvation hereafter . the suspicion therefore , if any , must rest upon later times ; and accordingly som are willing to persuade themselves and others that the whole scheme of our religion , is but a lately devis'd fable to keep the world in awe ; whereof princes have made som use , but clergy-men more ; and that christ and his apostles are only actors whom themselves have conjured up upon the stage to pursue their plot . . in answer to this bold , this blasphemous suggestion , i should first desire these surmisers to point out the time when , and the persons who began this design ; to tell us exactly whence they date this politic religion , as they are pleas'd to suppose it . if they cannot , they are manifestly unjust to reject our account of it when they can give none themselves ; and fail very much of that rigid demonstration they require from others . that there is such a profession as christianity in the world , is yet ( god be blest ) undeniable ; ( tho at the rate it has of late declin'd , god knows how long it will be so : ) we say it came by christ and his apostles , and that it is attested by an uninterrupted testimony of all the intervening ages , the suffrage of all christian churches from that day to this . and sure they who embraced the doctrin , are the most competent witnesses from whence they received it . . yet lest they should be all thought parties to the design , and their witness excepted against , it has pleased god to give us collateral assurances , and made both jewish and gentile writers give testimony to the antiquity of christianity . josephus do's this , lib. . chap. . and lib. . chap. . where , after he has given an account of the crucifixion of christ exactly agreeing with the evangelists ; he concludes , and to this day the christian people , who of him borrow their name , cease not to increase . i add not the personal elogium which he gives of our savior ; because som are so hardy to controul it : also i pass what philo mentions of the religious in egypt , because several learned men refer it to the essens , a sect among the jews , or som other . there is no doubt of what tacitus and other roman historians speak of christ as the author of the christian doctrin ; which it had bin impossible for him to have don ; if there had then bin no such doctrin , or if christ had not bin known as the founder of it . so afterward plinie gives the emperor trajan an account both of the manners , and multitude of the christians ; and makes the innocence of the one , & the greatness of the other , an argument to slacken the persecution against them . nay , the very bloody edicts of the persecuting emperors , & the scoffs and reproches of celsus , porphyrie , lucian , and other profane opposers of this doctrin , do undeniably assert its being . by all which it appears , that christianity had in those ages not only a being , but had also obtain'd mightily in the world , and drawn in vast numbers to its profession ; and vast indeed they must needs be , to furnish out that whole army of martyrs , of which profane , as well as ecclesiastic writers speak . and if all this be not sufficient to evince that christianity stole not clancu●arly into the world , but took its rise from ●hose times and persons it pretends , we must ●enounce all faith of testimony , and not believe an inch farther then we see . . i suppose i need say no more to shew that the gospel , and all those portentous miracles which attested it , were no forgeries , or stratagems of men . i come now to that doubt which more immediatly concerns the holy scripture , viz. whether all these transactions be so faithfully related there , that we may believe them to have bin dictated by the spirit of god. now for this , the process need be ●ut short , if we consider who were the pen●en of the new testament ; even for the most part the apostles themselves : matthew , and john who wrote two of the gospels , were certainly so : and mark , as all the ancients aver , was but the amanuensis to saint peter , who dictated that gospel . saint luke indeed comes not under this first rank of apostles ; yet is by som affirm'd to be one of the seventy disciples : however an apostolical person 't is certain he was , and it was no wonder for such to be inspired . for in those first ages of the church men acted more by immediat inflation of the spirit then since . and accordingly we find stephen , tho but a deacon , had the power of miracles ; and preacht as divinely as the prime apostles , act. . and the gift of the holy ghost was then a usual concomitant of conversion , as appears in the story of cornelius , acts . , . besides , saint luke was a constant attendant on saint paul ( who derived the faith not from man , but by the immediat revelation of jesus christ , as himself professes , gal. . . ) and is by som said to have wrote by dictat from him , as mark did from saint peter . then as to the epistles they all bear the names of apostles , except that to the hebrews , which yet is upon very good grounds presum'd to be saint pauls . now these were the persons commissionated by christ to preach the christian doctrin , and were signally assisted in the discharge of that office ; so that as he tells them , it was not they who spake , but the spirit of the father that spake in them , mat. . . and if they spake by divine inspiration , there can be no question that they wrote so also . nay , indeed of the two , it seems more necessary they should do the later . for had they err'd in any thing they orally deliver'd , they might have retracted and cured the mischief : but these books being design'd as a standing immutable rule of faith and manners to all successions , any error in them would have bin irreparable , and have entail'd it self upon posterity : which agreed neither with the truth , nor goodness of god to permit . . now that these books were indeed writ by them whose names they bear , we have as much assurance as 't is possible to have of any thing of that nature , and that distance of time from us . for however som of them may have bin controverted ; yet the greatest part have admitted no dispute , whose doctrins agreeing exactly with the others , give testimony to them . and to the bulk of those writings , it is notorious that the first christians receiv'd them from the apostles , and so transmitted them to the ensuing ages , which receiv'd them with the like esteem and veneration . they cannot be corrupted , saies saint austin in the thirty second book against faustus the manich. c. . because they are and have bin in the hands of all christians . and whosoever should first attemt an alteration , he would be confuted by the inspection of other ancienter copies . besides , the scriptures are not in som one language , but translated into many : so that the faults of one book would be corrected by others more ancient , or in a different tongue . . and how much the body of christians were in earnest concern'd to take care in this matter , appears by very costly evidences ; multitudes of them chusing rather to part with their lives then their bibles . and indeed 't is a sufficient proof , that their reverence of that book was very avowed and manifest ; when their heathen persecuters made that one part of their persecution . so that as wherever the christian faith was receiv'd , this book was also , under the notion we now plead for , viz. as the writings of men inspir'd by god : so it was also contended for even unto death ; and to part with the bible was to renounce the faith. and now , after such a cloud of testimonies , we may sure take up that ( ill-applied ) saying of the high priest , mat. . . what farther need have we of witnesses . . yet besides these , another sort of witnesses there are , i mean those intrinsic evidences which arise out of the scripture it self ; but of these i think not proper here to insist , partly because the subject will be in a great degree coincident with that of the second general consideration ; and partly because these can be argumentative to none who are not qualified to discern them . let those who doubt the divine original of scripture , well digest the former grounds which are within the verge of reason ; and when by those they are brought to read it with due reverence , they will not want arguments from the scripture it self to confirm their veneration of it . . in the mean time , to evince how proper the former discourse is to found a rational belief that the scripture is the word of god ; i shall compare it with those mesures of credibility upon which all human transactions move , and upon which men trust their greatest concerns without diffidence or dispute . . that we must in many things trust the report of others , is so necessary , that without it human society cannot subsist . what a multitude of subjects are there in the world , who never saw their prince , nor were at the making of any law ? if all these should deny their obedience , because they have it only by hear-say , there is such a man , and such laws , what would become of government ? so also for property , if nothing of testimony may be admitted , how shall any man prove his right to any thing ? all pleas must be decided by the sword , and we shall fall into that state ( which som have phancied the primitive ) of universal hostility . in like manner for traffic and commerce ; how should any merchant first attemt a trade to any foreign part of the world , if he did not believe that such a place there was ? and how could he believe that , but upon the credit of those who have bin there ? nay indeed how could any man first attemt to go but to the next market town , if he did not from the report of others , conclude that such a one there was , so that if this universal diffidence should prevail , every man should be a kind of plantagnus , fixt to the soil he first sprung up in . the absurdities are indeed so infinite , and so obvious , that i need not dilate upon them . . but it will perhaps be said , that in things that are told us by our contemporaries , and that relate to our own time , men will be less apt to deceive us , because they know 't is in our power to examin and discover the truth . to this i might say , that in many instances it would scarce quit cost to do so ; and the inconveniences of trial would exceed those of belief . but i shall willingly admit this probable argument , and only desire it may be applied to our main question , by considering whether the primitive christians who receiv'd the scripture as divine , had not the same security of not being deceiv'd , who had as great opportunities of examining , and the greatest concern of doing it throly , since they were to engage not only their future hopes in another world , but ( that which to nature is much more sensible ) all their present enjoiments , and even life it self upon the truth of it . . but because it must be confest that we who are so many ages remov'd from them , have not their means of assurance , let us in the next place consider , whether an assent to those testimonies they have left behind them , be not warranted by the common practice of mankind in other cases . who is there that questions there was such a man as william the conqueror in this island ? or , to lay the scene farther , who doubts there was an alexander , a julius caesar , an augustus ? now what have we to found this confidence on besides the faith of history ? and i presume even those who exact the severest demonstrations for ecclesiastic story , would think him a very impertinent sceptic that should do the like in these . so also , as to the authors of books ; who disputes whether homer writ the iliads , or virgil the aeneids , or caesar the commentaries , that pass under their names ? yet none of these have bin attested in any degree like the scripture . 't is said indeed , that caesar ventured his own life to save his commentaries , imploying one hand to hold that above the water , when it should have assisted him in swimming . but who ever laid down their lives in attestation of that , or any human composure , as multitudes of men have don for the bible ? . but perhaps 't will be said , that the small concern men have , who wrote these , or other the like books , inclines them to acquiesce in the common opinion . to this i must say , that many things inconsiderable to mankind have oft bin very laboriously discust , as appears by many unedifying volumes , both of philosophers and schole-men . but whatever may be said in this instance , 't is manifest there are others , wherein mens real and greatest interests are intrusted to the testimonies of former ages . for example , a man possesses an estate which was bought by his great grand-father , or perhaps elder progenitor : he charily preserves that deed of purchase , and never looks for farther security of his title : yet alas , at the rate that men object against the bible , what numberless cavils might be rais'd against such a deed ? how shall it be known that there was such a man as either seller or purchaser ? if by the witnesses , they are as liable to doubt as the other ; it being as easy to forge the attestation as the main writing : and yet notwithstanding all these possible deceits , nothing but a positive proof of forgery can invalidate this deed . let but the scripture have the same mesure , be allowed to stand in force , to be what it pretends to be , till the contrary be ( not by surmises and possible conjectures ) but by evident proof evinc'd ; and its greatest advocats will ask no more . . a like instance may be given in public concerns : the immunities and rights of any nation , particularly here , of our magna charta , granted many ages since , and deposited among the public records : to make this signify any thing , it must be taken for granted , that this was without falsification preserved to our times ; yet how easy were it to suggest that in so long a succession of its keepers , som may have bin prevail'd on by the influence of princes to abridg and curtail its concessions ; others by a prevailing faction of the people to amplify and extend it ? nay , if men were as great sceptics in law , as they are in divinity , they might exact demonstrations that the whole thing were not a forgery . yet , for all these possible surmises , we still build upon it , and should think he argued very fallaciously , that should go to evacuate it , upon the force of such remote suppositions . . now i desire it may be consider'd whether our security concerning the holy scripture be not as great , nay , greater then it can be of this . for first , this is a concern only of a particular nation , and so can expect no foreign attestation ; and secondly , it has all along rested on the fidelity of its keepers ; which has bin either a single person , or at best som small number at a time ; whereas the scriptures have bin witness'd to by persons of all nations , and those not single , but collective bodies and societies , even as many as there have bin christian churches thro out the world . and the same that are its attestors have bin its guardians also , and by their multitudes made it a very difficult , if not an impossible thing to falsify it in any considerable degree ; it being not imaginable , as ● shew'd before from st. austin , all churches shall combine to do it : and if they did not ▪ the fraud could not pass undetected : and i● no eminent change could happen , much less could any new , any counterfeit gospel be obtruded , after innumerable copies of the first had bin translated into almost all languages , and disperst throout the world . . the imperial law compil'd by justinian , was soon after his death , by reason of the inroads of the goths , and other barbarous nations , utterly lost in the western world and scarce once heard of for the space of five hundred years , and then came casually to be retriv'd upon the taking of amalfis by the pisans , one single copy being found there a● the plundering of the city . and the whole credit of those pandects , which have ever since govern'd the western world , depends in a manner on that single book , formerly call'd the pisan ; and now , after that pisa was taken by the florentines , the florentine copy . but notwithstanding this ; the body of the civil law obtains ; and no man thinks it reasonable to question its being really what it pretends to be , notwithstanding its single , and so long interrupted derivation . i might draw this parallel thro many other instances , but these may suffice to shew , that if the scripture might find but so much equity , as to be tried by the common mesures of other things , it would very well pass the test . . but men seem in this case ( like our ●ate legislators ) to set up new extraregular courts of justice , to try those whom no ordinary rules will cast , yet their designs require should be condemn'd : and we may conclude , 't is not the force of reason , but of prejudice , that makes them so unequal to themselves as to reject the scripture , when they receive every thing else upon far weaker grounds . the bottom of it is , they are resolv'd not to obey its precepts ; and therefore think it the shortest cut to disavow its autority : for should they once own that , they would find themselves intangled in the most ●nextricable dilemma ; that of the pharisees about john baptist : if we say from heaven , he will say , why then did you not believe him ? mat. . . if they confess the scriptures divine , they must be self-condemn'd in not obeying them . and truly men that have such preingagements to their lust , that they must admit nothing that will disturb them ; do but prevaricate when they call for greater evidences and demonstrations : for those bosom sophisters will elude the most manifest convictions and like juglers , make men disbelieve even their own senses . so that any other waies o● evidence will be as disputable with them , as those already offer'd : which is the thir● thing i proposed to consider . . it has bin somtimes seen in popular mutinies , that when blanks have bin se● them , they could not agree what to ask : and were it imaginable that god should so far court the infidelity of men , as to allow them to make their own demands , to set down what waies of proof would perswade them i doubt not there are many have obstinac● enough , to defeat their own methods , as we● as they now do gods. 't is sure there is 〈◊〉 ordinary way of conviction left for them t● ask , god having already ( as hath also b● shew'd ) afforded that . they must therefore resort to immediat revelation , expect in stant assurances from heaven , that this boo● we call the bible is the word of god. . my first question then is , in wha● manner this revelation must be made to appear credible to them . the best account w● have of the several waies of revelation 〈◊〉 from the jews , to whom god was pleas● upon new emergencies signally to revel himself . these were first dreams ; secondly visions ; by both which the prophets received their inspiration . thirdly , vrim and ●hummim . fourthly , the bath-col ( as they ●erm it ) thunder and voice from heaven . let us consider them distinctly , and see whether our sceptical men may not probably find ●omwhat to dispute in every one of these . and first for dreams ; it is among us so hard to distinguish between those that arise from constitution , prepossession of phancy , diabolical , or divine infusion , that those that have the most critically consider'd them , do rather difference them by their matter , then any certain discriminating circumstances : and unless we had som infallible way of discerning , ●ur dependence on them , may more probably ●etray then direct us . 't is unquestionable that usually phancy has the greatest stroke in them . and if he that should commit himself ●o the guidance of his waking phancy , is not like to be over-wisely govern'd , what can we expect from his sleeping ? all this and more may doubtless be soberly enough objected against the validity of our common dreams . . but admit there were now such divine dreams as brought their evidence along with them ; yet sure 't is possible for prejudic'd men , to resist even the clearest convictions . for do we not see som that have made a shift ●o extinguish that natural light , those notions which are interwoven into the very frame and constitution of their minds , that so they may sin more at ease , and without reluctancy ? and sure 't is as possible for them to close their eies against all raies from without too , to resist revelation as well as instinct ; and more likely , by how much a transient cause is naturally less operative then a permanent . an instance of this we have in balaam , who being in these nightly visitations prohibited by god to go to balack ; and tho● he knew then , what he afterwards saies , num . . that god was not a man that he should lie , nor the son of man that he should repent ; ye● he would not take god at his first word , but upon a fresh bait to his covetousness , tries again for an answer more indulgent to his interest . besides , if god should thus revele himself to som particular persons , yet 't is beyond all president or imagination , that he should do it to every man ; and then how shall those who have these dreams , be able to convince others that they are divine ? . 't is easy to guess what reception ● man that produces no other autority , would have in this ludicrous age : he would certainly be thought rather to want sleep , then to have had revelations in it . and if jacob and the patriarchs , who were themselves acquainted with divine dreams , yet did not believe josephs ; any man that should now pretend i● that kind , would be sure to fall under the same irony that he did , to be entertain'd with a behold this dreamer cometh , genes . . . . the second way of revelation by vision was , where the man was wrapt into an extasy , his spirit for a while suspended from all sensible communication with the body , and entertain'd with supernatural light . in these the prophets saw emblematical representation of future events , receiv'd knowledg of divine mysteries , and commission and ability to discharge the whole prophetic office . now suppose god should now raise us prophets , and inspire them after this manner ; what would the merry men of this time say to it ? can we think that they who rally upon all that the former prophets have writ , would look with much reverence on what the new ones should say ? som perhaps would construe their raptures to be but like mahomets epilepsy ; others a fit of frenzy , others perhaps a being drunk with new wine , act. . . but those that did the most soberly consider it , would still need a new revelation to attest the truth of this : there being far more convincing arguments to prove the scriptures divine , then any man can allege to prove his inspiration to be so . and 't is sure a very irrational method , to attemt the clearing of a doubt , by somwhat which is it self more doubtful . . a third way , was by vrim and thummim , which writers tell us was an oracle resulting from the letters which were graven in the high priests pectoral , to which in all important doubts the jews of those ages resorted , and receiv'd responses ; but whether it were by the suddain prominency , or resplendency of the letters , or by any other way , is not material in this place to enquire : one thing is certain , that the ephod , and consequently the pectoral was in the priests custody , and that he had the administration of the whole affair . now i refer it to consideration , whether this one circumstance would not ( to those prejudic'd men i speak of ) utterly evacuate the credit of the oracle . they have taught themselves to look on priest-hood , whether legal or evangelical , only as a better name for imposture and cosenage : and they that can accuse the priests for having kept up a cheat for so many ages , must needs think them such omnipotent juglers , that nothing can be fence against their legerdemain : and by consequence , this way of revelation would rather foment their displesure at the ecclesiastics , then satisfy their doubts of the scripture . . lastly , for the fourth way , that of thunder and voice from heaven , tho that would be a signal way of conviction to unprejudiced men , yet it would probably have as little effect as the rest upon the others : men that pretend to such deep reasoning , would think it childish to be frighted out of their opinion by a clap of thunder ; som philosophical reason shall be found out , to satisfy them that 't is the effect only of som natural cause , and any the most improbable shall serve turn to supplant the fear of its being a divine testimony to that which they are so unwilling should be true . as for the voice from heaven , it must either be heard by others , and related to them ; or else immediatly by themselves : if the former , 't will lie under the same prejudice which the bible already do's : that they have it but by hear-say , and reporters would fall under the reproach either of design or frenzy ; that they meant to deceive , or were themselves deceiv'd by their own distemper'd phancy . but if themselves should be auditors of it ; 't is odds but their bottomless jealousies in divine matters would suggest a possibility of fraud , tho they knew not how to trace it : nay 't is more then possible that they will rather disbelieve their own senses , then in this instance take their testimony with all its consequences . . nor is this a wild supposition : for we see it possible not only for single men , but multitudes to disbelieve their senses , thro an excess of credulity ; witness the doctrin of transubstantiation . why may it not then be as possible for others to do the like thro a greater excess of incredulity ? besides , mens prepossessions and affections have a strange influence on their faith : men many times will not suffer themselves to believe the most credible things , if they cross their inclination . how often do we see irregular patients that will not believe any thing that their appetite craves , will do them hurt , tho their physicians , nay , their own even sensitive experience attest it to them ? and can we think that a diseas'd mind , gasping with an hydropic thirst after the plesures of sin , will ever assent to those premises , whose conclusion will engage to the renouncing them ? will not a luxurious voluptuous person be willing rather to give his cars the lie , to disbelieve what he hears , then permit them more deeply to disoblige his other senses , by bringing in those restraints and mortifications which the scripture would impose upon them ? . thus we see how little probability there is , that any of these waies of revelation would convince these incredulous men . and indeed , those that will not believe upon such inducements as may satisfy men of sober reason , will hardly submit to any other method according to that assertion of father abraham ; if they hear not moses and the prophets , neither will they be perswaded , tho one rose from the dead , luk. . . now at this rate of infidelity , what way will they leave god to manifest any thing convincingly to the world ? which is to put him under an impotency greater then adheres to humanity : for we men have power to communicate our minds to others , tell whether to we own such or such a thing , to which we are intitled ; and we can satisfy our auditors that it is indeed we that speak to them : but if every method god uses , do's rather increase then satisfy mens doubts , all intercourse between god and man is intercepted ; and he must do that of necessity , which epicurus phancied he did of choice ; viz. keep himself unconcern'd in the affairs of mortals , as having no way of communicating with them . nay what is yet , if possible , more absurd ) he must be suppos'd to have put the works of his creation out of his own reach , to have given men discoursive faculties , and left himself no way of address to them . . these inferences how horridly soever they sound , yet i see not how they can be disclaim'd by those , who are unsatisfied with all those waies by which god hath hitherto revel'd himself to the world . for can it be imagin'd , that god who created man a reasonable creature , that himself might be glorified in his free and rational obedience ; ( when all other creatures obey upon impulse and instinct ) can it , i say , be imagin'd , that he should so remisly pursue his own design , as to let so many ages pass since the creation , and never to acquaint manking with the particulars wherein that obedience was to be exercis'd . this sure were so disagreeable to his wisdom and goodness , that it cannot be charg'd upon his will : and consequently they who own not that he has made any such revelation , must tacitly tax him of impotence , that he could not do it . but if any man will say he has , and yet reject all this which both jews and christians receive as such , let him produce his testimonies for the others , or rather ( to retort his own mesure ) his demonstrations . and then let it appear whether his scheme of doctrin , or ours , will need the greater aid of that easy credulity he reproches us with . . i have now gon thro the method i proposed for evincing the divine original of the scriptures , and shall not descend to examin those more minute and particular cavils which profane men make against them ; the proof of this , virtually superseding all those . for if it be reasonable to believe it the word of god , it must be reasonable also to believe it of perfection proportionable to the author , and then certainly it must be advanc'd beyond all our objections . for to those who except to the stile , the incoherence . the contradictions or whatever else in scripture ; i shall only ask this one question , whether it be not much more possible that they ( who can pretend to be nothing above fallible men ) may misjudg , then that the infallible god should dictate any thing justly liable to those charges : i am sure they must depart as much from reason as religion , to affirm the contrary . but alas , instead of this implicit submission to gods word , men take up explicit prejudices against it ; condemn it without ever examining the truth of the allegation . 't is certain , that in a writing of such antiquity , whose original language has idioms and phrases so peculiar , whose country had customs so differing from the rest of the world ; 't is impossible to judg of it without reference to all those circumstances . add to this , that the hebrew has bin a dead language for well nigh two thousand years , nowhere in common use : nor is there any other ancient book now extant in it , besides those ; yet not all neither , of the old testament . . now of those many who defame holy writ , how few are there that have the industry to inquire into those particulars ? and when for want of knowledg , som passages seem improper , or perhaps contradictory ; the scripture must bear the blame of their ignorance , and be accus'd as absurd and unintelligible , because themselves are stupid and negligent . it were therefore methinks but a reasonable proposal , that no man should arraign it , till they have used all honest diligence , taken in all probable helps for the understanding it : and if this might be obtain'd . i believe most of its accusers would like those of the woman in the gospel , jo. . . drop away , as conscious of their own incompetency : the loudest out-cries that are made against it , being commonly of those who fall upon it only as a fashionable theme of discourse , and hope to acquire themselves the reputation of wits by thus charging god foolishly . but he that would candidly and uprightly endeavor to comprehend before he judges , and to that end industriously use those means which the providence of god by the labors of pious men hath afforded him , will certainly find cause to acquit the scripture of those imputations which our bold critics have cast upon it . i do not say that he shall have all the obscurities of it perfectly clear 〈◊〉 to him ; but he shall have so many of them as is for his real advantage , and shall discern such reasons why the rest remain unfathomable , as may make him not only justify , but celebrate the wisdom of the author . . yet this is to be expected only upon the fore-mention'd condition , viz. that he come with sincere and honest intentions ; fo● as for him that comes to the scripture with design , and wishes to find matter of cavil and accusations ; there is little doubt but tha● spirit of impiety and profaness which sen● him thither , will meet him there as a spirit of delusion and occecation . that prince of the air will cast such mists , raise such black vapors ; that as the apostle speaks , the light of the glorious gospel of christ shall not shine unto him , cor. . . indeed were such a man left only to the natural efficacy of prejudice , that is of it self so blinding , so infatuating a thing , as commonly fortifies against all conviction . we see it in all the common instances of life ; mens very senses are often enslav'd by it : the prepossession of a strong phancy will make the objects of sight or hearing appear quite different from what they are . but in the present case , when this shall be added to satanical illusions , and both left to their operations by gods with-drawing his illuminating grace , the case of such a man answers that description of the scripture : they have eies and see not , ears have they and hear not , rom. . . and that god will so withdraw his grace , we have all reason to believe ; he having promis'd it only to the meek ; to those who come with malleable ductile spirits ; to learn , not to deride or cavil . saint peter tells us , that the unlearned and unstable wrest the scripture to their own destruction , pet. . . and if god permit such to do so , much more will he the proud malicious . . i say not this , to deter any from the study of holy scripture , but only to caution them to bring a due preparation of mind along with them ; gods word being like a generous soveraign medicament ; which if simply and regularly taken , is of the greatest benefit ; but if mixt with poison , serves only to make that more fatally operative . to conclude , he that would have his doubts solv'd concerning scripture , let him follow the method our blessed lord has describ'd : let him do the will of god , and then he shall know of the doctrin , whether it be of god , jo. . . let him bring with him a probity of mind , a willingness to assent to all convictions he shall there meet with : and then he will find grounds sufficient to assure him that it is gods word and consequently to be receiv'd with all the submission and reverence , that its being so exacts . sect . iii. the subject matter treated of in the holy scripture is excellent , as is also its end and design . we have hitherto consider'd the holy scripture only under one notion , as it is the word of god ; we come now to view it in the subject matter of it : the several parts whereof it consists ; which are so various and comprehensive , as shews the whole is deriv'd from him who is all in all , cor. , . but that we may not speak only loosely , and at ●overs , we will take this excellent frame in pieces , and consider its most eminent parts distinctly . now the parts of holy writ seem to branch themselves into these severals . first , the historical ; secondly , the prophetic ; thirdly , the doctrinal ; fourthly , the preceptive ; fifthly , the minatory ; sixthly , the promissory . these are the several veins in this ●ich mine , in which he who industriously labors , will find the psalmist was not out in his estimate , when he pronounces them more to be desir'd then gold , yea , then much fine gold , psal. . . . to speak first of the historical part ; the things which chiefly recommend a history are the dignity of the subject , the truth of the relation , and those plesant or profitable observations which are interwoven with it . and first , for the dignity of the subject the history of the bible must be acknowledged to excel all others : those shew the rise and progress of som one people or empire this shews us the original of the whole universe ; and particularly of man , for whose use and benefit the whole creation was design'd by this mankind is brought into acquaintance with it self ; made to know the elements of its constitution , and taught to pu● a differing value upon that spirit which was breath'd into it by god , gen. . . and the fle●● whose foundation is in the dust , job . . and when this historical part of scripture contracts and draws into a narrow channel , when it records the concerns but of one nation yet it was that which god had dignified above all the rest of the world , markt it out for his own peculiar ; made it the repository of his truth , aud the visible stock from whence the messias should come , in whom all the nations of the earth were to be blessed , gen. . . so that in this one people of the jews , was virtually infolded the highest and most important interests of the whole world ; and it must be acknowled'gd , no story could have a nobler subject to treat of . . secondly , as to the truth of the relation , tho to those who own it gods word there needs no other proof ; yet it wants not human arguments to confirm it . the most undoubted symptom of sincerity in an historian is impartiality . now this is very ●minent in scripture writers : they do not record others faults , and baulk their own ; but indifferently accuse themselves as well as others . moses mentions his own diffidence and unwillingness to go on gods message , ex. . . his provocation of god at the wa●ers of meribah , num. . jonah records his own sullen behavior towards god , with as great aggravations as any of his enemies ●ould have don . peter in his dictating saint marks gospel , neither omits nor extenuates his sin ; all he seems to speak short in , is his ●epentance . saint paul registers himself as the greatest of sinners . . and as they were not indulgent to their own personal faults , so neither did any ●earness of relation , any respect of quality ●ribe them to a concelement : moses relates the ossence of his sister miriam in muti●ing . num. . . of his brother aaron in the matter of the calf , ex. . . with as little disguise as that of korah and his company . david , tho a king , hath his adultery and murder displaied in the blackest characters : and king hezekiahs little vanity of shewing his tresures , do's not escape a remark . nay , even the reputation of their nation could not biass the sacred writers ; but they freely tax their crimes : the israclites murmurings in the wilderness , their idolatries in canaan , are set down without any palliation or excuse . and they are as frequently branded for their stubborness and ingratitude , as the canaanites are for their abominations . so that certainly no history in the world do's better attest its truth by this evidence of impartiality . . in the last place it commends it sell both by the plesure and profit it yields . the rarity of those events it records , surprizes the mind with a delightful admiration ; and that mixture of sage discourses , and well-coucht parables wherewith it abounds , do's at once please and instruct . how ingenuously apt was nathans apologue to david , whereby with holy artifice he ensnar'd him into repentance ? and it remains still matter of instruction to us , to shew us with what unequal scales we are apt to weigh the same crime in others and our selves . so also that long train of smart calamities which succeeded his sin , is set out with such particularity , that it seems to be exactly the crime reverst . his own lust with bathsheba , was answer'd with amnons towards thamar ; his murder of vriah with that of amnon ; his trecherous contrivance of that murder , with absoloms traiterous conspiracy against him . so that every circumstance of his punishment , was the very echo and reverberation of his guilt . a multitude of the like instances might be produc'd out of holy writ ; all concurring to admonish us , that god exactly marks , and will repay our crimes ; and that commonly with such propriety , that we need no other clue to guide us to the cause of our sufferings , then the very sufferings themselves . indeed innumerable are the profitable observations arising from the historical part of scripture , that flow so easily and unconstrain'd , that nothing but a stupid inadvertence in the reader can make him baulk them : therefore 't would be impertinent here to multiply instances . . let us next consider the prophetic part of scripture , and we shall find it no less excellent in its kind . the prophetic books are for the most part made up ( as the prophetic office was ) of two parts ; prediction and instruction . when god rais'd up prophets , 't was not only to acquaint men with future events , but to reform their present manners : and therefore as they are called seers in one respect , so they are watch-men and shepherds in another . nay , indeed the former was often subservient to the other as to the nobler end ; their gift of fore-telling was to gain them autority , to be as it were the seal of their commission ; to convince men that they were sent from god : and so to render them the more pliant to their reproofs and admonitions . and the very matter of their prophecies was usually adapted to this end : the denouncing of judgements being the most frequent theme , and that design'd to bring men to repentance ; as appears experimentally in the case of nineveh . and in this latter part of their office , the prophets acted with the greatest incitation and vehemence . . with what liberty and zeal do's elijah arraign ahab of naboths murder , and foretel the fatal event of it , without any fear of his power , or reverence of his greatness ? and samuel , when he delivers saul the fatal message of his rejection , do's passionately and convincingly expostulate with him concerning his sin , sam. . . now the very same spirit still breaths in all the propheties writings : the same truth of prediction , and the same zeal against vice . . first for the predictions , what signal completions do we find ? how exactly are all the denunciations of judgments fulfill'd , where repentance has not interven'd ? he that reads the . chap. of deut. and compares it with the jews calamities , both under the assyrians and babylonians , and especially under the romans , would think their opressors had consulted it , and transcrib'd heir severities thence . and even these nations , who were the instruments of accomplishing those dismal presages , had their own ●uins foretold , and as punctually executed . and as in kingdoms and nations , so to private persons none of the prophetic threatings ever return'd emty . the sentence pronounc'd against ahab , jezebel , and their ●osterity , was fulfill'd even to the most minute circumstances of place and manner ; as is evident by comparing the denunciation of ●lijah , kings . . . with their tragical ands recorded in the following chapters . and as for jehu , whose service god was pleased ● use in that execution , tho he rewarded it with entailing the crown of israel on him or four descents ; yet he fore-told those ●●ould be the limits , and accordingly we find ●achariah , the fourth descendent of his line , was the last of it that sate on that throne , kings . . so also the destruction of ●chitophel and judas , the one immediat , he other many hundred years remote , are pre-told by david , psal. . and we find exactly answer'd in the event . . nor was this exactness confin'd only to the severe predictions , but as eminent in the more gracious . all the blessings which god by himself , or the ministry of his prophets promis'd , were still infallibly made good . at the time of life god return'd and visited sarah with conception , notwithstanding those natural improbabilities which made her not only distrust , but even deride and laugh at the promise , gen. . the posterity of that son of promise , the whole race of abraham was deliver'd from the egyptian bondage , and possest of canaan , at the precise time which god had long before signified to abraham , gen. . so likewise the return of the jews from the babylonish captivity , was fore-told many years before their deportation , and cyrus named for their restorer before he had either name or being save only in gods prescience , if. . . but i need not multiply instances of national or personal promises . the earliest , and most comprehensive promise of all was that of the messiah , in whom all persons and nations of the world were to be blest , gen. . . that see● of the woman that should bruise the serpents head , gen. . . to him give all the prophets witness , as saint peter observes , acts . and he who was the subject , made himself also the expounder of those prophecies in his walk to emmaus with the two disciples , lu. . ● beginning at moses , and all the prophets , he expounded to them in all the scriptures , the things concerning himself . . this as it was infinitly the greatest blessing afforded mankind , so was it the most frequently and eminently predicted ; and that with the most exact particularity as to all the circumstances . his immaculate conception , the union of his two natures implied in his name immanuel ; behold a virgin shall conceive and bear a son , and shall call his name immanuel ; is most plainly fore-told by is. chap. . . nay , the very place of his birth so punctually fore-told , that the priests and scribes could ●eadily resolve herods question upon the strength of the prophecy , and assure him christ must be born in bethlehem , mat. . . as for the whole business and design of his life , we find it so describ'd by isaiah , chap. . as christ himself owns it , luk. . . the spirit of the lord is upon me , because he hath appointed me to preach good tidings to the meek ; he hath sent me to bind up the broken hearted , to proclaim liberty to the captives , and recovering of sight to the blind , to set at liberty them that are bruised , to preach the acceptable year of the lord. . if we look farther to his death , the greatest part of the old testament has a direct aspect on it . all the levitical oeconomy of sacrifices and ablutions were but prophetic rites , and ocular predictions of that one expiatory oblation . nay , most of gods providential dispensations to the jews , carried in them types and prefigurations of this . their rescue from egypt , the sprinkling of blood to secure them from the destroying angel ; the manna with which they were fed , the rock which supplied them water : these and many more referr'd to christ , as their final and highest signification . . but besides these darker adumbration , we have ( as the apostle speaks ) a more sure word of prophecy . saint peter in his calculation begins with moses , takes samuel , and the whole succession of prophets after him , as bearing witness to this great event of christs passion , acts . . . and indeed he that reads the prophets consideringly , shall find it so punctually describ'd , that the evangelists do not much more fully instruct him in the circumstances of it . daniel tells us his death , as to the kind of it , was to be violent : the messiah shall be cut off ; and as to the design of it , 't was not for himself , dan. . . but the prophet isaiah gives us more then a bare negative account of it ; and expresly saies he was wounded for our transgressions , he was bruised for our iniquities ; the chastisement of our peace was on him , and by his stripes we were healed , chap. . . and again , ver . . thou shalt make his soul an offering for sin ; and ver . my righteous servant shall justify many , for he shall bear their iniquities . nor is , job an idumean , much short of even this evangelical prophet , in that short creed of his , wherein he owns him as his redeemer , i know that my redeemer liveth , &c. job . . , . and as the end , so the circumstances of his sufferings are most of them under prediction : his extension upon the cross is mention'd by the psalmist : they pierced my hands , and my feet ; i may tell all my bones , psal. . . . as for his inward dolors , they are in that psalm so pathetically described , that christ chose that very form to breath them out in : my god , my god , why hast thou for saken one ? ver . . so his revilers did also transcribe part of their reproches form ver . . he trusted in god ; let him deliver him now if he will have him , mat. . . that vinegar which was offer'd him on the cross , was a completion of a prophecy ; in my thirst they gave me vinegar to drink , ps. . . the piercing of his side was expresly fore-told by zachary ; they shall look on him whom they have pierced , zach. . . the company in which he suffer'd and the interment he had , are also intimated by isaiah : he made his grave with the wicked , and with the rich in his death , isai. . . nay , even the disposal of his garments was not without a prophecy : they parted my garments among them , and upon my vesture did they cast lots , ps. . . here are a cloud of witnesses , which as they serve eminently to attest the truth of christian religion ; so do they to evince the excellency of sacred scripture , as to the verity of the prophetic part . . as to the admonitory part of the prophetic writings , they are in their kind no way inferior to the other . the reproofs are autoritative and convincing . what piercing exprobrations do we find of israels ingratitude ? how often are they upbraided with the better examples of the brute creatures ? with the ox and the ass by isaiah , chap. . . with the stork and the crane , and the swallow , by jeremiah , chap. . . nay , the constancy of the heathen to their false gods is instanc'd to reproch their revol● from the true . hath a nation changed their gods which yet are no gods ! but my people have changed their glory for that which doth not profit . jer. . . what awful , what majestic representations do we find of gods power , to awake their dread ! fear ye not me saith the lord ? will ye not tremble at my presence ; who have placed the sand for the bounds of the sea by a perpetual decree , that it cannot pass over and tho the waves thereof toss themselves , yet can they not prevail ; tho they roar , yet can they not pass over it ? jer. . and again , thus saith the high and lofty one that inhabiteth eternity whose name is holy : i dwell in the high and holy place , if. . . so we find him describ'd as a god glorious in holiness , fearful in praises , doing wonders , ex. . . these and many other the like heights of divine eloquence we meet with in the prophetic writings : which cannot but strike us with an awful reverence of the divine power . . nor are they less pathetic in the gentler strains . what instance is there of the greatest tenderness and love , which god has not adopted to express his by ? he personates all the nearest and most endearing relations : that of a husband ; i will marry thee to my self , hos. . . of a father ; i am a father to israel , and ephraim is my first born : nay , he ●ies bowels with the tender sex , and makes it more possible for a mother to renounce her ●ompassions towards the son of her womb , then for him to with-draw his , isa. . . by all these endearments , these cords of a man , these bands of love , as himself stiles them , hos. . . endeavoring to draw his people to their duty , and their happiness . and when their per●erseness frustrates all this his holy artifice ; how passionately do's he expostulate with them ? how solemnly protest his aversness to their ruin ? why will ye die o house of israel ? for i have no plesure in the death of him that dieth , saith the lord god , ezek. . , . with what regrets and relentings do's he think of abandoning them ? how shall i give thee up ephraim ? how shall i deliver thee israel ? how shall i make thee as admah ? how shall i set thee as zeboim ? my heart is turn'd within me , my repentings are kindled together ; hos. . . in short , 't were endless to cite the places in these prophetic books , wherein god do's thus condescend to solicit even the sensitive part of man ; and that with such moving rhetoric , that i cannot but wonder at the exception som of our late critics make against the bible , for its defect in that particular : for oratory is nothing but a dextrous application to the assections and passions of men . and certainly we find not that don with greater advantage any where then in sacred writ . . yet it was not the design of the prophets ( no more then of the apostle ) to take men with guile , cor. . . to inveigle their affections unawares to their understandings ; but they address as well to their reasons , make solemn appeals to their judicative faculties . and now judg i pray between me and my vineyard , saics isa. . . nay , god by the prophet ezekiel solemnly pleads his own cause before them ▪ vindicates the equity of his proceedings from the aspersions they had cast on them ; and by most irrefragable arguments refutes that injurious proverb which went currant among them ; and in the close appeals to themselves , o house of israel are not my waies equal , are not your waies unequals ezek. . the evidences were so clear that he remits the matter to their own determination . and generally we shall find that among all the topics of disswasion from sin , there is none more closely prest , then that of the folly of it . idolatry was a sin to which israel had a great propension , and against which most of the prophets admonitions were directed . and certainly it can never be more expos'd and the sottish unreasonableness of it better displaied , then we find it in the . chap. of isaiah . in like manner we may read the prophet jeremy disswading from the same sin by arguments of the most irrefragable conviction , jer. . . and as the prophets omitted nothing as to the manner of their address , to render their exhortations effectual , the matter of them was likewise so considerable as to command attention ; it was commonly either the recalling them from their revolts and apostacies from god by idolatry , or else to convince them of the insignificancy of all those legal ceremonial performances they so much confided in , when taken up as a supersedeas to moral duties . upon this account it is , that they often depreciate , and in a manner prohibit the solemnest of their worships . to what purpose are the multitude of your sacrifices unto me ? bring no more vain oblations : incense is an abomination to me ; the new moons and sabbaths , the calling of assemblies i cannot away with : it is iniquity even your solemn meetings , &c. is. . . . not that these things were in themselves reprovable ; for they were all commanded by god ; but because the jews depended so much on these external observances , that they thought by them to commute for the weightier matters of the law ( as our savior after stiles them ) judgment , mercy and faith , mat. . . lookt on these rites which discriminated them from other nations , as dispensations from the universal obligations of nature and common justice . . this deceit of theirs is sharply upbraided to them by the prophet jeremy ; where he calls their boasts of the temple of the lord , the temple of the lord , lying words : and on the contrary , laies the whole stress of their obedience , and expectation of their happiness on the justice and innocence of their conversation , ch . . . and after do's smartly reproch their insolence in boldly resorting to the house , which by bringing their sins along with them , they made but an asylum , and sanctuary for those crimes . will ye steal , murder and commit adultery , and swear falsely and burn incense to baal , and walk after other gods whomye know not , and come and stand before me in this house ? is this house which is called by my name , become a den of robbers in your eies ? chap. . , , . indeed all the prophets seem to conspire in this one design , of making them look thro shadows and ceremonies , to that inward purity , justice and honesty , which they were design'd to inculcate , not to supplant . and this design as it is in it self most excellent , most worthy the command of god , and the nature of man ; so we have seen that it has bin pursued by all the most apt , and most powerful mediums , that the thing or persons addrest to were capable of ; and so that the prophets are no less eminent for the discharge of this exhortatory part of their office , then they were in the former , of the predicting . . the next part of scripture we are to consider , is the doctrinal ; by which i shall not in this place understand the whole complex of faith and manners together ; but restrain it only to those revelations which are the object of our belief : and these are so sublime , as shews flesh and bloud never revel'd them . those great mysteries of our faith , the trinity , the incarnation , the hypostatical union , the redemtion of the world by making the offended party the sacrifice for the offence , are things of so high and abstruse speculation , as no finite understanding can fully fathom . i know their being so , is by som made an argument for disbelief ; but doubtless , very unjustly : for ( not to insist upon the different natures of faith and science , by which that becomes a proper object of the one which is not of the other ) our non-comprehension is rather an indication that they have a higher rise ; and renders it infinitly improbable that they could spring from mans invention . for 't were to suppose too great a disproportion between human faculties , to think men could invent what themselves could not understand . indeed these things lie so much out of the road of human imagination , that i dare appeal to the brests of the most perverse gain-saiers , whether ever they could have fallen into their thoughts without suggestion from without . and therefore 't is a malicious contradiction to reject these truths because of their dissonancy from human reason , and yet at the same time to ascribe their original to man. but certainly there can be nothing more inconsistent with mere natural reason , then to think god can be or do no more then man can comprehend . never any nation or person that own'd a deity , did ever attemt so to circumscribe him : and it is proportionable only to the licentious profaness of these later daies , thus to mesure immensity and omnipotence by our narrow scantling . . the more genuine and proper effect of these supernatural truths , is , to raise our admiration of that divine wisdom , whose waier are so past finding out ; and to give us a just sense of that infinit distance which is between it , and the highest of that reason wherein we so pride our selves . and the great propriety these doctrins have to that end , may well be ●eckon'd as one part of their excellency . . indeed there is no part of our holy faith , but is naturally productive of som peculiar vertue ; as the whole scheme together engages us to be universally holy in all manner of conversation , pet. . . and it is the supereminent advantage true religion hath over all false ones , that it tends to so laudable an end . . the theology of the heathens was ●n many instances an extract and quintessence of vice . their most solemn rites , and sacredest mysteries were of such a nature , that instead of refining and elevating , they corrupted and debased their votaries ; immerst them in all those abominable pollutions which sober nature abhorr'd . whereas the principles of our faith serve to spiritualize and rectify us , to raise us as much above mere manhood as theirs cast them below it . . and as they are of this vast advantage ●o us , so also are they just to god , in giving us ●ight notions of him . what vile unworthy ●pprehensions had the heathen of their dei●ies ; intitling them not only to the passions but even to the crimes of men : making jupiter an adulterer , mercury a thief , bacchus a ●runkard , &c. proportionably of the rest ? whereas our god is represented to us as an essence , so spiritual , and incorporeal , that we must be unbodied our selves before we can perfectly conceive what he is : so far from the impotent affections and inclinations of men that he has neither parts , nor passions ; and is fain to veil himself under that disguise , to speak somtimes as if he had , merely in condescension to our grosser faculties . and again , so far from being an example , a patron of vice , this his eies are too pure to behould iniquity , hab. . . holiness is an essential part of his nature , and he must deny himself to put it off . . the greatest descent that ever he made to humanity , was in the incarnation of the second person : yet even in that , tho he was linked with a sinful nature , yet he preserved the person immaculate ; and while he had all the sins of the world upon him by imputation , suffer'd not any one to be inherent in him . . to conclude , the scripture describes our god to us by all those glorious attributes of infinity , power and justice , which may render him the proper object of our adorations and reverence : and it describes him also in those gentler attributes of goodness , mercy and truth , which may excite our love of and dependence on him . these are representations somthing worthy of god , and such as impress upon our mind great thoughts of him . . but never did the divine attributes so concur to exert themselves , as in the mystery of our redemtion : where his justice was satisfied without diminution to his mercy ; and his mercy without entrenching on his justice : his holiness most eminent in his indignation against sin , and yet his love no less so in sparing sinners : these contradictions being reconcil'd , this discord compos'd into harmony by his infinit wisdom . this is that stupendous mystery into which the angels desir'd to look , pet . . and this is it which by the gospel is preach'd unto us ; as it follows , ver . . . and as the scripture gives us this knowledg of god , so it do's also of our selves ; in which two , all profitable knowledg is comprised . it teaches us how vile we were in our original dust ; and how much viler yet in our fall , which would have sunk us below our first principles , sent us not only to earth , but hell . it shews the impotence of our lapsed estate : that we are not able of our selves so much as to think a good thought : and it shews us also the dignity of our renovated estate , that we are heirs of god , and fellow-heirs with christ , ro. . . yet lest this might puff us up with mistaken hopes ; it plainly acquaints us with the condition on which this depends ; that it must be our obedience both active and passive , which is to intitle us to it : that we must be faithful to death , if we mean to inherit a crown of life , rev. . . and that we must suffer with christ , if we will be glorified with him . ro. . . and upon supposition that we perform our parts of the condition , it gives us the most certain assurance , engages gods veracity that he will not fail on his . by this it gives us support against all the adversities of life ; assuring us the sufferings of it are not worthy to be compared with the glory we expect . rom. . . yea , and against the terrors of death too ; by assuring us that what we look on as a dissolution , is but a temporary parting ; and we only put off our bodies , that they may put of corruption , and be clothed with immortality . . these and the like are the doctrins the holy scripture offers to us : and we may certainly say , they are faithful sayings , and worthy of all acceptation , tim. . . the notions it gives us of god are so sublime and great , that they cannot but affect us with reverence , and admiration : and yet withall , so amiable and endearing that they cannot but raise love and gratitude , affiance and delight . . and , which is yet more , these milder attributes are apt to inspirit us with a generous ambition of assimilation ; excite us to transcribe all his imitable excellencies : in which the very heathens could discern consisted the accomplishment of human felicity . . and then the knowledg it gives us of our selves , do's us the kindest office imaginable : keeps us from those swelling thoughts we are too apt to entertain , and shews us the necessity of bottoming our hopes upon a firmer foundation : and then again keeps us from being lazy or secure , by shewing us the necessity of our own endevors . in a word , it teaches us to be humble and industrious , and whoever is so ballasted can hardly be shipwrackt . . these are the excellencies of the doctrinal part of scripture , which also renders them most aptly preparative for the preceptive . and indeed , so they were design'd : the credenda and the agenda being such inseparable relations , that whoever parts them , forfeits the advantage of both . the most solemn profession of christ , the most importunate invocations , lord , lord , will signify nothing to them which do not the things which he saies , mat. . and how excellent , how rational those precepts are which the scripture proposes to us from him , is our next point of consideration . . the first law which god gave to mankind was that of nature . and tho the impressions of it upon the mind be by adams fall exceedingly dimm'd and defac'd ; yet that derogates nothing from the dignity and worth of that law , which god has bin so far from cancelling , that he seems to have made it the rule and square of his subsequent laws : so that nothing is injoin'd in those , but what is consonant and agreable to that . the moral law given in the decalogue to the jews , the evangelical law given in the gospel tho christians , have this natural law for their basis and foundation . they licence nothing which that prohibits , and very rarely prohibit any thing which it licences . . 't is true , christ in his sermon on the mount , raises christians to a greater strictness then the jews thought themselves oblig'd to ; but that was not by contradicting either the natural , or moral law , but by rescuing the later from those corruptions which the false glosses of the scribes and pharisees had mixt with it ; and reducing it to its primitive integrity , and extent . in a word , as the decalogue was given to repair the defacings , and renew the impressions of the natural law ; so the precepts of the gospel were design'd to revive and illustrate both . and accordingly we find christ , in the matter of divorce , calls them back to this natural law ; in the beginning it was not so , mat. . . i say not but that even these natural notions are in som instances refin'd and elevated by christ ; the second adam being to repair the fall of the first with advantage : but yet he still builds upon that ground-work , introduces nothing that is inconsistent with it . . and this accordance between these several laws is a circumstance that highly recommends scripture precepts to us . we cannot imagin but that god who made man for no other end but to be an instrument of his glory , and a recipient of all communicable parts of his happiness , would assign him such rules and mesures as were most conducive to those ends . and therefore since the scripture injunctions are of the same mould , we must conclude them to be such as tend to the perfection of our being ; the making us what god originally intend us ; and he that would not be that , will certainly chuse much worse for himself . . i know there have bin prejudices taken up against the precepts of christ , as if they impos'd unreasonable , unsupportable strictnesses upon men : and som have assum'd liberty to argue mutinously against them ; nay , against god too for putting such natural appetites into men , and then forbidding them to satisfy them . . but the ground of this cavil is the not rightly distinguishing of natural appetites , which are to be differenc'd according to the two states of rectitude and depravation : those of the first rank are the appetites god put into man ; and those were all regular and innocent , such as tended to the preservation of his being : nature in its first integrity mesuring its desires by its needs . now christs prohibitions are not directed against these , he forbids no one kind of these desires . and tho the precept of self-denial may somtimes restrain us in som particular acts ; yet that is but proportionable to that restraint adam was under in relation to the forbidden tree , a particular instance of his obedience , and fence of his safety . so that if men would consider nature under this its first and best notion , they cannot accuse christ of being severe to it . . but 't is manifest they take it in another acception , and mean that corruption of nature which inordinatly inclines to sensitive things ; and on this account they call their riots , their luxuries , appetites put into them by god : whereas 't is manifest this was superinduced from another coast : the wise man gives us its true pedigree in what he saies of death , which is its twin-sister : by the envy of the devil came death into the world , wis. . . and can they expect that christ who came to destroy the works of the devil , joh. . . should frame laws in their favor , make acts of toleration and indulgence for them ? this were to annul the whole design of his coming into the world ▪ which was to restore us from our lapst estate , and elevate us to those higher degrees of purity which he came not only to ●rescribe , but to exemplify to us . . but in this affair men often take nature ●n a yet wider and worse notion ; and under natural desires comprehend whatever upon any sort of motive they have a mind to do . the awe of a superior , the importunity of a companion , custom , and example , make men do many ill things , to which their nature would never promt them ; nay , many times such as their nature relucts to , and abhors , ●is certainly thus in all debauchery and excess . 't is evident , it gratifies no mans nature to be drunk , or to lie under undigested loads of meats : these are out-rages and violences upon nature , take it only in the most sensi●ive notion , such as the struggles to avert : and yet men make her bear , not only the oppression , but the blame too . . but besides 't is to be consider'd , that the nature of a man includes reason as well as sense , and to this all sorts of luxury are yet more repugnant , as that which clouds the mind , and degrades the man ( who in his constitution is a rational being ) and sets him ●n the rank of mere animals : and certainly these can be no appetites of nature , which thus subvert it . . the like may be said concerning revenge , particularly that absurdest sort of it , duels ; which certainly are as great contradictions to nature as can be imagin'd , the unravelling and cancelling its very first principle of self-preservation , ( which in other instances men bring in bar against duty . ) and yet men will say the generosity of their natures compels them to it ; so making their natures a kind of felo de se to prompt the destroying it self : when alas 't is only the false notion they have got of honor that so engages them . and if men would but soberly consider , they must be convinc'd that there is nothing more agreeable to reason then that precept of christ of not retaliating injuries ; which is in effect but to bid us to chuse a single inconvenience before a long train of mischiefs . and certainly if nature even in its deprav'd estate were left to determine , it would resolve it a better bargain to go off with a reprochful word , then to lose a limb , perhaps a life in the revenge of it . there being no maxim more indisputable , then that of evils the least is to be chosen . and the innate principle of self-love do's more strongly biass nature to preserve it self , then any external thing can to destroy ir . . know 't will be said to this , that revenge is a natural appetite : but i say still , self-preservation is more so ; and would prevail against as much of revenge as is natural , were it not heightned and fortified by phancy , and that chimera of point of honor , which , as it is now stated , is certainly one of the most emty nothings that ever was brought in balance with solid interests . and indeed 't is to belie nature , and suppose it to have forfeited all degrees of reason , as well as vertue , to fasten ●o absurd a choice upon her . but admit re●enge to be never so much the dictate of corrupt nature ; 't is certain 't is not of primitive regular nature . revenge is but a relative to ●njury : and he that will say god put the ap●etite of revenge into man , must say he put the appetite of injury into him also : which ●s such an account of the sixth daies creation , ●s is hardly consistent with gods own testimony of its being very good , gen. . . besides , 't is certain all the desires god infus'd into human nature , were such as ●ended to its preservation ; but this of revenge , is of all other the most destructive , as ●s too sadly attested by the daily tragical effects of it . in short , the wise man gives a good summary of the whole matter : god made man ●pright , but he sought out many inventions , eccl. . . . now if man have by his own voluntary act deprav'd himself , it would be neither just nor kind in god to warp his laws to mans now distorted frame ; but it is both , to keep up the perfect rectitude of those , and call upon man to reduce himself to a conformity with them : and when to this is added s●ch a supply of grace as may silence the plea of disability , there can nothing be imagin'd more worthy of god , or more indulgent to man. . and all this christ do's in the gospel in those precepts which the blind world makes the subject of their cavil or scorn . it were an easy task to evince this in every particular precept of the gospel ; but i shall content my self with the instances already given , and not swell this tract by insisting upon what has already bin the subject of so many pious and excellent discourses , as must already have convinc'd all but the obstinate . . we proceed therefore to a view of the promissory parts of scripture ; in which we are first in general to observe the great goodness of god , in making any promises at all to us ; and next to examin of what nature and excellence these promises are . and first if we consider how many titles god has to our obedience , we must acknowledg he may challenge it as his undoubted right : we are the work of his hands ; and if the potter have power over the clay ( the materials whereof are not of his making ) much more has god over his creatures , whose matter as well as form is wholly owing to him . we are the price of his blood . and if men account purchase an indefeisible title , god must have absolute dominion over what he has bought , and at so dear a price too as his own blood . lastly we depend upon him for the support of that being he has given us : we live merely upon his bounty , spend upon his stock . and what patron will not expect observance from one who thus subsists by him ? . yet as if god had none of these claims , these preingagements upon us , he descends to treat with us as free-men , by way of article and compact ; buies his own of us , and engages to reward that obedience , which he might upon the utmost penalties exact : which is such an astonishing indulgence as our highest gratitude cannot reach : and of this the sacred scriptures are the evidences and records ; and therefore upon that account deserve at once our reverence , and our joy . . but this will yet farther appear , if we look in the second place into the promises themselves ; which are so extensive as to take in both our present and future state : according to that of the apostle ; godliness hath the promise of this life , and of that which is to come , tim. . . for the present , they are proportion'd to the several parts of our composition ; the body , and the mind , the outward and the inward man ; so stretching themselves to all we can really be concern'd for in this world . . and first for the body , the old testament abounds in promises of this sort . the first part of the . of deut. contains a full catalogue of all temporal blessings ; and those irreversibly entail'd upon the israelites obedience , ver . . the psalmist tells us , they that fear the lord shall lack nothing , ps. . . that they shall not be confounded in the perillous time , and in the daies of dearth they shall have enough , ps. . . and solomon , that the lord will not suffer the righteous to famish , pro. . . and tho under the gospel , the promises of temporal affluence seem not so large ; ( its design being to spiritualize us , and raise our minds to higher injoiments ; ) yet it gives us ample security of so much as is really good for us . it supersedes our care for our selves by assuring us all these things shall be added to us , mat. . . that is , all those things which our heavenly father knows we have need of , ver . . which is all the limitations the context gives . and certainly we have little temtation to fear want , who have him for our provider ; whose are all the beasts of the forrest , and the cattel upon a thousand hills , ps. . . . and when we are thus secur'd of all things necessary , it may perhaps be an equal mercy to secure us from great abundance ; which at the best , is but a lading ones self with thick clay , in the prophets phrase , hab. . . but is often a snare as well as a burden . besides , the gospel by its precepts of temperance and self-denial , do's so contract our appetites , that a competence is a more adequate promise to them , then that of superfluity would have bin : and 't is also the mesure wherein all the true satisfaction of the senses consist ; which are gratifi'd with moderate plesures , but suffocated and overwhelm'd with excessive . the temperat man tasts and relishes his portion , whilst the voluptuous may rather be said to wallow in his plenty then injoy it . . and as the necessaries of life , so life it self , and the continuance of that , is a scripture promise . the fifth commandment affixes it to one particular duty : but it is in a multitude of places in the old testament annex'd to general obedience . thus it is , deut. . . and again , ver . . and solomon proposes this practical wisdom as the multiplier of daies : by me they daies shall be multipli'd , and the years of thy life shall be increas'd , pro. . . and chap. . length of daies is in her right hand , ver . . and tho we find not this promise repeted in the new testament , yet neither is it retracted : 't is true , the gospel bids us be ready to lay down our lives for christs sake , but it tells us withal , that he that will lose his life , shall save it : which tho it be universally true only in the spiritual sense , yet it often proves so in a literal . it did so eminently in the destruction of jerusalem , where the most resolute christians escap'd , while the base compliers perish'd together with those they sought to endear . this is certain , that if the new testament do not expresly promise long life , yet it do's by its rules of temperance and sobriety , contentedness and chearfulness , very much promote it : and so do's virtually and efficaciously ratify those the old testament made . . the next outward blessing is reputation : and this also is a scripture promise . the wise shall inherit glory , prov. . . and the vertuous woman solomon describes , is not only blessed by her children and husband , but she is praised in the gate , pro. . ult . nay , this blessing is extended even beyond life . the memory of the just shall be blessed , pro. . . nor do's the gospel evacuate this promise ; but rather promts us to the waies of having it made good to us , by advising us to abstain from all appearance of evil , thes. . . to provide for honest things , not only in the sight of god , but also in the sight of men , cor. . . . 't is true indeed , christ fore-warns his disciples that they shall be revil'd , and have all manner of evil spoken against them falsly , for his names sake : but then the cause transform'd the sufferings , and made it so honorable , that they were to count it matter of oy , mat. . , . neither was this any paradox even in relation to their reputation ; which tho sullied by a few ill men of that age , yet has bin most illustrious among all ages since . their sufferings and indignities gave them a new title of honor , and added the martyr to the apostle . and the event has bin proportionable in all successions since : those holy men that fill'd up the pagan prisons , fill'd up the churches diptycs also , and have bin had as the psalmist speaks , in everlasting remembrance , ps. . . . and as scripture-promises thus take in all the concerns of the outward man , so do they also of the inward . the fundamental promise of this kind , is that of sending christ into the world , and in him establishing the ●ew covenant , which we find , jer. . . and is referr'd to by the author to the hebrews , i will put my laws in their hearts , and write them in their minds ; and their sins and ●niquities will i remember no more , heb. . . . and this is so comprehensive a promise as includes all the concerns of the inward man. the evils incident to the mind of man may be reduc'd to two ; impurity , and inquietude : and here is a cure to both . the divine law written in the heart , drives hence all those swarms of noysom lust , which ●●ke the egyptian frogs over-run and putrify ●he soul. where that is seated and enshrin'd , ●hose can no more stand before it , the dagon before the ark. this repairs the divine image in us ( in which consists the perfection of our nature ) renews us in the spirits of our minds , eph. . . and purges our consciences from dead works , heb. . . which all the cathartics and lustrations among the heathen , all the sacrifices and ceremonies of the law were not able to do . . secondly , this promise secures the mind from that restlesness and unquietness , which attends both the dominion and guilt of sin . to be subject to a mans lusts and corrupt appetites is of all others the vilest vassallage : they are the cruellest task-masters , and allow their slaves no rest , no intermission of their drudgery , and then again , the guilt that tortures and racks the mind with dreadful expectations , keeps it in perpetual agitation and tumult ; which is excellently describ'd by the prophet isaiah , the wicked is like the troubled sea , when it cannot rest ; whose waters cast out mire and dirt : there is no peace saith my god to the wicked , is. . . how prosperous soever vice may seem to be in the world , yet there are such secret pangs and horrors that dog it , that as solomon saies , eve● in laughter the heart is sorrowful , prov. . . . but this evangelical promise of being merciful to our iniquities , and remembring our sins no more , calms this tempest , introduces peace and serenity into the mind , and reconciles us at once to god and our selves . and sure we may well say with the apostle , these are great and precious promises , ● . pet. . . . there are besides many other which spring from these principal , as suckers from the root : such are the promises of fresh supplies of grace upon a good imploiment of the former . to him that hath shall be given , mat. . . nay , even of the source and fountain of all grace . he shall give the holy spirit to them that ask him , mat. . . such is that of supporting us in all difficulties and as●aults : the not suffering us to be temted above that we are able , cor. . . which like gods bow set in the clouds , gen. . is our security , that we shall not be over-whelm'd by any ●eluge of temtation : and ( to instance no more ) such is that comprehensive promise of hearing our praiers , ask and it shall be given you , mat. . . this puts all good things within our reach , gives us the key of gods store-house , from whence we may furnish our selves with all that is really good for ●s . and if a few full barns could temt the ●ich man in the gospel , to pronounce a re●uiem to his soul ; what notes of acquiescence may they sing , who have the command of an ●●exhaustible store ; that are suppli'd by him whose is the earth , and the fulness thereof ? . and certainly , all these promises together must be ( to use the apostles phrase ) strong consolation ; such as may quiet and calm all the fears and griefs , all the tumults and perturbations of the mind , in relation to its present state . but then there are others relating to the future of a much higher elevation : those glories and felicities of another world , which are so far beyond our narrow conception , that the comprehension and injoiment must begin together . the scripture shadows it out to us by all the notions we have of happiness : by glory , rom. . . by a kingdom , mat. . . by joy , mat. . . and which comprehends all , by being with the lord , thes. . . seeing him face to face , cor. . . being like to him , jo. . . in a word 't is bliss in the utmost extent : immense for quantity , and eternal for duration . . and surely this promise is so excellent for kind , so liberal in its degree , so transcendently great in all respects , that did it stand single , stript of all those that relate to this life , it alone would justify the name of gospel , and be the best tidings that ever came to mankind . for alas , if we compare the hopes that other religions propose to their votaries with these , how base , how ignoble are they ! the heathens elysium , the mahumetan paradise , were but higher gratifications of the sensual part , and consequently were depressions and debasements of the rational . so that in effect they provided a heaven for the beast , and a hell for the man. we may therfore confidently resume our conclusion , and pronounce the scripture promises to be so divine and excellent , that they could as little have bin made , as they can be perform'd by any but an holy and almighty author . . nor is their being conditional any impeachment to their worth , but an enhansement . should god have made them ( as som phancy he has his decrees ) absolute and irrespective ; he had set his promises at war with his precepts , and these should have superseded what those injoin . we are all very niggardly towards god , and should have bin apt to have ask'd judas's question ; to what purpose is this wast ? mat. . . what needs the labor of the course if the prize be certain ? and it must have bin infinitly below the wisdom and majesty of the supreme legislator , to make laws , and then evacuate them by dispencing rewards without any aspect on their observance . 't is the sanction which inspirits the law , without which the divine , as well as the human , would to most men be a dead letter . . but against this god has abuntdantly provided , not only by the conditionality of the promises , but the terror of his threats too ; which is the last part of scripture which falls under consideration . and these are of the most direful kinds ; and cannot better be illustrated then by the opposition they stand in to the promises : for as those included all things that might make men happy either as to this life or the next ; so these do all that may make them miserable . if we make our reflection on all the particulars of the promises , we shall find the threats answering them as their reverse or dark shadow . . and first as concerning the outward state , if we look but into the of deut. we shall find , that after all the gracious promises which begun the chapter , it finally ends in thunder , in the most dreadful denunciations imaginable , and those adapted by a most peculiar opposition to the former promises : as the reader may see at large in that chapter . and the whole tenor of the scripture go's in the like stile . thus , psal. . . a wicked person shall not prosper in the earth , evill shall hunt the wicked man to overthrow him . the lord will not suffer the righteous to famish , but he casteth out the substance of the wicked ; pro. . . and again , the righteous eateth to the satisfying of his soul , but the belly of the wicked shall want , pro. . . multitudes of like general threatnings of temporal improsperity there are every where scatter'd thro out the scripture ; and many more appli'd to particular vices , as sloth , unmercifulness , luxury , and the like ; which would be here too long to enumerate . . and altho these threatnings may seem somtimes to be literally confuted by the wealth and opulency of wicked men , yet they never miss of being really and vertually verified . for either their prosperities are very short , and only preparative to a more eminent ruin , which was the psalmists resolution of this doubt , psal. . or else if god leave them the matter of temporal happiness , yet he substracts the vertue and spirit of them , renders them emty and unsatisfying . this is well exprest by the psalmist in the case of the israelites : he gave them their desire , and sent leaness withall into their soul , psa. . . and by zophar , job . . . where speaking of the wicked , he saith ; in the fulness of his sufficiency shall he be in straits . and to this solomon seems to refer , when he saith , the blessing of the lord maketh rich , and he addeth no sorrow with it , pro. . . . neither is it only the comforts of life , but life it self that is threatned to be taken from wicked men : untimely death is throout the old testament frequently mention'd as the guerdon of impiety : 't is often assign'd judicially in particular cases : he shall be cut off from his people , being the usual sentence upon most offenders under the levitical law. but 't is also menaced more generally as an immediat judgment from god : the blood-thirsty and deceitful men shall not live out half their daies , psal , . . farther yet , their names shall putrify as soon as their carkasses : the name of the wicked shall rot ; pro. . . nay both their infamy and their ruin are intail'd upon their posterity . the seed of evil doers shall never be renown'd . prepare slaughter for his children , for the iniquity of their fathers ; isa. . . . . if now we look on scripture threatnings in relation to the mind of man , we shall find them yet more severe : wilful impenitent sinners being cut off from the benefits of the new covenant , nor barely so , but look'd upon as despisers of it , and that blood of christ in which it was seal'd ; heb. . . nay as those murtherous wretches that shed it : they crucify to themselves the son of god afresh ; heb. . . and this is the fataliest sentence that can fall on any man in this life ; to be thus disfranchised of all the privileges of the gospel , and ranckt as well in punishment as guilt , with the most criminous of mankind . . from hence 't is consequent , that the mind remains not only in its native impurity , but in a greater and more incurable one ; whilst that bloud which alone could cleanse it , serves but to embrue and pollute it ; and as it were flush , and excite it to all immanities and vilenesses : and he that is thus filthy , 't is the doom pronounc'd against him , that he shall be filthy still , rev. . . . and then in the second place , what calm can there be to such a mind ? what remains to such a person , but that fearful expectation of wrath and fiery indignation , which the apostle mentions , heb. . . indeed , were there none but temporal mischiefs to fear , yet it were very unplesant to think ones self , like cain , out-law'd from the presence and protection of god ; to be afraid that every man that meets us should slay us , gen. . . nay , those confus'd indistinct fears of indefinite evils which attend guilt , are very unquiet uneasy inmates in the mind . this is excellently describ'd by moses ; the lord shall give thee a trembling heart , and failing of eies , and sorrow of mind , and thy life , shall ●ang in doubt before thee , and thou shalt fear day and night ; in the morning thou shalt say , would god it were evening , and in the evening , would god it were morning , deut , . , , . . and what can be more wretched then to have a mind thus agitated and tost , rackt and tortur'd ; especially when thro all these clouds it sees a glimpse of the eternal to●het ; and knows , that from the billows of this uneasy state , it must be tost into that lake of fire . and this is indeed the dregs of the cup of gods wrath , the dreadfullest and most astonishing of all scripture denunciations . this comprehends all that the nature of man is capable of suffering . divines distinguish it into the pain of sense , and of loss : that of sense is represented to us in scripture by fire ; and that accended , and render'd noisom as well as painful by brimstone , that afflicts the smell as well as the touch : somtimes by outer darkness , wailing and gnashing of teeth , to grate the ears , and consume the eies ; by intolerable thirst , to torment the palate . not that we are to think the sensitive pains of hell do not infinitly exceed all these ; but because these are the highest mesures our present capacities can make , and are adequate to those senses for whose carnal satisfactions we incur them . . the pain of loss is yet more dismal ; as being seated in the soul , whose spiritual nature will then serve it only to render its torments more refin'd , and acute . with what anguish will it then see it self banish'd from the presence of god , and consequently from all that may give satisfaction and bliss to the creature ? but yet with how much deeper anguish will it reflect on it self as the author of that deprivation ? how will it recollect the many despis'd tenders of grace , the easy terms on which salvation might have bin had ? and how sadly will conscience then revenge all it s stifled admonitions by an unsilenceable clamor , that worm which never dies , mar. . . how wounding will it then be to see abraham , isaac and jacob , and all the saints in the kingdom of god , luk. . . ( nay , that poor lazarus , whom here men turn'd over to the charity of their dogs ) and it self in the company of the devil and his angels , who will then upbraid what they once inticed to ? . nature abhors nothing more then to have our misery insulted over by those who drew us into it : yet that no circumstance may be lacking to their torment , this must be the perpetual entertainment of damn'd souls . and to all this eternity is the dismal adjunct ; which is of all other circumstances the most disconsolate , as leaving not so much as a glimpse of hopes ; which here uses still to be the reserve , and last resort of the miserable . . this eternity is that which gives an edg , infuses a new acrimony into the torments : and is the highest strain , the vertical point of misery . these are those terrors of the lord , with which the scripture acquaints us : and sure we cannot say that these are flat contemtible menaces ; but such as suit the dreadful majesty of that god who is a consuming fire , heb. . . so that these are as aptly accommodated for the exciting our dread , as the promises were of our love : both jointly concur to awake our industry . . for god has bin so good to mankind , as to make the threats conditional as well as the promises : so that we as well know the way to avoid the one , as we do to attain the other . nor has he any other intendment or end in proposing them , but that we may do so . see to this purpose , with what solemnity he protests it by moses ; i call heaven and earth to record against you this day that i have set before you life and death , blessing and cursing ; therefore chuse life , that both thou and thy seed may live , deut. . . . i have now run thro the several parts of scripture i proposed to speak of . and tho i have in each given rather short instances and essaies then an exact description , yet even in these contracted lineaments the exquisit proportions may be discern'd . and if the reader shall hence be incourag'd to extend his contemplations , and as he reads holy scripture , observe it in all its graces , and full dimensions ; i doubt not he will pronounce from his experience , that the matter of the divine book is very correspondent to the author : which is the highest eulogy imaginable . . in the next place we are to consider the holy scripture in relation to its end and design ; in proportion to which every thing is more or less valuable . the most exquisit frame , and curious contrivance , that has no determinat end or use , is but a piece of industrious folly , a spiders web , as the prophet speaks , isa. . . now those designs have alwaies been esteem'd the most excellent that have had te most worthy subjects , and bin of the greatest extent . accordingly , those who have projected the obliging and benefiting of other men ( tho but within a privat sphere ) have alwaies bin lookt on as men of generous and noble designs . those who have taken their level higher , and directed their aim to a more public good , tho but of a city or nation , have proportionably acquir'd a greater esteem . but those who have aspir'd to be universal benefactors , to do somthing for the common benefit of the world , their fame has commonly teach'd as far as their influence ; men have reverenc'd , nay somtimes ( according to the common excesses of mans nature ) ador'd them . many of the heathen deities ( especially their demi-gods ) having bin only those persons , who by introducing som useful art , or other part of knowledg , had oblig'd mankind . so we see what a natural gratitude men are apt to pay to worthy and generous designs . and if we will be content but to stand to this common award of our nature , the scripture will have the fairest claim imaginable to our reverence and thankfulness , upon this very account of the excellency of its designs . . nor need we borrow the balance of the sanctuary to weigh them in ; we may do it in our own scales ; for they exactly answer the two properties above mention'd , of profit and diffusiveness which in secular concerns are the standard rules of good designs . for first , it is the sole scope and aim of scripture , the very end for which 't was writ , to benefit and advantage men ; and that secondly , not only som small select number , som little angle or corner of the world , but the whole race of mankind , the entire universe ; and he that can imagin a more diffusive design , must imagin more worlds also . . now for the first of these , that it is the design of the scripture to benefit men , we need appeal but to scripture it self ; which surely can give the best account to what ends 't is directed ; and that tells us , it is to make us wise unto salvation , tim. . . in which is comprehended the greatest benefit that mans nature is capable of : the making us wise while we live here , and the saving us eternally . and this sure is the most generous , the most obliging design , that 't is possible even for the creator to have upon the creature : and this is it which the holy scripture negotiates with us . . and first , the making us wise , is so inviting a proposal to humanity , that we see when that was much wiser then now it is , it caught at a fallacious tender of it ; the very sound of it , tho out of the devils mouth , fascinated our first parents , and hurried them to the highest disobedience , and certainest ruin . and therefore now god by the holy scriptures makes us an offer as much more safe , as it is more sincere ; when he sends his word thus to be a lamp to our feet , and a light to our paths , ps. . . to teach us all that is good for us to know , our affectation of ignorance will be more culpable then theirs of knowledg , if we do not admire the kindness , & embrace the bounty of such a tender . . now the making us wise must be understood according to the scripture notion of wisdom , which is not the wisdom of this world , nor of the princes of this world , which come to ●ought , as the apostle speaks , cor. . . but that wisdom which descends from above , ja. . . which he there describes to be first pure , then peaceable , gentle and easy to be intreated , full of mercy and good fruits , without partiality , and without hypocrisy . indeed the scripture usually comprehends these and all other graces under wisdom ; for it makes it synonymous to that which includes them all , viz. the fear of the lord. thus we find throout the whole book of proverbs these us'd as terms convertible . in short , wisdom is that practical knowledg of god and our selves which engages us to obedience and duty ; and this is agreeable to that definition the wise man gives of it ; the wisdom of the prudent is to understand his way , pro. . . without this , all the most refin'd and aerial speculations , are but like thales's star-gazing ; which secur'd him not from falling in the water ; nay , betrai'd him to it . in this is all solid wisdom compris'd . . the utmost all the wise men in the world have pretended to , is but to know what true happiness is , and what is the means of attaining it ; and what they sought with so much study , and so little success , the scripture presents us with in the greatest certainty , and plainest characters , such as he that runs may read , hab. . . it acquaints us with that supreme felicity , that chief good whereof philosophy could only give us a name ; and it shews us the means , marks us out a path which will infallibly lead us to it . accordingly we find that solomon after all the accurate search he had made to find what was that good for the sons of men ; he shuts up his inquest in this plain conclusion : fear god and keep his commandments ; for god shall bring every work unto judgment , eccles. . , the regulating our lives so by the rules of piety , as may acquit us at our final account , is the most eligible thing that falls within human cognizance ; and that not only in relation to the superlative happiness of the next world , but even to the quiet and tranquillity of this . for alas , we are impotent giddy crea●ures , swai'd sometimes by one passion , som●imes by another ; nay often the interfearing of our appetites makes us irresolute which we are to gratify , whilst in the interim their ●trugling agitates and turmoils the mind . and what can be more desirable in such a ●ase , then to put our selves under a wiser conduct then our own ; and as opprest states ●se to defeat all lesser pretenders by becoming homagers to som more potent : so for us to deliver our selves from the tyranny of our ●usts , by giving up our obedience to him whose service is perfect freedom . . were there no other advantage of the exchange , but the bringing us under fixt and determinat laws , 't were very consideraable . every man would gladly know the terms of his subjection , and have som standing ●ule to guide himself by ; and gods laws are ●o ; we may certainly know what he requires of us : but the mandats of our passions are ●rbitrary and extemporary : what pleases them to day disgusts them to morrow ; and we must alwaies be in readiness to do we know not what , and of all the arbitrary governments that men either feel or fear , ●his is doubtless the most miserable . i wish our apprehensions of it were but as sensible : and then we should think the holy scripture did us the office of a patriot , in offering us a rescue from so vile a slavery . . and that it do's make us this offer , is manifest by the whole tenor of the bible . for first it rowzes and awakes us to a sense of our condition , shews us that what we call liberty , is indeed the saddest servitude ; that he that committeth sin is the servant of sin , jo. . . that those vices which pretend to serve and gratify us , do really subdue and enslave us , and fetter when they seem to embrace : and whereas the will in all other oppressions retains its liberty , this tyranny brings that also into vassallage : renders our spirits so mean and servile , that we chuse bondage ; are apt to say with the israelites , let us alone that we may serve the egyptians , ex. . . . and what greater kindness can be don for people in this forlorn abject condition , then to animate them to cast off this yoke , and recover their freedom . and to this are most of the scripture exhortations addrest ; as may be seen in a multitude of places , particularly in the sixth chapter to the romans , the whole scope whereof is directly to this purpose . . nor do's it only sound the alarm , put us upon the contest with our enemies , but it assists us in it , furnishes us with that whole armor of god which we find describ'd , eph. . . nay further it excites our courage , by assuring us that if we will not basely surrender our selves , we can never be overpower'd if we do but stand our ground ; resist our enemy , he will fly from us ; ja. . . and to that purpose it directs us under what banner we are to list our selves ; even his who hath spoil'd principalities and powers , col. . . to whose conduct and discipline if we constantly adhere , we cannot miss of victory . . and then lastly it sets before us the prize of this conquest ; that we shall not only recover our liberty , manumit our selves from the vilest bondage to the vilest and cruellest oppressors ; but we shall be crown'd for it too , be rewarded for being kind to our selves , and be made happy eternally hereafter for being willing to be happy here . . and sure these are terms so apparently advantageous , that he must be infinitly stupid ( foolish to destruction ) that will not be thus made wise unto salvation , that despifes or cavils at this divine book , which means him so much good , which designs to make him live here generously and according to the dignity of his nature , and in the next world to have that nature sublimated , and exalted , made more capacious of those refin'd and immense felicities , which there await all who will qualify themselves for them ; who ( as the apostle speaks ) by patient continuance in well doing seek for glory , and honor , and immortality , eternal life , rom. . . . but besides the greatest and principal advantages which concern our spiritual interest , it takes in also the care of our secular , directs us to such a managery of our selves , as is naturally apt to promote a quiet and happy life . it s injunction to live peaceable with all men , keeps us out of the way of many misadventures , which turbulent unruly spirits meet with , and so secures our peace . so also as to wealth , it puts us into the fairest road to riches by prescribing diligence in our callings : what is thus got being like sound flesh , which will stick by us ; whereas the hasty growth of ill-gotten wealth is but a tumor and impostume , which the bigger it swells , the sooner it bursts and leaves us lanker then before . in like manner it shews us also how to guard our reputation , by providing honest things not only in the sight of god , but also in the sight of men , cor. . . by abstaining even from all appearance of evil , thes. . . and making our light shine before men , mat. . . it provides too for our ease and tranquillity , supersedes our anxious cares and sollicitud's , by directing us to cast our burden upon the lord , psal. . . and by a reliance on his providence how to secure to our selves all we really want . finally it fixes us in all the changes , supports us under all the pressures , comforts us amidst all the calamities of this life , by assuring us they shall all work together for good to those that love god ; ro. . . . nor do's the scripture design to promote our interests consider'd only singly and personally , but also in relation to societies and communities ; it gives us the best rules of distributive and commutative justice ; teaches us to render to all their dues , ro. . . to keep our words , to observe inviolably all our pacts and contracts ; nay tho they prove to our damage . psa. . . and to preserve exact fidelity and truth ; which are the sinews of human commerce . it infuses into us noble and generous principles , to prefer a common good before our private : and that highest flight of ethnic vertue , that of dying for ones country , is no more then the scripture prescribes even for our common brethren , to. . . . but besides these generals , it descends to more minute directions accommodated to our several circumstances ; it gives us appropriate rules in reference to our distinct relations , whether natural , civil , ecclesiastical , or oeconomical . and if men would but universally conform to them , to what a blessed harmony would it tune the world ? what order and peace would it introduce ? there would then be no oppressive governors , nor mutinous subjects ; no unnatural parents , nor contumacious children : no idle shepherds , or straying flocks : none of those domestic jars which oft disquiet , and somtimes subvert families : all would be calm and serene ; and give us in reality that golden age , whereof the poets did but dream . . this tendency of the scripture is remarkably acknowledg'd in all our public judicatories , where before any testimony is admitted , we cause the person that is to give his testimony , first to lay hold of with his hands , then with his mouth to kiss the holy scriptures : as if it were impossible for those hands , which held the mysteries of truth , to be immediatly emploi'd in working falsehood ; or that those lips which had ador'd those holy oracles , should be polluted with perjuries and lies . and i fear , the civil government is exceedingly shaken at this day in its firmest foundation , by the little regard is generally had of the holy scriptures , and what is consequent thereto , the oaths that are taken upon them . . 't is true , we are far remov'd from that state which esaiah prophecied of under the gospel , tho we have the bible among us ; that when the law should go forth of sion , and the word of the lord from jerusalem , they should heat their swords into plow-shares , and their spears into pruning hooks , es. . . but that is not from any defect in it , but from our own perversness : we have it , but ( as the apostle speaks in another sense ) as if we had it not , cor. . . we have it ( that is , use it ) to purposes widely different from what it means . som have it as a supersedeas to all the duty it injoins ; and so they can but cap texts , talk glibly of scripture , are not at all concern'd to practice it : som have it as their arsenal , to furnish them with weapons , not against their spiritual enemies , but their secular : applying all the damnatory sentences they there find , to all those to whose persons or opinions they have prejudice . and som have it as a scene of their mirth , a topic of raillery , dress their profane and scurrilous jests in its language ; and study it for no other end but to abuse it . and whilst we treat it at this vile rate , no wonder we are never the better for it . for alas , what will it avail us to have the most soveraign balsom in our possession , if instead of applying it to our wounds , we trample it under our feet ? but tho we may frustrate the use , we cannot alter the nature of things . gods design in giving us the scripture was to make us as happy as our nature is capable of being ; and the scripture is excellently adapted to this end : for as to our eternal felicity , all that believe there is any such state , must acknowledg the scripture chalks us out the ready way to it : not only because 't is dictated by god who infallibly knows it , but also by its prescribing those things which are in themselves best ; and which a sober heathen would adjudg fittest to be rewarded . and as to our temporal happiness , i dare appeal to any unprejudic'd man , whether any thing can contribute more to the peace and real happiness of mankind , then the universal practice of the scripture rules would do . would god we would all conspire to make the experiment ; and then doubtless , not only our reason , but our sense too would be convinc'd of it . . and as the design is thus beneficial , so in the second place is it as extensive also . time was when the jews had the inclosure of divine revelation ; when the oracles of god were their peculiar depositum , and the heathen had not the knowledg of his laws , ps. . ult . but since that by the goodness of god the gentiles are become fellow-heirs , eph. . . he hath also deliver'd into their hands the deeds and evidences of their future state , given them the holy scriptures as the exact and authentic registres of the covenant between god and man , and these not to be like the heathen oracles appropriated to som one or two particular places , so that they cannot be consulted but at the expence of a pilgrimage ; but laid open to the view of all that will believe themselves concern'd . . it was a large commission our savior gave his disciples ; go preach the gospel to every creature , mar. . . ( which in the narrowest acception must be the gentile world ) and yet their oral gospel did not reach farther then the writen : for wherever the christian faith was planted , the holy scriptures were left as the records of it ; nay , as the conservers of it too ; the standing rule by which all corruptions were to be detected . 't is true , the entire canon of the new testament , as we now have it , was not all at once deliver'd to the church ; the gospels and epistles being successively writ , as the needs of christians , and the encroachments of heretics gave occasion : but at last they became all together the common magazine of the church , to furnish arms both defensive and offensive . for as the gospel puts in our hands the shield of faith , so the epistles help us to hold it , that it may not be wrested out of our hands again , either by the force of persecution , or the sly insinuations of vice or heresy . . thus the apostles like prudent leaders , have beat up the ambushes , discover'd the snares that were laid for us ; and by discomfiting satans forlorn hope , that earliest set of false teachers and corrupt practices which then invaded the church , have laid a foundation of victory to the succeeding ages , if they will but keep close to their conduct , adhere to those sacred writings they have left behind them in every church for that purpose . . now what was there deposited , was design'd for the benefit of every particular member of that church . the bible was not committed ( like the regalia , or rarities of a nation ) to be kept under lock and key ( and consequently to constitute a profitable office for the keepers ) but expos'd like the brazen serpent for universal view and benefit : that sacred book ( like the common air ) being every mans propriety , yet no mans inclosure : yet there are a generation of men whose eies have bin evil , because gods have bin good : who have seal'd up this spring , monopoliz'd the word of life , and will allow none to partake of it but such persons , and in such proportions as they please to retail it : an attemt very insolent in respect of god , whose purpose they contradict ; and very injurious in respect of man , whose advantage they obstruct . the iniquity of it will be very apparent , if we consider what is offer'd in the following section . sect . iv. the custody of the holy scripture is a privilege and right of the christian church , and every member of it ; which cannot without impiety to god , and injustice unto it and them , be taken away or empeacht . besides the keeping of the divine law , which is obsequious , and imports a due regard to all its precepts , commonly exprest in scripture by keeping the commandments , hearkning to , and obeying the voice of the lord , walking in his waies , and observing and doing his statutes and his judgments : there is a possessory keeping it , in reference to our selves and others ; in respect whereof , almighty god , deut. . and elsewhere frequently , having enjoin'd the people of israel , to love the lord their god with all their heart , and with all their soul , and with all their might , and that the words which he commanded them should be in their heart , he adds , that they shall teach them diligently to their children , and shall talk of them when they sit down in their houses , and when they walk by the way , and when they lie down , and when they rise up : and that they bind them for a sign upon their hand , and that they shall be as froutlets between their eies , and that they shall write them upon the posts of their house , and on their gates . so justly was the law call'd the scripture , being writen by them , and worn upon the several parts of the body , inscrib'd upon the walls of their houses , the entrance of their dores and gates of their cities ; and in a word , placed before their eies wherever they convers'd . . and this was granted to the jews , as matter of privilege and favor . to them , saies saint paul , rom. . . pertaineth the adoption , and the glory , aud the covenants , and the giving of the law. and the same saint paul , at the . chap. . v. of that epistle , unto the question , what advantage hath the jew , or what prosit is there of circumcision , answers , that it is much every way , chiefly because unto them were committed the oracles of god. this depositum or trust was granted to the fathers , that it should be continued down unto their children . he made a covenant , saies david , ps. . v. . with jacob , and gave israel a law , which he commanded our fore-fathers to teach their children , that their posterity might know it , and the children which were yet unborn : to the intent that when they came up , they might shew their children the same . which scripture by a perpetual succession was to be handed down unto the christian church , the apostles on all occasions appealing unto them , as being read in the synagogues every sabbath day , act. . . and also privatly , in their hands ; so that they might at plesure search into them , jo. . . act. . . hereupon the jews are by saint austin call'd the capsarii , or servants that carried the christians books . and athanasius in this tract of the incarnation , saies , the law was not for the jews only , nor were the prophets sent for them alone ; but that nation was the divinity-schole of the whole world ; from whence they were to fetch the knowledg of god , and the way of spiritual living : which amounts to what the apostle saies , galat. . . that the law was a schole-master to bring us unto christ. . and 't is observable that the very same word , rom. . . in the text even now recited , which expresses the committing of the oracles of god to the jews , is made use of constantly by saint paul , when he declares the trust and duty incumbent on him in the preaching of the gospel : of which , see cor. . . gal. . . thes. . . tim. . . tit. . . and therefore , as he saies , cor. . tho i preach the gospel i have nothing to glory of ; for necessity is laid upon me , yea , wo is unto me if i preach not the gospel , for if i do this thing willingly , i have a reward ; but if against my will , a dispensation of the gospel is committed unto me : so may all christians say ; if we our selves keep and transmit to our posterities the holy scriptures , we have nothing to glory of , for a necessity is laid upon us , and wo be unto us if we do not our selves keep , and transmit to our posterity the holy scriptures . if we do this thing willingly , we have a reward , but if against our will , the custody of the gospel , and at least that dispensation of it , is committed to us . but if we are traditors , and give up our bibles , or take them away from others ; let us consider how black an apostacy and sacrilege we shall incur . . the mosaic law was a temporary constitution , and only a shadow of good things to come , heb. . . but the gospel being in its duration as well as its intendment , everlasting , rev. . . and to remain when time shall be no more , rev. . . it is an infinitly more precious depositum , and so with greater care and solemner attestation to be preserv'd . not only the clergy , or the people of one particular church , nor the clergy of the universal are intrusted with this care ; but 't is the charge , the privilege and duty of every christian man , that either is , or was , or shall be in the world ; even that collective church which above all competition , is the pillar and ground of truth , tim. . . against which the assaults of men and devils , and even the gates of hell shall not prevail , mat. . . . the gospels were not written by their holy pen-men to instruct the apostles , but to the christian church , that they might believe jesus was the christ , the son of god , and that believing they might have life thro his name , jo. . . the epistles were not addrest peculiarly to the bishops and deacons , but all the holy brethren , to the churches of god that are sanctified in jesus christ , and to all those that call upon the name of the lord jesus christ , rom. , . cor. . . cor. . . galat. . . eph. . . col. . . thes. . . phil. . . jam. . . pet. . . pet. . . revel . . . or if by chance som one or two of the epistles were addrest to an ecclesiastic person , as those to timothy and titus , their purport plainly refers to the community of christians , and the depositum committed to their trust ; tim. . . and saint john on the other side directs his epistles to those who were plainly secular ; to fathers , young men and little children ; and a lady and her children , epist. . chap. . . , . and epist. . . . . but besides the interest which every christian has in the custody of the scripture upon the account of its being a depositum intrusted to him , he has also another no less forcible ; that 't is the testament of his savior , by which he becomes a son of god , no more a servant but a son ; and if he be a son , it is the apostles inference , that he is then an heir , an heir of god thro christ , gal. . . now as he who is heir to an estate , is also to the deeds and conveiances thereof ; which without injury cannot be detain'd , or if they be , there is a remedy at law for the recovery of them : so it fares in our christian inheritance ; every believer by the privilege of faith , is made a son of abraham , and an heir of the promises made unto the fathers , whereby he has an hereditary interest in the old testament ; and also by the privilege of the same faith he has a firm right to the purchast possession , eph. . . and the charter thereof , the new. therefore the detention of the scriptures , which are made up of these two parts , is a manifest injustice , and sacrilegious invasion of right , which the person wrong'd is impower'd , nay , is strictly oblig'd by all lawful means to vindicate . . which invasion of right , will appear more flagrant when the nature and importance of it is consider'd ; which relating to mens spiritual interest , renders the violation infinitly more injurious then it could be in any secular . i might mention several detriments consequent to this detention of scripture , even as many as there are benefits appendant to the free use of it ; but there is one of so fundamental and comprehensive a nature , that i need name no more ; and that is , that it delivers men up to any delusion their teachers shall impose upon them , by depriving them of means of detecting them . where there is no standard or mesures , 't is easy for men to falsify both ; and no less easy is it to adulterate doctrins , where no recourse can be had to the primary rule . now that there is a possibility that false teachers may arise , we have all assurance ; nay we have the word of christ , and his apostles that it should be so : and all ecclesiastic story to attest it has bin so . and if in the first and purest times ( those ages of more immediat illumination ) the god of this world found instruments whereby to blind mens minds , cor. . . it cannot be suppos'd impossible or improbable he should do so now . . but to leave generals , and to speak to the case of that church which magisterially prohibits scripture to the vulgar : she manifestly stands liable to that charge of our savior , luk. . . ye have taken away the key of knowledg : and by allowing the common people no more scripture then what she affords them in their sermons and privat manuals , keeps it in her power to impose on them what she pleases . for 't is sure those portions she selects for them , shall be none of those which clash with the doctrins she recommends : and when ever she will use this power to the corrupting their faith , or worship ( yea , or their manners either ) they must brutishly submit to it , because they cannot bring her dictats to the test . . but 't will be said , this danger she wards by her doctrin of infallibility : that is , she enervates a probable supposition attested by event , by an impossible one confuted by event . for 't is certain , that all particular churches may err ; and tho the consciousness of that , forces the roman church upon the absurd pretence of universality , to assert her infallibility ; yet alas , tyber may as well call it self the ocean , or italy the world , as the roman church may name it self the universal ; whilest 't is so apparent that far the less part of christians are under her communion . and if she be but a particular church , she has no immunity from errors , nor those under her from having those errors ( how pernicious soever ) impos'd upon them . as to her having actually err'd , and in diverse particulars , the proof of that has bin the work of so many volumes , that 't would be impertinent here to undertake it : i shall only instance in that of image-worship ; a practice perfectly irreconcileable with the second commandment ; and doubtless , clearly discern'd by her to be so : upon which account it is , that tho by translations and paraphrases she wrests and moulds other texts to comply with her doctrins , yet she dares not trust to those arts for this : but takes a more compendious course , and expunges the commandment ; as is evident in her catechisms and other manuals . now a church that can thus sacrilegiously purloin one commandment ( and such a one as god has own'd himself the most jealously concern'd in ) and to delude her children split another to make up the number , may as her needs require , substract and divide what others she please : and then whilst all resort to scripture is obstructed ; how fatal a hazard must those poor souls run , who are oblig'd to follow these blind , or rather these winking guides into the ditch ? . but all these criminations she retorts by objecting the dangers of allowing the scriptures to the vulgar , which she accuses as the spring of all sects , schisms , and heresies . to which i answer first , that supposing this were true , 't was certainly foreseen by god , who notwithstanding laid no restraint ; probably as fore-seeing , that the dangers of implicit faith ( to which such a restraint must subiect men ) would be far greater : and if god saw fit to indulge the liberty , those that shall oppose it , must certainly think they do not only partake , but have transplanted infallibility from god to themselves . . but secondly , 't is not generally true , that sects , schisms , and heresies are owing to this liberty ; all ecclesiastical story shews us that they were not the illiterat lay-men , but the learned clarks who were usually the broachers of heresies . and indeed many of them were so subtil and aerial , as could never have bin forg'd in grosser brains ; but were founded not on scripture merely mistaken . but rackt and distorted with nice criticisms , and quirks of logic , as several of the ancients complain : som again sprang from that ambition of attaining , or impatience of missing ecclesiastical dignities : which appropriates them to the clergy . so that if the abuse infer a forfeiture of the use , the learned have of all others the least title to the scriptures ; and perhaps those who now ingross them , the least title of all the learned . . on the other side , church-story indeed mentions som lay-propugners of heresies ; but those for the most part were either so gross and bestial ; as disparag'd and confuted themselves and authors , and rose rather from the brutish inclination of the men , then from their mistakes of scripture : or else they were by the immediat infusion of the devil , who backt his heretical suggestions with sorceries and lying wonders , as in simon magus , menander , &c. and for later times , tho somtimes there happens among the vulgar a few pragmatic spirits , that love to tamper with the obscurest texts , and will undertake to expound before they understand ; yet that is not their common temper : the generality are rather in the other extreme , stupid and unobservant even of the plainest doctrins . and if to this be objected the multitude of quakers and fanatics , who generally are of the ignorant sort ; i answer , that 't is manifest the first propugners of those tenets in germany were not seduc'd into them by mistakes of scripture , but industriously form'd them , at once to disguise and promote their villainous designs of sedition and rapine : and as for those amongst us , it is not at all certain that their first errrors were their own productions : there are vehement presumtions that the seeds were sown by greater artificers ; whose first business was to unhinge them from the church , and then to fill their heads with strange chimera's of their privileges and perfections ; and by that intoxication of spiritual pride , dispose them for all delusions : and thereby render them , like samsons foxes , fit instruments to set all in combustion . . but admit this were but a conjecture , and that they were the sole authors of their own frenzy ; how appears it that the liberty of reading the scripture was the cause of it ? had these men bin of the romish communion , and so bin interdicted privat reading , yet som broken parts of scripture would have bin in sermons and books of devotion communicated to them ; had it not bin as possible for them to have wrested what they heard as what they read ? in one respect it seems rather more likely : for in those loose and incidental quotations the connexion is somtimes not so discernable : and many texts there are whose sense is so interwoven with the context , that without consulting that , there may be very pernicious mistakes : on which account it is probably more safe that the auditor should have bibles to consult . so that this restraint of scripture is a very fallible expedient of the infallible church . and indeed themselves have in event found it so : for if it were so soveraign a prophylactic against error , how comes it to pass that so many of their members who were under that discipline have revolted from them into that which they call heresy ? if they say , the defection was made by som of the learned to whom the scripture was allow'd , why do they not ( according to their way of arguing ) take it from them also upon that experiment of its mischief , and confine it only to the infallible chair ? but if they own them to have bin unlearn'd ( as probably the albigenses and waldenses , &c. were ) they may see how insignificant a guard this restraint is against error : and learn how little is got by that policy which controles the divine wisdom . nor can they take shelter in the example of the primitive christians : for they in the constant use of the holy scriptures yielded not unto the jews . whereas the jews had the scriptures read publicly to them every sabbath day ; which josephus against appion thus expresses : moses propounded to the jews the most excellent and necessary learning of the law ; not by hearing it once or twice , but every seventh day laying aside their works , he commanded them to assemble for the hearing of the law , and throughly and exactly to learn it . parallel to this was the practice of the primitive church , perform'd by the lector , or reader , of which justin martyr in his . apol. gives this account . on the day call'd sunday , all that abide in towns or the countries about , meet in one place , and the writings of the apostles and prophets are read , so far as there is place . so tertullian in his apol . describing the offices in the public assemblies : we feed our faith with the sacred words , we raise our hopes , and establish our reliance . . and as the jews thought it indecent for persons professing piety , to let three daies pass without the offices thereof in the congregation ; and therefore met in their synagogues upon every tuesday and thursday in the week , and there perform'd the duties of fasting , praier , and hearing the holy scriptures ; concerning which is the boast of the pharisee , luk. . . in conformity hereto the christians also , their sabbath being brought forward from the saturday to the day following ; that the like number of daies might not pass them without performing the aforesaid duties in the congregation ; met together on the wednesdaies and fridaies , which were the daies of station , so frequently mention'd in tertullian , and others , the first writers of the church . tertullian expresly saies ▪ that the christians dedicated to the offices of piety , the fourth and sixth day of the week : and clemens alex. saies of the christians , that they understood the secret reasons of their weekly fasts , to wit , those of the fourth day of the week and that of preparation before the sabbath ; commonly call'd wednesday and friday . where , by the way , we may take notice what ground there is for the observation of the wednesday and friday in our church , and the litanies then appointed , so much neglected in this profligate age. . but secondly , as the jews were diligent in the privat reading of the scripture ; being taught it from their infancy which custom saint paul refers to tim. . . whereof josephus against appion saies , that if a man ask any jew concerning the laws , he will tell every thing readier then his name : for learning them from the first time they have sense of any thing , they retain them imprinted in their minds . so were the first christians equally industrious in improving their knowledg of divine truth . the whole life of a christian , saies clem. alex. strom. l. . is a holy solemnity , there his sacrifices are praiers and praises , before every meal he has the readings of the holy scriptures ; and psalms , and hymns at the time of his meals . which tertullian also describes in his apol. and saint cyprian in the end of the epist. to donatus . . and this is farther evidenc'd by the early and numerous versions of the scriptures into all vulgar languages ; concerning which theodoret speaks in his book of the cure of the affections of the greeks , serm. . we christians ( sais he ) are enabled to shew the power of apostolic and prophetic doctrins , which h●ve fill'd all countries under heaven . for that which was formerly utter'd in hebrew , is not only translated into the language of the grecians , but also the romans , egyptians , persians , indians , armenians , scythians , samaritans ; and in a word to all the languages that are us'd by any nation . the same is said by saint chrysostom in his first homily upon saint iohn . . nor was this don by the blind zeal of inconsiderable men , but the most eminent doctors of the church were concern'd herein : such as origen , who with infinit labor contriv'd the hexapla . saint chrysostom , who translated the new testament , psalms , and som part of the old testament into the armenian tongue as witnesses geor. alex. in the life of chrysost. so vlphilas the first bishop of the goths translated the holy scripture into the gothic ; as socrat. eccl. hist l. . cap. . and others testify . saint jerom , who translated them not only into latin from the hebrew , the old italic version having bin from the greek ; but also into his native vulgar dalmatic : which he saies himself in his epistle to sophronius . . but the peoples having them for their privat and constant use , appears farther by the heathens making the extorting of them a part of their persecution : and when diverse did faint in that trial , and basely surrender'd them , we find the church level'd her severity only against the offending persons , did not ( according to the romish equity ) punish the innocent , by depriving them of that sacred book , because the others had so unworthily prostituted it ( tho the prevention of such a profanation for the future had bin as fair a plea for it as the romanists do now make : ) but on the contrary the primitive fathers are frequent , nay indeed importunat in their exhortations to the privat study of holy scripture , which they recommend to christians of all ranks , ages , and sexes . . as an instance hereof let us hear clemens of alex. in his exhort . the word , saies he , is not hid from any , it is a common light that shineth to all men ; there is no obscurity in it ; hear it you that be far off , and hear it you that are nigh . . to this purpose st. jerom speaks in his epistle to leta , whom he directs in the education of her young daughter , and advises , th●t instead of gems and silk , she be enamour'd with the holy scripture ; wherein not gold , or skins , or babylonian embroideries , but a correct and beautiful variety producing faith , will recommend its self . let her first learn the psalter , and be entertain'd with those songs ; then be instructed unto life by the proverbs of solomon : let her learn from ecclesiastes to despise worldly things ; transcribe from job the practice of patience and vertue : let her pass then to the gospels , and never let them be out of her bands : and then imbibe with all the faculties of the mind , the acts of the apostles , and epistles . when she has enrich'd the store-house of her breast with these tresures , let her learn the prophets , the heptateuch , or books of moses , joshua and judges , the books of kings and chronicles , the volumes of ezra and esther , and lastly the canticles . and indeed , this father is so concern'd to have the unletter'd semale sex skilful in the scriptures , that tho he sharply rebukes their pride and over-wening ; he not only frequently resolves their doubts concerning difficult places in the said scriptures , but dedicates several of his commentaries to them . . the same is to be said of saint austin , who in his epistles to unletter'd laics , encourages their enquiries concerning the scripture , assuring volusianus ep. . that it speaks those things that are plain to the heart of the learned and unlearned , as a familiar friend ; in the mysterious , mounts not up into high phrases which might deter a slow and unlearned mind , ( as the poor are in their addresses to the rich ; ) but invites all with lowly speech , feeding with manifest truth , and exercising with secret . and ep. . . tells the devout proba , that in this world , where we are absent from the lord , and walk by faith and not by sight , the soul is to think it self desolate , and never cease from praier , and the words of divine and holy scripture , &c. . saint chrysostom in his third homily of lazarus thus addresses himself to married persons , house-holders , and people enga'd in trades and secular professions ; telling them , that the reading of the scripture is a great defensative against siu ; and on the other side , the ignorance thereof is a deep and head-long precipice ; that not to know the law of god , is the utter loss of salvation ; that this has caus'd heresies , and corruption of life , and has confounded the order of things : for it cannot be by any means , that his labor should be fruitless , who emploies himself in a daily and attentive reading of the scripture . . i am not , saies the same st. chry. hom. . on colos. . a monk , i have wise and children , and the cares of a family . but 't is a destructive opinion , that the reading of the scripture pertains only to those who have addicted themselves to a monastic life ; when the reading of scripture is much more necessary for secular persons ; for they who converse abroad , and receive frequent wounds , are in greatest need of remedies and preservatives . so hom. . on mat. hearken all you that are secular , how you ought to order your wives and children ; and how you are particularly enjoin'd to read the scriptures , and that not perfunctorily , or by chance , but very diligently . . likewise hom. . on laz. what saiest thou , o man ? it is not thy business to turn over the scripture , being distracted by innumerable cares ; no , thou hast therefore the greater obligation : others do not so much stand in need of the aids of the scripture , as they who are conversant in much business . farther , hom. . on heb. . i beseech you neglect not the reading of the scriptures ; but whether we comprehend the meaning of what is spoken or not , let us alwaies be conversant in them : for daily meditation strengtheus the memory ; and it frequently happens , that what you now cannot find out , if you attemt it again ▪ you will the next day discover : for god of his goodness will enlighten the mind . it were endless to transcribe all the exhortations of the ancient doctors and fathers of the church ; they not only permitted , but earnestly prest upon all christians , whatever their estate or condition were , the constant reading of the holy scripture . nor indeed was their restraint ever heard of till the church of rome had espous'd such doctrins as would not bear the test of scripture ; and then as those who deal in false wares are us'd to do , they found it necessary to proportion their lights accordingly . . this peter sutor in his second book cap. . of the translation of the scripture honestly confesses , saying , that whereas many things are enjoin'd which are not expresly in scripture , the unlearned observing this , will be apt to murmur and complain that so heavy burthens are laid upon them , and their christian liberty infring'd . they will easily be with-drawn from observing the constitutions of the church , when they find that they are not contain'd in the law of christ. and that this was not a frivolous suggestion , the desperat attemt of the romanists above mention'd , in leaving out the second commandment in their primers and catechisms which they communicate to the people , may pass for an irrefragable evidence ; for what lay-man would not be shockt , to find almighty god command , not to make any graven image , nor the likeness of any thing that is in heaven above , or in the earth beneath , or in the water under the earth ; that no one should bow down to them , nor worship them : when he sees the contrary is practic'd and commanded by the church . . but would god none but the romanist were impeachable of this detention of scripture : there are too many among us that are thus false and envious to themselves : and what the former do upon policy and pretence of reverence , those do upon mere oscitancy and avow'd profaness ; which are much worse inducements . and for such as these to declaim against detention of the scripture , is like the law-suits of those who contend only about such little punctilio's as themselves design no advantage from , but only the worsting their adversaries : and it would be much safer for them to lie under the interdict of others , then thus to restrain themselves : even as much as the errors of obedience are more excusable , then those of contemt and profaness . . and here i would have it seriously consider'd that the edict of diocletian for the demolishing the christian churches , and the burning their bibles ; became the character and particular aggravation of his most bloudy persecution . now should almighty god call us to the like trial , should antichristian violence , whether heathen or other , take from us our churches and our bibles , what comfort could we have in that calamity , if our contemt of those blessing drove them from us ; nay , prevented perfecution , and bereft us of them even whilst we had them in our power ? he who neglects to make his constant resort unto the church , which by gods mercy now stands open ; or to read diligently the holy scriptures , which by the same divine goodness are free for him to use , in his own diocletian ; and without the terrors of death , or torments , has renounc'd , i● not the faith , the great instruments of its conveiance , and pledg of god almighties presence among the sons of men . . but what if men either upon the one motive or the other , will not read ; yet the scriptures continue still most worthy to be read : they retain still their propriety for all those excellent ends to which god design'd them : and as the prophet tells the jews , ez. . . whether they will hear , or whether they will forbear , they shall know there has bin a prophet among them ; so whether we will take the benefit or no , we shall one day find that the holy scriptures would have made us wise unto salvation . if thro our fault alone they fail to do so , they will one day assume a less grateful office ; and from guides and assistants , become accusers and witnesses against us . sect . v. the scripture has great propriety and fitness toward the attainment of its excellent end . we are now in the next place to consider how exactly the holy scriptures are adapted to those great ends to which they are directed : how sufficient they are for that important negotiation on which they are sent : and that we shall certainly find them , . if we look on them either intrinsecally , or circumstantially . for the first of these notions we need only to reflect on the third part of this discourse , where the scripture in respect of the subject matter is evinc'd to be a system of the most excellent laws , backt with the most transcendent rewards and punishments ; and the certainty of those confirm'd by such pregnant instances of gods mercies and vengeance in this world , as are the surest gages and earnests of what we are bid to expect in another . now what method imaginable can there be used to rational creatures of more sorce and energy ? nay it seems to descend even to our passions and accommodates it self to our several inclinations . and seeing how few proselytes there are to bare and naked vertue , and how many to interest and advantage ; god closes with them upon their own terms , and do's not so much injoin as buy those little services he asks from us . . but because som mens natures are so disingenuous as to hate to be oblig'd no less then to be reform'd , the scripture has goads and scourges to drive such beasts as will not be led ; terrors and threatnings , and those of most formidable sorts , to affright those who will not be allur'd . nay lest incredulous men should question the reality of future rewards or punishments , the scripture gives as sensible evidence of them as we are capable of receiving in this world ; by registring such signal protections and judgments proportion'd to vertue and vice , as sufficiently attests the psalmists axiom : doubtless there is a god that judgeth the earth , psal. . . and leaves nothing to the impenitent sinner , but a fearful expectation of that fiery indignation threatned hereafter ; heb. . . . and now methinks the scripture seems to be that net our savior speaks of , that caught of every sort , mat. . . it is of so vast a compass , that it must , one would think , fetch in all kind of tempers : and sure had we not mixt natures with fiends , contracted som of their malice and obstinacy , mere human pravity could not hold out . . and as the holy scripture is thus fitly proportion'd to its end in respect of the subject matter , so is it also in reference to its circumstances , which all conspire to render it , the power of god unto salvation , ro. . . in the first rank of those we must place its divine original , which stamps it with an uncontroulable autority ; and is an infallible security that the matter of it is perfectly true : since it proceeds from that essential verity which cannot abuse us with fraudulent promises or threatnings : and from that infinite power that cannot be impeded in the execution of what he purposes . . yet to render this circumstance efficacious there needs another ; to wit , that its being the word of god be sufficiently testifi'd to us : and we have in the fore-going discourse evinced it to be so ; and that in the utmost degree that a matter of that kind is capable of , beyond which no sober man will require evidence in any thing . and certainly these two circumstances thus united , have a mighty force to impress the dictats of scripture on us . and we must rebel against god and our own convictions too , to hold out against it . . a third circumstance relates to the frame and composure of this divine book , both as to method , and stile : concerning which i have already made som reflexions . but now that i may speak more distinctly , i observe it takes its rise from the first point of time wherein 't was possible for mankind to be concern'd ; and so gradually proceeds to its fall and renovation : shews us first our need of a redeemer , and then points us out who it is by types and promises in the old testament , and by way of history and completion in the new. in the former it acquaints us with that pedagogy of the law which god design'd as our schole-master to bring us to christ , gal. . . and in the gospel shews us yet a more excellent way ; presents us with those more sublime elevated doctrins , which christ came down from heaven to revele . . as for the stile , that is full of grateful variety , somtimes high and majestic , as becomes that high and holy one that inhabiteth eternity , esai . . and somtimes so humble and after the manner of men , as agrees to the other part of his characters ▪ his dwelling is with him that is of an humble spirit ▪ esay . . i know profane wits are apt to brand this as an unevenness of stile : but they may as well accuse the various notes of music as destructive to harmony , or blame an orator for being able to tune his tongue to the most different strains . . another excellency of the stile , is its propriety to the several subjects it treats of . when it speaks of such things as god would not have men pry into , it wraps them up in clouds and thick darkness ; by that means to deter inquisitive man ( as he did at sinai ) from breaking into the mount , ex. . and that he gives any intimation at all of such , seems design'd only to give us a just estimate how shallow our comprehensions are ; and excite us to adore and admire that abyss of divine wisdom which we can never sathom . . things of a middle nature , which may be useful to som , but are not indispensibly necessary to all , the scripture leaves more accessible ; yet not so obvious as to be within every mans reach : but makes them only the prize of industry , praier , and humble endevors . and it is no small benefit , that those who covet the knowledg of divine truth , are by it engag'd to take these vertues in the way . besides there is so much time requir'd to that study , as renders it inconsistent with those secular businesses wherein the generality of men are immerst : and consequently t is necessary that those who addict themselves to the one , have competent vacancy from the other : and in this it hath a visible use by being very contributive to the maintaining that spiritual subordination of the people to the pastors ; which god has establish'd . miriam and corahs partisans are a pregnant instance how much the opinion of equal knowledg unfits for subjection : and we see by sad experience how much the bare pretence of it has disturb'd the church , and made those turn preachers who never were understanding hearers . . but besides these more abstruse , there are easier truths in which every man is concern'd ; the explicit knowledg whereof is necessary to all ; i mean the divine rules for saving faith and manners . and in those the scripture stile is as plain as is possible : condescends to the apprehensions of the rudest capacities : so that none that can read the scripture but will there find the way to bliss evidently chalk'd out to him . that i may use the words of saint gregory , the lamb may wade in those waters of life , as well as the elephant may swim . the holy ghost , as st. austin tells us , lib. . of christian doctrin , chap. . has made in the plainer places of scripture magnificent and healthful provision for our hunger ; and in the obscure , against satiety . for there are scarce any things drawn from obscure places , which in others are not spoken most plainly and he farther adds , that if any thing happen to be no where explain'd , every man may there abound in his sense . . so again , in the same book , cap. . he saies , that all those things which concern faith and manners , are plainly to be met with in the scripture : and saint jerom in his comment on es. . tells us , that 't is the custom of the scripture to close obscure sayings with those that are easy ; and what was first exprest darkly , to propose in evident words : which very thing is said likewise by saint chrysostom , hom. . cor. . . who in his first homily on saint mat. farther declares , that the scriptures are easy to be understood , and expos'd to vulgar capacities . . he saies again , hom. upon esay , that the scriptures are not mettals that require the help of miners , but afford a tresure easily to be had to them that seek the riches contain'd in them . it is enough only to stoop down , and look upon them , and depart replenish'd with wealth ; it is enough only to open them , and behold the splendor of those gems . again , hom. . on the second ep. to the thess. . all things are evident and strait , which are in the holy scripture ; whatever is necessary is manifest . so also hom. . on gen. . it cannot be that he who is studious in the holy scripture should be rejected : for tho the instruction of men be wanting , the lord from above will inlighten our minds , shine in upon our reason , revele what is secret , and teach what we do not know . so hom. . on jo. . almighty god involves his doctrin with no mists , and darkness , as did the philosophers : his doctrin is brighter then the sun-beams , and more illustrious ; and therefore every where diffus'd : and hom. . on jo. . his doctrin is so facile , that not only the wise , but even women , and youths must comprehend it . hom. . on gen. . let us go to the scripture as our mark , which is its own interpreter . and soon after saies , that the scripture interprets it self , and suffers not its auditor to err . to the same purpose saies cyril in his third book against julian . in the scripture nothing is difficult to them , who are conversant in them as they ought to be . . it is therefore a groundless cavil which men make at the obscurity of the scripture ; since it is not obscure in those things wherein 't is our common interest it should be plain : which sufficiently justifies its propriety to that great end of making us wise unto salvation . and for those things which seem less intelligible to us , many of them become so , not by the innate obscurity of the text , but by extrinsic circumstances ( of which perhaps the over-busy tampering of paraphrasts , pleased with new notions of their own , may be reckon'd for one . ) but this subject the reader may find so well pursued in mr. boyls tract concerning the stile of scripture , that i shall be kindest both to him and it to refer him thither ; as also for answer to those other querulous objections which men galled with the sense of the scripture , have made to its stile . . a third circumstance in which the scripture is fitted to attain its end , is its being committed to writing , as that is distinguish'd from oral delivery . it is most true , the word of god is of equal autority and efficacy which way soever it be deliver'd : the sermons of the apostles were every jot as divine and powerful out of their mouths , as they are now in their story . all the advantage therefore that the written word can pretend to , is in order to its perpetuity , as it is a securer way of derivation to posterity , then that of oral tradition . to evince that it is so , i shall first weigh the rational probabilities on either side . secondly , i shall consider to which god himself appears in scripture to give the deference . . for the first of these , i shall propose this consideration , which i had occasion to intimate before , that the bible being writ for the universal use of the faithful , 't was as universally disperst amongst them : the jews had the law not only in their synagogues , but in their privat houses , and as soon as the evangelical books were writ , they were scatter'd into all places where the christian faith had obtain'd . now when there was such a vast multitude of copies , and those so revered by the possessors , that they thought it the highest pitch of sacrilege to expose them , it must surely be next to impossible , entirely to suppress that book . besides , it could never be attemted but by som eminent violence as it was by the heathen persecutors ; which ( according to the common effect of opposition ) serv'd to enhance the christians value of the bible ; and consequently when the storm was past , to excite their diligence for recruiting the number . so that , unless in after ages , all the christians in the world should at once make a voluntary defection , and conspire to eradicate their religion , the scripture could not be utterly extinguish'd . . and that which secures it from total suppression , do's in a great degree do so from corruption and falsification . for whilst so many genuine copies are extant in all parts of the world , to be appeal'd to , it would be a very difficult matter to impose a spurious one ; especially if the change were so material as to awaken mens jealousies . and it must be only in a place and age of gross ignorance , that any can be daring enough to attemt it . and if it should happen to succeed in such a particular church , yet what is that to the universal ? and to think to have the forgery admitted there , is ( as a learned man saies ) like attemting to poison the sea . . on the other side , oral tradition seems much more liable to hazards , error may there insinuate it self much more insensibly . and tho there be no universal conspiracy to admit it at first ; yet like a small eruption of waters , it widens its own passage , till it cause an inundation . there is no impression so deep , but time and intervening accidents may wear out of mens minds ; especially where the notions are many and are founded not in nature , but positive institution , as a great part of christian religion is . and when we consider the various tempers of men , 't will not be strange that succeeding ages will not alwaies be determin'd by the traditions of the former . som are pragmatic , and think themselves fitter to prescribe to the belief of their posterity , then to follow that of their ancestors : som have interest and designs which will be better serv'd by new tenets : and som are ignorant and mistaking , and may unawares corrupt the doctrin they should barely deliver : and of this last sort we may guess there may be many , since it falls commonly to the mothers lot to imbue children with the first rudiments . . now in all these cases how possible is it that primitive tradition may be either lost or adulterated ? and consequently , and in proportion to that possibility , our confidence of it must be stagger'd . i am sure according to the common estimate in seculars it must be so . for i appeal to any man whether he be not apter to credit a relation which comes from an eie-witness then at the third or fourth , much more at the hundredth rebound : ( as in this case . ) and daily experience tells us ; that a true and probable story by passing thro many hands , often grows to an improbable lie . this man thinks he could add one becoming circumstance ; that man another : and whilst most men take the liberty to do so , the relation grows as monstrous as such a heap of incoherent phancies can make it . . if to this it be said that this happens only in trivial secular matters , but that in the weighty concern of religion mankind is certainly more serious and sincere : i answer that 't is very improbable that they are ; since 't is obvious in the common practice of the world , that the interests of religion are postpon'd to every little worldly concern . and therefore when a temporal advantage requires the bending and warping of religion , there will never be wanting som that will attemt it . . besides , there is still left in human nature so much of the venom of the serpents first temtation , that tho men cannot be as god , yet they love to be prescribing to him , and to be their own assessors as to that worship and homage they are to pay him . . but above all 't is considerable that in this case sathan has a more peculiar concern , and can serve himself more by a falsification here then in temporal affairs . for if he can but corrupt religion , it ceases to be his enemy , and becomes one of his most useful engins , as sufficiently appear'd in the rites of the heathen worship . we have therefore no cause to think this an exemt case ; but to presume it may be influenc'd by the same pravity of human nature , which prevailes in others ; and consequently are oblig'd to bless god that he has not left our spiritual concerns to such hazards , but has lodg'd them in a more secure repository , the written word . . but i fore-see 't will be objected , that whilst i thus disparage tradition , i do vertually invalidate the scripture it self , which comes to us upon its credit . to this i answer first that since god has with-drawn immediate revelation from the world ▪ tradition is the only means to convey to us the first notice that this book is the word of god : and it being the only means he affords , we have all reason to depend on his goodness , that he will not suffer that to be evacuated to us : and that how liable soever tradition may be to err , yet that it shall not actually err in this particular . . but in the second place ; this tradition seems not so liable to falsification as others : it is so very short and simple a proposition ; such and such writings are the word of god , that there is no great room for sophistry or mistake to pervert the sense ; the only possible deception must be to change the subject , and obtrude suppositious writings in room of the true , under the title of the word of god. but this has already appear'd to be unpracticable , because of the multitude of copies which were disperst in the world ; by which such an attemt would soon have bin detected . there appears therefore more reason as well as more necessity , to rely upon tradition in this , then in most other particulars . . neither yet do i so farr decry oral tradition in any , as to conclude it impossible it should derive any truth to posterity : i only look on it as more casual ; and consequently a less fit conveiance of the most important and necessary verities then the writen word : in which i conceive my self justifi'd by the common sense of mankind ; who use to commit those things to writing , which they are most solicitous to derive to posterity . do's any nation trust their fundamental laws only to the memory of the present age , and take no other course to transmit them to the future ? do's any man purchase an estate , and leave no way for his children to lay claim to it , but the tradition the present witnesses shall leave of it ? nay do's any considering man ordinarily make any important pact or bargain ( tho without relation to posterity ) without putting the articles in writing ? and whence is all this caution but from a universal consent that writing is the surest way of transmitting ? . but we have yet a higher appeal in this matter then to the suffrage of men : god himself seems to have determin'd it ; and what his decision is , 't is our next business to inquire . . and first he has given the most real and comprehensive attestation to this way of writing , by having himself chose it . for he is too wise to be mistaken in his estimate of better and worse , and too kind to chuse the worst for us : and yet he has chosen to communicate himself to the latter ages of the world by writing ; and has summ'd up all the eternal concerns of mankind in the sacred scriptures , and left those sacred records by which we are to be both inform'd and govern'd ; which if oral tradition would infallibly have don , had bin utterly needless : and god sure is not so prodigal of his spirit , as to inspire the authors of scripture to write that , whose use was superseded by a former more certain expedient . . nay , under the mosaic oeconomy , when he made use of other waies of reveling himself , yet to perpetuate the memory even of those revelations , he chose to have them written . at the delivery of the law , god spake then viva voce , and with that pomp of dreadful solemnity , as certainly was apt to make the deepest impressions ; yet god fore-saw that thro every succeeding age that stamp would grow more dim , and in a long revolution might at last be extinct . and therefore how warm soever the israelites apprehensions then were , he would not trust to them for the perpetuating his law , but committed it to writing ; ex. . . nay wrote it twice himself . . yet farther even the ceremonial law , tho not intended to be of perpetual obligation , was not yet referr'd to the traditionary way , but was wrote by moses , and deposited with the priests , deut. . . and after-event shew'd this was no needless caution . for when under manasses , idolatry had prevail'd in jerusalem , it was not by any dormant tradition , but by the book of the law found in the temple , that josiah was both excited to reform religion , and instructed how to do it ; kings . . and had not that or som other copy bin produc'd , they had bin much in the dark as to the particulars of their reformation ; which that they had not bin convei'd by tradition , appears by the sudden startling of the king upon the reading of the law ; which could not have bin . had he bin before possest with the contents of it . in like manner we find in nehemiah , that the observation of the feast of tabernacles was recover'd by consulting the law ; the tradition whereof was wholly worn out ; or else it had sure bin impossible that id could for so long a time have bin intermitted , neh. . . and yet mens memories are commonly more retentive of an external visible rite , then they are of speculative propositions , or moral precepts . . these instances shew how fallible an expedient mere oral tradition is for transmission to posterity . but admit no such instance could be given , 't is argument enough that god has by his own choice of writing , given the preference to it . nor has he barely chosen it , but has made it the standard by which to mesure all succeeding pretences . 't is the means he prescribes for distinguishing divine from diabolical inspirations : to the law and to the testimony : if they speak not according to this word , there is no light in them , isai. . . and when the lawier interrogated our savior what he should do to inherit eternal life , he sends him not to ransac tradition , or the cabalistical divinity of the rabbins , but refers him to the law : what is written in the law ? how readest thou ? luk. . . and indeed , throout the gospel , we still find him in his discourse appealing to scripture , and asserting its autority : as on the other side inveighing against those traditions of the elders which had evacuated the written word : ye make the word of god of none effect by your tradition , mat. . . which as it abundantly shews christs adherence to the written word , so 't is a pregnant instance how possible it is for tradition to be corrupted , and made the instrument of imposing mens phancies even in contradiction to gods commands . . and since our blessed lord has made scripture the test whereby to try traditions , we may surely acquiesce in his decision , and either embrace or reject traditions , according as they correspond to the supreme rule , the written word . it must therefore be a very unwarrantable attemt to set up tradition in competition with ( much more in contradiction to ) that to which christ himself hath subjected it . . saint paul reckons it as the principal privilege of the jewish church , that it had the oracles of god committed to it ; i. e. that the holy scriptures were deposited , and put in its custody : and in this the christian church succeeds it , and is the guardian and conservator of holy writ . i ask then , had the jewish church by vertue of its being keeper , a power to supersede any part of those oracles intrusted to them ? if so , saint paul was much out in his estimate , and ought to have reckon'd that as their highest privilege . but indeed , the very nature of the trust implies the contrary ; and besides , 't is evident , that is the very crime christ charges upon the jews in the place above cited . and if the jewish church had no such right , upon what account can the christian claim any ? has christ enlarg'd its charter ? has he left the sacred scriptures with her , not to preserve and practice , but to regulate and reform ? to fill up its vacancies , and supply its defects by her own traditions ? if so , let the commission be produc'd ; but if her office be only that of guardianship and trust , she must neither substract from , nor by any superadditions of her own evacuate its meaning and efficacy : and to do so , would be the same guilt that it would be in a person intrusted with the fundamental records of a nation , to foist in fuch clauses as himself pleases . in short , god has in the scriptures laid down exact rules for our belief and practice , and has entrusted the church to convey them to us : if she vary , or any way enervate them , she is false to that trust , but cannot by it oblige us to recede from that rule she should deliver , to comply with that she obtrudes upon us . the case may be illustrated by an easy resemblance . suppose a king have a forreign principality for which he composes a body of laws ; annexes to them rewards and penalties , and requires an exact and indispensable conformity to them . these being put in writing , he sends by a select messenger : now suppose this messenger deliver them , yet saies withall , that himself has autority from the king to supersede these laws at his plesure ; so that their last resort must be to his dictats , yet produces no other testimony but his own bare affirmation . is it possible that any men in their wits should be so stupidly credulous , as to incur the penalty of those laws upon so improbable an indemnity ? and sure it would be no whit less madness in christians , to violate any precept of god , on an ungrounded supposal of the churches power to dispense with them . . and if the church universal have not this power , nor indeed ever claim'd it , it must be a strange insolence for any particular church to pretend to it , as the church of rome do's ; as if we should owe to her tradition all our scripture , and all our faith ; insomuch that without the supplies which she affords from the oracle of her chair , our religion were imperfect , and our salvation insecure . upon which wild dictates i shall take liberty in a distinct section , farther to animadvert . sect . vi. the suffrage of the primitive christian church , concerning the propriety and fitness which the scripture has towards the attainment of its excellent end . against what has bin hitherto said to the advantage of the holy scripture , there opposes it self ( as we have already intimated ) the autority of the church of rome ; which allows it to be only an imperfect rule of faith , saying in the fourth session of the council of trent , that christian faith and discipline , are contain'd in the books written , and unwritten tradition . and in the fourth rule of the index put forth by command of the said council , the scripture is declar'd to be so far from useful , that its reading is pernicious if permitted promiscuously in the vulgar tongue , and therefore to be withheld : insomuch that the study of the holy bible is commonly by persons of the roman communion , imputed to protestants as part of their heresy ; they being call'd by them in contemt the evangelical men , and scripturarians . and the bible in the vulgar tongue of any nation , is commonly reckon'd among prohibited books , and as such , publicly burnt when met with by the inquisitors : and the person who is found with it , or to read therein , is subjected to severe penalties . . for the vindication of the truth of god , and to put to shame those unhappy innovators , who amidst great pretences to antiquity , and veneration to the scriptures , prevaricat from both : i think it may not be amiss , to shew plainly the mind of the primitive church herein ; and that in as few words as the matter will admit . . first i premise that ireneus and tertullian having to do with heretics , who boasted themselves to be emendators of the apostles , and wiser then they ; despising their autority , rejecting several parts of the scripture , and obtruding other writings in their steed , have had recourse unto tradition , with a seeming preference of it unto scripture . their adversaries having no common principle besides the owning the name of christians ; it was impossible to convince them , but by a recourse to such a medium which they would allow . but these fathers being to set down and establish their faith , are most express in resolving it into scripture : and when they recommend tradition , ever mean such as is also apostolical . . ireneus in the second book , . c. tells us , that the scriptures are perfect , as dictated by the word of god and his spirit . and the same father begins his third book in this manner , the disposition of our salvation is no otherwise known by us , then by those by whom the gospel was brought to us ; which indeed they first preach'd , but afterward deliver'd it to us in the scripture , to be the foundation and pillar of our faith. nor may we imagin , that they began to preach to others , before they themselves had perfect knowledg , as som are bold to say ; boasting themselves to be emendators of the apostles . for after our lords resurrection , they were indued with the power of the holy spirit from on high ; and having perfect knowledg , went forth to the ends of the earth , preaching the glad tidings of salvation , and celestial praise unto men . each and all of whom had the gospel of god. so saint matthew wrote the gospel to the hebrews , in their tongue . saint peter and saint paul preach'd at rome , and there founded a church : mark the disciple and interpreter of peter , deliver'd in writing what he had preach'd , and luke the follower of paul set down in his book the gospel he had deliver'd . afterward saint john at ephesus in asia publish'd his gospel , &c. in his fourth book , c. . he directs all the heretics with whom he deals , to read diligently the gospel deliver'd by the apostles , and also read diligently the prophets , assuring they shall there find every action , every doctrin , and every suffering of our lord declared by them . . thus tertullian in his book of prescriptions , c. . it is not lawful for us to introduce any thing of our own will , nor make any choice upon our arbitrement . we have the apostles of our lord for our authors , who themselves took up nothing on their own will or choice ; but faithfully imparted to the nations the discipline which they had receiv'd from christ. so that if an angel from heaven should teach another doctrin , he were to be accurst . and. c. . 't is madness , saies he of the heretics , when they confess that the apostles were ignorant of nothing , nor taught things different ; to think that they did not revele all things to all : which he enforces in the following chapter . in his book against hermogenes , c. . he discourses thus ; i adore the plenitude of the scripture , which discovers to me the creator , and what was created . also in the gospel i find the word was the arbiter and agent in the creation . that all things were made of preexistent matter i never read . let hermogenes , and his journy-men shew that it is written . if it be not written , let him fear the woe , which belongs to them thad add or detract . and in the . ch . of his prescript . we feed our faith , raise our hope , and establish our reliance with the sacred words . . in like manner hippolytus in the homily against noetus declares , that we acknowledg only from scripture that there is one god. and whereas secular philosophy is not to be had , but from the reading of the doctrin of the philosophers ; so whosoever of us will preserve piety towards god , he cannot otherwise learn it then from the holy scripture . accordingly origen in the fifth homily on leviticus , saies , in the scripture every word appertaining to god , is to be sought and discust ; and the knowledg of all things is to be receiv'd . . what saint cyprian's opinion was in this point , we learn at large from his epistle to pompey . for when tradition was objected to him , he answers ; whence is this tradition ? is it from the autority of our lord and his gospel ; or comes it from the commands of the apostles in their epistles ? almighty god declares that what is written should be obei'd and practic'd . the book of the law , saies he in joshua , shall not depart from thy mouth , but thou shalt meditate in it day and night , that you may observe and keep all that is written therein . so our lord sending his apostles , commands them to baptize all nations , and teach them to observe all things that he had commanded . again , what obstinacy and presumtion is it to prefer human tradition to divine command : not considering that gods wrath is kindled as often as his precepts are dissolv'd and neglected by reason of human traditions . thus god warns and speaks by isaiah : this people honors me with their lips , but their heart is far from me ; but in vain do they worship me , teaching for doctrins the commandments of men . also the lord in the gospel checks and reproves , saying ; you reject the law of god , that you may establish your tradition . of which precept the apostle saint paul being mindful , admonishes and instructs , saying ; if any man teaches otherwise , and hearkens not to sound doctrin , and the words of our lord jesus christ , he is proud , knowing nothing : from such we must depart . and again he adds , there is a compendious way for religious and sincere minds , both to deposit their errors , and find out the truth . for if we return to the source and original of divine tradition , human error will cease , and the ground of heavenly mysteries being seen , what soever was hid with clouds and darkness , will be manifest by the light of truth . if a pipe that brought plentiful supplies of water , fail on the suddain , do not men look to the fountain , and thence learn the cause of the defect , whether the spring it self be dry ; or if running freely , the water is stopt in its passage ; that if by interrupted or broken conveiances , it was hindred to pass , they being repair'd , it may again be brought to the city , with the same plenty as it flows from the spring ? and this gods priests ought to do at this time , obeying the commands of god , that if truth have swerv'd or fail'd in any particular , we go backward to the source of the evangelical and apostolical tradition , and there found our actings ; from whence their order and origation began . . it is true bellarmine reproches this discourse as erroneous ; but whatever it might be in the inference which saint cyprian drew from it , in it self it was not so . for saint austin , tho sufficiently engag'd against saint cyprian's conclusion , allows the position as most orthodox ; saying , in the fourth book of baptism , c. . whereas he admonishes to go back to the fountain , that is , the tradition of the apostles , and thence bring the stream down to our times ; 't is most excellent , and without doubt to be don . . thus eusebius expresses himself in his second book against sabellius . as it is a point of sloth , not to seek into those things , whereof one may enquire ; so 't is insolence to be inquisitive in others . but what are those things which we ought to enquire into ? even those which are to be found in the scriptures : those things which are not there to be found , let us not seek after . for if they ought to be known , the holy ghost had not omitted them in the scripture . . athanasius in his tract of the incarnation , saies , it is fit for us to adhere to the word of god , and not relinquish it , thinking by syllogisms to evade , what is there clearly deliver'd . again in his tract to serap . of the holy ghost ; ask not , saies he , concerning the trinity , but learn only from the scriptures . for the instructions which you will find there , are sufficient . and in his oration against the gentiles , declares , that the scriptures are sufficient to the manifestation of the truth . . agreeable to these is optatus in his . book against parmen . who reasons thus , you say 't is lawful to rebaptize , we say 't is not lawful : betwixt your saying and our gain-saying the peoples minds are amus'd . let no man believe either you or us . all men are apt to be contentious . therefore judges are to be call'd in . christians they cannot be ; for they will be parties ; and thereby partial . therefore a judg is to be lookt out from abroad . if a pagan , he knows not the mysteries of our religion . if a jew , he is an enemy to our baptism . there is therefore no earthly judg ; but one is to be sought from heaven . yet there is no need of a resort to heaven , when we have in the gospel a testament : and in this case , celestial things may be compar'd to earthly . so it is as with a father who has many children ; while he is present he orders them all , and there is no need of a written will : accordingly christ when he was present upon earth , from time to time commanded the apostles whatsoever was necessary . but as the earthly father finding himself to be at the point of death , and fearing that after his departure his children should quarrel among themselves , he calls witnesses , and puts his mind in writing ; and if any difference arise among the brethren , they go not to their fathers sepulcher , but repair to his will and testament ; and he who rests in his grave , speaks still in his writing , as if he were alive . our lord who left his will among us , is now in heaven , therefore let us seek his commands in the gospel , as in his will. . thus cyril of ierus . cat. . nothing , no not the least concernment of the divine and holy sacraments of our faith , is to be deliver'd without the holy scripture : believe not me unless i give you a demonstration of what i say from the scripture . . saint basil in his book of the true faith saies , if god be faithful in all his sayings , his words , and works , they remaining for ever , and being don in truth and equity ; it must be an evident sign of infidelity and pride , if any one shall reject what is written , and introduce what is not written . in which books he generally declares that he will write nothing but what he receives from the holy scripture : and that he abhors from taking it elsewhere . in his . homily against the antitrinit . believe , saies he , those which are written ; seek not those which are not written . and in his eth. reg . . every word and action ought to be confirm'd by the testimony of the divine●y inspir'd scriptures to the establishment of the faith of the good , and reproof of the wicked . . saint ambrose in the first book of his offic. saies : how can we make use of any thing which is not to be found in scripture ? and in his instit. of virgins . i read he is the first , but read not he is the second ; let them who say he is second , shew it from the reading . . greg. nyssen in his dial. of the soul and resurrect . saies . 't is undeniable , that truth is there only to be plac'd , where there is the seal of scripture testimony . . saint jerom against helvidius declares . as we deny not that which is written , so we refuse those which are not written . and in his comment on the . ps. every thing that we assert , we must shew from the holy scripture . the word of him that speaks has not that autority as gods precept . and on the . ps. whatever is said after the apostles , let it be cut off , nor have afterwards autority . the one be holy after the apostles , the one be eloquent ; yet has he not autority . . saint austin in his tract of the unity of the church , c. . acknowledges that he could not be convinc'd but by the scriptures of what he was to believe ; and adds they are read with such manifestation , that he who believes them , must confess the doctrin to be most true . in the second book of christian doctrin , c. . he saies , that in the plain places of scripture are found all those things that concern faith and manners . and in epist. . all things which have bin exhibited heretofore as don to mankind , and what we now see and deliver to our posterity , the scripture has not past them in silence , so far forth as they concern the search or defence of our religion . in his ●ract of the good of widowhood , he saies to ●ulian , the person to whom he addresses : what shall i teach you more then that we read in the apostle : for the holy scripture settlos the rule of our doctrin ; that we think not any thing more then we ought to think ; but to think so●erly , as god has dealt to every man the mesure of faith. therefore my teaching is only to ex●ound the words of this doctor , ep. . where ●ny subject is obscure , and passes our compre●ension , and the scripture do's not plainly afford its help , there human conjecture is presum●●ous in defining , . theophilus of alex. in his second paschal homily , tells us , that 't is the suggestion of a diabolical spirit to think that any thing besides the scripture has divine autority . and in his third he adds , that the doctors of the church having the testimony of the scripture , lay firm foundation of their doctrin . . chrysostom in his third homily on the first of the thessal . asserts , that from the alone reading or hearing of the scripture one may learn all things necessary . so hom. . on act. . he declares . a heathen comes and saies : i would willingly be a christian , but i know not who to join my self to ; for there are many contentions among you , many seditions and tumults ; so that i am in doubt what opinion i should chuse . each man saies , what y say is true , and i know not whom to believe ; each pretends to scripture which i am ignorant of 't is very well the issue is put here : for if the appeal were to reason , in this case there would be just occasion of being troubled : but when we appeal to scripture , and they are simple and certain , you may easily your self judg . he that agrees with the scripture is a christian , he that resists them , is far out of the way . and on ps. . if any thing be said without the scripture , the mind halts between different opinions ; somtimes inclining as to what is probable , anon rejecting as what is frivolous : but when the testimony of holy scripture is produc'd , the mind both of speaker and hearer is confirm'd . and hom. . on lazar . tho one should rise from the dead , or an angel come down from heaven , we must believe the scripture ; they being fram'd by the lord of angels , and the quick and dead . and hom. . cor. . it is not an absurd thing that when we deal with men about mony , we wil trust no body , but cast up the sum , and make use of our counters ; but in religious affairs , suffer our selves to be led aside by other mens opinions , even then when we have by an exact scale and touchstone , the dictat of the divine law. therefore i pray and exhort you , that giving no heed to what this or that man saies , you would consult the holy scripture , and thence learn the divine riches , and pursue what you have learnt . and hom. . on jo. . . 't is the mark of a thief that he comes not in by the dore , but another way : now by the dore the testimony of the scripture is signified . and hom. on gal. . . the apostle saies not , if any man teach a contrary doctrin let him be accurs'd , or if he subvert the whole gospel ; but if he teach any thing beside the gospel which you have receiv'd , or vary any little thing , let him be accurs'd . . cyril of alex. against jul. l. . saies , the holy scripture is sufficient to make them who are instructed in it , wise unto salvation , and endued with most ample knowledg . . th●odoret dial. . i am perswaded only by the holy scripture . and dial. . i am not so bold to affirm any thing , not spoken of in the scripture . and again , qu. . upon genes . we ought not to enquire after what is past over in silence , but acquiesce in what is written . . it were easy to enlarge this discourse into a volume ; but having taken , as they offer'd themselves , the suffrages of the writers of the four first centuries , i shall not proceed to those that follow . if the holy scripture were a perfect rule of faith and manners to all christians heretofore , we may reasonably assure our selves it is so still ; and will now guide us into all necessary truth , and consequently make us wise unto salvation , without the aid of oral tradition , or the new mintage of a living infallible judg of controversy . and the impartial reader will be enabled to judg whether our appeal to the holy scripture , in all occasions of controversy , and recommendation of it to the study of every christian , be that heresy and innovation which it is said to be . . it is , we know , severely imputed to the scribes and pharisees by our savior , that they took from the people the key of knowledg , luk. . . and had made the word of god of none effect by their traditions , matt. . . but they never attemted what has bin since practiced by their successors in the western church , to take away the ark of the testament it self , and cut of not only the efficacy , but very possession of the word of god by their traditions . surely this had bin exceeding criminal from any hand : but that the bishops and governors of the church , and the universal and infallible pastor of it , who claim the office to interpret the scriptures , exhort unto , and assist in the knowledg of them , should be the men who thus rob the people of them ; carries with it the highest aggravations both of cruelty and breach of trust . if any man shall take away from the words of the book of this prophecy , saies saint john , revel . . . god shall take away his part out of the book of life , and out of the holy city , and from the things which are written in this book . what vengeance therefore awaits those , who have taken away not only from one book , but at once the books themselves , even all the scriptures , the whole word of god ? sect . vii . historical reflections upon the events which have happen'd in the church since the with-drawing of the holy scripture . 't will in this place be no useless contemplation to observe , after the scriptures had bin ravisht from the people in the church of rome , what pitiful pretenders were admitted to succeed . and first because lay-men were presum'd to be illiterate , and easily seducible by those writings which were in themselves difficult , and would be wrested by the unlearned to their own destruction ; pictures were recommended in their steed , and complemented as the books of the laity , which soon emprov'd into a necessity of their worship , and that gross superstition which renders christianity abominated by turks , and jews , and heathens unto this day . . i would not be hasty in charging idolatry upon the church of rome , or all in her communion ; but that their image-worship is a most fatal snare , in which vast numbers of unhappy souls are taken , no man can doubt who hath with any regard travail'd in popish countries . i my self , and thousands of others , whom the late troubles , or other occasions sent abroad , are and have bin witnesses thereof . charity , 't is true , believes all things , but it do's not oblige men to disbelieve their eies . 't was the out-cry of micah against the danites , jud. . . ye have taken away my gods which i have made , and the priest , and are gon away , and what have i more ? but the laity of the roman communion may enlarge the complaint , and say ; you have taken away the oracles of our god , and set up every where among us graven and molten images , and teraphims , and what have we more ? and 't was lately the loud , and i doubt me is still , the unanswerable complaint of the poor americans , that they were deni'd to worship their pagod once in the year , when they who forbad them , worship'd theirs every day . . the jews before the captivity , notwithstanding the recent memory of the miracles in egypt and the wilderness , and the first conquest of the land of canaan with those that succeeded under the judges and kings of israel and juda ; as also the express command of god , and the menaces of prophets , ever and anon fell to downright idolatry : but after their return unto this day , have kept themselves from falling into that sin , tho they had no prophets to instruct them , no miracles or government to encourage or constrain them . the reason of which a very learned man in his discourse of religious assemblies takes to be , the reading and teaching of the law in their synagogues ; which was perform'd with great exactness after the return from the captivity , but was not so perform'd before . and may we not invert the observation , and impute the image-worship now set up in the christian church , to the forbidding the reading of the scriptures in the churches , and interdicting the privat use , and institution in them ? . for a farther supplement in place of the scriptures , whose history was thought not edifying enough , the legends of the saints were introduc'd ; stories so stupid , that one would imagin them design'd as an experiment how far credulity could be impos'd upon ; or else fram'd to a worse intent , that christianity by them might be made ridiculous . yet these are recommended to use and veneration , while in the mean time the word of god is utterly forbidden , whereby the parties to this unhappy practice ( that i may speak in the words of the prophet jerem. . . ) have committed two evils , they have for saken the fountain of living waters , aud hewed them out cisterns , broken cisterns that can hold no water . . farther yet , the same unreasonable tyranny which permitted not the laity to understand almighty god speaking to them in the scripture ; hinder'd them from being suffer'd to understand the church or themselves speaking to him in their praiers ; whilst the whole roman office is so dispos'd , that in defiance of the apostles discourse , cor. . he that occupies the room of the unlearned must say amen , to those praiers and praises which he has no comprehension of : and by his endless repetitions of paters , ave's and credo's , falls into that battology reprov'd by our savior , mat. . . and as 't was said to the woman of samaria , jo. . . knows not what he worships . yet this unaccountable practice is so much the darling of that church , that when in france about eighteen years since , the roman missal was translated into the vulgar tongue , and publish'd by the direction of several of their bishops ; the clergy of france rose up in great fury against the attemt , anathematizing in their circular epistles , all that sold , read , or us'd the said book : and upon complaint unto pope alex. the . he resented the matter so deeply , as to issue out his bull against it in the following words . . whereas sons of perdition , endevoring the destruction of souls , have translated the roman missal into the french tongue , and so attemted to throw down and trample upon the majesty of the holy rites comprehended in latin words : as we abominate and detest the novelty , which will deform the beauty of the church , and produce disobedience , temerity , boldness , sedition and schism ; so we condemn , reprobate and forbid , the said and all other such translations , and interdict the reading , and keeping , to all and singular the faithful , of whatever sex , degree , order ; condition , dignity , honor , or preeminence , &c. under pain of excommunication . and we command the copies to be immediatly burnt , &c. so mortal a sin it seems 't was tought for the laity to understand the praiers in which they must communicate . . nor is this all ; agreeable to the other attemts upon the holy scripture , was the bold insolence of making a new authentic text , in that unknown tongue in which the offices of praier had bin , and were to be kept disguis'd ; which was don by the decree of the council of trent in the fourth session . but when the council had given this prerogative to the version which it call'd vulgar , the succeeding popes began to consider what that version was ; and this work pius the fourth and fifth set upon , but prevented by death fail'd to complete it , so that the honor of the performance fell to sixtus the fifth , who in the plenitude of his apostolic power ( the translation being reform'd to his mind ) commanded it to be that genuine ancient edition , which the trent fathers had before made authentic , and under the pain of excommunication requir'd it to be so received : which he do's in this form . of our certain knowledg , and the plenitude of apostolic power , we order and declare that vulgar edition which has hin receiv'd for authentic by the council of trent , is without doubt or controversy to be esteem'd this very one , which being amended as well as it is possible , and printed at the vatican press , we publish to be read in the whole christian republic , and in all churches of the christian world . decreeing that it having bin approv'd by the consent of the holy universal church , and the holy fathers , and then by the decree of the general council of trent , and now by the apostolic authority deliver'd to us by the lord ; is the true , legitimate , authentic , and undoubted , which is to be received and held in all public and privat disputations , lectures , preachings , and expositions , &c. but notwithstanding this certain knowledg , and plenitude of apostolic power , soon after came clement the eighth , and again resumes the work of his predecessor sixtus , discovers great and many errors in it , and puts out one more reform'd , yet confest by himself to be imperfect ; which now stands for the authentic text , and carries the title of the bible put forth by sixtus , notwithstanding all its alterations . so well do's the roman church deserve the honor which she pretends to , of being the mistress of all churches ; and so infallible is the holy chair in its determinations : and lastly , so authentic a transcript of the word of god ( concerning which 't is said , mat. . . one jot or one title shall not fail ) is that which she establisht , and that has receiv'd so many , and yet according to the confession of the infallible corrector , wants still more alterations . . dependent upon this , and as great a mischief as any of the former , consequent to the with-drawing of the scripture , i take to be the step it made to the overthrow of the ancient and most useful disciplin of the church in point of penance , whose rigors alwaies heretofore preceded the possibility of having absolution . now of this we know a solemn part was the state of audience , when the lapst person was receiv'd after long attendance without dores , prostrations , and lamentations there , within the entrance of the church ; and was permitted with the catechumens or candidats of baptism , to hear the readings of the scripture , and stay till praier began , but then depart . he was oblig'd to hear the terrors of the lord , the threats of the divine law against sin and sinners , to stand among the unbaptiz'd and heathen multitude , and learn again the elements of that holy faith from which he had prevaricated ; and so in time be render'd capable of the devotions of the faithful , and afterward the reception of the eucharist . but when the scriptures were thought useless or dangerous to be understood and heard , it was consequent that the state of audience should be cut off from penance , and that the next to it , upon the self-same principle should be dismist : and so the long probation formerly requir'd should be supplanted ; and the compendious way of pardoning first , and repenting afterwards , the endless circle of sinning and being absolv'd , and then sinning and being absolv'd again , should prevail upon the church . which still obtains , notwithstanding the complaints , and irrefragable demonstrations of learned men even of the romish communion , who plainly shew this now receiv'd method , to be an innovation groundless and unreasonable , and most pernicious in its consequents . . and , by the way , we may take notice that there cannot be a plainer evidence of the judgment of the church , concerning the necessity of the scriptures being known , not only by the learned but mean christian , and the interest they have therein ; then is the ancient course of penance , establisht by the practice of all the first ages , and almost as many councils , whether general or local , as have decreed any thing concerning disciplin ; with the penitentiary books and canons , which were written for the first eleven hundred years in the whole christian world . for if even the unbaptiz'd catechumen , and the lapst sinner , notwithstanding their slender knowledg in the mysteries of faith , or frail pretence to the privilege thereof : had a right to the state of audience , and was oblig'd to hear the scripture read ; surely the meanest unobnoxious laic , was in as advantagious circumstances , and might not only be trusted with the reading of those sacred books , but might claim them as his birth-right . . i may justly , over and above what has bin hitherto alleg'd , impute to the governors of the same church , and their withholding from the laity the holy scripture ; the many dangerous errors , gross ignorances , and scandalous immoralities which have prevail'd among them both . it is no new method of divine vengeance , that there should be like people , like priest , hos. . . and that the idol shepherd who led his flock into the ditch , should fall therein himself , mat. . . and as the prophet zachary describes it , c. . . the sword shall be upon his arm , and upon his right eie : his arm shall be clean dried up , and his right eie shall be utterly darkned . . but no consequence can be more obviously deducible from that practice , then that men should justify the with-holding of the scripture , by lessening its credit , and depreciating its worth : which has occasion'd those reproches which by the writers of the church of rome , of best note , have bin cast upon it . as that it was a nose of wax , a leaden rule , a deaf and useless deputy to god in the office of a judg ; of less autority then the roman church , and of no more credit then esops fables , but for the testimony of the said church ; that they contain things apt to raise laughter or indignation , that the latin translation in the complutensian bible is placed between the hebrew text , and the septuagint version , as our savior was at his crucifixion between two thieves ; and that the vulgar edition is of such autority that the originals ought to be mended by it , rather then it should be mended from them : which are the complements of cardinal bellarmin , hosius , eckius , perron , ximenes , coqueus , and others of that communion : words to be answer'd by a thunderbolt , and fitter for the mouth of a celsus or a porphyrie , then of the pious sons , and zealous champions of the church of christ. . 't is to be expected that the romanists should now wipe their mouths , and plead not guilty ; telling us that they permit the scripture to the laity in their mother tongue : and to that purpose the fathers of rhemes and doway have publisht an english bible for those of their communion . i shall therefore give a short and plain account of the whole affair , as really it stands , and then on gods name let the romanist make the best of their apology . . the fourth rule of the index of prohibited books compos'd upon the command and auspice of the council of trent , and publish'd by the autority of pius the fourth , sixtus the fifth , and clement the eighth , runs thus ; since 't is manifest by experience , that if the holy bible be suffer'd promiscuously in the vulgar tongue , such is the temerity of men , that greater detriment then advantage will thence arise ; in this matter let the judgment of the bishop or inquisitor be stood to : that with the advice of the curat or confessor , they may give leave for the reading of the bible in the vulgar tongue , translated by catholics , to such as they know will not receive damage , but increase of faith and piety thereby . which faculty they shall have in writing ; and whosoever without such faculty shall presume to have or to read the bible , he shall not till he have deliver'd it up , receive absolution of his sins . now ( to pass over the iniquity of obliging men to ask leave to do that which god almighty commands ) when 't is consider'd how few of the laity can make means to the bishop or inquisitor , or convince them , or the curat or confessor , that they are such who will not receive damage , but encrease of faith and piety by the reading of the scripture ; and also have interest to prevail with them for their favor herein : and after all can and will be at the charge of taking out the faculty , which is so penally requir'd : 't is easy to guess what thin numbers of the laity are likely , or indeed capable of reaping benefit by this indulgence pretended to be allowed them . . but , besides all this , what shall we say , if the power it self of giving licences be a mere shew , and really signifies just nothing ? in the observation subjoin'd to this fourth rule it is declar'd , that the impression and edition thereof gives no new faculty to bishops , or inquisitors , or superiors of regulars to grant licences of buying , reading , or retaining bibles publisht in a vulgar tongue ; since hitherto by the command and practice of the holy roman and universal inquisition , the power of giving such faculties , to read or retain vulgar bibles , or any parts of scripture of the old or new testament , in any vulgar tongue ; or also summaries , or historical compendiums of the said bibles or books of scripture , in whatsoever tongue they are written , has bin taken away . and sure if a lay-man cannot read the bible without a faculty , and it is not in any ones power to grant it ; 't will evidently follow that he cannot read it : and so the pretence of giving liberty , owns the shame of openly refusing it , but has no other effect or consequence . and if any romanist among us , or in any other protestant country enjoies any liberty herein , 't is merely by connivance , and owed to a fear least the votary would be lost , and take the bible where it was without difficulty to be had , if strictness should be us'd . and should popery , which god forbid , become paramount ; the translations of the scripture into our mother tongues , would be no more endur'd here , then they are in spain : and they who have formerly bin wary in communicating the scriptures ; remembring how thereby their errors have bin detected , would upon a revolution effectually provide for the future , and be sure to keep their people in an egyptian darkness , that might it self be felt , but that allow'd the notices of no other object . they would not be content with that composition of the ammonite , to thrust out all the right eies of those that submitted to them , sam. . . but would put out both ; as the philistins did to samson , that they might make their miserable captives for ever grind in their mill , jud. . . . but this heaviest of judgments will never fall upon the reform'd churches , till by their vicious practice and contemt of the divine law , they have deserted their profession ; and made themselves utterly unworthy of the blessings they enjoy , and the light of that gospel which with noon-day brightness has shin'd among them . upon which account , i suppose it may not be impertinent in the next place to subjoin som plain directions , and cautionary advices , concerning the use of these sacred books . sect . viii . necessary cautions to be us'd in the reading of the holy scriptures . it is a common observation : that the most generous and sprightly medicins are the most unsafe ; if not appli'd with due care and regimen : and the remark holds as well in spiritual as corporal remedies . the apostle asserts it upon his own experience , that the doctrin of the gospel , which was to som the savor of life unto life , was to others the savor of death , cor. . . and the same effect that the oral word had then , the written word may have now ; not that either the one or the other have any thing in them that is of it self mortiferous , but becomes so by the ill disposition of the persons who so pervert it . it is therefore well worth our inquiry , what qualifications on our part are necessary to make the word be to us what it is in it self , the power of god unto salvation , rom. . . of these som are previous before our reading , som are concomitant with it , and som are subsequent and follow after it . . of those that go before , sincerity is a most essential requisit : by sincerity , i mean an upright intention , by which we direct our reading to that proper end for which the holy scriptures were design'd ; viz. the knowing gods will in order to the practicing it . this honest simplicity of heart is that which christ represents by the good ground , where alone it was that the seed could fructify , mat. . . and he that brings not this with him , brings only the shadow of a disciple . the word of god , is indeed , sharper then a two-edged sword , heb. . . but what impression can a sword make on a body of air ; which still slips from , and eludes its thrusts ? and as little can all the practical discourses of holy writ make on him , who brings only his speculative faculties with him , and leaves his will and affections behind him ; which are the only proper subjects for it to work on . . to this we may probably impute that strange inefficaciousness we see of the word . alas , men rarely apply it to the right place : our most inveterat diseases lie in our morals ; and we suffer the medicin to reach no farther then our intellects . as if he that had an ulcer in his bowels should apply all his balsoms and sanatives only to his head . 't is true , the holy scriptures are the tresuries of divine wisdom ; the oracles to which we should resort for saving knowledg : but they are also the rule and guide of holy life : and he that covets to know gods will for any purpose but to practice it , is only studious to entitle himself to the greater number of stripes , luk. . . . nay farther , he that affects only the bare knowledg , is oft disappointed even of that . the scripture , like the pillar of fire and cloud , enlightens the israelites , those who sincerely resign themselves to its guidance ; but it darkens and confounds the egyptians , ex. . . and 't is frequently seen , that those who read only to become knowing , are toll'd on by their curiosity into the more abstruse and mysterious parts of scripture , where they entangle themselves in inextricable mazes and confusions ; and instead of acquiring a more superlative knowledg , loose those easy and common notions which lie obvious to every plain well meaning reader . i fear this age affords too many , and too frequent instances of this ; in men who have lost god in the midst of his word , and studied scripture till they have renounc'd its author . . and sure this infatuation is very just , and no more then god himself has warn'd us of , who takes the wise in their own craftiness , job . . . but appropriates his secrets only to them that fear him , and has promis'd to teach the meek his way , psal. . . . and this was the method christ observ'd in his preaching ; unveiling those truths to his disciples , which to the scribes and pharisees , his inquisitive , yet refractory hearers , he wrapt up in parables : not that he dislik'd their desire of knowledg , but their want of sincerity : which is so fatal a defect as blasts our pursuits , tho of things in themselves never so excellent . this we find exemplifi'd in simon magus , acts . who tho he coveted a thing in itself very desirable , the power of conferring the holy ghost , yet desiring it not only upon undue conditions , but for sinister ends , he not only mist of that , but was ( after all his convincement by the apostles miracles , and the engagement of his baptism ) immerst in the gall of bitterness ; and at last advanc'd to that height of blasphemy , as to set up himself for a god ; so becoming a lasting memento , how unsafe it is to prevaricate in holy things . . but as there is a sincerity of the will in order to practice , so there is also a sincerity of the understanding in order to belief ; and this is also no less requisit to the profitable reading of scripture . i mean by this , that we come with a preparation of mind , to embrace indifferently , whatever god there reveles as the object of our faith : that we bring our own opinions , not as the clue by which to unfold scripture , but to be tried and regulated by it . the want of this has bin of very pernicious consequence in matters both of faith and speculation . men are commonly prepossest strongly with their own notions , and their errand to scripture is not to lend them light to judg of them , but aids to back and defend them . . of this there is no book of controversy that do's not give notorious proof . the socinian can easily over-look the beginning of saint john , that saies , the word was god , jo. . . and all those other places which plainly assert the deity of our savior ; if he can but divert to that other more agreeable text , that the father is greater then i. among the romanists , peters being said to be first among the apostles , mat. . , and that on that rock christ would build his church , mat. . . carries away all attention from those other places where saint paul saies he was not behind the very chiefest of the apostles , cor. . . that upon him lay the care of all the churches , cor. . . and that the church was not built upon the foundation of som one , but all the twelve apostles , revel . . . so it fares in the business of the eucharist : this is my body , mat. . . carries it away clear for transubstantiation , when our saviors calling that which he drunk the fruit of the vine , mat. . . and then saint pauls naming the elements in the lords supper several times over bread and wine ; the bread that we break , is it not the communion of the body of christ : the cup that we bless , is it not the communion , & cor. . . and again , he that eats this bread , and drinks this cup unworthily , &c. cor. . . can make no appearance of an argument . . thus men once engag'd ransac for texts that carry som correspondency to the opinions they have imbibed ; and those how do they rack and scrue to bring to a perfect conformity ; and improve every little probability into a demonstration ? on the other side , the contrary texts they look on as enemies , and consider them no farther then to provide fences and guards against them : so they bring texts not into the scales to weigh , but into the field to skirmish , as partizans and auxiliaries of such or such opinions . . by this force of prepossession it is , that that sacred rule , which is the mesure and standard of all rectitude , is it self bow'd and distorted to countenance and abet the most contrary tenets : and like a variable picture , represents differing shapes according to the light in which you view it . and sure we cannot do it a worse office then to represent it thus dissonant to it self . yet thus it must still be till men come unbiast to the reading of it . and certainly there is all the reason in the world they should do so : the ultimate end of our faith is but the salvation of our souls , pet. . . and we may be sure the scripture can best direct us what faith it is which will lead us to that end . . why should we not then have the same indifference which a traveller hath , whether his way lie on this hand or that ; so as it be the direct road to his journies end ? for altho it be infinitly material that i embrace right principles , yet 't is not so that this should be right rather then the other : and our wishes that it should be so , proceed only from our prepossessions and fondness of our own conceptions , then which nothing is more apt to intercept the clear view of truth . it therefore nearly concerns us to deposit them , and to give up our selves without reserve to the guidance of gods word , and give it equal credit when it thwarts , as when it complies with our own notions . . without this , tho we may call scripture the rule of faith , and judg of controversies ; yet 't is manifest we make it not so , but reserve still the last appeal to our own prejudicat phancies : and then no wonder , tho we fall under the same occaecation which our savior upbraids to the jews , that seeing , we see not , neither do we understand , mat. . . for he that will not be sav'd gods way , will hardly be so by his own . he that resolves not impartially to embrace all the scriptures dictats , comes to them as unsincerely , as the remnant of the jews did to jeremiah to inquire of the lord for them , which he no sooner had don , but they protest against his message , jer. . . and may expect as fatal an event . . but there are a set of men who deal yet more insincerely with the word ; that read it insidiously : on purpose to collect matter of objection and cavil : that with a malicious diligence compare texts in hope to find contradictions ; and read attentively , but to no other end then to remark incoherences and defects in the stile : which when they think they have started , they have their design ; and never will use a quarter of the same diligence in considering how they may be solv'd , or consulting with those who may assist them in it . for i think i may appeal to the generality of those who have rais'd the loudest clamors against the scripture , whether they have endeavor'd to render themselves competent judges of it by inquiring into the originals , or informing themselves of those local customs , peculiar idioms , and many other circumstances , by which obscure texts are to be clear'd . and tho i do not affirm it necessary to salvation that every man should do this ; yet i may affirm it necessary to him that will pretend to judg of the bible : and he that without this condems it , do's it as manifest injury , as a judg that should pass sentence only upon the indictment , without hearing the defence . . and certainly there cannot be any thing more unmanly and disingenuous , then for men to inveigh and condemn before they inquire and examin . yet this is the thing upon which so many value themselves , assuming to be men of reason , for that for which the scripture pronounces them brute beasts , viz. the speaking evil of those things they understand not , pet. . . would men use due diligence , no doubt many of those seeming contradictions would be reconcil'd , and the obscurities clear'd : and if any should after all remain , he might find twenty things fitter to charge it on , then want of verity or discourse in the inspir'd writers . . alas what human writing is there of near that antiquity , wherein there are not many passages unintelligible ? and indeed , unless modern times knew all those national customs , obsolete laws , particular rites and ceremonies , phrases and proverbial sayings , to which such ancient books refer , 't is impossible but som passages must remain obscure . yet in these we ordinarily have so much candor , as to impute their unintelligibleness to our own ignorance of those things which should clear them , the improprieties of stile , to the variation that times make in dialects , or to the errors of scribes , and do not presently exclame against the authors as false or impertinent , or discard the whole book for som such passages . . and sure what allowances we make to other books , may with more reason be made to the bible ; which having bin writ so many ages since , past thro infinit variety of hands , and ( which is above all ) having bin the object of the devils , and wicked mens malice , lies under greater disadvantages then any human composure : and doubtless men would be as equitable to that as they are to others , were it not that they more wish to have that false or irrational then any other book . the plain parts of it , the precepts and threatnings speak clearer then they desire , gall and fret them ; and therefore they will revenge themselves upon the obscurer : and seem angry that there are som things they understand not , when indeed their real displesure is at those they do . . a second qualification preparatory to reading the scripture is reverence . when we take the bible in our hands , we should do it with other sentiments and apprehensions then when we take a common book ; considering that it is the word of god , the instrument of our salvation ; or upon our abuse of it a promoter of our ruin . . and sure this if duly apprehended . cannot but strike us with a reverential awe . make us to say with jacob , gen. . . surely god is in this place ; controle all trifling phancies , and make us read , not for custom or divertisement , but with those solemn and holy intentions which become the dignity of its author . accordingly we find holy men have in all ages bin affected with it , and som to the inward reverence of the mind , have join'd the outward of the body also , and never read it but upon their knees : an example that may both instruct and reproach our profaness ; who commonly read by chance , and at aventure : if a bible happen in our way , we take it up as we would do a romance , or play-book ; only herein we differ , that we dismiss it much sooner , and retain less of its impressions . it was a law of numa , that no man should meddle with divine things , or worship the gods , in passing , or by accident , but make it a set and solemn business . and every one knows with how great ceremony and solemnity the heathen oracles were consulted . how great a shame is it then for christians to defalk that reverence from the true god , which heathens allow'd their false ones ? . now this proceeds somtimes from the want of that habitual reverence we should alwaies have to it as gods word , and somtimes from want of actual exciting it , when we go to read : for if the habit lie only dormant in us , and be not awak'd by actual consideration , it avails us as little in our reading , as the habitual strength of a man do's towards labor , when he will not exert it for that end . . we ought therefore , as to make it our deliberat choice to read gods word ; so when we do it , to stir up our selves to those solemn apprehensions of its dignity and autority , as may render us malleable , and apt to receive its impressions : for where there is no reverence , 't is not to be expected there should be any genuine or lasting obedience . . saint austin in his tract to honoratus , of the advantage of believing , makes the first requisit to the knowledg of the scriptures to be the love of them . believe me , saies he , every thing in the scripture is sublime and divine , its truth and doctrin are most accommodate to the refreshment , and building up of our minds : and in all respects so order'd , that every one may draw thence what is sufficient for him ; provided he approach it with devotion , piety , and religion . the proof of this may require much reasoning and discourse . but this i am first to perswade , that you do not hate the authors , and then that you love them . had we an ill opinion of virgil , nay , if upon the account of the reputation he has gain'd with our predecessors , we did not greatly love , before we understood him ; we should never patiently go thro all the difficult questions grammarians raise about him . many employ themselves in commenting upon him ; we esteem him most , whose exposition most commends the book , and shews that the author , not only was free from error , but did excellently well where he is not understood . and if such an account happen not to be given , we impute it rather to the interpreter then the poet. . thus the good father ; whose words i have transcrib'd at large , as being remarkable to the present purpose ; he also shews that the mind of no author is to be learnt from one averse to his doctrin : as that 't is vain to enquire of aristotles books from one of a different sect : or of archimedes from epicurus : the discourse will be as displeasing as the speaker ; and that shall be esteem'd absurd , which comes from one that is envi'd or despis'd . . a third preparative to our reading should be praier . the scripture as it was dictated at first by the holy spirit , so must still owe its effects and influence to its cooperation . the things of god , the apostle tells us , are spiritually discern'd , cor. . . and tho the natural man may well enough apprehend the letter , and grammatical sense of the word ; yet its power and energy , that insinuative perswasive force whereby it works on hearts , is peculiar to the spirit ; and therefore without his aids , the scripture whilst it lies open before our eies , may still be as a book that is seal'd , esai . . . be as ineffective as if the characters were illegible . . besides our savior tells us the devil is still busy to steal away the seed as soon as it is sown , mat. . . and unless we have som better guard then our own vigilance , he is sure enough to prosper in his attemt . let it therefore be our care to invoke the divine aid ; and when ever we take the bible into our hands , to dart up at least a hearty ejaculation , that we may find its effects in our hearts . let us say with holy david , open thou mine eies o lord , that i may see the wondrous things of thy law. blessed art thou o lord , o teach me thy statutes , ps. . nay indeed 't wil be fit matter of a daily solemn devotion , as our church has made it an annual in the collect on the second sunday in advent : a praier so apt and fully expressive of what we should desire in this particular , that if we transcribe not only the example , but the very words , i know not how we can form that part of our devotion more advantageously . . in the second place we are to consider what is requir'd of us at the time of reading the scripture ; which consists principally in two things . the first of these is attention , which is so indispensably requisit , that without it all books are alike , and all equally insignificant : for he that adverts not to the sense of what he reads , the wisest discourses signify no more to him , then the most exquisit music do's to a man perfectly deaf . the letters and syllables of the bible are no more sacred then those of another book ; 't is the sense and meaning only that is divinely inspir'd : and he that considers only the former , may as well entertain himself with a spelling-book . . we must therefore keep our minds fixt and attent to what we read : 't is a folly and lightness not to do so in human authors ; but 't is a sin and danger not to do so in this divine book . we know there can scarce be a greater instance of contemt and disvalue , then to hear a man speak , and not at all mind what he saies : yet this vilest affront do all those put upon god , who hear or read his word , and give it no attention . yet i fear the practice is not more impious then it is frequent : for there are many that read the bible , who if at the end of each chapter they should be call●d to account , i doubt they could produce very slender collections : and truly 't is a sad consideration , that that sacred book is read most attentively by those , who read it as som preach the gospel , phil. . . out of ●●vy and strife . how curiously do men inspect , nay ransac and embowel a text to find a pretence for cavil and objection , whilst men who profess to look there for life and salvation . read with such a retchless heedlesness , as if it could tell them nothing they were concern'd in : and to such 't is no wonder if their reading bring no advantage . god is not in this sense found of those that seek him not , esai . . . 't is satans part to serve himself of the bare words and characters of holy writ , for charms and amulets : the vertue god has put there consists in the sense and meaning , and can never be drawn out by drousy inadverting readers . . this unattentiveness fore-stalls all possibility of good . how shall that convince the understanding , or perswade the affections , which do's not so much as enter the imagination . so that in this case the seed seems more cast away then in any of those instances the parable gives , mat. . in those it still fell upon the soil , but in this it never reaches that ; but is scatter'd and dissipated , as with a mighty wind , by those thoughts which have prepossess'd the mind . let no man therefore take this sacred book into his hand , till he have turn'd out all distracting phancies , and have his faculties free and vacant for those better objects which will there present themselves . and when he has so dispos'd himself for attention , then let him contrive to improve that attention to the best advantage . . to which purpose it may be very conducive to put it into som order and method . as for instance , when he reads the doctrinal part of scripture , let him first and principally advert to those plain texts which contain the necessary points of faith : that he may not owe his creed only to his education , the institution of his parents or tutors ; but may know the true foundation on which it is bottom'd , viz. the word of god , and may thence be able to justify his faith : and as saint peter exhorts , be ready to give an answer to every man that asks him a reason of the hope that is in him , pet. . . for want of this it is , that religion sits so loose upon men , that every wind of doctrin blows them into distinct and various forms ; till at last their christianity it self vapors away and disappears . . but let men be careful thus to secure the foundation , and then 't will be commendable in them ( who are capable of it ) to aspire to higher degrees of speculation ; yet even in these it will be their safest course chiefly to pursue such as have the most immediat influence on practice , and be more industrious to make observations of that sort , then curious and critical remarks , or bold conjectures upon those mysteries on which god has spread a veil . . but besides a mans own particular collections , it will be prudence in him to advantage himself of those of others , and to consult the learned'st and best expositors ; and that not only upon a present emergency , when he is to dispute a point , ( as most do ) but in the constant course of this reading , wherein he will most sedatly , and dispassionatly judg of the notions they offer . . as to the choice of the portions of scripture to be read in course , tho i shall not condemn that of reading the whole bible in order , yet 't is apparent that som parts of it ( as that of the levitical law ) are not so aptly accommodated to our present state , as others are ; and consequently not so edificatory to us : and therefore i cannot see why any man should oblige himself to an equal frequency in reading them . and to this our church seems to give her suffrage ; by excluding such out of her public lessons . and if we govern our privat reading by her mesures , it will well express our deference to her judgment ; who has selected som parts of scripture , not that she would keep her children in ignorance of any , but because they tend most immediatly to practice . . neither will the daily reading the scripture in the rubricks order , hinder any man from acquainting himself with the rest . for he may take in the other parts as supernumeraries to his constant task , and read them as his leisure and inclination shall promt . so that all the hurt that can accrue to him by this method , is the being invited to read somtimes extraordinary proportions . . if it be objected , that to those who daily hear the church service , 't will be a kind of tautology , first to read those lessons in privat , which soon after they shall hear read publicly , i answer that whatever men may please to call it , 't will really be an advantage : for he that shall read a chapter by himself with due consideration , and consulting of good paraphrasts , will have div'd so far into the sense of it , that he will much better comprehend it when he hears it read : as on the other side , the hearing it read so immediatly after will serve to confirm and rivet the sense in his mind . the one is as the conning , the other the repeating the lesson ; which every schole-boy can tell us is best don at the nearest distance to each other . but i shall not contend for this , or any particular method ; let the scripture be read in proportion to every mans leisure and capacity , and read with attention ; and we need not be scrupulous about circumstances , when the main duty is secur'd . . but as in the doctrinal , so in the preceptive part , there is a caution to be us'd in our attention . for we are to distinguish between those temporary precepts that were adapted to particular times and occasions , and such as are of perpetual obligation . he that do's not this may bring himself under the jewish law , or believe a necessity of selling all and giving it to the poor because 't was christs command to the rich man , mat. . or incur other considerable mischiefs . . thus frequently commands are put in comprehensive indefinite words , but concern only the generality to whom the law is written ; and not those who are entrusted with the vindication of their contemt . accordingly 'tis said , thou shalt not kill , mark. . . which concerns the private person ; but extends not to the magistrate in the execution of his office , who is a revenger appointed by god , and hears not the sword in vain . rom. . . so the injunction not to swear at all , mat. . refers to the common transactions of life ; but not those solemn occasions where an oath is to give glory to god , and is the end of all strife , heb. . . yet these mistakes at this day prevail with anabaptists and quakers , and bottom their denial of the magistrates power to protect his subjects by war ; and to determin differences in peace , by the oath of witnesses in judicial proceedings . . there is another distinction we are to attend to ; and that is between absolute and primary commands , and secundary ones : the former we are to set a special remark upon , as those upon whose observance or violation our eternal life or death inseparably depends . and therefore our first and most solicitous care must be concerning them . i mention this , not to divert any from aspiring to the highest degrees of perfection : but to reprove that preposterous course many take , who lay the greatest weight upon those things on which god laies the least ; and have more zeal for oblique intimations , then for express downright commands ; nay think by the one to commute for the contemt of the other . for example , fasting is recommended to us in scripture , but in a far lower key then moral duties : rather as an expedient and help to vertue , then as properly a vertue it self . and yet we may see men scrupulous in that , who startle not at injustice , and oppression ( that clamorous sin that cries to heaven ) who pretend to mortify their appetites by denying it its proper food , or being luxurious in one sort of it ; and yet glut their avarice , eat up the poor , and devour widows houses , mat. . . to such as these 't would be good advice to fix their attention on the absolute commands , to study moral honesty , and the essentials of christianity ; to make a good progress there , and do what god indispensably requires : and then it may be seasonable to think of voluntary oblations : but till then they are so far from homage , that they are the most reprochful flattery ; an attemt to bribe god against himself ; and a sacrilege , like that of dionysius ; who took away apollo's golden robe , and gave him a stuff one . . the second thing requisit in our reading is application : this is the proper end of our attention : and without this we may be very busy to very little purpose . the most laborious attention without it , puts us but in the condition of those poor slaves that labor in the mines : who with infinit toil dig that ore of which they shall never partake . if therefore we will appropriate that rich tresure , we must apply , and so make it our own . . let us then at every period of holy writ , reflect and look on our selves as the persons spoke to . when we find philip giving baptism to the eunuch upon this condition that he believe with all his heart , act. . let us consider that unless we do so ; our baptism ( like a thing surreptitiously obtain'd ) conveis no title to us ; will avail us nothing . . when we read our saviours denunciation to the jews , except ye repent , ye shall all likewise perish ; lu. . . we are to look on it as if addrest immediatly to our selves ; and conclude as great a necessity of our repentance . in those black catalogues of crimes which the apostle mentions , cor. . . and gal. . , , . as excluding from the kingdom of heaven , we are to behold our own guilts arraign'd , and to resolve that the same crimes will as certainly shut heaven gates against us , as those to whom those epistles were immediatly directed . in all the precepts of good life , and christian vertue , we are to think our selves as nearly and particularly concern'd , as if we had bin christs auditors on the mount. so proportionably in all the threats and promises we are either to tremble or hope , according as we find our selves adhere to those sins or vertues to which they are affixt . . this close application would render what we read operative and effective , which without it will be useless and insignificant . we may see an instance of it in david ; who was not at all convinc'd of his own guilt by nathans parable ( tho the most apposite that was imaginable ) till he roundly appli'd it , saying , thou art the man : sam. . and unless we treat our selves at the same rate , the scripture may fill our heads with high notions , nay with many speculative truths , which yet amounts to no more then the devils theology , ja. . . and will as little advantage us . . it now remains that we speak of what we are to do after our reading ; which may be summ'd up in two words : recollect and practice . our memories are very frail as to things of this nature . and therefore we ought to impress them as deep as we can , by reflecting on what we have read . it is an observation out of the levitical law , that those beasts only were clean , and fit for sacrifice , that chew'd the cud , lev. . . and tho the ceremony were jewish , the moral is christian , and admonishes us how we should revolve and ruminate on spiritual instructions . without this what we hear or read slips insensibly from us , and like letters writ in chalk , is wip●t out by the next succeeding thought : but recollection engraves and indents the characters in the mind . and he that would duly use it , would find other manner of impressions ; more affective and more lasting , then bare reading will leave . . we find it thus in all sciences : he that only reads over the rules , and laies aside the thoughts of them together with his book , will make but a slow advance ; whilest he that plods and studies upon them , repetes and reinforces them upon his mind , soon arrives to an eminency . by this it was that david attain'd to that perfection in gods law as to out-strip his teachers , and understand more then the ancients , ps. . , . because it was his meditation as himself tells us , ver . , . . let us therefore pursue the same method ; and when we have read a portion of scripture , let us recollect what observable things we have there met with : what exhortations to vertue , or determents from vice ; what promises to obedience , or menaces for the contrary : what examples of gods vengeance against such or such sins , or what instances of his blessing upon duties . if we do this daily , we cannot but amass together a great stock of scripture documents , which will be ready for us to produce upon every occasion . satan can assault us no where , but we shall be provided of a guard , a scriptum est ; which we see was the sole armor the captain of our salvation us'd in his encounter with him . mat. . ver . , , and . and will be as successful to us , if we will duly manage it . . the last thing requir'd as consequent to our reading , is practice . this is the ultimate end , to which all the fore-going qualifications are directed . and if we fail here , the most assiduous diligence in all the former will be but lost labor . let us mean never so well , attend never so close , recollect never so exactly ; if after all we do not practise , all the rest will serve but to enhance our guilt . christianity is an active science , and the bible was given us not merely for a theme of speculation , but for a rule of life . . and alas , what will it avail us that our opinions are right , if our manners be crooked ? when the scripture has shew'd us what god requires of us , nay , has evinc'd to us the reasonableness of the injunctions , the great agreeableness which they have to the excellency of our nature : and has backt this with the assurance that in keeping of them there shall be a great reward , ps. . . if in the midst of such importunate invitations to life we will chuse death ; we are indeed worthy , as the wise man speaks , to take part with it , wis. . . our crimes are hereby increas'd to a monstrous bulk , and also depriv'd of that veil and shelter which darkness and ignorance would have given them . and a vicious christian may have cause at the last day to wish that he had studied the alcoran rather then the bible . his sensualities might then have pleaded , that they were but the anticipating his paradice , taking up that before hand , which his religion propos'd to him as his summum bonum , his final and highest aim . but with what confusion must a christian then appear , whose institution obliges him to mortify the slesh : and yet has made it the business of his life , not only to satisfy , but even to enrage , and enflame its appetites ? that has set up a counter-discipline to that of the gospel he professes ; and when that requires austerities and self-denials , to reduce corrupt nature to a tameness and subjection ; has not only pull'd off the bridle , but us'd the spur ; contriv'd arts to debauch even corruption it self ; and has forc'd his relucting nature upon studied and artificial leudness ? such men may be thought to have read the scripture with no other design but to be sure to run counter to it ; that by informing themselves of gods will , they may know the more exactly how to affront and contradict it . . nay , so it is , too many unto malice add contemt ; are not content only sullenly to resist its precepts , but despise and revile them also ; arraign the wisdom of god , and pronounce the divine laws to be weak and impertinent ; lay their scenes of ridiculous mirth in the bible ; rally in the sacred dialect , and play the buffoons with the most serious thing in the world . an impious licentiousness which is now grown to that height , that it is one of the wonders of gods long-suffering , that there are not as many eminent instances of the vengeance , as there are of the guilt . i have formerly complain'd of it , and must still crave leave to do so . it is indeed so spreading an infection , that we can never be sufficiently arm'd against it . som degrees of it have tainted many who have not utterly renounc'd their reverence for the bible : there being those who in their solemn moods own it as gods word and profess they must finally stand or fall by its verdict ; who yet in their jocular humors make light and irreverent applications of its phrases and sentences , furnish out their little jests in its attire , and use it as if they thought it good for nothing else . . and certainly this abuse in men that own the bible , is infinitly more monstrous then in those who defy it : the later look on it as a common thing , and use it as such : but for those who confess it sacred , thus to prostitute it , is a flat contradiction as much against the rules of discourse as religion : 't is to offer the same abuse to christ in his word , which the rude soldiers did to his person ; to bow the knee before it , and yet expose it as an object of scorn and laughter . but sure there cannot be two things more inconsistent , then the avowing it to be dictated by god in order to the most important concern of man , and yet debase it to the vilest purposes ; make it the drudg and hackney to our sportful humors , and bring it out as the philistims did samson , only to make us merry , jud. . . . indeed one would wonder how that should become a proper instrument for that purpose , that those doctrins of righteousness , temperance and judgment to come ( every where scatter'd thro that book ) which set heathen felix a trembling , should set christians a laughing : and yet should men cite the same things and phrases out of another author , there would be no jest in it . it seems therefore that the spirit and essence of this sort of wit lies in the profaneness . how absurd is it then for men that do not utterly abjure religion , to affect this impious sort of raillery , which has nothing but daring wickedness to recommend it ? for certainly , of all the waies of discourse that ever pretended to wit , this has the least claim to it . . what strength of reason , or height of phancy is there , in repeting of phrases and fragments of books , when what they would say , they might much more properly express in their own words ? in any other instance but this of the bible , it would pass rather for a defect then an excess of wit. but that which i suppose renders it so taking , is , that it is the cheapest expedient for men to arrive to that reputation . men that cannot go to the cost of any thing that is truly ingenious , can by this means immediatly commence wits ; if they can but charge their memories with half a dozen texts , they need no other furniture for the trade : these mangled and transposed , will be ready at all turns , and render them applauded by those who have no other mesure of wit , but its opposition to piety . but would god , men would look a little before them , and consider what the final reckoning will be for such divertisements ; and if the whole world be an unequal exchange for a soul , what a miserable merchant is he that barters his for a bald insipid jest ? such as a sober man would avoid were there no sin in it . . i know men are apt to flatter themselves , that these lighter frolics will pass for nothing , so long as they do not seriously and maliciously oppose gods word : but i fear they will find god in earnest , tho they be in jest . he that has magnified his word above all things , psal. . . cannot brook that we should make it vile and cheap , play and dally with it . and if it were a capital crime to convert any of the perfume of the sanctuary to common use , ex. . . can we think god can be pleas'd to see his more sacred word , the theme of our giddy mirth , and have his own words echoed to him in profane drollery ? . but besides 't is to be consider'd that this wanton liberty is a step to the more solemn and deliberate contemt of gods word : custom do's strangely prescribe to us ; and he that a while has us'd any thing irreverently , will at last bring his practice into argument , and conclude that there is no reverence due to it . god knows we are naturally too apt to slight and easy apprehensions of sacred things ; and had need to use all arts and instruments to impress an awe upon our minds . . it will sure then be very unsafe for us to trifle with them , and by so undue a familiarity draw on that contemt which we should make it our care to avoid . the wise man saies , he that contemns small things , shall fall by little and little , eccl. . . and tho no degree of irreverence towards god or his word , can be call'd a small thing absolutely consider'd , yet comparatively with the more exorbitant degrees it may : and yet that smaller is the seed and parent of the greatest . it is so in all sins ; the kingdom of satan , like that of god , may be compard ' to a grain of mustard seed , mat. . . which tho little in it self , is mighty in its increase . . no man ever yet began at the top of villany , but the advance is still gradual from one degree to another ; each commission smoothing and glibbing the way to the next . he that accustoms in his ordinary discourse , to use the sacred name of god with as little sentiment and reverence , as he do's that of his neighbor or servant ; that makes it his common by-word , and cries lord and god upon every the lightest occasion of exclamation or wonder , this man has a very short step to the using it in oaths , and upon all frivolous occasions ; and he that swears vainly , is at no great distance from swearing falsely . it is the same in this instance of the scriptures : he that indulges his wit to rally with them , will soon come to think them such tame things that he may down-right scorn them : and when he is arriv'd to that , then he must pick quarrels to justify it , till at last he arrive even to the height of enmity . . let every man therefore take heed of setting so much as one step in this fatal circle ; guard himself against the first insinuation of this guilt : and when a jest offers it self as a temtation , let him balance that with a sober thought , and consider whether the jest can quit the cost of the profanation . let him possess his mind with an habitual awe , take up the bible with solemner thoughts , and other kind of apprehensions then any human author : and if he habituate himself to this reverence , every clause and phrase of it that occurs to his mind , will be apter to excite him to devout ejaculations then vain laughter . . it is reported of our excellent prince , king edward the sixth ; that when in his council chamber , a paper that was call'd for happen'd to lie out of reach , and the person concern'd to produce it , took a bible that lay by , and standing upon it reacht down the paper : the king observing what was don , ran himself to the place , and taking the bible in his hands , kissed it , and laid it up again . of this it were a very desirable moral , that princes , and all persons in autority , would take care not to permit any to raise themselves by either a hypocritical or profane trampling upon holy things . but besides that , a more general application offers its self ; that all men of what condition soever , should both themselves abstain from every action that has the appearance of a contemt of the holy scripture ; and also when they observe it in others , discountenance the insolence : and by their words and actions give testimony of the veneration which they have for that holy book , they see others so wretchedly despise . . but above all let him who reads the scripture seriously , set himself to the practice of it , and daily examin how he proceeds in it : he that diligently do's this , will not be much at leisure to sport with it : he will scarce meet with a text which will not give him cause of reflection , and provide him work within his own brest : every duty injoin'd will promt him to examin how he has perform'd ; every sin forbid , will call him to recollect how guilty he has bin , every pathetic strain of devotion will kindle his zeal , or at least upbraid his coldness : every heroic example will excite his emulation . in a word , every part of scripture will , if duly appli'd , contribute to som good and excellent end . and when a thing is proper for such noble purposes , can it be the part of a wise man to apply it only to mean and trivial ? would any but an idiot wast that soveraign liquor in the washing of his feet , which was given him to expel poison from his heart ? and are not we guilty of the like folly when we apply gods word to serve only a ludicrous humor : and make our selves merry with that which was design'd for the most serious and most important purpose ; the salvation of our souls . and indeed who ever takes any lower aim then that , and the vertues preparatory to it in his study of scripture , extremely debases it . . let us therefore keep a steady eie upon that mark , and press towards it as the apostle did ; phil. . . walk by that rule the holy scripture proposes ; faithfully and diligently observe its precepts , that we may finally partake its promises . to this end continually pray we in the words of our holy mother the church unto almighty god , who has caus'd all holy scripture to be written for our learning ; that we may in such wise hear them , read , mark , learn , and inwardly digest them , that by patience and comfort of his holy word , we may embrace and ever hold fast the blessed hope of everlasting life , which he has given in our savior jesus christ. the contents . section . sect. . the several methods of gods communicating the knowledg of himself . pag. . sect. . the divine original , endearments , and autority of the holy scripture . p. . sect. . the subject matter treated of in the holy scripture is excellent , as is also its end and design . p. . sect. . the custody of the holy scripture is a privilege and right of the christian church , and every member of it , which cannot without impiety to god , and injustice unto it and them , be taken away or empeacht . p. . sect. . the scripture has great propriety and fitness toward the attainment of its excellent end . p. . sect. . the suffrage of the primitive christian church , concerning the propriety and fitness which the scripture has , toward the attainment of its excellent end . p. . sect. . historical reflexions upon the events which have happen'd in the church , since the with-drawing of the holy scripture . p. . sect. . necessary cautions to be us'd in the reading of the holy scripture . p. . finis . private devotions for several occasions, ordinary and extraordinary allestree, richard, - . this text is an enriched version of the tcp digital transcription a of text r in the english short title catalog (wing a ). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo a wing a estc r this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) private devotions for several occasions, ordinary and extraordinary allestree, richard, - . , [ ] p. printed for t. garthwait, at the little north door of st. pauls church, london : . by richard allestree.--wing (cd-rom edition). reproduction of original in the folger shakespeare library. eng prayers -- early works to . devotional exercises -- early works to . a r (wing a ). civilwar no private devotions for several occasions, ordinary and extraordinary. allestree, richard b the rate of defects per , words puts this text in the b category of texts with fewer than defects per , words. - tcp assigned for keying and markup - apex covantage keyed and coded from proquest page images - robyn anspach sampled and proofread - robyn anspach text and markup reviewed and edited - pfs batch review (qc) and xml conversion private devotions for several occasions , ordinary and extraordinary . london , printed for t. garthwait , at the little north door of st. pauls church , . christian reader . i have , for the help of thy devotions , set down some forms of private prayer , upon several occasions : if it be thought an omission that there are none for families , i must answer for my self , that it was not from any opinion that god is not as well to be worshipp'd in the family as the closet ; but because the providence of god and the church hath already furnish'd thee for that purpose , infinitely beyond what my utmost care could do . i mean the publick liturgy or common prayer , which for all publick addresses to god ( and such are family prayers ) are so excellent and useful , that we may say of it as david did of goliah's sword , sam. . . there is none like it . directions for the morning . as soon as ever thou awakest in the morning , lift up thy heart to god in this or the like short prayer . lord , as thou hast awaked my body from sleep , so by thy grace awaken my soul from sin , and make me so to walk before thee this day and all the rest of my life , that when the last trumpet shall awake me out of my grave , i may rise to the life immortal , through jesus christ . when thou hast thus begun , suffer not ( without some urgent necessity ) any worldly thoughts to fil thy mind , till thou hast also paid thy more solemn devorions to almighty god , and therefore during the time thou art dressing thy self ( which should be no longer then common decency requires ) exercise thy mind in some spiritual thoughts : as for example , consider to what temptations thy business or company that day are most like to lay thee open , and arm thy self with resolutions against them ; or again , consider what occasions of doing service to god , or good to thy neighbour are that day most likely to present themselves , and resolve to embrace them ; and also contrive how thou mayst improve them to the uttermost . but especially it will be fit for thee to examine whether there have any sin escaped thee since thy last nights examination . if after these considerations any further leisure remain , thou mayst profitably imploy it in meditating on the general resurrection ( whereof our rising from our beds is a representation ) and of that dreadful judgement which shall follow it , and then think with thy self in what preparation thou art for it , and resolve to husband carefully every minute of thy time towards the fitting thee for that great account . as soon as thou art ready , retire to some private place , and there offer up to god thy morning sacrifice of praise and prayer . prayers for the morning . at thy first kneeling down , say , o holy , blessed and glorious trinity , three persons and one god , have mercy upon me a miserable sinner . lord , i know not what to pray for as i ought , o let thy spirit help my infirmities , and enable me to offer up a spiritual sacrifice acceptable to thee by jesus christ . a thanksgiving . o gracious lord , whose mercies endure for ever , i thy unworthy servant who have so deeply tasted of them , desire to render thee the tribute of my humblest praises for them : in thee , o lord , i live & move and have my being , thou first madest me to be , and then that i might not be miserable but happy , thou sendest thy son out of thy bosome to redeem me from the power of my sins by his grace , and from the punishment of them by his blood , and by both to bring me to his glory . thou hast by thy mercy caused me to be born within thy peculiar fold , the christian church , where i was early consecrated to thee in baptisme , and have been partaker of all those spiritual helps which might aid me to performe that vow i there made to thee ; and when by my own wilfulness or negligence i have failed to do it , yet thou in thy manifold mercies hast not forsaken me , but hast graciously invited me to repentance , afforded me all means both outward and inward for it , and with much patience hast attended and not cut me off in the acts of those many damning sins i have committed , as i have most justly deserved . it is , o lord , thy restraining grace alone by which i have been keept back from any the greatest sins , and it is thy inciting and assisting grace alone , by which i have been enabled to do any the least good , therefore not unto me , not unto me , but unto thy name be the praises . for these and all other thy spiritual blessings , my soul doth magnifie the lord , and all that is within me praise his holy name . i likewise praise thee for those many outward blessings i enjoy , as health , friends , food and raiment , the comforts as well as the necessaries of this life , for those continual protections of thy hand , by which i and mine are kept from dangers , and those gracious deliverances thou hast often afforded out of such as have befallen me ; and for that mercy of thine whereby thou hast sweetned and allayed those troubles thou hast not seen fit wholly to remove : for thy particular preservation of me this night , and all other thy goodness towards me ; lord , grant that i may render thee not only the fruit of my lips , but the obedience of my life , that so these blessings here may be an earnest of those richer blessings thou hast prepared for those that love thee , and that for his sake whom thou hast made the author of eternal salvation to all that obey him , even jesus christ . a confession . o righteous lord , who hatest iniquitie , i thy sinful creature cast my self at thy feet , acknowledging that i most justly deserve to be utterly abhorred and forsaken by thee ; for i have drunk iniquitie like water , gone on in a continued course of sin and rebellion against thee , daily committing those things thou forbiddest , and leaving undone those things thou commandest ; mine heart , which should be an habitation for thy spirit , is become a cage of unclean birds , of foul and disordered affections ; and out of this abundance of the heart my mouth speaketh , my hands act , so that in thought , word and deed i continually transgress against thee . [ here mention the greatest of thy sins . ] nay , o lord , i have despised that goodness of thine which should lead me to repentance , hardning my heart against all those means thou hast used for my amendment . and now , lord , what can i expect from thee but judgement and fierie indignation , that is indeed the due reward of my sins ? but , o lord , there is mercie with thee that thou mayest be feared , o fit me for that mercie by giving me a deep and heartie repentance , and then according to thy goodness let thy anger and thy wrath be turned away from me ; look upon me in thy son , my blessed saviour , and for the merit of his sufferings pardon all my sins : and , lord , i beseech thee by the power of thy grace so to renew and purifie my heart , that i may become a new creature , utterly forsaking everie evil way , and living in constant , sincere , universal obedience to thee all the rest of my dayes , that behaving my self as a good and faithful servant , i may by thy mercie at the last be received into the joy of my lord : grant this for jesus christ his sake . a prayer for grace . o most gracious god , from whom everie good and perfect gift cometh , i wretched creature that am not able of my self so much as to think a good thought , beseech thee to work in me both to will and do according to thy good pleasure . inlighten my minde that i may know thee , and let me not be barren or unfruitful in that knowledge ; lord , work in my heart a true faith , a purifying hope , and an unfeigned love towards thee , give me a full trust on thee , zeal for thee , reverence of all things that relate to thee ; make me fearful to offend thee , thankful for thy mercies , humble under thy corrections , devout in thy service , sorrowful for my sins ; and grant that in all things i may behave my self so as befits a creature to his creatour , a servant to his lord ; enable me likewise to perform that dutie i owe to my self , give me that meekness , humilitie , and contentedness whereby i may alwayes possess my soul in patience and thankfulness ; make me diligent in all my duties , watchful against all temptations , perfectly pure and temperate , and so moderate in my most lawful enjoyments , that they never become a snare to me ; make me also , o lord , to be so affected towards my neighbour , that i never transgress that royal law of thine , of loving him as my self ; grant me exactly to perform all parts of justice , yielding to all whatsoever by any kinde of right becomes their due ; and give me such bowels of mercie and compassion that i may never fail to do all acts of charitie to all men , whether friends or enemies , according to thy command and example . finally , i beseech thee , o lord , to sanctifie me throughout , that my whole spirit and soul and bodie may be preserved blameless unto the coming of our lord jesus christ ; to whom with thee and the holy ghost be all honour and glorie for ever . amen . intercession . o blessed lord , whose mercie is over all thy works , i beseech thee to have mercie upon all men , and grant that the precious ransom which was paid by thy son for all , may be effectual to the saving of all . give thy inlightning grace to those that are in darkness , and thy converting grace to those that are in sin ; look with thy tenderest compassions upon the universal church , o be favourable and gracious unto sion , build thou the walls of jerusalem , unite all those that profess thy name to thee , by puritie , and holiness ; and to each other by brotherly love . have mercie on this desolate church , and sinful nation , thou hast moved the land and divided it , heal the sores thereof for it shaketh ; make us so truly to repent of those sins , which have provoked thy judgements , that thou also may'st turn , and repent , and leave a blessing behinde thee . bless those whom thou hast appointed our governours , whether in church or state , so rule their hearts , and strengthen their hands , that they may neither want will nor power to punish wickedness and vice , and to maintain gods true religion and vertue . have pitie , o lord , on all that are in affliction ; be a father to the fatherless , and plead the cause of the widow , comfort the feeble-minded , support the weak , heal the sick , relieve the needie , defend the oppressed , & administer to everie one according to their several necessities ; let thy blessings rest upon all that are near and dear to me , and grant them whatsoever thou seest necessarie either to their bodies or their souls . [ here name thy nearest relations ] reward all those that have done me good , and pardon all those that have done , or wisht me evil , and work in them and me all that good which may make us acceptable in thy sight , through jesus christ . for preservation . o merciful god , by whose bountie alone it is , that i have this day added to my life , i beseech thee so to guide me in it by thy grace , that i may do nothing which may dishonour thee , or wound my own soul , but that i may diligently apply my self to do all such good works , as thou hast prepared for me to walk in ; and lord i beseech thee , give thy angels charge over me , to keep me in all my wayes , that no evil happen unto me nor any plague come nigh my dwelling , but that i and mine may be safe under thy gracious protection , through jesus christ . o lord , pardon the wandrings and coldness of these petitions , and deal with me , not according either to my prayers or deserts , but according to my needs and thine own rich mercies in jesus christ , in whose blessed name and words , i conclude these my imperfect prayers ; saying , our father , &c. directions for night . at night , when it draws towards the time of rest , bethink thy self how thou hast passed the day , examine thine own heart , what sin either of thought , word , or deed thou hast committed , what opportunity of doing good thou hast omitted , and whatsoever thou findest to accuse thy self of , confess humbly and penitently to god , renew thy purposes , and resolutions of amendment , and beg his pardon in christ , and this not slightly , and only as of course , but with all devout earnestness , and heartiness , as thou wouldest do , if thou wert sure thy death were as near approaching , as thy sleep , which for ought thou knowest may be so indeed , and therefore thou shouldest no more venture to sleep unreconciled to god , then thou wouldest dare to die so . in the next place , consider what special and extraordinary mercies thou hast that day received , as if thou hast had any great deliverance , either in thy inward man , from some dangerous temptations , or in thy outward , from any great and apparent danger , and offer to god thy hearty and devout praise for the same ; or if nothing extraordinary have so happened , and thou hast been kept even from the approach of danger , thou hast not the less , but the greater cause to magnifie god , who hath by his protection so guarded thee , that not so much as the fear of evil hath assaulted thee . and therefore omit not to pay him the tribute of humble thankfulness , as well for his usuall and daily preservations , as his more extraordinary deliverances . and above all endeavour still by the considerations of his mercies to have thy heart the more closely knit to him , remembring that every favour received from him is a new engagement upon thee , to love and obey him . prayers for night . o holy , blessed and glorious trinity , three persons and one god , have mercy upon me a miserable sinner . lord i know not what to pray for as i ought , o let thy spirit help my infirmities , and enable me to offer up a spiritual sacrifice acceptable unto thee by jesus christ . a confession . o most holy lord god , who art of purer eyes then to behold iniquity , how shall i abominable wretch dare to appear before thee , who am nothing but pollution ? i am defiled in my very nature , having a backwardness to all good , and a readiness to all evil ; but i have defiled my self yet much worse by my own actual sins and wicked customes ; i have transgrest my duty to thee , my neighbour , and my self , and that both in thought , in word , in deed , by doing those things which thou hast expresly forbidden , and by neglecting to do those things thou hast commanded me . and this not only through ignorance and frailty , but knowingly , and wilfully , against the motions of thy spirit , and the checks of my own conscience to the contrary . and to make all these out of measure sinful , i have gone on in a daily course of repeating these provocations against thee , notwithstanding all thy calls to , and my own purposes and vows of amendment ; yea , this very day i have not ceased to adde new sins to all my former guilts . [ here name the particulars . ] and now , o lord , what shall i say , or how shall i open my mouth , seeing i have done these things ? i know that the wages of these sins is death ; but o thou who willest not the death of a sinner , have mercy upon me ; work in me i beseech thee a sincere contrition , and a perfect hatred of my sins , and let me not daily confess , and yet as dayly renew them , but grant , o lord , that from this instant i may give a bill of divorce to to all my most beloved lusts , and then be thou pleased to marry me to thy self in truth , in righteousnes & holiness . and for al my past sins , o lord , receive a reconciliation ; accept of that ransome thy blessed son hath paid for me , and for his sake whom thou hast set forth as a propitiation , pardon all my offencies , and receive me to thy favour . and when thou hast thus spoken peace to my soul , lord keep me that i turn not any more to folly , but so establish me with thy grace , that no temptation of the world , the divil or my own flesh may ever draw me to offend thee , that being made free from sin , and becoming a servant unto god , i may have my fruit unto holiness , and the end everlasting life , through jesus christ our lord . a thanksgiving . o thou father of mercies , who art kind even to the unthankful , i acknowledge my self to have abundantly experimented that gracious propertie of thine , for notwithstanding my dayly provocations against thee , thou still heapest mercy and loving kindness upon me . all my contempts and despisings of thy spiritual favours have not yet made thee withdraw them , but in the riches of thy goodness and long suffering thou still continuest to me the offers of grace and life in thy son . and all my abuses of thy temporal blessings thou hast not punished with an utter deprivation of them , but art still pleased to afford me a liberal portion of them . the sins of this day thou hast not repayed as justly thou might'st , by sweeping me away with a swift destruction , but hast spared and preserved me according to the greatness of thy mercy . [ here mention the particular mercies of that day . ] what shal i render unto the lord , for all these benefits he hath done unto me ? lord , let this goodness of thine lead me to repentance , and grant that i may not only offer thee thanks and praise , but may also order my conversation aright , that so i may at the last see the salvation of god , through jesus christ . here use the prayer for grace and that of intercession appointed for the morning . for preservation o blessed lord , the keeper of israel , that neither slumbrest nor sleepest , be pleased in thy mercie to watch over me this night , keep me by thy grace from all works of darkness , and defend me by thy power from all dangers , grant me moderate and refreshing sleep , such as may fit me for the duties of the day following . and , lord , make me ever mindful of that time when i shall lie down in the dust ; and because i know neither the day nor the houre of my masters coming , grant me grace that i may be always readie , that i may never live in such a state as i shall fear to die in , but that whether i live , i may live unto the lord ; or whether i die , i may die unto the lord , so that living and dying i may be thine , through jesus christ . vse the same concluding prayer as in the morning . as thou art putting off thy clothes , think with thy self that the time approaches that thou must put off thy body also , and then thy soul must appear naked before gods judgment seat , and therefore thou hadst need be careful to make it so clean and pure by repentance and holiness , that he who will not look on iniquity may graciously behold and accept it . let thy bed put the in mind of thy grave , and when thou lyest down , say , o blessed saviour , who by thy precious death and burial didst take away the sting of death and power of the grave , grant me the joyful fruits of that thy victory , and be thou to me in life and death advantage . i will lay me down in peace , and take my rest , for it is thou lord only that makest me dwell in safety . into thy hands i commend my spirit , for thou hast redeemed it , o lord , thou god of truth . in the antient church there were besides morning and night , four other times every day which were called hours of prayer , and the zeal of those first christians was such as made them constantly observed . it would be thought too great a strictness now in this luke-warm age to enjoyn the like frequency , yet i cannot but mention the example , and say , that for those who are not by very necessary business prevented , it will be but reasonable to imitate it , and make up in publick and private those four times of prayer , besides the offices already set down for morning and night : and that none may be to seek how to exercise their devotions at these times , i have added divers collects for several graces , whereof every man may use at each such time of prayer so many as his zeal and leisure shall point out to him , adding , if he please , one of the confessions appointed for morning or night , and never omitting the lodrs prayer . but if any mans state of life be really so busie as will not allow him time for so long and solemn devotions , yet certainly there is no man so overlayed with business , but that he may finde leisure oftentimes in a day to say the lords prayer alone , and therefore let him use that , if he cannot more . but because it is the character of a christian , phil. . . that he hath his conversation in heaven , it is very fit that besides these set times of prayer , he should divers times in a day by short and suddain ejaculations dart up his soul thither . and for this sort of devotion no man can want leisure , for it may be performed in the midst of business ; the artificer at his work , the husband man at his plough may practice it . now as he cannot want time , so that he may not want matter for it , i have thought it not unuseful out of that rich store-house , the book of psalms , to furnish him with some texts , which may very fitly be used for this purpose , which being learned by heart will alwayes be ready at hand to imploy his devotion ; and the matter of them being various , some for pardon of sin ; some for grace ; some for the light of gods countenance ; some for the church ; some for thanksgiving , &c. every man may fit himself according to the present need and temper of his soul . i have given these not as a full collection , but only as a taste , by which the readers appetite may be raised to search after more in that book , and other parts of holy scripture . collects for several graces . for faith . o blessed lord , whom without faith it is impossible to please , let thy spirit i beseech thee work in me such a faith as may be acceptable in thy sight , even such as worketh by love , o let me not rest in a dead ineffectual faith , but grant that it may be such as may shew it self by my works , that it may be that victorious faith which may enable me to overcome the world , and conform me to the image of that christ , on whom i believe , that so at the last i may receive the end of my faith , even the salvation of my soul , by the same jesus christ . for hope . o lord , who art the hope of all the ends of the earth , let me never be destitute of a well grounded hope , nor yet possest with a vain presumption ; suffer me not to think thou wilt either be reconciled to my sins , or reject my repentance , but give me , i beseech thee , such a hope as may be answerable to the only ground of hope , thy promises , and such as may both incourage and enable me to purifie my self from all filthiness both of flesh and spirit , that so it may indeed become to me an anchor of the soul both sure and stedfast , entring even within the vail , whither the forerunner is for me entred , even jesus christ my high priest and blessed redeemer . for the love of god . o holy and gracious lord , who art infinitely excellent in thy self , and infinitely bountiful and compassionate towards me , i beseech thee suffer not my heart to be so hardned through the deceitfulness of sin , as to resist such charms of love , but let them make deep and lasting impressions on my soul . lord , thou art pleased to require my heart , and thou only hast right to it . o let me not be so sacrilegiously unjust as to alienate any part of it , but enable me to render it up whole and intire to thee . but , o my god , thou seest it is alreadie usurped , the world with its vanities hath seized it , and like a strong man armed keeps possession , o thou who art stronger come upon him , and take this unworthy heart of mine as thine own spoil , refine it with that purifying fire of thy love , that it may be a fit habitation for thy spirit : lord , if thou see it fit , be pleased to let me taste of those joyes , those ravishments of thy love , wherewith thy saints have been so transported . but if in this i know not what i ask , if i may not chuse my place in thy kingdome , yet o lord , denie me not to drink of thy cup , let me have such a sinceritie and degree of love , as may make me endure any thing for thy sake , such a perfect love as may cast out all fear and all sloth too , that nothing may seem to me too grievous to suffer , or too difficult to do in obedience to thee , that so expressing my love by keeping thy commandments , i may by thy mercie at last obtain that crown of life , which thou hast promised to those that love thee , through jesus christ our lord . for sincerity . o holy lord , who requirest truth in the inward parts , i humbly beseech thee to purge me from all hypocrisie and unsinceritie . the heart o lord , is deceitful above all things , and my heart is deceitful above all hearts ; o thou who searchest the heart and reins , try me , and seek the ground of my heart , and suffer not any accursed thing to lurk within me , but purifie me even with fire , so thou consume my dross . o lord , i cannot deceive thee , but i may most easily deceive my self , i beseech thee let me not rest in any such deceit ; but bring me to a sight and hatred of my most hidden corruptions , that i may not cherish any darling lust , but make an utter destruction of everie amalekite ; o suffer me not to speak peace to my self , when there is no peace , but grant i may judge of my self as thou judgest of me , that i may never be at peace with my self , till i am at perfect peace with thee , and by puritie of heart be qualified to see thee in thy kingdome , through jesus christ . for devotion in prayer . o gracious lord god , who not only permittest , but invitest us miserable and needie creatures , to present our petitions to thee ; grant i beseech thee , that the frequencie of my prayer may be somewhat proportionable to those continual needs i have of thy mercie : lord , i confess , it is the greatest honour and greatest advantage , thus to be allowed access to thee , yet so sottish and stupid is my profane heart , that it shuns or frustrates the opportunities of it . my soul , o lord , is possest with a spirit of infirmitie , it is bowed together , and can in no wise lift up it self to thee . o be thou pleased to cure this sad , this miserable disease , to inspirit and enliven this earthly drossie heart , that it may freely mount towards thee , that i may set a true value on this most valuable priviledge , and take delight in approaching to thee , and that my approaches may be with a reverence some way answerable to that awful majestie i come before , with an importunitie and earnestness answerable to those pressing wants i have to be supplied , and with such a fixedness and attention of mind , as no wandring thoughts may interrupt ; that i may no more incur the guilt of drawing near to thee with my lips , when my heart is far from thee , or have my prayers turned into sin , but may so ask that i may receive , seek that i may find , knock that it may be opened unto me : that from praying to thee here , i may be translated to the praising thee eternally in thy glorie , through the merits and intercession of jesus christ . for humility . o thou high and loftie one , that inhabitest eternitie , yet art pleased to dwell with the humble spirit , pour into my heart i beseech thee , that excellent grace of humilitie , which may utterly work out all those vain conceits i have of my self ; lord convince me powerfully of my own wretchedness , make me to see that i am miserable , and poor , and blind , and naked , and not only dust , but sin , that so in all thy dispensations towards me , i may lay my hand upon my mouth , and heartily acknowledge that i am less then the least of thy mercies , and greater then the greatest of thy judgments . and o lord , grant me not only to walk humbly with my god , but even with men also , that i may not only submit my self to thy rebukes , but even to those of my fellow christians , and with meekness receive and obey their admonitions . and make me so to behave my self towards all , that i never do any thing through strife or vain glorie ; and to that end grant , that in lowliness of mind i may esteem everie other man better then my self , and be willing that others should esteem them so also ; that i never nourish any high opinion of my self , nor covet one among others , but that despising the vain praise of men , i may seek that praise which cometh from thee only . that so instead of those mean servile arts i have used to recommend me to the esteem of men , i may now imploy all my industrie and care to approve my self to thee , who resistest the proud , and givest grace to the humble grant this , o lord , for his sake , who humbled himself unto the death of the cross , jesus christ . for the fear of god . o glorious majestie , who only art high , and to be feared , possess my soul with a holy awe and reverence of thee , that i may give thee the honour due unto thy name , and may bear such a respect to all things which relate to thee , that i may never prophane any holy thing , or sacrilegiously invade what thou hast set a part to thy self . and , o lord , since thou art a god that wilt not clear the guiltie , let the dread of thy justice make me tremble to provoke thee in any thing ; o let me not so misplace my fear , as to be afraid of a man that shall die , and of the son of man , who shall be made as grass , and forget the lord my maker ; but replenish my soul with that fear of the lord , which is the beginning of wisdome , which may be as a bridle to all my brutish appetites , and keep me in a constant conformitie to thy holy will . hear me , o lord , i beseech thee , and put this fear in my heart , that i may not depart from thee , but may with fear and trembling work out my own salvation , through jesus christ . for trust on god . o almightie lord , who never failest them that trust on thee , give me grace , i beseech thee , in all my difficulties and distresses , to have recourse to thee , to rest and depend on thee ; thou shalt keep him , o lord in perfect peace , whose mind is staid on thee , o let me alwayes rest on this firm pillar , and never exchange it for the broken reeds of worldly succours , suffer not my heart to be overcharged with the cares of this life , taking thought what i shall eat , or drink , or wherewithal i shall be clothed , but grant , that having by honest labour and industrie done my part , i may chearfully commit my self to thy providence , casting all my care upon thee , and being careful for nothing , but to be of the number of those whom thou ownest and carest for , even such as keep thy testimonies and think upon thy commandments to do them . that seeking first thy kingdome and the righteousness thereof , all these outward things may be added unto me , in such a measure as thy wisdome knows best for me ; grant this o lord , for jesus christ his sake . for thankfulness . o most gracious and bountiful lord , who fillest all things living with good , and expectest no other return , but praise & thanksgiving ; let me o lord , never defraud thee of that so easie tribute , but let my heart be ever filled with the sence , and my mouth with the acknowledgement of thy mercies . it is a joyfull and a pleasant thing to be thankfull , o suffer me not i beseech the , to lose my part in that divine pleasure , but grant that as i dayly receive blessings from thee , so i may daily from an affectionate and devout heart offer up thanks to thee , and grant that not only my lips , but my life may shew forth thy praise , by consecrating my self to thy service , and walking in holiness and righteousness before thee all the days of my life , through jesus christ my lord and blessed saviour . for contrition . o holy lord , who art a merciful embracer of true penitents , but yet a consuming fire towards obstinate sinners , how shall i approach thee , who have so many provoking sins to inflame thy wrath , and so little sincere repentance to incline thy mercy ! o be thou pleased to soften and melt this hard obdurate heart of mine , that i may heartily bewail the iniquities of my life ; strike this rock , o lord , that the waters may flow out , even floods of tears , to wash my polluted conscience ; my drowzy soul hath too long slept securely in sin , lord awake it though it be with thunder , & let me rather feel thy terrors then not feel my sin . thou sentest thy blessed son to heal the broken hearted , but lord , what will that avail me if my heart be whole . o break it that it may be capable of his healing virtue ; and grant , i beseech thee , that having once tasted the bitterness of sin , i may fly from it , as from the face of a serpent , and bring forth fruits of repentance in amendment of life , to the praise and glory of thy grace in jesus christ our blessed redeemer . for meekness . o blessed jesu , who wast led as a sheep to the slaughter , let , i beseech thee , that admirable example of meekness quench in me all sparks of anger and revenge , and work in me such a gentleness and calmness of spirit as no provocations may ever be able to disturb . lord grant i may be so far from offering the least injury , that i may never return the greatest any otherwise then with prayers and kindness , that i who have so many talents to be forgiven by thee , may never exact pence of my bretheren , but that putting on bowels of mercie , meekness long-suffering , thy peace may rule in my heart , & make it an acceptable habitation to thee , who art the prince of peace , to whom with the father & holy spirit be all honour and glory for ever . for chastity . o holy and immaculate jesus , whole first descent was into the virgins womb , and who dost still love to inhabit only in pure and virgin-hearts , i beseech thee send thy spirit of purity to cleanse me from all filthiness both of flesh and spirit ; my body , o lord , is the temple of the holy ghost , o let me never pollute that temple with any uncleanness . and because out of the heart proceed the things that defile the man , lord grant me to keep my heart with all diligence , that no impure or foul thoughts be harboured there , but enable me , i beseech thee , to keep both body and soul pure and undefiled , that so i may glorifie thee here both in body & spirit , & be glorified in both with thee hereafter . for temperance . o gracious lord , who hast in thy bountie to mankind afforded us the use of thy good creatures for our corporal refreshment , grant that i may always use this liberty with thankfulness and moderation ; o let me never be so enslaved to that bruitish pleasure of taste , that my table become a snare to me , but give me , i beseech thee , a perfect abhorrence of all degrees of excess , and let me eat and drink only for those ends , and according to those measures which thou hast assigned me for health and not for luxury . and lord grant that my pursuits may be not after the meat that perisheth , but after that which endureth to everlasting life , that hungring and thirsting after righteousness i may be filled with thy grace here , and thy glory hereafter , through jesus christ . for contentedness . o merciful god , thy wisdom is infinite to choose , & thy love forward to dispence good things to us ; o let me alwaies fully and intirely resign my self to thy disposals , have no desires of mine own , but a perfect satisfaction in thy choices for me , that so in whatsoever estate i am , i may be therein content . lord grant i may never look with murmuring on my own condition , nor with envie on other mens . and to that end , i beseech thee , purge my heart of all covetous affections ; o let me never yield up any corner of my soul to mammon , but give me such a contempt of these fading riches , that whether they increase or decrease i may never set my heart upon them , but that all my care may be to be rich towards god , to lay up my treasure in heaven , that i may so set my affections on things above , that when christ who is my life shall appear , i may also appear with him in glory . grant this , o lord , for the mercies of the same jesus christ . for diligence . o lord , who hast in thy wisdom ordained that man should be born to labour , suffer me not to resist that design of thine by giveing my self up to sloth and idleness ; but grant i may so imploy my time and all other talents thou hast intrusted me with , that i may not fall under the sentence of the slothful and wicked servant ; lord , if it be thy wil , make me some way useful to others , that i may not live an unprofitable part of mankind ; but however , o lord , ▪ let me not be useless to my self , but grant i may give all diligence to make my calling and election sure : my soul is beset with many and vigilant adversaries , o let me not fold my hands to sleep in the midst of so great dangers , but watch and pray , that i enter not into temptation , enduring hardness as a good souldier of jesus christ , till at the last from this state of warfare thou translate me to the state of triumph and bliss in thy kingdome , through jesus christ . for justice . o thou king of righteousness , who hast commanded us to keep judgement and do justice , be pleased by thy grace to cleanse my heart and hands from all fraud and injustice , and give me a perfect integrity and uprightness in all my dealings . o make me ever abhor to use my power to oppress , or my skil to deceive my brother , and grant i may most strictly observe that sacred rule of doing as i would be done to , that i may not dishonour my christian profession by an unjust or fraudulent life , but in simplicitie and godly sincerity , have my conversation in this life , never seeking to heap up treasures of wickedness , but preferring a little with righteousness before great revenues without right . lord , make me exactly careful to render to every man what by any sort of obligation becomes his due , that i may never break the bond of any of those relations that thou hast placed me in , but may so behave my self towards all , that none may have an evil thing to say of me , that so , if it be possible , i may have peace with all men , or however i may by keeping innocency and taking heed to the thing that is right , have peace at the last , even peace with thee , through jesus christ our lord . for charity . o mercifull lord , who hast made of one blood , and redeemed by one ransome all nations of men , let me never harden my bowels against any that partake of the same nature and redemption with me , but grant me an universall charitie towards all men . give me , o thou father of compassions , such a tenderness and meltingness of heart , that i may be deeply affected with all the miseries and calamities outward or inward of my bretheren , and diligently imploy all my abilities for their succour & relief . o let not an unchristian self-love possess my heart , but drive out that accursed spirit , and let thy spirit or love enter and dwell there , and make me seek not to please my self , but my neighbour for his good to edification , even as christ pleased not himself . lord , make me a faithful steward of all those talents thou hast committed to me for the benefit of others , that so when thou shalt cal me to give an account of my stewardship , i may do it with joy and not with grief . grant this mercifull lord , i beseech thee for jesus christ his sake . for perseverance . o eternall and unchangeable lord god , who art the same yesterdaie and to daie and for ever . be thou pleased to communicate some small ray of that excellence , some degree of that stability to me thy wreched creature , who am light and unconstant , turned about with every blast ; my understanding is very deceivable , o establish it in thy truth , keep it from the snares of seducing spirits , that i may not be led away with the errour of the wicked and fall from my own stedfastness : my will also , o lord is irresolute and wavering , and doth not cleave stedfastly unto god , my goodness is but as the morning cloud , and as the early due it passeth away . o strengthen and confirm me , and whatever good work thou hast wrought in me , be pleased to accomplish and perform it until the day of christ . lord thou seest my weakness , and thou knowest the number and strength of those temptations i have to struggle with , o leave me not to my self , but cover thou my head in the day of battel , and in all spiritual combates make me more then conquerour through him that loved me . o let no terrours or flatteries either of the world or my own flesh ever draw me from my obedience to thee , but grant that i may continue stedfast , unmoveable , alwayes abounding in the work of the lord ; and by patient continuing in well doing , seek and at last obtain glorie , and honour , and immortalitie , and eternal life , through jesus christ our lord . a brief paraphrase of the lords prayer to be used as a prayer . [ our father which art in heaven . ] o lord , who dwellest in the highest heavens , thou art the author of our being , thou hast also begotten us again unto a lively hope , and carriest towards us the tenderness & bowels of a compassionate father . o make us to render to thee the love and obedience of children ; and that we may resemble thee our father in heaven ( that place of true delight and purity ) give us a holy disdain of all the deceitful pleasures and foul pollutions of this world , and so raise up our minds that we may alwaies have our conversation in heaven , from whence we look for our saviour the lord jesus christ . [ . hallowed be thy name ] strike such an awe into our hearts , that we may humbly reverence thee in thy name , which is great , wonderful and holy , and carry such a sacred respect to all things that relate to thee and thy worship , as may express our reverence to thy great majestie . let all the people praise thee , o god , let all the people praise thee . [ . thy kingdom come . ] establish thy throne and rule for ever in our souls , & by the power of thy grace subdue al those rebellious corruptions that exalt themselves against thee , they are those enemies of thine which would not thou should'st reign over them , o let them be brought forth and slain before thee , and make us such faithful subjects of this thy kingdom of grace , that we may be capable of the kingdom of glory , and then lord jesus come quickly . [ . thy will be done in earth , &c. ] enable us by thy grace chearfully to suffer thy will in all thy inflictions , and readily perform it in all thy commands , give us of that heavenly zeal to thy service , wherewith the blessed angels of thy presence are inspired , that we may obey thee with the like fervor and alacrity , and that following them in their obedience , we may be joyned with them to sing eternal praises in thy kingdom to god , and to the lamb for ever . [ . give us this day our , &c. ] give us that continuall supply of thy grace , which may sustain and nourish our souls unto eternal life . and be thou pleased also to provide for our bodies all those things which thou seest fit for their support , through this our earthly pilgrimage , and make us cheerfully to rest on thee for them , first seeking thy kingdome and the righteousness thereof , and then not doubting but all these things shall be added unto us . [ . forgive us our trespasses , &c. ] heal our souls , o lord , for we have sinned against thee , let thy tender mercies abound towards us , in the forgiveness of all our offences ; and grant o lord , that we may never forfeit this pardon of thine , by denying ours to our brethren , but give us those bowels of compassion to others which we stand in so much greater need of from thee , that we may forgive as fully and finally upon christs command , as we desire to be forgiven , for his merits and intercession . [ . lead us not into tempt . &c. ] o lord , we have no strength against those multitudes of temptations that daily assault us , only our eyes are upon thee , o be thou pleased either to restrain them or assist us , and in thy faithfulness suffer us not to be tempted above that we are able , but in all our temptations make us a way to escape , that we be not overcome by them , but may when thou shalt call us to it , resist even unto blood , striving against sin , that being faithful unto death , thou mayest give us the crown of life . [ for thine is the kingdome , &c. ] hear us and graciously answer our petitions , for thou art the great king over all the earth , whose power is infinite , and art able to do for us above all that we can ask or think , and to whom belongeth the glory of all that good thou workest in us or for us . therefore blessing , honour , glory , and power be unto him that sitteth upon the throne , to our god for ever , and ever , amen . pious ejaculations taken out of the book of psalms . for pardon of sin . have mercy on me , o god , after thy great goodness , according to the multitude of thy mercies do away mine offences . wash me throughly from my wickedness , and cleanse me from my sin . turn thy face from my sins , and put out all my misdeeds . my misdeeds prevail against me , o be thou merciful unto my sins . enter not into judgement with thy servant , for in thy sight shall no man living be justified . for thy names sake , o lord , be merciful unto my sin , for it is great . turn thee , o lord , and deliver my soul , o save me for thy mercies sake . for grace . teach me to do the thing that pleaseth thee , for thou art my god . teach me thy way , o lord , and i will walk in thy truth , o knit my heart to thee , that i may fear thy name . make me a clean heart , o god , and renew a right spirit within me . o let my heart be sound in thy statutes , that i be not ashamed . incline my heart unto thy testimonies , and not to covetousness . turn away mine eyes , lest they behold vanity , and quicken thou me in thy way . i am a stranger upon earth , o hide not thy commandements from me , lord teach me to number my dayes , that i may apply my heart unto wisdome , for the light of gods countenance . lord , why abhorrest thou my soul , and hidest thy face from me ? o hide not thou thy face from me , nor cast thy servant away in displeasure . thy loving kindness is better then life it self ▪ lord lift thou up the light of thy countenance upon me . comfort the soul of thy servant , for unto thee , o lord , do i lift up my soul . thanksgiving i will always give thanks unto the lord , his praise shall ever be in my mouth . thou art my god , and i will thank thee , thou art my god and i will praise thee . i will sing unto the lord , as long as i live , i will praise my god whilst i have my being . praised be god which hath not cast out my prayer , nor turned his mercy from me . blessed be the lord god , even the god of israel , which only doth wondrous things . and blessed be the name of his majestie for ever , and all the earth shall be filled with his majestie , amen , amen . for deliverance from trouble . be merciful unto me , o lord , be merciful unto me , for my soul trusteth in thee , and under the shadow of thy wings shall be my refuge , until these calamities be over-past . deliver me , o lord , from mine enemies , for i flie unto thee to hide me . o keep my soul , and deliver me , let me not be confounded , for i have put my trust in thee . mine eyes are ever looking unto the lord , for he shall pluck my feet out of the net . turn thee unto me , and have mercy upon me , for i am desolate and in misery . the sorrows of my heart are enlarged , o bring thou me out of my troubles . for the church . obe favourable and gracious unto sion , build thou the walls of jerusalem . o god , wherefore art thou absent from us so long ? why is thy wrath so hot against the sheep of thy pasture ? o think upon thy congregation , whom thou hast purchased and redeemed of old . look upon the tribe of thine inheritance , and mount sion where thou hast dwelt . it is time for thee , lord , to say to thy hand , for they have destroyed thy law . arise , o god , and mantain thine own cause . deliver israel , o god , out of all his troubles . brief heads of self-examination , especially before the sacrament , collected out of the foregoing treatise , concerning the breaches of our duty . to god . faith . not believing there is a god . not believing his word . not believing it practically , so as to live according to our belief . hope . despairing of gods mercy , so as to neglect duty . presuming groundlesly on it , whilst we go on in wilful sin . love . not loving god for his own excellencies . not loving him for his goodness to us . not labouring to please him . not desiring to draw near to him in his ordinances . not longing to enjoy him in heaven . fear . not fearing god so as to keep from offending him . fearing man above him by committing sin , to shun some outward suffering . trust . not trusting on god in dangers and distresses . using unlawful means to bring us out of them . not depending on god for supply of our wants . immoderate care for outward things . neglecting to labour , and expecting god should sup 〈…〉 our idleness . not looking up to god for a blessing on our honest endeavours . humility . not having a high esteem of god . not submitting obediently to act his will . not patiently suffering it , but murmuring at his corrections . not a●ending by them . not being thankful to him . not acknowleding his wisdome in choosing for us , but having eager and impatient desires of our own . honour . not honouring god by a reverend usage of the things that relate to him . behaving our selves irreverently in his house . robbing god , by taking things that are consecrated to him . profaning holy times , the lords day , and the feasts and fasts of the church . neglecting to read the holy scriptures , not marking when we do read . being careless to get knowledge of our duty , chusing rather to continue ignorant , then put our selves to the pains or charge of learning . placing religion in hearing of sermons , without practice breaking our vow made at baptisme . by resorting to witches , and conjurers ; i. e. to the devil . by loving the pomps and vanities of the world , and following its sinful customes . by fulfilling the lusts of the flesh . profaning the lords supper . by coming to it ignorantly , without examination , contrition , and purposes of new life . by behaving our selves irreverently at it , without devotion , and spiritual affection . by neglecting to keep the promises made at it profaning gods name , by blasphemous thoughts , or discourse . giving others occasion to blaspheme him , by our vile wicked li●es . taking unlawful oaths . perjury . swearing in ordinary communication . worship . not worshipping god . omitting prayers , publick or private , and being glad of a pretence to do so . asking unlawful thigs , or to unlawful ends . not purifying our hearts from sin before we pray . not praying with faith and humility . coldness and deadness in prayer . wandring thoughts in it . irreverent gestures of body in prayer . repentance . neglecting the duty of repentance . not calling our selves to dayly account for our sins . not assigning any set or solemn times , for humiliation ; and confession , or too seldome . not deeply considering our sins , to beget contrition . not acting revenges on our selves , by fasting , and other acts of mortification . idolatry . outward idolatry in worshipping of creatures . inward idolatry , in placing our love , and other affections more on creatures , then the creator . to our selves . humility . being puft up with high conceits of our selves . in respect of natural parts , as beauty , wit , &c. of worldly riches and honours . of grace . greedily seeking the praise of men . directing christian actions , as prayer , alms , &c. to that end . committing sins to avoid reproach from wicked men . meeknes . disturbing our minds with anger and peevishness . consideration . not carefully examining wh●t our estate towards god is . not trying our selves by the true rule , i. e. our obedience to gods commands . not weighing the lawfulness of our actions before we venture on them . not examining our past actions to repent of the ill , to give god the glory of the good . contentednes . uncontentedness in our estates . greedy desires after honour and riches . seeking to gain them by sinful means . envying the condition of other men . diligence , watchfulnes . being negligent in observing & resisting temptations . not improving gods gifts , outward or inward , to his honour . abusing our natural parts , as wit , memory , &c. to sin . neglecting or resisting the motions of gods spirit . chastity . uncleanness , adultery , fornication , unnatural lusts , &c. uncleanness of the eye and hand . filthy and obscene talking . impure fancies and desires . heightning of lust by pampering the body . not labouring to subdue it by fasting or other severities temperance . eating too much making pleasure , not health the end of eating . being too curious or costly in meats . drunkenness . drinking more then is useful to our bodies though not to drunkenness . wasting the time or estate in good fellowship . abusing our strength of brain to the making others drunk . immoderate sleeping . idleness and negligence in our callings . using unlawful recreations . being too vehement upon lawful ones . spending too much time at them . being drawn by them to anger or covetousness . being proud of apparel . striving to go beyond our rank . bestowing too much time , care or cost about it . abstaining from such excesses not out of conscience but covetousness . pinching our bodies to fill our purses . to our neighbour . negative justice . being injurious to our neighbour . delighting causlesly to grieve his mind . ensnaring his soul in sin , by command , counsel , enticement or example . affrighting him from godliness by our scoffing at it . not seeking to bring those to repentance whom we have led into sin . murder . mvrder , open or secret . drawing men to intemperance or other vices , which may bring diseases or death . stirring men up to quarrelling and fighting . maiming or hurting the body of our neighbour . fierceness and rage against him . adultery . coveting our neighbours wife . actually defiling her . malice . spoiling the goods of others upon spight and malice . covetousnes . coveting to gain them to our selves . oppression . oppression by violence and force or colour of law . theft . not paying what we borrow . not paying what we have voluntarily promised . keeping back the wages of the servant and hireling . deceit . unfaithfulness in trusts , whether to the living or dead . using arts of deceit in buying and selling . exacting upon the necessities of our neighbours . false-witnes . blasting the credit of our neighbour . by false witness . by railing . by whispering . incouraging others in their slanders . being forward to believe ill reports of our neighbour . causeless suspicions . rash judging of him . despising him for his infirmities . inviting others to do so by scoffing and deriding him . bearing any malice in the heart . secret wishing of death or hurt to our neighbour . rejoycing when any evil befalls him . neglecting to make what satisfaction we can for any sort of injury done to our neighbour . positive justice . humility . lying . churlish and proud behaviour to others . froward and peevish conversation . bitter and reproachful language . cursing . not paying the respect due to the qualities or gifts of others . proudly overlooking them . seeking to lessen others esteem of them . not imploying our abilities , whether of minde or estate , in administring to those whose wants require it . gratitude . unthankfulness to our benefactors . especially those that admonish us . not amending upon their reproof . being angry at them for it . not reverencing our civil parent , the lawful magistrate . judging and speaking evil of him . g●●dging his just tributes . sowing sedition among the people . re●●●ing to obey his lawful commands . rising up against him , or taking part with them that do . despising our spiritual fathers . not loving them for their works sake . not obeying those commands of god they deliver to us . seeking to withhold from them their just maintenance . forsaking our lawful pastors to follow factious teachers . parents . stubborn and irreverent behaviour to our natural parents . despising and publishing their infirmities . not loving them , nor endeavouring to bring them comfort . contemning their counsels . murmuring at their government . coveting their estates , though by their death . not ministring to them in their wants of all sorts . neglecting to pray for gods blessing on these several sorts of parents . want of natural affection to children . mothers re●osing to nurse them without a just impedlment . not bringing them timely to baptisme . not early instructing them in the ways of god . suffering them for want of timely correction to get customes of sin . se●●ing them evil examples . discouraging them by harsh and cruel usage . not providing for their subsistence according to our ability . consuming their portions in our own riot . reserving all till our death , and letting them want in the mean time . not seeking to entail a blessing on them by our christian lives . not heartily praying for them . want of affection to our natural brethren . envyings and heart-burnings towards them . duty to brethren . not loving our spiritual brethren , i. e. our fellow christians . having no fellow-feeling of their sufferings . causelesly forsaking their communion in holy duties . not taking deeply to heart the desolations of the church marriage . marrying within the degrees forbidden . marrying for undue ends , as covetousnes , lust , &c. unkind , froward , and unquiet behaviour towards the husband or wife . unfaithfulness to the bed not bearing with the infirmities of each other . not endeavouring to advance one anothers good , spiritual , or temporal . the wife resisting the lawful command of her husband . her striving for rule and dominion over him . not praying for each other . friendship . unfaithfulness to a friend . betraying his secrets . denying him assistence in his needs . neglecting lovingly to admonish him . flattering him in his faults . forsaking his friendship upon slight or no cause . making leagues in sin instead of vertuous friendship . servants . servants disobeying the lawful cōmands of their masters . purloining their goods . carelesly wasting them . murmuring at their rebukes . idleness . eye-service . masters . masters using servants tyrannically and cruelly . being too remiss , and suffering them to neglect their duty . having no care of their souls . not providing them means of instruction in religion . not admonishing them when they commit sins . not allowing them time and opportunity for prayer , and the worship of god . charity . want of bowels and charity to our neighbours . not heartily desiring their good spiritual or temporal . not loving and forgiving enemies . taking actual revenges upon them . falseness : professing kindness and acting none . not labouring to do all the good we can to the soul of our neighbour . not assisting him to our power in his bodily distresses . not defending his good name when we know him slander'd . denying him any neighbourly office to preserve or advance his estate . not defending him from oppression , when we have power . not relieving him in his poverty . not giving liberally , or chearfully . going to law . not loving peace . going to law upon slight occasions . bearing inward enmity to those we sue . not labouring to make peace among others . the use of this catalogue of sins is this : upon dayes of humiliation , especially before the sacrament , read them consideringly over , and at every particular ask thine own heart , am i guilty of this ? and whatsoever by such examination thou findest thy self faulty in , confess particularly , and humbly to god , with all the heightning circumstances , which may any way increase their guilt , and make serious resolutions against every such sin for the future ; after which thou mayest use this form following . o lord , i am ashamed , and blush to lift up my face to thee , for my iniquities are increased over my head , and my trespass is grown up even unto heaven . i have wrought all these great provocations , and that in the most provoking manner ; they have not been only single but repeated acts of sin : for , o lord , of all this black catalogue which i have now brought forth before thee , how few are there which i have not often committed , nay , which are not become even habitual and customarie to me ? and to this frequencie , i have added both a greediness , and obstinacie in sinning , turning into my course as the horse rusheth into the battel , doing evil with both hands , earnestly , yea , hating to be reformed , and casting thy words behinde me , quenching thy spirit within me , which testified against me , to turn me from my evil wayes , and frustrating all those outward means whether of judgement or mercie , which thou hast used to draw me to thy self . nay , o lord , even my repentances may be numbered amongst my greatest sins , they have sometimes been feigned and hypocritical , alwayes so slight and ineffectual , that they have brought forth no fruit in amendment of life , but i have still returned with the dog to his vomit , and the sow to the mire again , and have added the breach of resolutions and vows , to all my former guilts . thus , o lord , i am become out of measure sinful , and since i have thus chosen death , i am most worthy to take part in it , even in the second death , the lake of fire and brimstone . this , this , o lord , is in justice to be the portion of my cup , to me belongs nothing but shame and confusion of face eternally . but to thee , o lord god , belongeth mercie and forgiveness : though i have rebelled against thee , o remember not my sins and offences , but according to thy mercie think thou upon me o lord for thy goodness . thou sentest thy son to seek and to save that which was lost , behold , o lord , i have gone astraie like a sheep that is lost , o seek thy servant , and bring me back to the shepherd and bishop of my soul ; let thy spirit work in me a heartie sense and detestation of all my abominations , that true contrition of heart , which thou hast promised not to despise . and then be thou pleased to look on me , to take away all iniquitie , and receive me graciously , and for his sake who hath done nothing amiss , be reconciled to me , who have done nothing well ; wash away the guilt of my sins in his blood , and subdue the power of them by his grace , and grant , o lord , that i may from this hour bid a final adieu to all ungodliness and worldly lusts , that i may never once more cast a look toward sodom , or long after the fleshpots of egypt , but consecrate my self intirely to thee , to serve thee in righteousness and true holiness , reckoning my self to be dead indeed unto sin , but alive unto god , through jesus christ our lord and blessed saviour . this penitential psalm may also fitly be used . psalm . have mercy upon me o god , after thy great goodness , according to the multitude of thy mercies do away mine offences . wash me throughly from my wickedness , and cleanse me from my sin . for i acknowledge my faults , and my sin is ever before me . against thee only have i sinned , and done this evil in thy sight , that thou mightest be justified in thy saying , and clear when thou art judged . behold i was shapen in wickedness , and in sin hath my mother conceived me . but lo , thou requirest truth in the inward parts , and shalt make me to understand wisdome secretly . thou shalt purge me with hysop , and i shall be clean , thou shalt wash me , and i shall be whiter then snow . thou shalt make me hear of joy and gladness ▪ that the bones which thou hast broken may rejoyce . turn thy face from my sins , and put out all my misdeeds . make me a clean heart , o god , and renew a right spirit within me . cast me not away from thy presence , and take not thy holy spirit from me . o give me the comfort of thy help again , and stablish me with thy free spirit . then shall i teach thy wayes unto the wicked , and sinners shall be converted unto thee . deliver me from blood-guiltiness , o god , thou that art the god of my health , and my tongue shall sing of thy righteousness . thou shalt open my lips , o lord , and my mouth shall shew thy praise . for thou desirest no sacrifice , else would i give it thee , but thou delightest not in burnt offering . the sacrifice of god is a troubled spirit , a broken and contrite heart , o god , shalt thou not despise . o be favourable and gracious unto sion , build thou the walls of jerusalem . then shalt thou be pleased with the sacrifice of righteousness , with the burnt offerings and oblations , then shall they offer young bullocks upon thine altar . glorie be to the father , and to the son and to the holy ghost . as it was in the beginning , is now and ever shall be , world without end . amen . prayers before the receiving of the blessed sacrament . o most merciful god , who hast in thy great goodness prepared this spiritual feast for sick and famished souls , make my desires and gaspings after it , answerable to my needs of it . i have with the prodigal wasted that portion of grace thou bestowedst upon me , and therefore do infinitely want a supplie out of this treasurie : but , o lord , how shall such a wretch as i dare to approach this holy table ? i am a dog , how shall i presume to take the childrens bread ? or how shall this spiritual manna , this food of angels be given to one who hath chosen to feed on husks with swine , nay to one who hath alreadie so often trampled these precious things under foot , either carelesly neglecting , or unworthily receiving these holy mysteries ? o lord , my horrible guiltiness makes me tremble to come , and yet makes me not dare to keep away ; for where , o lord , shall my polluted soul be washed , if not in this fountain which thou hast opened for sin and for uncleanness ? hither therefore i come , and thou hast promised that him that cometh to thee thou wilt in no wise cast out : this is , o lord , the blood of the new testament , grant me so to receive it , that it may be to me for remission of sins . and though i have so often and so wretchedly broken my part of that covenant , whereof this sacrament is a seal , yet be thou graciously pleased to make good thine , to be merciful to my unrighteousness , and to remember my sins and my iniquities no more ; and not only so , but to put thy laws into my heart , and to write them in my mind , and by the power of thy grace dispose my soul to such a sincere and constant obedience , that i may never again provoke thee ; lord , grant that in these holy mysteries i may not only commemorate , but effectually receive my blessed saviour , and all the benefits of his passion : and to that end give me such a preparation of soul as may qualifie me for it , give me a deep sense of my sins and unworthiness , that being wearie and heavie laden , i may be capable of his refreshings , and by being suppled in my own tears , i may be the fitter to be washed in his blood ; raise up my dull and earthly mind from groveling here below , and inspire it with a holy zeal , that i may with spiritual affection approach this spiritual feast ; and let , o lord , that infinite love of christ in dying for so wretched a sinner , inflame my frozen benummed soul , and kindle in me that sacred fire of love to him , and that so vehement , that no waters may quench , no floods drown it , such as may burn up all my drosse , not leave one unmortified lust in my soul , and such as may also extend it self to all whom thou hast given me command and example to love , even enemies as well as friends . finally , o lord , i beseech thee to cloath me in the wedding garment , and make me though of my self a most unworthie , yet by thy mercie an acceptable guest at this holy table , that i may not eat and drink my own condemnation , but may have my pardon sealed , my weakness repaired , my corruptions subdued , and my soul so inseparably united to thee , that no temptations may ever be able to dissolve the union , but that being begun here in grace , it may be consummated in glorie . grant this , o lord , for thy dear sons sake , jesus christ . another . o blessed jesus , who once offeredst up thy self for me upon the cross , and now offerest thy self to me in the sacrament , let not i beseech thee , my impenitence and unworthiness frustrate these so inestimable mercies to me , but qualifie me by thy grace to receive the full benefit of them . o lord , i have abundant need of thee , but am so clogg'd with guilt , so holden with the cords of my sins , that i am not able to move towards thee ; o loose me from this band , wherewith satan and my own lusts have bound me , and draw me that i may run after thee ; lord , thou seest daily how eagerly i pursue : he paths that lead to death , but when thou invitest me to life and glorie , i turn my back and forsake my own mercie . how often hath this feast been prepared , and i have with frivolous excuses absented my self , or if i have come , it hath been rather to defie then to adore thee ? i have brought such troops of thy professed enemies , unrepented sins along with me , as if i came not to commemorate , but renew thy passion , crucifying thee afresh , and putting thee to open shame : and now of what punishment shall i be thought worthy , who have thus trampled under foot the son of god , and counted the blood of the covenant an unholy thing ! yet o merciful jesu , this blood is my only refuge , o let this make my atonement or i perish eternally : wherefore didst thou shed it , but to save sinners ? neither can the merit of it be overwhelmed either by the greatness or number of sins . i am a sinner , a great one , o let me finde its saving efficacie . be merciful unto me , o god , be merciful to me for my soul trusteth in thee , and in the clefts of thy wounds shall be my refuge until thy fathers indignation be over-past . o thou who hast as my high priest , sacrificed for me , interceed for me also , and plead thy meritorious sufferings on my behalf , and suffer not , o my redeemer , the price of thy blood to be utterly lost : and grant , o lord , that as the sins i have to be forgiven are many , so i may love much . lord , thou seest what faint , what cold affections i have towards thee , o warm and enliven them : and as in this sacrament that transcendent love of thine in dying for me is shed forth , so i beseech thee let it convey such grace into me as may enable me to make some returns of love : o let this divine fire descend from heaven into my soul , and let my sins be the burnt offering for it to consume , that there may not any corrupt affection , any cursed thing be sheltered in my heart , that i may never again defile that place , which thou hast chosen for thy temple . thou diedst , o dear jesu , to redeem me from all iniquitie , o let me not again sell my self to work wickedness , but grant that i may approach thee at this time with most sincere and fixed resolutions of an entire reformation , and let me receive such grace and strength from thee , as may enable me faithfully to perform them : lord , there are many old habituated diseases my soul groans under . [ here mention thy most prevailing corruptions . ] and though i lie never so long at the pool of bethesda , come never so often to thy table , yet unless thou be pleased to put forth thy healing virtue , they will still remain uncured . o thou blessed physician of souls , heal me , and grant i may now so touch thee that every one of these loathsome issues may immediately staneh , that thess sicknesses may not be unto death , but unto the glorie of thy mercie in pardoning , to the glorie of thy grace in purifying so polluted a wretch . o christ hear me , and grant i may now approach thee with such humilitie and contrition , love & devotion , that thou mayest vouchsafe to come unto me , & abide with me ; communicating to me thy self , and all the merits of thy passion . and then , o lord , let no accusations of satan or my own conscience amaze or distract me , but having peace with thee , let me also have peace in my self , that this wine may make glad , this bread of life may strengthen my heart , and enable me chearfully to run the way of thy commandments . grant this merciful saviour for thine own bowels and compassions sake . ejacvlations to be used at the lords table . lord , i am not worthy that thou shouldest come under my roof . i have sinned : what shall i do unto thee , o thou preserver of men ? [ here recollect some of thy greatest sins . ] if thou , lord , shouldst be extream to mark what is done amiss , o lord , who may abide it ? but with the lord there is mercie , and with him is plenteous redemption . behold , o lord , thy beloved son in whom thou art well pleased . hearken to the crie of his blood which speaketh better things then that of abel . by his agonie and bloodie sweat , by his cross and passion , good lord deliver me . o lamb of god which takest away the sins of the world , grant me thy peace . o lamb of god which takest away the sins of the world , have mercy upon me . immediately before receiving . thou hast said that he that eateth thy flesh and drinketh thy blood hath eternal life . behold the servant of the lord , be it unto me according to thy word . at the receiving of the bread . by thy crucified bodie deliver me from this body of death . at the receiving of the cup . o let this blood of thine purge my conscience from dead works to serve the living god . lord , if thou wilt thou canst make me clean . o touch me , and say , i will , be thou clean . after receiving . what shal i render unto the lord for all the benefits he hath done unto me ? i will take the cup of salvation , and call upon the name of the lord . worthy is the lamb that was slain to receive power , and riches , and wisdome , and strength , and honour , and glorie , and blessing . therefore blessing , honour , glorie and power be to him that sicteth upon the throne , and to the lamb for ever and ever . amen . i have sworn , and am stedfastly purposed to keep thy righteous judgements , o hold thou up my goings in thy paths , that my footsteps slip not . a thanksgiving after the receiving of the sacrament . o thou fountain of all goodness , from whom everie good and perfect gift cometh , and to whom all honour and glorie should be returned , i desire with all the most fervent and inflamed affections of a grateful heart , to bless and praise thee for those inestimable mercies thou hast vouchsafed me : lord , what is man that thou shouldst so regard him as to send thy beloved son to suffer such bitter things for him ? but , lord , what am i the worst of men , that i should have any part in this attonement , who have so often despised him and his sufferings ? o the height and depth of this mercie of thine , that art pleased to admit me to the renewing of that covenant with thee which i have so often and so perversly broken ! that i who am not worthy of that dayly bread which sustains the bodie , should be made partaker of this bread of life which nourisheth the soul , and that the god of all puritie should vouchsafe to unite himself to so polluted a wretch ! o my god , suffer me no more , i beseech thee , to turn thy grace into wantonness , to make thy mercie an occasion of securitie , but let this unspeakable love of thine constrain me to obedience , that since my blessed lord hath died for me , i may no longer live unto my self but to him : o lord , i know there is no concord between christ and belial , therefore since he hath now been pleased to enter my heart , o let me never permit any lust to chance him thence , but let him that hath so dearly bought me still keep possession of me , and let nothing ever take me out of his hand . to this end be thou graciously pleased to watch over me , and defend me from all assaults of my spiritual enemies , but especially deliver me from my self , from the treacherie of my own heart , which is too willing to yield it self a prey . and where thou seest i am either by nature or custome most weak , there do thou , i beseech thee , magnifie thy power in my preservation . [ here mention thy most dangerous temptations . ] and lord let my saviours sufferings for my sins , and the vows i have now made against them never depart from my minde , but let the remembrance of the one enable me to perform the other , that i may never make truce with those lusts which nailed his hands , pierced his side , and made his soul heavie to the death . but that having now anew listed my self under his banner , i may fight manfully , and follow the captain of my salvation , even through a sea of blood . lord , lift up my hands that hang down , and my feeble knees , that i faint not in this warfare ; o be thou my strength who am not able of my self to struggle with the slightest temptations . how often have i turned my back in the day of battel ? how many of these sacramental vows have i violated ? and lord , i have still the same unconstant deceitful heart to betray me to the breach of this . o thou who art yea and amen , in whom there is no shadow of change , communicate to me , i beseech thee , such a stabilitie of mind , that i may no more thus start aside like a broken bow , but that having my heart whole with thee i may continue stedfast in thy covenant ; that not one good purpose which thy spirit hath raised in me this day may vanish , as so many have formerly done , but that they may bring forth fruit unto life eternal . grant this , o merciful father , through the merits and mediation of my crucified saviour . a prayer of intercession to be used either before or after the receiving of the sacrament . o most gracious lord , who so tenderly lovedst mankind as to give thy dear son out of thy bosome to be a propitiation for the sins of the whole world , grant that the effect of this redemption may be as universal as the design of it , that it may be to the salvation of all . o let no person by impenitence and wilful sin forfeit his part in it , but by the power of thy grace bring all , even the most obstinate sinners to repentance . inlighten all that sit in darkness , all jews , turks , infidels and hereticks , take from them all blindness , hardness of heart and contempt of thy word , and so fetch them home , blessed lord , unto thy fold , that they may be saved among the number of the true israelites . and for all those upon whom the name of thy son is called , grant , o lord , that their conversations may be such as becometh the gospel of christ , that his name be no longer blasphemed among the heathens through us . o blessed lord , how long shall christendom continue the vilest part of the world , a sink of all those abominable pollutions , which even barbarians detest ? o let not our profession and our practise be alwayes at so wide a distance . let not the disciples of the holy and immaculate jesus be of all others the most profane and impure . let not the subjects of the prince of peace be of all others the most contentious and bloodie ; but make us christians in deed as well as in name , that we may walk worthy of that holy vocation wherewith we are called , and may all with one minde and one mouth glorifie thee the father of our lord jesus christ . have mercie on this languishing church , look down from heaven the habitation of thy holiness and of thy glorie : where is thy zeal and thy strength , the sounding of thy bowels and of thy mercies towards us ? are they restrained ? be not wroth very sore , o lord , neither remember iniquitie for ever ; but though our backslidings are many , and we have grievously rebelled , yet according to all thy goodness let thy anger & thy furie be turned away , & cause thy face to shine upon thy sanctuarie which is desolate , for the lords sake ; and so separate between us and our sins , that they may no longer separate between us and our god . save and defend all christian kings , princes & governours , especially those to whom we owe subjection ; plead thou their cause , o lord , against those that strive with them , & fight thou against those that fight against them , & so guide & assist them in the discharge of that office whereunto thou hast appointed them , that under them we may lead quiet and peaceable life , in all godliness & honestie . bless them that wait at thine altar , open thou their lips that their mouth may shew forth thy praise ; o let not the lights of the world be put under bushels , but place them in their candlesticks , that they may give light to all that are in the house . let not jeroboams priests profane thy service , but let the seed of aaron still minister before thee . and o thou father of mercies , and god of all comfort , succour and relieve all that are in affliction , and deliver the out-cast and poor , help them to right that suffer wrong , let the sorrowful sighing of the prisoners come before thee , and according to the greatness of thy power , preserve thou those that are appointed to die ; grant ease to those that are in pain , supplies to those that suffer want , give to all presumptuous sinners a sense of their sins , and to all despairing , a sight of thy mercies , and do thou , o lord , for every one above what they can ask or think . forgive my enemies , persecuters and flanderers , and turn their hearts . pour down thy blessings on all my friends , and benefactors , all who have commended themselves to my prayers . [ here thou may est name particular persons . ] and grant , o merciful father , that through this blood of the cross , we may all be presented pure and unblameable and unreproveable in thy sight ; that so we may be admitted into that place of puritie , where no unclean thing can enter , there to sing eternal praises to father , son and holie ghost for ever . a prayer in times of common persecution . o blessed saviour , who hast made the cross the badge of thy disciples , enable me i beseech thee , willingly and chearfully to embrace it ; thou seest , o lord , i am fallen into dayes , wherein he that departeth from evil maketh himself a prey , o make me so readily to expose all my outward concernments , when my obedience to thee requireth it , that what falls as a prey to men , may by thee be accepted as a sacrifice to god : lord preserve me so by thy grace that i never suffer as an evil doer , and then , o lord , if it be my lot to suffer as a christian , let me not be ashamed , but rejoyce that i am counted worthy to suffer for thy name : o thou who for my sake enduredst the cross ; and dispisedst the shame , let the example of that love and patience prevail against all the tremblings of my corrupt heart , that no terrors may ever be able to shake my constancie , but that how long soever thou shalt permit the rod of the wicked to lie on my back , i may never put my hand unto wickedness : lord thou knowest whereof i am made , thou remembrest that i am but flesh ; and flesh , o lord , shrinks at the approach of any thing grievous . it is thy spirit , thy spirit alone , that can uphold me , o stablish me with thy free spirit , that i be not wearie and faint in my mind . and by how much the greater thou discernest my weakness , so much the more do thou shew forth thy power in me , and make me , o lord , in all temptations stedfastly to look to thee , the author and finisher of my faith , that so i may run the race which is set before me , and resist even unto blood , striving against sin : o dear jesus , hear me , and though satan desire to have me , that he may winnow me as wheat , yet do thou o blessed mediator , pray for me that my faith fail not , but that though it be tried with fire , it may be found unto praise and glorie and honour at thy appearing . and , o lord , i beseech thee grant that i may preserve not only constancie towards god , but charitie also towards men , even those whom thou shalt permit to be the instruments of my sufferings : lord , let me not fail to imitate that admirable meekness of thine , in loving and praying for my greatest persecutors ; and do thou , o lord , overcome all their evil with thy infinite goodness , turn their hearts , and draw them powerfully to thy self , and at last receive both me and mine enemies into those mansions of peace and rest , where thou reignest with the father , and the holy ghost , one god , for ever . a prayer in time of affliction . o just and holy lord , who with rebukes dost chasten man for sin , i desire unfeignedly to humble my self under thy mightie hand , which now lies heavie upon me , i heartily acknowledge , o lord , that all i do , all i can suffer , is but the due reward of my deeds , and therefore in thy severest inflictions i must still say , righteous art thou , o lord , and upright are thy judgements . but , o lord , i beseech thee in judgement remember mercie , and though my sins have inforced thee to strike , yet consider my weakness , and let not thy stripes be more heavie , or more lasting then thou seest profitable for my soul ; correct me but with the chastisement of a father , not with the wounds of an enemie , and though thou take not off thy rod , yet take away thine anger : lord , do not abhor my soul , nor cast thy servant away in displeasure , but pardon my sins , i beseech thee ; and if yet in thy fatherly wisdome , thou see fit to prolong thy corrections , thy blessed will be done , i cast my self o lord , at thy feet , do with me what thou pleasest . trie me as silver is tried , so thou bring me out purified . and lord make even my flesh also to subscribe to this resignation , that there may be nothing in me , that may rebel against thy hand , but that having perfectly supprest all repining thoughts , i may chearfully drink of this cup . and how bitter soever thou shalt please to make it , lord , let it prove medicinal , and cure all the diseases of my soul , that it may bring forth in me the peaceable fruit of righteousness . that so these light afflictions which are but for a moment , may work for me a far more exceeding and eternal weight of glorie , through jesus christ . a thanksgiving for deliverance . o blessed lord , who art gracious and merciful , slow to anger and of great kindness , and repentest thee of the evil ; i thankfully acknowledge before thee that thou hast not dealt with me after my sins , nor rewarded me according to my iniquities . my rebellions , o lord , deserve to be scourged with scorpions , and thou hast corrected them only with a gentle and fatherly rod ; neither hast thou suffered me to lie long under that , but hast given me a timely and a gracious issue out of my late distresses . o lord , i will be glad and rejoyce in thy mercie , for thou hast considered my trouble , and hast known my soul in adversitie . thou hast smitten , and thou hast healed me , o let these various methods of thine have their proper effects upon my soul , that i who have felt the smart of thy chastisements may stand in awe and not fin , and that i who have likewise felt the sweet refreshings of thy mercie may have my heart ravished with it , and knit to thee in the firmest bands of love , and that by both i may be preserved in a constant , entire obedience to thee all my dayes , through jesus christ . directions for the time of sickness . when thou findest thy self visited with sickness thou art immediately to remember that it is god , which with rebukes doth chasten man for sin . and therefore let thy first care be to find out what it is that provokes him to smite thee , and to that purpose examine thine own heart , search diligently what guilts lie there , confess them humbly and penitently to god , and for the greater security renew thy repentance for all the old sins of thy former life , beg most earnestly and importunately his mercy and pardon in christ jesus , and put on sincere and zealous resolutions of forsaking every evil way for the rest of that time which god shall spare thee . and that thy own heart deceive thee not in this so weighty a business , it will be wisdome to send for some godly divine , not only to assist thee with his prayers , but with his counsel also . and to that purpose open thy heart so freely to him that he may be able to judge whether thy repentance be such as may give thee confidence to appear before gods dreadful tribunal , and that if it be not , he may help thee what he can towards the making it so . and when thou hast thus provided for thy better part , thy soul , then consider thy body also , and as the wise man saith , ecclus. . . give place to the physician , for the lord hath created him : vse such means as may be most likely to recover thy health , but always remember that the success of them must come from god ; and beware of asa's sin , who sought to the physicians , and not to the lord , chro. . . dispose also betimes of thy temporal affairs , by making thy will , and setting all things in such order as thou meanest finally to leave them in , and defer it not till thy sickness grow more violent , for then perhaps thou shalt not have such use of thy reason as may fit thee for it , or if thou have , it wil be then much more seasonable to imploy thy thoughts on higher things , on the world thou art going to , rather then that thou art about to leave ; we cannot carry the things of this world with us when we go hence , and it is not fit we should carry the thoughts of them . therefore let those be early dispatched that they may not disturb thee at last . a prayer for a sick person . o merciful and righteous lord , the god of health and of sickness , of life and of death , i most unfeignedly acknowledge that my great abuse of those manie dayes of strength and welfare , which thou hast afforded me , hath most justly deserved thy present visitation . i desire , o lord , humbly to accept of this punishment of mine iniquitie , and to bear the indignation of the lord , because i have sinned against him . and , o thou merciful father , who designest not the ruine but the amendment of those whom thou scourgest , i beseech thee by thy grace so to sanctifie this correction of thine to me , that this sickness of my bodie may be a means of health to my soul , make me diligent to search my heart , and do thou o lord , enable me to discover everie accursed thing , how closely soever concealed there , that by the removal thereof , i may make way for the removal of this punishment . heal my soul , o lord , which hath sinned against thee , and then if it be thy blessed will , heal my bodie also , restore the voice of joy and health unto my dwelling , that i may live to praise thee , and to bring forth fruits of repentance . but if in thy wisdome thou hast otherwise disposed , if thou hast determined that this sickness shall be unto death , i beseech thee to fit and prepare me for it , give me that sincere and earnest repentance , to which thou hast promised mercie and pardon ; wean my heart from the world , and all its fading vanities , and make me to gasp and pant after those more excellent and durable joys which are at thy right hand for ever . lord , lift thou up the light of thy countenance upon me , and in all the pains of my bodie , in all the agonies of my spirit , let thy comforts refresh my soul , and enable me patiently to wait till my change come . and grant , o lord , that when my earthly house of this tabernacle is dissolved i may have a building of god , an house not made with hands eternal in the heavens . and that for his sake who by his precious blood hath purchased it for me , even jesus christ . a thanks giving for recovery . o gracious lord , the god of the spirits of all flesh , in whose hand my time is , i praise and magnifie thee that thou hast in love to my soul delivered it from the pit of corruption , and restored me to health again ; it is thou alone , o lord , that hast preserved my life from destruction , thou hast chastened and corrected me , but thou hast not given me over unto death ; o let this life which thou hast thus graciously spared be wholly consecrated to thee . behold , o lord , i am by thy mercie made whole , o make me strictly careful to sin no more lest a worse thing come unto me . lord , let not this reprieve thou hast now given me , make me secure , as thinking that my lord delayeth his coming , but grant me i beseech thee to make a right use of this long suffering of thine , and so to imploy everie minute of that time thou shalt allow me , that when thou shalt appear i may have confidence and not be ashamed before thee at thy coming . lord i have found by this approach towards death , how dreadful a thing it is to be taken unprepared . o let it be a perpetual admonition to me to watch for my masters coming . and when the pleasures of sin shall present themselves to entice me , o make me to remember how bitter they will be at the last . o lord hear me , and as thou hast in much mercie afforded me time , so grant me also grace to work out my own salvation , to provide oile in my lamp , that when the bridegroom cometh i may go with him to the marriage . grant this i beseech thee for thy dear sons sake . a prayer at the approach of death . o eternal and everliving god , who first breathedst into man the breath of life , and when thou takest away that breath he dies and is turned again to his dust , look with compassion on me thy poor crature who am now drawing near the gates of death , and which is infinitely more terrible , the bar of judgement . lord my own heart condemns me , and thou art infinitely greater then my heart , and knowest all things . the sins i know and remember , fill me with horrour ; but there are also multitudes of others , which i either observed not at the time , or have since carelesly forgot , which are all present to thee . thou settest my misdeeds before thee , and my secret sins in the light of thy countenance ; and to what a mountainous heap must the minutely provocations of so manie years arise ? how shall one so ungodly stand in thy judgement , or such a sinner in the congregation of the righteous ? and to adde yet more to my terrour , my verie repentance i fear will not abide the trial ; my frequent relapses heretofore have sufficiently witnessed the unsinceritie of my past resolutions . and then , o lord , what can secure me that my present dislikes of my sins are not rather the effects of my amazing danger then of any real change ? and , o lord , i know thou art not mocked , nor wilt accept of any thing that is not perfectly sincere . o lord , when i consider this , fearfulness and trembling comes upon me , and an horrible dread overwhelmeth me , my flesh trembleth for fear of thee , and my heart is wounded within me . but , o lord , one deep calleth upon another , the depth of my miserie upon the depth of thy mercie ; lord , save now or i perish eternally . o thou who willest not that any should perish , but that all should come to repentance , bring me , i beseech thee , though thus late , to a sincere repentance , such as thou wilt accept , who triest the heart . create in me , o god , a clean heart , and renew a right spirit within me : lord , one day is with thee as a thousand years , o let thy mightie spirit work in me now in this my last day , whatsoever thou seest wanting to fit me for thy mercie and acceptation . give me a perfect and entire hatred of my sins , and enable me to present thee with that sacrifice of a broken and contrite heart , which thou hast promised not to despise ; that by this i may be made capable of that atonement which thy dear son hath by the more excellent oblation of himself made for all repenting sinners . he is the propitiation for our sins , he was wounded for our transgressions , he was bruised for our iniquities , the chastisement of our peace was o him , o heal me by his stripes , and let the cry of his blood drown the clamour of my sins . i am indeed a childe of wrath , but he is the son of thy love , for his sake spare me , o lord , spare thy creature whom he hath redeemed with his most precious blood , and be not angrie with me for ever . in his wounds o lord , i take sanctuarie , o let not thy vengeance pursue me to this citie of refuge : my soul hangeth upon him , o let me not perish with a jesus , with a saviour in my arms . but by his agonie and bloodie sweat , by his cross and passion , by all that he did and suffered for sinners , good lord deliver me ; deliver me , i beseech thee , from the wages of my sins , thy wrath and everlasting damnation , in this time of my tribulation , in the hour of death , and in the day of judgement . hear me , o lord , hear me , and do not now repay my former neglects of thy calls , by refusing to answer me in this time of my greatest need ; lord , there is but a step between me and death , o let not my sun go down upon thy wrath , but seal my pardon before i go hence and be no more seen . thy loving kindness is better then the life it self , o let me have that in exchange , and i shall most gladly lay down this mortal life . lord , thou knowest all my desire , and my groaning is not hid from thee ; deal thou with me , o lord , according to thy name , for sweet is thy mercie ; take away the sting of death , the guilt of my sins , and then though i walk through the valley of the shadow of death i will fear no evil ; i will lay me down in peace , and lord when i awake up , let me be satisfied with thy presence in thy glorie . grant this merciful god for his sake who is both the redeemer and mediatour of sinners , even jesus christ . psalms . pvt me not to rebuke , o lord , in thine anger , neither chasten me in thy heavie displeasure . there is no health in my flesh because of thy displeasure , neither is there any rest in my bones by reason of my sins . for my wickednesses have gone over my head , and are a sore burden too heavie for me to bear . my wounds stinck and are corrupt through my foolishness . therefore is my spirit vexed within me and my heart within me is desolate . my sins have taken such hold upon me that i am not able to look up , yea , they are more in number then the hairs of my head , and my heart hath failed me . but thou , o lord god , art full of compassion and mercy , long-suffering , plenteous in goodness and truth . turn thee unto me , and have mercy upon me , for i am desolate and in misery . if thou lord shouldst be extream to mark what is done amiss , o lord , who may abide it ? o remember not the sins and offences of my youth , but according to thy mercy think thou upon me for thy goodness . look upon my adversity and misery , and forgive me all my sin . hide not thy face from thy servant , for i am in trouble , o haste thee and hear me . out of the deep do i call unto thee , lord hear my voice . turn thee , o lord , and deliver my soul , o save me for thy mercies sake . o go not from me , for trouble is hard at hand , and there is none to help . i stretch forth my hands unto thee , my soul gaspeth unto thee , as a thirsty land . draw nigh unto my soul and save it , o deliver me , because of my enemies . for my soul is full of trouble , and my life draweth nigh unto hell . save me from the lions mouth , hear me from among the horns of the vnicorns . o set me up upon a rock that is higher then i , for thou art my hope , and a strong tower for me against the enemy . why art thou so heavy , o my soul , and why art thou so disquieted within me ? put thy trust in god for i will yet give him thanks for the help of his countenance . the lord shall make good his loving kindness towards me , yea , thy mercy , o lord , endureth for ever , despise not then the work of thine own hands . o god , thou art my god , early will i seek thee . my soul thirsteth for thee , my flesh also longeth after thee , in a barren and drie land where no water is . like as the heart desireth the water brooks , so longeth my soul after thee o god . my soul is athirst for god , even for the living god , when shall i come to appear before the presence of god ? how amiable are thy dwellings , o lord of hosts ! my soul hath a desire and longing to enter into the courts of the lord , my flesh and my heart rejoyce in the living god . o that i had wings like a dove , for then would i fly away and be at rest . o send out thy light and thy truth , that they may lead me , and bring me unto thy holy hill , and to thy dwelling . for one day in thy courts is better then a thousand : i had rather be a door-keeper in the house of my god , then to dwell in the tents of wickedness . i should utterly have fainted , but that i believed verily to see the goodness of the lord in the land of the living . thou art my helper and my redeemer , o lord , make no long tarrying . ejacvlations . o lord , of whom may i seek for succour but of thee , who for my sins art justly displeased ? yet o lord god most holy , o lord most mighty , o holy and most merciful saviour , deliver me not into the bitter pains of eternal death . thou knowest , lord , the secrets of my heart , shut not up thy merciful eyes to my prayer , but hear me , o lord most holy , o god most mighty , o holy and merciful saviour , thou most worthy judge eternall , suffer me not at my last hour for any pains of death to fall from thee . father , i have sinned against heaven and before thee , and am not worthy to be called thy child , yet o lord , do not thou cast off the bowels and compassions of a father , but even as a father pitieth his own children , so be thou merciful unto me . lord , the prince of this world cometh , o let him have nothing in me , but as he accuseth , do thou absolve ; he layes many and grievous things to my charge , which he can too well prove , i have nothing to say for my self , do thou answer for me , o lord my god . o lord i am cloathed with filthy garments , and satan stands at my right hand to resist me , o be thou pleased to rebuke him , and pluck me as a brand out of the fire , cause mine iniquities to pass from me , and cloath me with the righteousness of thy son . behold , o god , the divel is coming towards me , having great wrath , because he knoweth that he hath but a short time , o save and deliver me lest he devour my soul like a lion , and tear it in pieces while there is none to help . o my god , i know that no unclean thing can enter into thy kingdom , and i am nothing but pollution , my very righteousness are as filthy rags , o wash me and make me white in the blood of the lamb , that so i may be fit to stand before thy throne . lord , the snares of death compass me round about ▪ o let not the pains of hell also take hold upon me , but though i find trouble and heaviness , yet o lord i beseech thee deliver my soul . o dear jesus , who hast bought me with the precious price of thine own blood : challenge now thy purchase , and let not all the malice of hell pluck me out of thy hand . o blessed high priest , who art able to save them to the utmost , who come unto god by thee , save me i beseech thee , who have no hope , but on thy merits and intercession , o god i confess i have defaced that image of thine , thou didst imprint upon my soul , yet o thou faithful creator , have pity on thy creature . o jesu , i have by my many and grievous sins crucified thee afresh , yet thou who prayedst for thy persecutors , interceed for me also , and suffer not , o my redeemer , my soul ( the price of thy blood ( to perish . o spirit of grace , i have by my horrid impieties done despight to thee , yet , o blessed comforter , though i have often grieved thee , be thou pleased to succour and relieve me , and say unto my soul , i am thy salvation . mine eyes look unto thee , o lord , in thee is my trust , o cast not out my soul . o lord in the have i trusted , let me never be confounded . o blessed lord , who scourgest every son whom thou receivest , let me not be weary of thy correction , but give me such a perfect subjection to thee the father of spirits , that this chastisement may be for my profit , that i may thereby be partaker of thy holiness . o thou captain of my salvation , who wert made perfect by sufferings , sanctifie to me all the pains of body , all the terrours of mind which thou shalt permit to fall upon me . lord , my fins have deserved eternal torments , make me chearfully and thankfully to bear my present pains , chasten me as thou pleasest here , that i may not be condemned with the world . lord , the waters are come in even unto my soul , o let thy spirit move upon these waters , and make them like the pool of bethesda , that they may cure whatsoever spiritual disease thou discernest in me . o christ , who first sufferedst many and grievous things , and then enteredst into thy glory , make me so to suffer with thee , that i may also be glorified with thee . o dear jesus , who humbledst thy self to the death of the cross for me , let that death of thine sweeten the bitterness of mine . when thou hadst overcome the sharpness of death , thou didst open the kingdome of heaven to all believers . i believe that thou shalt come to be my judge . i pray thee therefore help thy servant whom thou hast redeemed with thy most precious blood . make me to be numbred with thy saints in glory everlasting . thou art the resurrection and the life , he that believeth in thee , though he were dead , yet shall he live : lord , i believe , help thou my unbelief . my flesh , and my heart faileth , but god is the strength of my heart , and my portion for ever . i desire to be dissolved , and to be with christ which is far better : lord , i groan earnestly desiring to be cloathed upon with that house from heaven . i desire to put off this my tabernacle , o be pleased to receive me into everlasting habitations . bring my soul out of prison that i may give thanks unto thy name . lord , i am here to wrestle not only with flesh and blood , but with principalities and powers , and spiritual wickedness , o take me from these tents of kedar , into the heavenly jerusalem , where satan shall be utterly trodden under my feet . i cannot here attend one minute to thy service , without distraction , o take me up to stand before thy throne , where i shall serve thee day and night . i am here in heaviness through many tribulations , o receive me into that place of rest , where all tears shall be wiped from my eyes , where there shall be no more death , nor sorrow , nor crying , nor pain . i am here in a state of banishment and absence from the lord , o take me where i shall for ever behold thy face , and follow the lamb whither soever he goeth . i have fought a good fight , i have finished my course , i have kept the faith , henceforth there is laid up for me a crown of righteousness , o blessed jesu , who hast loved me , and washed me from my sins in thine own blood , receive my soul . into thy hands i commend my spirit , for thou hast redeemed me , o lord thou god of truth , come lord jesu , come quickly . prayers for their use who mourn in secret for the publick calamities , &c. psalm . o god , wherefore art thou absent from us so long : why is thy wrath so hot against the sheep of thy pasture ? &c. psal. . o god , the heathen are come into thine inheritance : thy holy temple have they defiled , and made jerusalem an heap of stones , &c. psal. . hear , o thon shepherd of israel , thou that leadest joseph like a sheep : shew thy self also , thou that sittest upon the cherubims , &c. a prayer to be used in these times of calamity . o lord god , to whom vengeance belongeth , i desire humbly to confess before thee , both on my own behalf , & that of this nation , that these many years of calamitie we have groaned under , are but the just , ( yea milde ) returns of those many more years of our provocations against thee , and that thy present wrath is but the due punishment of thy abused mercy . o lord , thou hast formerly abounded to us in blessings above all people of the earth . thy candle shined upon our heads , and we delighted our selves in thy great goodness , peace was within our walls , and plenteousness within our palaces , there was no decay , no leading into captivity and no complaining in our streets : but we turned this grace into wantonness , we abused our peace to security , our plenty to riot & luxury , and made those good things which should have endeared our hearts to thee , the occasion of enstranging them from thee . nay , o lord , thou gavest us yet more precious mercies , thou wert pleased thy self to pitch thy tabernacle with us , to establish a pure and glorious church among us , and give us thy word to be a lamp unto our feet , and a light unto our paths ; but o lord , we have made no other use of that light , then to conduct us to the chambers of death , we have dealt proudly , and not hearkned to thy commandments , and by rebelling against the light , have purchased to our selves so much the heavier portion in the outer darkness . and now , o lord , had the overflowings of thy vengeance been answerable to that of our sin , we had long since been swept away with a swift destruction , and there had been none of us alive at this day to implore thy mercy . but thou art a gracious god , slow to anger , and hast proceeded with us with much patience and long-suffering , thou hast sent thy judgements to awake us to repentance , and hast also allowed us space for it : but alas ! we have perverted this mercy of thine beyond all the former , we return not to him that smiteth us , neither do we seek the lord , we are sliden back by a perpetual backsliding , no man repenteth him of his wickedness , or saith what have i done ? 't is true indeed we fear the rod , ( we dread everie suffering , so that we are ready to buy it off with the foulest sin ) but we fear not him that hath appointed it , but by a wretched obstinacy harden our necks against thee , and refuse to return ▪ now , o god , what balm is there in gilead that can cure us ; who when thou wouldest heal us , will not be healed , we know thou hast pronounced that there is no peace to the wicked , and how shall we then pray for peace , that still retain our wickedness ? this this , o lord , is our sorest disease , o give us medicines to heal this sickness , heal our souls , and then we know thou canst soon heal our land . lord , thou hast long spoken by thy word to our ears , by thy judgements even to all our senses , but unless thou speak by thy spirit to our hearts , all other calls will still be uneffectual . o send out this voice , and that a mightie voice , such as may awake us out of this lechargie : thou that didst call lazarus out of the grave , o be pleased to call us who are dead , yea , putrified in trespasses and sins , and make us to awake to righteousness . and though , o lord , our frequent resistences even of those inward calls , have justly provoked thee to give us up to the lusts of our own heart ; yet , o thou boundless ocean of mercie , who art good not only beyond what we can deserve , but what we can wish , do not withdraw the influence of thy grace , and take not thy holy spirit from us . thou wert found of those that sought thee not , o let that act of mercie be repeated to us who are so desperately , yet so insensibly sick , that we cannot so much as look after the physitian , and by how much our case is the more dangerous , so much the more soveraigne remedies do thou apply ; lord help us , and consider , not so much our unworthiness of thy aid , as our irremediable ruine if we want it ; save lord , or we perish eternally . to this end dispense to us in our temporal interest what thou seest may best secure our spiritual ; if a greater degree of outward miserie will tend to the curing our inward , lord , spare not thy rod , but strike yet more sharply . cast out this devil , though with never so much foaming & tearing . but if thou seest that some return of mercie may be most likely to melt us , o be pleased so far to condescend to our wretchedness as to afford us that , and whether by thy sharper or gentler methods , bring us home to thy self . and then , o lord , we know thy hand is not shortned , that it cannot save , when thou hast delivered us from our sins , thou canst and wilt deliver us from our troubles : o shew us thy mercie and grant us thy salvation , that being redeemed both in our bodies and spirits , we may glorifie thee in both , in a chearful obedience , and praise the name of our god , that hath dealt wonderfully with us , through jesus christ our lord . a prayer for this church . o thou great god of recompences , who turnest a fruitful land into barrenness for the wickedness of them that dwell therein ; thou hast most justly executed that fatal sentence on this church , which having once been the perfection of beautie , the joy of the whole earth , is now become a scorn and derision to all that are round about her . o lord , what could have been done to thy vineyard that thou hast not done in it , and since it hath brought forth nothing but wilde grapes , it is perfectly just with thee to take away the hedge thereof , and let it be eaten up . but o lord , though our iniquities testifie against us , yet do thou it for thy names sake , for our backslidings are many , we have sinned against thee . o the hope of israel , the saviour thereof in time of trouble , why shouldst thou be as a stranger in the land , as a wayfaring man that turneth aside to tarrie for a night ? why shouldst thou be as a man astonied , as a mightie man that cannot save ? yet thou , o lord , art in the midst of us , and we are called by thy name , leave us not ; deprive us of what outward enjoyment thou pleasest , take from us the opportunities of our luxurie and it may be a mercie , but o take not from us the means of our reformation , for that is the most direful expression of thy wrath . and though we have hated the light because our deeds were evil , yet , o lord , do not by withdrawing it condemn us to walk on still in darkness , but let it continue to shine till it have guided our feet into the way of peace . o lord , arise , stir up thy strength and come and help us , and deliver not the soul of thy turtle dove ( this disconsolate church ) unto the multitude of the enemie , but help her , o god , and that right early . but if , o lord , our rebellions have so provoked thee , that the ark must wander in the wilderness till all this murmuring generation be consumed , yet let not that perish with us , but bring it at last into a canaan , and let our more innocent posterity see that which in thy just judgement thou deniest to us . in the mean time let us not cease to bewail that desolation our sins have wrought , to think upon the stones of sion , and pitie to see her in the dust , nor ever be ashamed or afraid to own her in her lowest and most persecuted condition , but esteem the reproach of christ greater riches then the treasures of aegypt , and so approve our constancie to this our afflicted mother , that her blessed lord and head may own us with mercie when he shall come in the glory of thee his father with the holy angels . grant this merciful lord , for the same jesus christ his sake . a prayer for the peace of the church . lord jesus christ , which of thine almightiness , madest all creatures both visible and invisible , which of thy godly wisdome governest and settest all things in most goodly order , which of thine unspeakable goodness keepest , defendest and furtherest all things , which of thy deep mercy restorest the decayed , renewest the fallen , raisest the dead ; vouchsafe we pray thee at last , to cast down thy countenance upon thy well beloved spouse the church , but let it be that amiable and merciful countenance wherewith thou pacifiest all things in heaven , in earth , and whatsoever is above heaven and under the earth : vonchsafe to cast upon us those tender and pitiful eyes with which thou didst once behold peter that great shepherd of thy church , and forthwith he remembred himself and repented ; with which eyes thou once didst view the scattered multitude and wert moved with compassion , that for lack of a good shepherd they wandred as sheep dispersed and strayed asunder . thou seest ( o good shepherd ) what sundrie sorts of wolves have broken into thy sheep-cotes : so that if it were possible the very perfect persons should be brought into error : thou seest with what windes , with what waves , with what storms thy silly ship is tossed , thy ship wherein thy little flock is in peril to be drowned . and what is now left but that it utterly sink and we all perish ? of this tempest and storm we may thank our own wickedness and sinful living , we discern it well and confess it , we discern thy righteousness , and we bewail our unrighteousness : but we appeal to thy mercy which surmounteth all thy works ; we have now suffered much punishment , being scourged with so many wars , consumed with such losses of goods , shaken with so many floods , and yet appears there no where any haven or port unto us , being thus tired and forlorn among so strange evils , but still every day more grievous punishments and more seem to hang over our heads . we complain not of thy sharpness , most tender saviour , but we discern here also thy mercy , forasmuch as much grievouser plagues we have deserved . but o most merciful jesus , we beseech thee that thou wilt not consider nor weigh what is due for our deservings , but rather what becometh thy mercy , without which neither the angels in heaven can stand sure before thee , much less we silly vessels of clay . have mercie on us , o redeemer , which art easie to be intreated , not that we be worthy of thy mercie , but give thou this glorie unto thine own name . suffer not those which either have not known thee or do envie thy glorie , continually to triumph over us , and say , where is their god , where is their redeemer , where is their saviour , where is their bridegroom that they thus boast on ? these opprobrious words redound unto thee . o lord , while by our evils men weigh and esteem thy goodness , they think we be forsaken whom they see not amended . once when thou sleptst in the ship , and a tempest suddenly arising threatned death to all in the ship , thou awokest at the outcrie of a few diseiples and straightway at thine almightie word the waters couched , the winds fell , the storm was suddenly turned into a great calm ; the dum waters knew their makers voice . now in this far greater tempest , wherein not a few mens bodies be in danger , but innumerable souls : we beseech thee at the crie of thy holy church , which is in danger of drowning , that thou wilt awake . so many thousands of men do crie , lord save us , we perish , the tempest is past mans power ; it is thy word that must do the deed , lord jesu , only say thou with a word of thy mouth , cease , o tempest , and forthwith shall the desired calm appear . thou wouldst have spared so many thousands of most wicked men , if in the city of sodom had been found but ten good men . now here be so many thousands of men which love the glorie of thy name , which sigh for the beautie of thy house , and wilt thou not at these mens prayers let goe thine anger , and remember thine accustomed and old mercies ? shalt thou not with thy heavenly policie turn our folly into thy glory ? shalt thou not turn the wicked mens evils into thy churches good ? for thy mercie is wont then most of all to succour , when the thing is with us past remedie , and neither the might nor wisdome of men can help it . thou alone bringest things that be never so out of order into order again , which art the only author and maintainer of peace . thou framedst that old confusion wherein without order , without fashion confusedly lay the discordant seeds of things , and with a wonderful order the things that of nature fought together , thou didst ally and knit in a perpetual band . but how much greater confusion is this , where is no charitie , no fidelitie , no bonds of love , no reverence neither of laws nor yet of rulers , no agreement of opinions , but as it were in a misordered quire , every man singeth a contrary note ! among the heavenly planets is no dessention , the elements keep their place , every one do the office whereunto they be appointed : and wilt thou suffer thy spouse , for whose sake all things were made , thus by continual discords to perish ? shalt thou suffer the wicked spirits , which be authors and workers of discord , to bear such a swing in thy kingdome unchecked ? shalt thou suffer the strong captain of mischief , whom thou once overthrewest , again to invade thy tents , and to spoil thy souldiers ? when thou wert here a man conversant among men , at thy voice fled the divils . send forth , we beseech thee , o lord , thy spirit , which may drive away out of the brests of all them that profess thy name , the wicked spirits , masters of riot , of covetousness , of vain-glory , of carnal lust , of mischief and discord . create in us , o our god and king , a clean heart , and renew thy holy spirit in our brests , pluck not from us thy holy ghost . render unto us the joy of thy saving health , and with thy principal spirit , strengthen thy spouse and the heardmen thereof . by this spirit thou reconciledst the earthly to the heavenly : by this thou didst frame and reduce so many tongues , so many nations , so many sundry sorts of men into one body of a church , which body by the same spirit is knit to thee their head . this spirit if thou wilt vouchsafe to renew in all mens hearts , then shall all these forreign miseries cease , or if they cease not , they shall turn to the profit and avail of them which love thee . stay this confusion , set in order this horrible chaos ( o lord jesus ) let thy spirit stretch out it self upon these waters of evil wavering opinions . and because thy spirit , which according to thy prophets saying , containeth all things , hath also the science of speaking ; make , that like as unto all them which be of thy house , is one light , one baptisme , one god , one hope , one spirit ; so they may also have one voice , one note , one song , professing one catholick truth . when thou didst mount up to heaven triumphantly , thou threwst out from above thy precious things , thou gavest gifts amongst men , thou dealtest sundry rewards of thy spirit . renew again from above thy old bountifulness , give that thing to thy church , now fainting and growing downward , that thou gavest unto her shooting up , at her first beginning . give unto princes and rulers the grace so to stand in awe of thee , that they so may guide the common-weal , as they should shortly render accompt unto thee that art the king of kings . give wisdome to be alwayes assistant unto them , that whatsoever is best to be done , they may espy it in their minds , and pursue the same in their doings . give to the bishops the gift of prophesie , that they may declare and interpret holy scripture , not of their own brain , but of thine inspiring . give them the threefold charity which thou once demandest of peter , what time thou didst betake unto him the charge of thy sheep . give to the priests the love of soberness and of chastity . give to thy people a good will to follow thy commandments , and a readiness to obey such persons as thou hast appointed over them . so shall it come to pass ; if through thy gift thy princes shall command that thou requirest , if thy pastors and herdmen shall teach the same , and thy people obey them both , that the old dignity & tranquillity of the church shall return again with a goodly order unto the glory of thy name . thou sparedst the ninivites appointed to be destroyed as soon as they converted to repentance ; and wilt thou despise thy house falling down at thy feet , which instead of sackcloth hath sighs , and in stead of ashes tears ? thou promisedst forgiveness to such as turn unto thee , but this self thing is thy gift , a man to turn with his whole heart unto thee , to the intent all our goodness should re●ound unto thy glory . thou art the maker , repair the work that thou hast fashioned . thou art the redeemer , save that thou hast bought . thou art the saviour , suffer not them to perish which do hang on thee . thou art the lord and owner , challenge thy possession . thou art the head , help thy members . thou art the king , give us a reverence of thy laws . thou art the prince of peace , breath upon us brotherly love . thou art the god , have pity on thy humble beseechers ; be thou according to pauls saying , all things in all men , to the intent the whole quire of thy church with agreeing minds and consonant voices for mercy obtained at thy hands , may give thanks to the father , son and holy ghost , which after the most perfect example of concord be distinguished in property of persons , and one in nature , to whom be praise and glory eternally . amen . finis . the vanity of the creature by the author of the whole duty of man, &c. ; together with a letter prefix'd, sent to the bookseller, relating to the author. allestree, richard, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing a estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) the vanity of the creature by the author of the whole duty of man, &c. ; together with a letter prefix'd, sent to the bookseller, relating to the author. allestree, richard, - . [ ], p. : ill. printed for john kidgell ..., london : . "to the bookseller" signed: j.l. "'the whole duty of man' formerly attributed to lady pakington or to richard sterne, but more probably written by richard allestree"--bm. first ed. cf. bm. reproduction of original in cambridge university library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng pride and vanity. - tcp assigned for keying and markup - spi global keyed and coded from proquest page images - judith siefring sampled and proofread - judith siefring text and markup reviewed and edited - pfs batch review (qc) and xml conversion london printed for iohn kidgell at ye. golden ball 〈…〉 gate in ●●rn the vanity of the creature . by the author of the whole duty of man , &c. together with a letter prefix'd , sent to the bookseller , relating to the author . eccles . . . vanity of vanities , all is vanity . london : printed for john kidgell at the golden-ball near grays-inn-gate in holborn . to the bookseller . mr. kidgell , you having printed that most excellent piece , entituled , the whole duty of man , part ii. wherein the author of that book hath discovered much iudgment , together with a composure of elegancy of style and expression , i having a good opinion of your conversation by a little acquaintance with you , at the request of my kinsman mr. g. l. i. send you an account of the little tract you are printing , called the vanity of the creature ; which was , ( if my word may pass for it ) written by the first author of the whole duty of man. that he was a person of great learning and piety , i think no man will gain-say ; which if he did , he would be sufficiently confuted by that his most excellent and divine treatise . he was also of that christian-like temper of meekness and modesty , rarely to be found in the best of men of these flagitious times , that out of a perfect enmity and aversion to vain-glory , he purposely concealed his name ; which hath been the occasion of as many conjectures ( almost ) to know who he was , as there have been scrutinies to find out the head-spring and original source of the river nile . for my part , i shall not ( though i could ) break the rules of decency and good manners , to satisfie the itching desire of the over-curious , in divulging that which the author himself was so careful to conceal . — cum vides velatam , quid inquiris in rem absconditam ? this is certain , and i will adventure at the boldness to say , that all those several discourses which have appeared abroad in the world under our authors name , were not written by him ; but whoever were the authors , it cannot be denyed , but that they have written them with the greatest iudgment , learning , and piety imaginable , and that they are only worthy of imitating so great a divine as our author . yours in all civil offices , j. l. the vanity of the creature . the creatures vanity and mutability is so great , that it should be the greatest incentive to us to look to the supream good , as the only center of our happiness and felicity . since the summum bonum of man lies in something more sublime and excellent than any created being , it 's not in vain for him , in order to attaining the true object of his real happiness , to take a contemplative view of the creatures vanity , which is most perspicuously demonstrable even in monarchies , which bodin tells us , are more durable than popular states , because less subject to be divided , ( unity being the great preserver of all things : ) and yet have these had , as the moon , not only their increase and full light , but also their wain and changes , and this sometimes in a moment . that as in musick you shall hear sometimes a string tun'd up to its ultimum potentiae , as high as it will bear , and presently depressed again to the lowest key , and another elevated , yet both of them breathing but light airs , and of short continuance : so may you see a monarchy now wound up to the highest pitch of happiness , and by and by let down again into the lowest depths of misery . this is gods doing , and it is marvellous in our eyes . and here i shall begin with those empires and monarchies that were most famous among the rest . for how soon was the assyrian or babylonian monarchy swallow'd up by the persian , the persian by the greek or macedonian empire , and the greek by the roman ? which the prophet daniel presents unto us , by the gold , silver , brass , and iron , whereof nebuchadnezzars image consisted , dan. . . the dissolution of one , as in natural things , so here , being still the generation of another ; and again , the erection of the later being the destruction of the former . and as for the roman monarchy , their own historian can tell us of that , how it had both its infancy , youth , manhood , and old age , as it were by turns : as its infancy under kings , its youth under consuls , its manhood from the first punick war unto the time of augustus caesar , and from that time its old age under the succeeding emperours ; until at length that solid body was torn asunder by the struglings of her own children , into the eastern and western empires , whereof the former was soon eaten out by the turks and saracens , and the later also fell away much , after a little revolution of time , by the falling off of divers nations from her , each of which after they had pluck'd off their own feathers from the roman eagle , left her almost naked ; as the franks and burgundians in france , the goths in spain , the normans and lombards in italy , together with the english and scots in britain : until at the last cast the roman monarchy began a little to recal her self into germany , where she hath held up since little more than the bare name of the empire . so that vicissitude you see is the great empress of the world , unto whose unstay'd dominion all earthly powers and principalities must be subject , even those that are of the first magnitude , much more others that move in a lower orb. and of these i shall single out only three , which i conceive most eminent , to be instanced in for this point . the first is judea , whose government was monarchically setled by god himself ; yet how oft did she change her lords and masters , yielding her self as it were successively first to the babylonian , and after that to the roman , persian , saracen , christian , aegyptian , and now to the turkish power ? that as the poet spake of troy , fuit ilium ; so may we of jerusalem , her metropolis , fuit hierosolyma , that jerusalem was ; she was great among the nations , or domina gentium , the lady of the nations , but now , non sic ut olim , it hath not been with her for these many generations past , as in former days , ( to use job's words in his twenty ninth chapter , second and third verses ) when god preserved her , when his candle shined upon her head , and when by that light she walked through darkness ; but servants have ruled over her , and there was none to deliver her out of their hands . which is a good lecture of mutability to other kingdoms and their mother-cities . for jerusalem was once a holy and happy city , and had been happy still , and she but continued holy ; but that failing , how is her gold become dim , how is her fine gold chang'd into dross ! as she complains her self . the second example i produce here is naples , which we many well call the ball of providence : and indeed so it was , being bandied from one lord to another ten several times , before it came to lie ( as now it doth ) at the foot of spain . for being a countrey at first diversly peopled , it was upon the division allotted to the eastern emperours , but from them forc'd by the almains , and so to the greeks and saracens , and then successively hurried about to the normans , germans , french , hungarians , arragonoys , and from them to the french again ; till in the end the spaniard seized upon it : and whether it will continue long with him or no , is very uncertain ; especially if we remember how of late years a poor fisherman ( massinello by name ) snatch'd up the reins of government from him , and ( had not god otherwise determined of that kingdom , by infatuating that mushrome-king ) for ought we know , he might have run quite away with them ; so slippery are all earthly kingdoms ▪ . but not to look out any longer to other nations of christendom , ( methinks ) we may instance this best by reflecting upon our selves . for you all know ( i suppose ) how the romans , saxons , danes , and normans , had each of them their several and alternate days of lordship over this nation ; but yet because they did not know in those their days the things that belonged unto their peace , how do we see the shadows of the night stretched out upon them , their suns set with us , and their days shut in ! the longest day we read of , was that in joshuah's time , wherein though the sun stood still in gibeon for the space of a whole day , yet set it did at last . the day of the romans was long upon our horizon , for the sun of their prosperity shone here for the space of four hundred years and more ; yet did it then go down as to us in this nation , and darkness here now doth lie upon again , the day of the saxons continued five hundred years and upwards ; that of the danes two hundred fifty five years , or thereabouts . and how long the day of the normans hath lasted , every petty almanack can tell us . i , and if none of those suns come to rise again within our hemisphere , ( when the sins of this nation are ripe , and call for gods sickle to cut them down ) it 's beside his ordinary rule , which usually runs out all humane things by a changeable circumference ; for so solomon tells us in his book of ecclesiastes , that the sun rises , and the sun goes down , and hasteth to the place where he arose . neither is this all , that the powers and principalities on earth are upon a daily turn , but as the primum mobile ( you know ) carries about the other spheres ; so do these carry about many other changes and alterations with them : as that of religion , laws , liberties , sciences , customs , and such like . nay , even the houses of god , which before to violate , was held a crime inexpiable , yet are they now upon such removes broken down without scruple ; and the very urns of the dead , which have been always look'd upon as sacred cabinets to preserve the bodies of gods saints in for eternity , yet are they now broken up , and their ashes thrown about , ( such is the unsetledness of all things here below ) even as the vilest dust upon the face of the earth . beloved , it hath been ever thus upon the conversion of such great bodies , and it is so still : for never was there any conversion in this land like to that our eyes have seen of late ; that if any one should have slept but some few years last past ( as the ancients fain of epimenides ) and should have awaked again in these times , how would he wonder at those strange metamorphoses that are now among us , there being nova rerum facies , a new face of things both in church and state ! insomuch , ( as mr. harding spake sometimes of rome , that he did quaerere romam in roma , that he did seek rome in rome , and could not find it , ) so may we say now , that we may quaerere angliam in anglia , that we may now seek for old england in our new england , and yet go without it , it is so much changed from what it was before . and as we have seen much of this already , so who knows but we may come to see a great deal more hereafter ? since we know not what a day may bring forth . secondly , neither is this true only in empires and monarchies , but also in cities and their popular governments . etiam summis negatum est urbibus stare din , says the moralist . and to this purpose tends that of the author to the hebrews , heb. . . we have here no abiding city , but we look for one to come , whose foundation is in the heavens . there is then no city on earth , nor any kind of government in it that ever stood up long in one posture , none that ever was , or shall be abiding . pass ye up to calneh and see , says the prophet , annos . . and from hence go to hemath the great , and so to gath of the philistins . so , pass ye up to athens the eye of greece for knowledge and humane literature , and see ; and from thence go to rome , the head of the western empire , and so come to florence , the beauty of italy ; ( for i forbear to name more , examples in this kind being almost infinite ) in all which you may read this truth at large . and first for athens : how many changes of governours and governments did she endure ? putting her self off from hereditary kings to archons , or aristocratical lords , who govern'd first for term of life , then decennially ; and after these , to democratical rulers . next for rome ; how oft hath that city been alter'd by gauls , hunnes , goths and vandals ? yea , how oft hath the government of it been pass'd away from one hand to another ? it is mystically represented to us , rev. . . by the beast of seven heads , which is there interpreted by the seven hills it is built upon , to be rome : and according to the number of those hills , to so many masters did it submit it self , who had their several turns of supreme power and regiment over her , as kings , consuls , dictators , decemviri , tribunes , emperours , and popes : under the last of which , i do not find that it was ever besieged by any that took it not : such strange ebbings hath that sea had experience of ! last of all for florence . it is strange to tell what various whirlings about that hath had in point of supreme rule and power . for at first the nobility ruled it in an aristocratical way . but a little after , some grandees among the people wrested it to themselves ; who being tired out with continual quarrellings one with another , ( for the people were divided into three ranks ) the middle sort of them took upon them the management of the state. and these also falling quickly together by the ears , the third and lowest sort became masters of it . which holding not long , by reason of their mutual discords , they yield themselves and the government of their city unto charles of france , brother to lewis the ninth ; who within a short time being invited to the kingdom of naples , and leaving only deputies at florence , the florentines return to their popular government , and renew their civil wars among themselves for redress whereof , they send for the duke of athens , and give up all to him . but shortly they supposing themselves to be brought in bondage , and to be despoiled of their liberty by the fear of his guard , banish him the city , and within less than one years space shake off his government over them . after which they come to an aristocracie again , devising new names and officers for their magistrates , and changing and rechanging them so oft , that sometimes their state was no better order'd , than if it had been committed to mad men , or children without discretion , the city scarce twenty years together keeping the same form of state : but as sick men in feavers ( says bodinus ) desire to be removed now hither , and by and by thither , or from one bed to another , as if the disease were in the places where they lay , and not in the intrals of their own bodies ; so were the florentines still turning their state , till they turn'd it into the hands of the medices , who now hold it . a thing almost incredible , ( says he ) did not their own recorder leave it recorded to posterity . but in the second place let us descend to families or races of men that are lineally successive for name and greatness . and here let me ask , where are those illustrious families cried up so much in former times , and famous in their generations ? as the couragious family of the maccabees in jewry , and of the ptolemies in aegypt . again , where is the zelzuccian family in the less asia , and the imperial family of the palaeologi in greece ? that of the merovignians in france ? of the plantagenets in england , with many more of this rank i might name , did not the narrow compass of so small a treatise bound me ? tell me , is not the name and greatness of these families long since expired , the roots and branches of them quite remov'd , and others planted in their rooms ? examples of this sort are innumerable , as elihu says in job : he breaks in pieces mighty men without number ; ( so mighty families without number ) and sets up others in their stead . and as for such families as are of a lower form , we need not go far , since our own knowledge here will lead us to continual changes and alterations . for thou hast seen it may be many families heretofore in this nation , brim-full of earthly happiness , and running over ; and now upon thy second view of them , behold there is no such thing , but they are much alter'd , and running very low in the world , if not clean run out . so that prosperity ( you see ) was never yet so entail'd upon any family , and the heirs thereof , but within a little time some one or other hath cut it off . but last of all , if we look upon particular persons , this will appear most evident ; but especially if we consider them three ways . in respect of their bodies , minds , and estates . gregory nazianzen hath an excellent saying of the two former joyntly consider'd , which is this ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . i. e. we are not mixt creatures only , but also contrary both to others and our selves : not continuing truly the same , no not so much as one day ; but both in regard of our bodies and minds , perpetually flowing and perpetually changing . and we can instance this in all the stages of our life , wherein by the ordinary course of nature , we are first weak , and then strong , and after weak again . as in our childhood , we are then weak both in body and mind : in our youth , strong in body and weak in mind ; and in our manhood , strong in both ; but in our old age , strong in mind and weak in body ; and in our decrepit , weak again in both , as we were in our childhood at the first . but to leave this general consideration of them , and to look upon them now more distinctly and severally by themselves . and first for the change of particular persons in regard of their bodies . and here it is true of them , what seneca affirms , viz. that no man is the same to day , he was yesterday : ego ipse ( says he ) dum haec loquor mutari , mutatus sum . our bodies ( says he ) are like a river , which keeps nothing but the bare name that was first given it ; for as touching the present individual matter , which is the watry substance of it , this is always transient , and other comes into its room : and so it is with the body of man , which is always receiving in new air and life , and venting the former . which makes david profess of himself , that he was toss'd up and down like the locust ; and job compares man for his bodily substance to a flower that never continues in one stay , job . . for now we are strong , and by and by weak ; now beautiful , and presently deformed . a little fit of the feaver , small pox , or the like , alters us so , as if we were not the same men we were before ; insomuch that we hear some speaking thus unto us , — hen quantum mutatus ab illo ! alas , how hath this fit alter'd you from what you were in your health ! for how are your lips grown pallid , your cheeks discolour'd , your eyes sunk into their holes , and your face quite disfigur'd ! and others there be of our acquaintance that like jobs three friends do lift up their eyes afar off , and know us not ; so much are we chang'd in respect of our bodies ! but secondly , let us consider it also in respect of mens minds . and here ( to say nothing of a moral change , which is obvious every where ) as on the one side we find nothing more notable quinquennio neronis , than the first five years of nero's , reign , and more excellent than his youth : yet afterwards , having well tasted the sweet morsel of soveraignty , he became ( says one ) the most detestable tyrant that ever was : and so also of herod the great , philo says , that he reign'd six years as a good and just prince , presenting the protasis of his reign with a large fringe of goodness about it ; ( as joaz , amazias , and ozias did ) but as for the catastrophe of it , that was very sad and fearful . so on the other side , we find manasseh and paul soaking the forepart of their lives in blood , being no better at first then nero was at the last , even a piece of clay temper'd with blood ; yet was their end like the end of davids good man , the end of that man is peace , psal. . . but to wave these , ( whereof much might be said , did it not quite lie out of my road i am now in ) and to insist only upon the changeableness that doth naturally adhere to the mind of man. now tell me , if any thing in the world may be said to be more moveable than the mind of man. it is a spiritual substance , and so is always moving , ( though insensibly ) from one thing unto another ; never resting , until at last like noah's dove it be taken into the heavenly ark. s. chrysostome therefore compares it to a bird , which flies in a moment of time over mountains and hills , over seas and rocks , without any hinderance : for now it is upon the lowest shrub , and presently upon the highest branch of the tallest cedar ; now upon heavenly , and within the twinkling of an eye upon earthly things ; now at dan , and in a trice at beersheba ; now at one part of the earth , and then at another : for sometimes it is soaring after principalities and powers , and spiritual wickednesses in high places , as the apostle speaks ; then after riches , and by and by after pleasures ; now rejoycing , and then sorrowing ; now quieted , and immediately troubled , and as soon pacified again ; now hoping , and straightway fearing those hopes ; now loving , and then hating what it loved before . sic omnia mutabilitati subjacent ( says st. augustine ) thus do all things lie down under mutability ! and it amaz'd saint bernard much , to consider how in the same moment of time his mind was not only diversly , but likewise contrarily affected , and as it were pull'd a pieces betwixt love and hatred , joy and sorrow , fear and hope ; having as many varieties of affections within him , as there were diversities of things in the world for them to light upon . so that you see how the several passions of our minds do in a breath , and with the turning of a hand , steer divers ways , first looking one way , and then another , according as they are wheeled about with the motions of outward contingencies . but in the last place , we shall add unto the former , the great changes that particular men are subject to in regard of their outward estates and fortunes . for the condition of mortals ( says a heathen man ) hath its turns and returns , both of prosperity and adversity . that as in a military skirmish there be some come up to discharge , while others fall of : so is it in the world's militia . one there is that is rais'd out of the dust to sit among princes : whereas there is another that is flung down from the pinnacle of worldly joy and prosperity , and stated , as job was , upon the dunghil . and this doth the preacher tell us , among the rest of those changes that fell under his observation , that one comes out of prison to reign , ( as queen elizabeth did out of the tower to the throne ) whereas also there is he that is born in his kingdom , and becomes ver poor ; ( as our henry the third was , while he lived sometimes on the churches alms. ) god hath appointed us ( saith one well ) all our parts to play , and hath not in their distribution been either spare-handed to the meanest , nor yet partial to the greatest . he gave caius marius at first the part of a carpenters son , but afterwards the part of one that was seven times consul . so also agathocles the part of a potters son at the first , but afterwards of the king of sicily . so also on the other side , darius play'd the part one while of the greatest emperour , and another time of the most miserable beggar , begging but a little water to quench the drought of death . and bajazet play'd the grand signior in the morning , but in the evening stood for tamerlains footstool . and jane shore , edward the fourths minion , acts now as mistress of a stately palace , and a little after dies in a ditch for want of a house ; and ( as he said of icarus ) so may we of her , that — nomina fecit aquis , she gave name to the place where she died , it being call'd from her shore-ditch to this day . but i forbear , since there is enough recorded for our use in the sacred scriptures to this purpose ; where we find an example of the one in david , who says , that god took him from following the ewes with young , and set him upon the throne ; there to feed ( as he says ) jacob his people , and israel his inheritance . and to go lower yet , not only from the sheepfold , so he says , psal. . . and verses ; god takes the poor out of the dust , and the needy out of the dunghill , that he may set him among princes , even with the princes of his people . now more vile and contemptible than the dust we tread upon , which the least breath of wind commands any way ; or than the worst of dust , which is that of the dunghil , we cannot be ; yet these are they ( says the psalmist ) whom he sets among princes , even with the princes of his people . an example of the other we have in antiochus , mac. . . who was so fill'd with pride through the rankness of his prosperity , that he thought he might command the sea , ( so proud was he , says the text , beyond the condition of man ) and further , that he could weigh the mountains in a ballance , and reach up to the stars of heaven : yet by and by is his comb cut , all his glory worm-eaten , and none able to endure him for the filthiness of his smell . adde to this the example of balthazar , dan. . . who was now carousing in the consecrated vessels that nebuchadnezzar his grandfather had plundred the temple of , and house of god at jerusalem , as you may see , kings chap. last . but in the same hour ( says the text ) came out the hand-writing of the wall against him , and then was the kings countenance chang'd , his thoughts troubled , the joynts of his loyns loosed , and his kingdom given away to the medes and persians . thus are we for outward things like so many counters , which stand one while for a pound , and another for a penny . that was we see commonly in high-ways , where one man hath seth his foot , another presently follows him and treads it out again ; so is it usually , that if one man beat out an honour or estate to himself , another comes after and treads out that impression ; and whose it shall be next , there is no man knows . nay , lucan , ipsa vices natura subit — even the whole course of nature runs about in a circular motion our bodies , minds , and outward felicities , whatsoever we are , or whatsoever we have , are all subject to change in such wise , that we can have no assurance of them , no not for a day . we know not what a day may bring forth . and so much for the demonstration of this truth , viz. that there is such a vicissitude . the next thing is the efficient causes of it . for we never know any thing throughly , ( says the philosopher ) until we know the causes of it . now in speaking to this , i shall proceed , . negatively , . affirmatively . . negatively , in shewing what have been thought to be the causes of all changes and alterations , yet are not so indeed . and here the epicures and vulgar heathen have thought fortune to be the cause of them : and they define it thus to be , an event of things without reason . but how unreasonable it is to say , that an event of things without a cause , should be the cause of all events , judge ye . for it was only the ignorance of the true causes , that made the name of fortune ; there being nothing fortuitous in it self , but only to us and our ignorance ; since the power and providence of god hath the ordering and disposing of all things here below . and this did the wiser sort among them confess , as the satyrist tells us . nullum , numen abest si sit prudentia , sed te nos facimus fortuna deam — others again , as the stoicks , make fate or destiny the cause of all alterations , which they say is an event that necessarily falls out , from a certain inevitable order and connection of natural causes , working without the will of god , as the supreme orderer and disposer of them , he being subjected to them , and not they to him : whereby they take away the very nature of the godhead , which is to be a most powerful and free agent , that works what , and by what means it pleases ; all secondary causes depending upon that , and that upon none . but enough of these : for i must remember my self , that i am now speaking to christians , who acknowledge the divine providence in all things ; and therefore shall speak no more of these negative and supposed causes , but shall now give you the true efficicent causes of them , by way of affirmation . and here know , that logicians tell us of two efficient causes ; principal , and less principal : and this is twofold , impulsive , and instrumental . first then , the principal cause of all changes and alterations is god : for so said the heathen man , — valet ima summit mutare , & insignem attenuat deus , obscura promens — but why borrow i weapons from the philistins forge , when as there is enough for this , that may be drawn out of gods armory of the scriptures ? as psal. . , . promotion , says the prophet , comes neither from the east , nor from the west , nor from the south ; but god is the iudge , he puts down one , and sets up another . so also job . . when he gives quietness , who can make trouble ? and when he hides his face , who can behold him ; whether it be done ( says elihu ) against a nation , or against a particular man only ? again , amos . . he makes the seven stars and orion , and turns the shadow of death into the morning : the lord is his name . the oratour expresseth this well , by comparing gods omnipotency to the power of the soul over the members of the body , which upon the least intimation of the mind do turn and move about with all facility . now god ( says he ) is the sole mind of the universe , and hath all parts and parcels thereof at his beck and pleasure , to be turn'd into any shape or form at his disposal . nay , it is no dishonour for god to cast the eye of his providence upon the alteration even of the meanest things : for who is like , says the psalmist , to the lord our god , who hath his dwelling on high , and yet humbles himself to behold the things in heaven and earth ? not only to behold the things in heaven , which is a great condescention to him , whom the heaven and the heaven of heavens cannot contain ; but also the things in earth . now how unworthy these are of his taking notice of , you may see by those diminutive expressions of them , compared with gods greatness , isa. . . where the prophet says , behold , the nations are but as the drop of a bucket , and are counted as the small dust of the ballance ; behold , he takes up the isles as a very little thing . and if this be not low enough for them , he says further , v. . that all nations before him are as nothing , and are counted to him as less than nothing . now look what a wide difference there is betwixt the sea and a bucket of water , yea the drop of a bucket ; or betwixt a heap of dust , and the small dust of the ballance ; betwixt very great and very little ; betwixt all things and nothing at all , yea less then nothing , ( if less could be : ) so vast is the disproportion betwixt god and all nations , which are the greatest among all earthly things . and yet for all this , is god pleased so far to extenuate his own greatness , and to take off from it , as to look after them , and run them about in their several stages from one point unto another . and if you would have this truth to be made out further unto you , our saviour doth it , mat. . . by two several instances . the one is of two sparrows , which are little birds and of small value ; but the greek yet runs it more diminutively , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 two little sparrows ; and so they must needs be , for they were sold both even for a farthing , and this is price little enough . yet the arabick makes it less , and hath for it phals , which is the least piece of money that can be ; and accordingly expresses the two mites spoken of , mark . . ( which makes but one farthing ) by phalsain in the dual number , as a late and learned expositor notes . the other is of the hairs upon our heads , being a kind of excrement belonging to our bodies , and no integral or necessitous part of them , ( as the heart , hands , and feet are ; ) and yet he tells us , that god numbers these , and takes such a particular account of them , that not one of them falls to the ground without his disposal . in the vision of the wheels we read of a wheel within a wheel . now the wheel within is the wheel of gods providence , that turns about the wheels of all outward things , be they never so low and mean. for as god doth not labour in doing the greatest things , so neither doth he disdain , either to do or undo the least ; but as he made the small and great , ( says the book of wisdom ) so also doth he care for both alike . the potter having power over his clay , either to make of it a vessel of honour or dishonour , and being made , either to preserve it in that form and being he hath bestowed upon it , or else to deform and destroy it , since it is equitable that every one should do with his own as he pleases . nay , as he says of the gnat , that nusquam potentior natura quam in minimis ; so may we say , that god doth no ways advance his power and wisdom more , than in ordering of the least accidents to be disposed of to his glory , and the good of his children . and so much for the principal efficient cause . the less principal follows ; which ( as i said ) is either impulsive or instrumental . now the impulsive cause of all changes and alterations is the sin of man. this usher'd them in at the first , and so it doth still . for before adam sinned , he enjoyed a paradise of constant and uninterrupted happiness : but so soon as he sins against god , then follows a great change presently : for the earth all fruitful before , now becomes barren , himself subject to labour , his wife to travail and sorrow , and both to cares and troubles , to weakness and dissolution . and so it is also with nations and kingdoms . if they be chang'd at any time , sin is the cause of it ; and the greater their sin is , the greater ususually is their change . great sinnings are the floud-gates to let in great alterations upon them . for it is not a bare sinning in a nation , ( from which there is none that could ever plead exemption ) but a sinning in some high measure , that is an in-let to changes in the highest kind . which made david say , psal. . . that a fruitful land is turn'd into barrenness for the wickedness of those that dwell therein ; which the vulgar latine reads , propter malitiam , i. e. for the malicious wickedness of those that dwell therein ; which notes a sin of a high nature , viz. such a one as is persisted in both against knowledge and conscience . and therefore it is a good observation which musculus hath upon the words : these strange alterations , says he , of nations and kingdoms , are not for the sinning of them , ( from which no nation can be free ) but for their malicious sinning . and this you may see farther in jerusalem , ezek. . where we read of a very great judgment that should befal her from the babylonian , viz. utter destruction , expressed by the threefold overturn wherewith god threatens her , v. . and v. . he laies down the impulsive cause that mov'd him to it ; and this is an impudent and shameless sinning against god : for they did not commit their sin in a corner , as those that were asham'd of it , but ( brazen-faced wretches as they were ) they declar'd their sin as sodom , and discover'd it openly in the face of the sun : and this they did too , not only in one or two particular acts , but generally , says the text , in all their doings . now there is some hope of a modest and bashful , but none at all of a shameless and obdurate sinner . thus the father , when his son hath done amiss , yet is he well perswaded of his amendment , if he but see him blush upon his reproving of him . but when like judah , he hath once a whores forehead , and refuses to be ashamed , then doth he give him over as a lost child , and not to be recover'd . so that from hence we see , that in what place soever we find such a turn , such an eversion as this , where all is turn'd upside down ) there hath been without question some great aversio a creatore ad creaturam , some great sinning against god ( as the schoolmen call it . ) which was the reason that when the english were ( now upon their quitting of france , in henry the sixth's days ) demanded of the french by way of derision , when they would make their return thither ; it was feelingly answered by one of our nation thus , when your sins are greater than ours . it is sin then that ruines particular persons , that subverts families , that periods kingdoms , that wheels about governments , that overturns states , that disjoynts common-weals , and says unto them as to the proud waves , thus far ye shall go , and no farther . and so i have done with the impulsive cause , and come next to the instrumental causes or means which god uses in effecting his changes here ; and they are two . the first is the motion and influences of the celestial bodies . and this will the better appear , if we consider their forcible workings upon the mind of man. for though they cannot work immediately upon it , because it is immaterail ; yet may they , and do work mediately upon it , as by the body , which is the instrument of the soul to work by , and the case wherein it is put up here for a time ; and so make it either well or ill affected , according to the bodies present temper . by which means it comes to pass many times , that not only the dispositions of particular men , but also of whole multitudes collected together in a politick body , are much alter'd and chang'd , either to labour or sloth , to peace or disquiet , to good or evil actings , according as they are inclin'd by the motions of the heavenly bodies . and that these celestial bodies have their energy upon all sublunary things , is plain , first , by scripture ; as job . . where the lord speaks thus to job , know'st thou the ordinances of heaven ? and canst thou set the dominion thereof in the earth ? which implies , . that the heavens have power and dominion in the earth . . that this power of theirs is set them from gods ordinance and appointment . secondly , by the constant observation and experience of all ages . bodinus the french lawyer speaks well to this point ; many erre ( says he ) greatly , who think the influence of the celestial spheres to be nothing , when as their strength hath ever been most effectual , as in sacred writ is to be seen : and he cites the . chap. of job before-mentioned to prove the same . adding further , that many ancient writers have noted the great changes in cities and kingdoms upon the conjunction of the superior planets , but to them only where they have been deputed of god to that end and purpose . and that they have been instrumental towards the working of such effects , he shews by an induction of some particular instances : as , that before the translation of the roman soveraignty unto caesar , there was a great conjunction of the superior planets met together in scorpio : which fell out again seven hundred years after , when the arabian legions received the law of mahomet , rebell'd against the greek emperours , and subdued the eastern asia from the christians . the same also came about again , anno christi . after which ladamachus , king of the tartars , was by his subjects thrust out of the chair of soveraignty ; and frederick the third driven out of hungary by matthias corvinus , who from a prisoner stept up to the royal throne , &c. and alstedius tells us , that the conjunction of saturn and jupiter in february , . did foretell and portend the revolution of some new empire and government to fall out after it in europe . the effect whereof in part ( it's like ) we have seen in this nation already , and may live ( if god so dispose of us ) to see further of it yet in time to come . but to pass this , and to come to that daily and usual course of gods proceedings with us in the world . here methinks there should be few , ( though of ordinary capacities among us ) but ( if we be a little observing ) may see this truth made good by the eye of our own experience , which tells us , that the earth is either fruitful or barren , and the air either wholsome or infectious , sutably to that measure and manner of influence they receive from them . and therefore when god will at any time bring about some great change in the world , it is then easie to see how usually he fits his inferiour means , according to their several natures , for the orderly transacting of it in those stations wherein he hath set them . as , when he will turn a fruitful land into barrenness , and again , a barren land into fruitfulness , ( which he promis'd his own people , hos. . . ) there he tells them in what order he will work it : i will hear ( says he ) the heavens , and they shall hear the earth , and they shall hear jezreel . for this is a sure rule , that the supreme cause of all doth not take away the natures and workings of secondary causes , but rather establish them : which is the reason of that speech of god to job , in the ordinary revolution of the times and seasons of the year , job . . canst thou bind the sweet influences of the pleiades , and loose the bonds of orion ? now the pleiades are those we commonly call the seven stars , that have their influence on the earth , by producing sweet showres to the opening and refreshing of it , about the spring of the year ; and orion is a constellation most conspicuous in the winter-season , as having a commissionary power to bind up the earth with frosts . again , canst thou bring forth mazzaroth in his season , ( i.e. the twelve signes successively after one another ) or guide arcturus with his sons ? ( i. e. the polar star , as some will have it , with those ignes minores that wait upon him ; or bootes , as others . ) it is not then so much the earth , as the heavens that give us either fruit , or withhold it ; they being the first ordinary means , whereby god uses to work out alterations in sublunary things . the second instrumental cause of these strange vicissitudes here below , is the will of man : for though it have not a liberty to spiritual , yet all grant it a liberty to external acts , and moral goodness . and this liberty of mans will , doth god use as an under-wheel to turn about most of those alterations that are in the world . it is true , that health and sickness , peace and war , plenty and scarcity , riches and poverty , proceed from god as the principal efficient cause ; but yet for all this we deny not but that god makes use both of our selves and others , as to the means of bringing them about . the life of joseph was checquer'd with variety of accidents : for he is now a slave to the ismaelites , and by and by a prince in aegypt . now these although they proceeded from god as the author , yet was the will of his brethren , as the will of reuben and judah , the instruments of preserving his life , and the wills of his other brethren the means of selling him into aegypt . now because it is the nature of instruments to be subservient to the principal agent , and to be determin'd by it ; therefore give me leave here by the way to fasten this exhortation upon you , that in all changes whatsoever you will look beyond the instruments of them , unto god the principal agent . for so did job in his losses , beyond the plundring chaldeans and sabeans , unto dominus abstulit , the lord hath given , and the lord hath taken away ; looking upon them as we use to do upon an index , tantum in ordine ad librum , only in order to the book it self , et in transitu ad deum , in his passage unto god , who sets them a work , as to their natural powers and faculties , though to the evil of them no otherwise , than by ordering and over-ruling it to the good of his children . and hence it is , that the wicked are called gods sword , as in the psalm , v. . deliver my soul ( says david ) from the wicked which is thy sword . and so must we in all those losses that befal us here , have in our eye not so much the sword , as the hand that holds it : which will be one means , and a good one too , to bring us to davids calm temper in the psal. . who says in the like condition , that he was dumb , and did not open his mouth , nor let fall an impatient word in it , because it was gods doing : and therefore when abishai would have taken away shimei's life for cursing of david , no , ( says he ) let him alone , iussit enim dominus , for the lord hath bidden him curse ; who then shall say , wherefore hast thou done so ? q. d. who then dare expostulate with god , or call him to account about it , as if he were unrighteous in it ; since evil men are but swords in gods hand , who , when he hath once done his work by them , will either put them up again into his scabbard , and lay them by , or else so blunt the edge of their power , that it shall not cut , or else break them a pieces , and throw them quite away ? and so much for the efficient causes of vicissitudes . next i shall speak to the ends , or final causes of them . and these are either ex parte dei , or nostri ; in respect of god , or our selves . first , in respect of god ; and so the principal end why god rings such changes upon all earthly things , and will have them disposed of after so various a manner , is to make them by it the more tunable to his own glory , which by this means is exceedingly magnifyed and advanced : but especially in the attributes of his power , truth , wisdom , and goodness . . in his power and omnipotency : that so he may let the world know , that the finger of his power is in all transactions ; and that he can do whatsoever he will , both in heaven and earth , and yet changes not . for why else did god work so many miraculous changes in aegypt by the hand of moses ? why turned he moses rod into aserpent , and the aegyptian waters into blood ? why their dust into lice and flies , and their light into darkness for the space of three days together ? why else created he a new generation of frogs and locusts among them ? why unheard-of diseases upon themselves , and upon their cattel ? why destroyed he their herbs and fruit-trees with hail , and their first-born with untimely death ? in a word , why caused he the red-sea to go out of its natural course and chanel , whereby it became a wall to the israelites , and a grave to the aegyptians ? did not god all this to make known the glory of his power , in the preservation of the one and destruction of the other ? yes ; for this cause ( says god to moses ) i have raised thee up , to shew in thee my power , and that my name may be declared in all the earth . . he advances also his glory this way , by manifesting his truth and faithfulness : in that those things which are accidental in regard of us , and seem as impossible , yet are they exactly brought to pass in their due times and seasons . as in the bringing of the israelites out of aegypt , wherein god was full as good as his word , and kept touch with them to a day in their deliverance , as you may see , exod. . . where we read , that it came to pass in the end of four hundred and thirty years , even the self-same day it came to pass , that all the hosts of the lord went out of the land of aegypt . all pharaoh's oppositions and tergiversations could not prorogue their bondage so much as one day beyond the time prefixed of god , but serv'd only to fill up that interim , or void space of time betwixt gods promise made to abraham and his performance of it . and if you ask by what intervals of time the truth of his promise came about so punctually , divines will tell you , that from abraham's receiving of the promise , unto the birth of isaac , were five and twenty years ; sixty from thence to jacobs birth ; and to his death ( which fell out presently upon their entrance into aegypt ) a hundred and thirty years . after which unto the death of levi , who was vltimus patriarcharum , the last of the patriarchs that survived , and in which space the israelites were kindly entreated for joseph's sake , were ninety four years ; and a hundred and one and twenty more of cruel bondage , until moses came to deliver them from it in the reign of pharaoh cencres . all which particulars being gathered up together , do make up the compleat sum of four hundred and thirty years , and may serve to justifie god in all his sayings , and to clear his truth in the least circumstance and punctilio of time , when it shall come to be judged . for when once gods appointed time is come to introduce a change , either for better or worse , among any people , then shall every breath of wind , how cross soever it seems to blow at the present , yet be so far from hindring gods work in it , as that one way or other you shall find it in the sequel , to contribute its help and assistance to it . . god advances also his glory this way , in the manifestation of his wisdom and goodness ; in that he makes a sweet harmony of so many different cords and changes , and frames a most admirable order out of a seeming disorder and confusion . many and divers are the qualities of herbs , yet if a skilful simpler hath the mixing of them , he knows how to make of them a well-relish'd and wholsome sallade : so , many were the interchangeable passages that happen'd to joseph ; and had we the same , it may be we should think them very confused ones ; but yet let the wisdom and goodness of god but lay them together , and we shall presently find , as joseph did , the close of them all in a sweet diapason . for though all things , as to us , are floating up and down , to and again , by chance as it were and accident ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , says gregory nazianzen ; yet if we look to the order and appointment of gods providence , ( which doth always most wisely contrive all events for the good of his children ) they are fixt and stable , howbeit they may seem to go contrary at the present . and of gods dealing in this kind we have job an aminent example ; who is to day the greatest man for wealth and honour in all the east , ( and a tablet of this is greatness you may see in his chapter , which i desire you to read over at your leisure ) wherein you shall find a whole series of worldly prosperity to wait upon him ; ) yet tomorrow he is poor , even to a by-word and proverb , as poor as job : insomuch as he spends all the next chapter in bemoaning his suddain change , beginning it with a but ; which though a small monosyllable , yet as the helm of a ship turns about the vessel any way , so doth this but turn about job , and all his former honour and prosperity , into the extremest contempt and adversity . but now , says he , they that are younger than i have me in derision , whose fathers i would have disdained to have set with the dogs of my flock ; and ending it with this doleful accent , verse last , versa est cithara mea in luctum , & organum in vocem flentium ; my harp is turned into mourning , and my organ into the voice of those that weep . yet all is well ( we say ) that ends well ; and so it was with job , which makes saint james say , by way of support unto gods people in their afflictions , ye have heard of the patience of job , and have seen the end of the lord ; i. e. what good end god gave him in it ; for the next day god brings a great deal of light out of this darkness , by a wise and gracious disposing of all that evil to him for the best , in giving him twice as much as he had at the first , and blessing his later end more than his beginning . so that although for a time all those sad changes that befell job , seem'd even to cross the ordinary course of gods care and providence to him ; yet in the conclusion you see how his wisdom and goodness cut them all out , and made them serve to his greater honour and abundance . and so much for the ends or final causes in respect of god. they follow now in respect of our selves . and these are two : first to confirm our faith ; secondly to reform our lives , and to work out by them good to his servants . first , to confirm our faith. and so god brings many times great changes into the world , to try , if amidst those shakings of outward things among us , we will be shaken in our faith , or not . that as the apostle speaks of heresies , cor. . . oportet esse haereses , there must be heresies among you , that they which are approved may be made manifest ; so say i , opertat esse mutationes , there must be changes : and these not so much in respect of the things themselves , which are in their own natures liable to alteration and dissolution ; as in respect of gods end in it , that they which are approved and sincere in the faith , may be manifested to be so , by their constancy and perseverance in it . that as there is a necessity of fire to try gold , whether it be true or else counterfeit ; so also is there a necessity of changes : for by these it will appear , whether we will measure our religion by outward things , and in the loss or enjoyment of them be lost in our protestant faith , yea or no. there is nothing , beloved , more discovers the hypocrite than his ingenium versatile , ( as livy said of cato ) than his turning humour in religion : for which i do not say he shall be plagued in hell , by being wheel'd about there continually without any relaxation , ( though that may seem a punishment somewhat suitable to his weathercock-disposition here upon earth ; ) no , hoc nimis ethnicum , this is too heathenish : but rather with the prophet david , that he shall turn into hell with all those that forget god , which is that portion of hypocrites mentioned by our saviour , matth. . last . for if an apple be rotten at the coare , it will not hold long upon the tree , but upon the least wind will fall from it . and so it is with the rotten-hearted hypocrite ; if a little cross wind do but blow upon him , oh how soon doth he fall off from the tree of life , and become a wind-fall in his religion , for the devil that old serpent to prey upon ! every cock-boat ( you know ) will bear up well enough in a calm sea : but that is a stout vessel that can live in the most troubled water . and too too many there were in the primitive times , that like dr. pendleton in queen maries days , boasted much of their constancy in the orthodox faith during constantines days , so long as god hedg'd about his vineyard with peace and prosperity ; but so soon as that hedge was broken down , and erroneous , yea heretical doctrines were let in like so many beasts of prey to devour , then how quickly did these prove turncoats , and apostates from the faith ! but as for the true christian , he is like a rock , — mediis immotus in undis ; that although the waves are always swelling against him , yet is he the same man still in his reformed religion , and wavers not : or else like that house built upon the rock , against which the floods came , and the winds blew , but it fell not , because it was built upon a rock . and such a well-built house was st. basil , who being threatned with death by valens , if he would not advise further and turn arrian , answer'd with this brave resolution , i need not any further advice than i have taken already about this matter ; for to morrow i shall be the same man that i am to day therein , and no other . and here know that some things are of necessity , wherein we cannot but change , as in natural , civil , and moral things ; and to change in there is only humane . others again are of duty : and these either prohibited , or enjoyn'd . . prohibited , as in evil and erroneous things : and to change here is pious and divine ; and not to change , either weakness or obstinacy . . enjoyn'd , as in sacred and religious : and to change here is impious and diabolical ; and not to change , true christian fortitude and constancy . whatsoever things we see then wheeling about in the world , as governments , families and the like ; nay , howsoever we may change our selves or be chang'd in some things of an indifferent nature , by those that have dominion over our bodies and estates ; yet is there no man that hath dominion over our faith : but this is gods peculiar , and therefore in this we must not change . it is not with saving truths as it is with clothes , which alter every year as the fashion doth : for the fashion of the world passes away ( says st. john ; ) but true religion is ever in fashion with good men , and alters not . and herein we may justly take occasion to bewail the unsteadiness of some in these times , who are mere scepticks in religion , always conceiving some new opinions in it , and always in pain till they be deliver'd of their new conceptions , though never so monstrous and deformed . that which was truth with them yesterday , is no such thing to day ; and what is so to day , is otherwise to morrow ; such changelings there be in this last age , who like the moon do never appear the same two days together ! and i would to god , ( says st. ambrose , ) that their change were no worse than that of the moon ; for she returns again within a little time to her full light , but these never . and he is blind that sees not this among us , ( namely ) how some turn every day to popish superstition , but more to anabaptistical fancies ; some unto socinian blasphemies , but most unto atheistical notions , and all into sensuality ; this being the common sewer into which all the former run , and are ultimately resolved . but as st. paul said to his galathians , so do i to such , o foolish galathians , who hath bewithc'd you that you should not obey the gospel ? and it is a metaphor , says one , from sorcerers , who use to cast a mist before the peoples eyes , that so they may not take a right view of what is presented to them : as if he had said , who hath cast a mist before the eyes of your understandings , to make that appear unto you for truth which indeed is not ? what ? are ye so foolish , that having begun in the spirit , ye will be perfected in the flesh ? so , are ye so foolish , that having begun in truth , ye will end in falshood ? or can ye be so simple , as to exchange gold for dirt , wheat for chaff , and your pretious faith , as st. peter calls it , which is the substance of things hoped for , for errours of all sorts , and mere shadows of truth ? i trow not . for if errour ( as our kingly divine said well ) have any advantage , it consists in novelty : or if truth any , it consists in constancy . was the doctrine then of the reformed churches , and the harmony of our confessions grounded upon evident and pregnant scriptures , maintain'd by the orthodox and primitive fathers , and conveyed to us by the constant tradition of the universal church , the faith of christ once deliver'd to the saints , and the truth of god yesterday ? why , so it is to day , and will be to morrow also . and therefore to day in our profession of it we must be as yesterday , and to morrow as this day : because as god is the same yesterday , to day , and for ever ; so also is the truth of god , that which was once so , will be so always , and cannot be otherwise . oh that we would then be exhorted in the apostles words , to stand fast in the faith , to quit our selves like men , and be strong : and not to be as children , toss'd to and fro , and carried about with every wind of doctrine ; but to be as men in understanding , stedfast and immoveable ; that so god may have cause to glory on our behalf , as he did on jobs , hast thou consider'd ( says god to satan ) my servant job ? so , hast thou consider'd such a servant of mine ? seest thou to how many changes i have subjected him ? to changes in his children , to changes in his estate , to changes in his liberty , to changes in his friends and acquaintance ? nay , seest thou how many of his brethren are chang'd of late , from a febrish distemper before , now into a sleepy lethargy ? seest thou how indifferent they are for their religion round about him , and how many shaken reeds there are on every side of him ? and yet for all this , as my servant job did , so doth he still hold his integrity . but enough of this . secondly , gods end also in it is , to reform our lives , and do us good by his so various dispensations towards us hence we read , isa. . . of a sieve of vanity , wherein god says , he will sift the nations , and shake them to and fro one after another , that so he may winnow them from that chaff of sin that is within them . for why was moab at ease from his youth ? why setled he upon his lees , and held still his corrupt tast ? but because he was never disquieted , nor emptied from vessel to vessel , ier. . . thus a sedentary life we find very subject to diseases ; and a long standing prosperity to a nation , is like a standing pool , whose water doth soon puddle and putrifie . and this is the reason of that speech of david , psal. . . because they have no changes therefore they feare not god ; making by it the uncheckt prosperity of worldly men , a great occasion of their continuance in sin , and so an index of gods wrath upon them , rather than of his special favour to them . and therefore now we have seen the angel of god moving the waters of this church and state by intestine war , new opinions in religion , by sects , divisions , and the like ; it will be good for us to meditate , how god hereby intends to purge us from that sinful filth that adheres to us , as our disrespect to gods ministers , and contempt of his word , our cruelty and oppression , our pride and security , our worldly-mindedness , and hypocrisie . indeed men , who are the instruments of them , may have other ends in such alterations , as to wreak their own spleen upon their adversaries , to unhorse others , and get themselves into the saddle either of profit or preferment ; ( that as demitrius the silver-smith said , we get our gains by this means ; so say they , we get our honours and estates by these means , for if the waters had not been troubled , we had catch'd nothing : ) or else to satisfie their own corrupt wills and pleasures ; as the author to the hebrews says of earthly parents , that they chasten their children after their own pleasure , but god who is the supreme agent , he doth it for our profit , and not his own ; there being no ends of gold and silver , no mere will or revenge in his end , but only our profit , and to take away the dross from the silver , that so he may bring forth ( to use solomon's expression ) a vas electum a chosen vessel , as st. paul was , and fit for the finer . thus the scripture tells us of joseph , how he was pass'd over from his brethren to the ismaelites , and from them to potiphar ; and his brethren had one end in it , but god another : for they did it for evil against him , ( as he tells them himself ) and to get twenty pieces by the sale of him ; but as for god , he meant it to him for good , and to save much people alive . and so also was christ the antitype of joseph , thrust ( as we say ) from post to pillar , viz. from judas to caiaphas , from him to pilate , from pilate to herod , from herod back again to pilate , and then into the hands of the clamorous and unreasonable multitude to be crucified ; and judas had one end in christs death , but god another . the end of judas in it was to silver his bag with thirty pieces , but gods end was to satisfie his own justice , and to save mankind by it . so that let mens sinful ends in these changes and alterations be what they will , yet is gods end in it the gaining of glory to himself , by his taking away that sin and corruption which he sees contracted in us by a long standing security . and if these changes of his be not as a gentle fire to purifie us , they shall be as a consuming fire to destroy us . and so much for the efficient and final causes of vicissitudes . the vses follow ; and they are three . first , to take us off from our greedy desire of worldly things . secondly , to unpride us in a prosperus condition . thirdly , to comfort and support us in an afflicted one . and to this purpose there is a good saying of marcus aurelius antoninus , the best of all the heathen emperours , which is this : meditate ( says he ) with thy self how swiftly all things that subsist are carried away : for both the substances themselves are in a continual flux , and all actions in a perpetual change ; yea the causes of them also , subject to a thousand alterations , neither is there any thing that can be said to be setled or at a stand . and from hence he draws this inference : art thou not then unwise , who for these things art either distracted with cares , puffed up too much with pride , or dejected with troubles ? and it may put many of us christians to the blush , who seldom make so good use of it as this heathen did , though we have a far clearer light than he had to guide us to it . first then , the consideration of this point , viz. the great vicissitude and inconstancy of all earthly things , may serve to wean our hearts from the pleasing teat of this world , and to raise them up to that place where only fixed good is found . here we are all too apt with the rich fool to set down our rests , when ( god knows ) we have little or no cause so to do . nescis enim , ah nescis serus quid vesper ferat ; since we do not know what the midwifery of this evening , nay less , of this hour or moment may help to bring forth . it may be a change of our estates into beggery , by fire , thieves , and the like ; or else of our liberty into thraldome , or of our health into sickness ; all these successively wheeling about , until at last our great change come from life to death , and swallow up the rest , as the sea doth the waters that fall into it . alas ! here we are subject to a thousand casualties ; but in heaven , there , there we shall meet with no such alterations ; for that is a kingdom that cannot be shaken as earthly kingdoms are , either by war , factions , all-eating time , or the like . no , but there is peace without war , quiet without trouble , freedom without thraldome , day without night , health without sickness , and life without death : whereas here it is far otherwise ; for god takes away one it may be , with a feaver , another with the sword , as saint augustine reckons them up . nay , he cuts off the spirits of princes ( says the psalmist : ) which junius and tremelius translate by vindemiat , i.e. he slips them off as a vintager doth a bunch of grapes from a tree , it is so quickly done . even the highest enterpizes that the greatest magnifico's of the earth undertake , god doth but blow upon them a little with the breath of his displeasure , and how soon are they blasted and shrink away to nothing ! an example of this we have in xerxes , who went against greece with a million of men , and as many ships as covered the hellespont ; as if he would have subdued the sea , have put a hook into her jaws , and have led her away in triumph : yet how soon was his over-bold pride dashed in pieces by a handful of greeks ! one and the same day saw him both happy and miserable ; using him as a tender and indulgent mother in the morning , but in the evening as a cruel and hard stepdame . oh the folly then of those that lye always sucking at these earthly flowers , which are as various in their shapes , as ever proteus was , and constant in nothing save in their inconstancy ! it was the saying of maximilian the second , that every year of our life was a climacterical year , and brought with it some great change or other . and if every year be so changeable , what fools then are they that joyn land to land , and house to house , that they may dwell alone in the earth ! yea what mean great men to pride it so much in their babels here below , and out of a greedy desire of gain to run out of their own chanels , and to call their lands by their own names ? for they that do thus , declare plainly that they think themselves to enjoy a setled estate here on earth , as if they should never see a change , or at least did not for the present look for in heaven a better and more enduring substance , as the author to the hebrews speaks , heb. . . and yet as the prophet isaiah complains , so may we , quis credidit auditui nostro ? who hath believed our report ? or to whom is this truth of god revealed ? for it is strange to see how few among us do believe this , that both in our persons and estates we are so changeable . but this is their way , says david , this is their foolishness . for how soon did galba start aside from the empire . degustans imperium , tasting it only as jonathan did the honey with the end of his spear ! how soon was haman chang'd from the minion of the court , to be the hang-by of the world ! again , how soon was nebuchadnezzar chang'd , even from a man to a beast : and herod from the highest of men , to be meat even for the lowest of reptiles ? and the prosperity of richard the third was so short ( says our incomparable historian ) that it took end ere himself could well look over it . there is not any thing then that we can call constant here on earth ; which makes the author to the hebrews , speaking of abraham , say , that he looked for a city having foundations : upon which one gives us this note ; that the heavenly city can only be said to have properly a foundation , whereas those cities that are on earth , do shew plainly by their daily ruines , that they have no sure foundation to rest upon . oh let this be a means to take off the wheels of our affections from their eager pursuit after earthly things , and set them upon things above , where the moth cannot come at them , nor thieves break through to steal . and let us look to that charge of the apostle , tim. . . charge those that are rich in the world , that they trust not in uncertain riches ; or rather in riches which are uncertainty it self in the abstract ; ( for so the greek runs it ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i.e. in the uncertainty of riches . ) and that we may in no wise doubt of this their uncertainty , the wise man prefixes a note of certainty before this uncertainty , certainly ( says he ) riches make themselves wings , and fly away as an eagle towards heaven : as if he should have said , certainly riches and all worldly things are as uncertain as a bird that is upon the wing : and therefore we must not set our hearts upon them ; but our daily prayer and practice must be , so to pass through things temporal , that so we do not loose those things that are eternal : or else with david , let us beseech god to incline our hearts unto his testimonies , and not to covetousness . now this inclining our hearts unto gods testimonies , is nothing else but that holy and penitential change of heart and life , or else that turning unto god with all our hearts , which god calls for at our hands , and expects from us in all his changes , whether personal or else national ; which if he find in us , then let what changes soever fall , they shall all work together for our good : but if not , we must then look to be as a rowling stone , and to have our daily turns and changes in this life from one degree of misery to another , until at last we turn into hell , as david speaks , with all those that forget god. secondly , the consideration of this point may be a good antidote against pride in a prosperous condition , since god hath so ordered the web of our lives , as that adversity as well as prosperity is interwoven in it : for there is nothing that swells us up so much , as prospering here in worldly things ; and nothing again that is more effectual to asswage this swelling in us , than to consider the brevity and mutability it is subject to . now it swells us up with a high opinion either of our own goodness above others , or else of our own greatness . . our prospering in worldly things swells us up with a high opinion of our own goodness above others ; as . it makes us think our selves the only good men in gods eye , because we are prosperous in the worlds ; whereas indeed , this can be no certain rule to measure out any such thing by , since the world and the prosperity of it is so variable and uncertain . and therefore , when at any time god shall water us more than others with the lower springs of his earthly blessings , we are not therefore to have an overweening conceit of our selves , and our own causes , above others , ( as if god upon this ground had tyed his special love either to us or them : ) for you know that when god would chuse a king for israel , he chose him not by outward and perishing excellencies , for then he would have chosen in the room of saul , eliab , aminadab , or shammah , who were the three elder brothers of david , and men of goodly personages to look upon ; yet god chose none of these , ( says the text ) but david the youngest of them , though not so outwardly , yet inwardly glorious , being a man after his own heart . it is the chief argument the turks use at this day , to prove themselves the only musselmen , or true believers ; we thrive ( say they ) and prosper in the world : for how hath our mahometanism over-run all asia , africk , and the greater part of europe too ! and do not they among us then reason more like turks than christians , who speak after this manner , come , see how we bear down all before us , and ride upon the backs of the poor in triumph ! thus and thus do we prosper in the world , and do even what we list ; and is not this an evident sign we are gods children , and that the right end of the staff is ours ? sure , if we were other than gods peculiar people , he would not bless us so much as he doth . but to these i answer , that these and such like are only bona scabelli , ( as divines distinguish well out of that place of isaiah ) and not bona throni , the goods of gods footstool , ( but earthen ware ) and not the good things of his throne , which are grace and glory ; & therefore can set upon us only an earthly mark for men here to take notice of us , but not any heavenly cognizance for god to look upon us , as upon his dear and elect children . for else it would easily follow , that the alchoran were better than the bible , and the turks fancie better than our faith of christianity . and were there no other signal place of scripture for this , than that of the prophet david in his . psalm , ( as indeed there are very many ) this alone ( methinks ) were enough to impress this as a truth upon us , where he speaks of some that are not in trouble like other men , but pride compasseth them about as a chain , violence covers them as a garment , their eyes stand out with fatness , and they have more than their heart can wish ; yet these ( says he ) v. . are the ungodly who prosper in the world . and the prophet jeremy makes bold to question with god about it , in these words , jer. . , . wherefore , says he , doth the wicked prosper ? and why are all they in wealth that rebelliously transgress ? and he rests satisfied with this , verse . that god did by that prosperity of theirs fatten them as sheep to the slaughter , and prepare them for the day of destruction . and this is that prosperity of fools that the wise man speaks of , which will destroy them , prov. . . it is not then our thriving in temporals , but in spirituals , that speaks us and our faith to be accepted of god. for the truth of grace or religion , and the goodness of a mans cause , is not measured by the souldiers sword , but by the word of god , which is the sword of the spirit . god saints no man for his goodly personage , for his riches , for his politick head-piece of contriving , and bringing about his own worldly and sinister ends , or for his arms and conquests ; for then saul and croesus ahitophel and alexander the great had been high in gods book : but he values men only by their spirituals , as their graces of faith , humility , patience , meekness , obedience , and the like : and where he finds these , ( how unfurnished soever they are otherwise ) yet these are mine , saith the lord ; and in that day when i shall make up my iewels , i will spare them , even as a father doth his son ; and then shall ye discern between the righteous and the wicked , betwixt him that feareth god , and him that feareth him not . indeed god may sometimes permit evil to prosper in the world , but never approve of it : for so acknowledges the jewish church , lament . . . to turn aside the right of a man before the face of the most high , or to subvert a man in his cause , the lord approves it not . and therefore to argue from gods permission to his approbation , is a gross non sequitur , nay more , a laying our iniquity on gods back , as if he would take it well at our hands to be made a pack-horse at every turn to bear all our execrable burdens , and were ( as david speaks ) such a one as our selves , to favour evil courses , or else to own them as his off-spring . which made dionysius the elder conclude sacriledge to be no sin , when he had rob'd the temple at locri , because the gods seem'd ( as it were ) to smile upon the action , in giving them fair winds and weather , both in their voyage thither and return back again . but , as it was a great blasphemy ( says one ) for the devil to personate god , when he would be similis altissimo ; so is it greater to make god personate the devil . and yet this he doth , that makes god patronize his evil , because he prospers in it ; for this brings in god saying , that he will be like the prince of darkness , and makes the holy ghost to leave his dove-like shape , and come only to us in the form of a greedy raven or vultur . . as our prospering in worldly things swells us up too high with an opinion of our own goodness , and makes us think better of our selves than is meet ; so also doth it on the other side lift us up too far with thoughts of evil towards our brethren , and make us think worse of them , and the ways of god they walk in , than we should , by charging them as utterly deserted of god , because we see not now the same hedge of gods favour about them as heretofore we did , but the stakes that then prop'd them up , are now thrown away as useless and unserviceable . whereas afflictions on this hand are every way as temporary and transient , as prosperity was on the other ; and being so , must needs be as a broken reed , or a reed of egypt , wherewith we cannot exactly measure gods temple , nor the spiritual estate of his children . it was a hard stumbling-block to the prophet david for a time , when he says that his feet were almost gone , and his footsteps had well-nigh slipt , upon his sight of the wickeds prosperity ; until he went into the sanctuary of gods word , where he learnt to settle his wavering and distrustful thoughts : for there he saw , that notwithstanding his outward afflictions , that god held him up under that sore temptation with his right hand , and would ( in opposition to transitory goods , which are the proper blessings of the wicked , because they have no others but these to trust unto ) guide him with that which should infinitely exceed them , to wit , his counsel here , and his glory hereafter . and it was the great question so much agitated betwixt job and his friends , whether those doleful changes that befel him were the cognizance of his insincerity to god , and of gods disfavour to him upon it , yea or no. his friends taking advantage upon his present weakness and distemper , maintain it strongly against him in the affirmative , that they were : until at length god himself steps in to the rescue of the weaker side , and makes the conclusion ( as all logical conclusions do ) to follow the weaker part , determining it for job against his opponents in the negative , and telling them , that they spake not of job , nor of his proceedings towards him that which was right , job last , verse . seneca a stoick philosopher , hath a set discourse to this purpose , cur bonis viris mala eveniant , why the evils of this life most commonly fall out to good men : and he concludes it thus , that temporal evils are no sign of gods hatred to them . for , dost thou think ( says he ) that the lacedemonians hated their children , when as they experimented their disposition to virtue by stripes in publick ? no. so , do we think gods children in disfavour with him , because he lays here sore blows upon their bodies and estates by evil men , as his rods and scourges in it ? no ; for we see and feel many times ( says an experimental patient of our own well ) the deep lines and strokes of gods hand upon us , when as we cannot by our skill in palmestry decipher his meaning in it , no more than the malteses could by the viper upon saint pauls hand judge of his condition to god-ward . for god sometimes ( that we may not thus judge ) inverts humane order , and runs out his dealings towards us in the ordinary chanel of his universal providence , justice and equity , by which he waters here all alike . indeed they may seem ( i grant ) to go counter to our apprehended rules of common right : yet are they always agreeing both with gods secret and revealed will , though ( like the sun in its sphere ) not perceptible to us , because too mysterious and dazzling : however , many pretend to interpret them by a blaze of fire lighted at the natural pride of their own private spirits , and that dimme twilight of knowledge which is in them ; when as they are altogether in the dark to the true light of gods word and works herein . and here take in the opinion also of epictetus another stoick and heathen man , which speaks most christianly to this point , namely , that all are not hated of god , who do wrastle here with variety of miseries : but that there are with god good causes of it , though so secret that few can reach them . and therefore , albeit we cannot see how these actings of god may stand with his tender love to his children , and so may conceive an ill opinion of them ; yet when we shall think seriously , that gods thoughts and ways are not as ours , it will teach us to give them a more favourable interpretation . for how dare humane rashness ( says saint bernard ) reprehend that which it cannot comprehend ; in giving demonstrative reason why wordly prosperity should be virtues stepdame , and not her natural mother ! but ( to close up this discourse ) you see here by what hath been said , that it is a great errour ( howbeit now grown more than popular ) to judge of persons and causes by the events , whenas all outward things ( says solomon ) fall alike to all , neither can any judge of love or hatred by what is before him : prosperity and adversity being but separable accidents to them , and no essential properties of them , because they are grounded upon worldly things , that have so loose and mouldring a foundation , as that a man cannot tell concerning them what a day may bring forth . again , . as worldly prosperity swells us up with a high opinion of our own goodness above others , so likewise of our own greatness . and this makes us slight those that are under us , and deal hardly with them , ( as to temporal things ) which we would not do , if we once consider'd the mutability of it . and therefore if at any time god shall give up unto us those we conceit our enemies , to be dealt with ( if we will ) by all harshness and extremity ; yet are not we then to trample upon them in the pride of our hearts , nor to adde more load to that which god hath already laid upon them ; but rather to take off from it what we can , and to use them with all gentleness and compassion , with all mildness and moderation , as considering our selves , that we are not here to live always as gods upon earth , the same yesterday , to day and for ever : but what is the bitter cup of their portion to day , may be ours to morrow . it speaks out but a coarse and ignoble spirit , to crow and insult over those that are down . the very heathen thought it so , who had only the glimmering of nature to guide them ; much more ought we christians , whom the apostle exhorts , that our moderation may be known to all men . that as the apostle will have his corinthians to use the world with a tanquam , as if they used it not ; so must they among us , that have wealth , power and authority , so use them , as if they used them not : that so when they shall fail us , ( as they will ere long , since the wind blows not always out of one and the same favourable quarter ) we may then be able to say with comfort , that we never misemployed those talents of gods outward favour to us unto the pressure and destruction of our brethren , but only to their relief and preservation . the prophet david in his tenth psalm , speaks of some , who through the pride of their countenance do not seek after god , neither is god in all their thoughts . but their ways are always grievous ; they puff at their enemies , and say in their hearts , they shall never be moved , nor be in adversity . and such were the babylonians , who ( besides their barbarous cruelty to the israelites under captivity ) added this above all , that they scoffed and jeered at them in their miseries , with sing us now one of the songs of sion . so also were the edomites , v. . who cryed over jerusalem in the day of her visitation , rase it , rase it even to the foundations . and were we sure that the sun of our earthly happiness would always stand will in this our gibeon , it may be we might take liberty to do the like , and think we did well in it too . but when as we come to consider seriously , that there is no solstice here upon earth , but so soon as the sun is come to his furthest summer-point in our horizon , it is then presently vertical , and turning again to make winter-weather with us , how will this asswage that swelling of pride that is within us , and make us humble ? to this purpose there is a memorable history of caganus king of the huns , unto whom theodorus medicus being sent in an embassy from mauritius the emperour , to divert those swarms of people wherewith caganus at that time threatned to storm the empire , he apply'd himself to him in these words ; audi cagane , utilem narrationem sesostris , &c. hear , says he to caganus , a profitable narrative of sesostris king of aegypt , who being lifted up too high with his great successes against his enemies , caused four kings taken prisoners to draw his triumphal chariot , wherein one of them looked back with smiles to the wheel of the chariot , and being demanded his reason for it , answered , that he smiled to see the spoak of the wheel now at the top , to be presently at the bottom ; and again , that which is now at the bottom , to be by and by at the top . the very hearing whereof did so mollifie , and keep down the haughty princes spirit , that it drew him a little to forbear his acts of hostility against the emperour . and from this topick also of volubility , did croesus draw an argument to disswade cyrus from his intended inrode into scythia : for if thou didst lead ( says he ) an immortal army , then is there no need for thee to ask my advice in it ; but if thou dost acknowledge thy self a man , and a leader of mortals , then think that there is a wheel of humane affairs that turns about continually , and suffers nothing here below to stand long upon the same bottom . but this advice of croesus took no place with cyrus ; if it had , he would have kept himself ( as the tortoise doth ) intra testudinem , within his own shell , within his own dominions , and not have causelesly usurped upon the rightful possessions of others to his own destruction : for see the issue and event of it ! even that god who is infinite in his wisdom , and terrible in his power and justice , he that resists the proud , and looks upon them afar off , he ( i say ) made the pride of cyrus serve as a snare to take himself in , and to work his ruine : for he was no sooner entred scythia , but he found by sad experience how unconstant the world wa● not looking now upon him with 〈◊〉 smiling aspect it did before ; but the wind was now in another quarter , and ( as the wise man says or riches , that they make themselves wings and fly away ) so did his former prosperity betake her self now to her wings , and flew away , his whole army being quite defeated , and himself slain by tomyris queen of scythia . a good example to make the secure wretch look about him , and to pull down the high looks of the proud . and therefore when ever any flushing of pride begins to rise within thee , and to bud forth , as it is in ezekiel , into violence , and oppression of others , then think thou hearest some monitor calling unto thee , as king philips page did to him , memento te esse mortalem , remember that thou art mortal : so , remember that thou art changeable as well as others , and this will be an excellent means to keep it in . for tell me , would cyrus , think you , have invaded scythia , had he thought so sad a fate would have attended him in it ? or would pharaoh have oppress'd the israelites so much , had he thought that god would have tumbled him up and down so much as he did , from one plague to another , and at last made the sea his champion to revenge their injuries upon him ? or would joseph's brethren have persecuted him as they did , if they had thought he should afterwards have been lord over them ? or the gileadites have expelled jephtha , had they known he would have been such a shelter against a storm , and of such use unto them against the ammonites ? or ( to say no more ) would darius have call'd philip's boy in derision of him , had he known that he should have been conquered by him ? no , little do proud men think that the water which is now in the float , will presently be in the ebbe ; and that the spoak of the wheel which is now at the top , may quickly be at the bottome : and then he that is the greatest now among us , may come ( how soon he knows not ) to stand in need of the meanest creature whom he now despises . it is wisdome then for every christian , when as he is at the top of the wheel , and may lord it over those that are beneath , yet not to overlook them with a scornful eye , but to let down his spirit , and ( as the apostle exhorts us ) to condescend to men of low degree : for one scale is not always in depression . no , this were dura infoelicitas , a very hard and high measure of infelicity . neither is the other always in elevation : this were foelicitas miseranda , a happiness to be pitied . but the alternate wave of the beam keeps them both in awe , and especially the proud person , who seems unto me as a bird tied to a string , which if it fly too high , the hand draws in the string and pulls it down again . and so if we shall let out our spirits too high with pride , god hath then a line of vicissitude in his hand to pull us in at his pleasure . the prophet david said in his prosperity , that he should never be moved , his mountain was made so strong ; yet god did but hide his face from him a little , and he was troubled . naturally then we are too apt to know no measure in a high fortune ; but ( as a person of honour and piety in this nation said ) although in the heat of summer we easily believe there will come after it a cold season of frost and snow , yet are we so stupid as in prosperity not to consider of adversity , though the one be as successive as the other . and this makes us to exalt our selves so much above all that is called god. that as it is observable touching the book of esther ( which is nothing else but a declaration of acts done in reference to the greatness , power and glory of ahasuerus the persian monarch , as to the principal instrument of them ) that in that whole book the name of god is not so much as mentioned at all : so doth it also commonly fall out , that while we are here in the ruff of our worldly glory and prosperity , we seldom or never speak of god , and as seldome think of him , but set our selves up in his room , as nebuchadnezzar did , who spake too big , and too much of himself , saying , is not this great babel that i have built for the house of my kingdom , by the might of my power , and for the honour of my majesty ? as the fly said in the apologue when it was got up to the top of the wheel , see what a dust i make ! so , see what a dust makes this poor worm , what a mying there is with him in the height of his pride ! nothing but my kingdom , my power , and my majesty : but as for god , ne gry quidem , there is not a word of him ; he is not in all his thoughts . and therefore how soon the house of his kingdom fell upon his head , yea how short-liv'd the might of his power was , and the honour of his majesty , you may see by the next verse , where it is said , that while the word was in the kings mouth , there fell a voice from heaven , saying , o nebuchadnezzar , to thee be it spoken , thy kingdom is departed from thee . the world then may well be compared to the sea of glass which saint john saw in his vision , revelat. . . and there be also , that from the resemblance of the one to the other , interpret it thus . for first , it resembles the sea either for its ebbing and flowing ; or else for the suddain change of it : for how soon is the face of the sea alter'd ? in one and the same hour ( it may be ) thou mayst see her smiling upon thy vessel , and frowning too ; playing with it , and swallowing it up . noli igitur ( says the moralist ) tranquillitati ejus credere , i.e. do not therefore trust too much to her smooth and calm looks ; in hoc enim momento mare evertitur , for in one moment doth she appear wrinkled vvith billovvs , and turns about from a calm unto a storm . secondly , it resembles also glass , and that either for its brittleness , because nothing is sooner broken : or else for its slipperiness , because he that walks upon glass can have no sure footing ; and therefore for any man to presume upon the steadiness of it , must needs be very dangerous . that as the ancient romans used to distinguish their days into dies albi , and dies atri , white and black days : so doth god , and there is no man but hath the later of these as well as the former , his black as well as his white days . oh the madness then of wicked men , vvho are alvvays plotting against the righteous , and gnashing upon them vvith their teeth ! at ridebit deus , says david , but god shall laugh at them for it : and he gives this reason , v. . because he sees that their day is coming , i. e. he sees clearly that their black and dismal day is coming upon them , though themselves will not see it through the pride and security of their spirits ; yea , and he knows also punctually when it will be , though we know it not : for though to day may be fair and shining , yet may to morrow be dark and tempestuous with them ; since we know not what a day may bring forth . last of all , ( because i am loath that my sun should set in a cloud ) the consideration of this point may serve as a good antidote against despair in an afflicted condition ; or as a cordial to stay up our spirits in the saddest and most distressed times , and to teach us patience and contentedness in them : that so as in prosperity we should not say , we shall never be moved , so neither in adversity , that we shall never be delivered ; when we shall consider , that what weight of affliction soever we lye under , is not of a continuant , but of a changeable nature . and to this end we have the sure staff of gods promise unto his children to lean upon , as in the tenth chapter to the hebrews , where he says thus , yet a little while , or rather as it runs in the greek , yet how very very little while , ( with a double diminutive ) and he that shall come , will come , and will not tarry . and in the precedent verse he tells them , they have need of patience , that they may receive this promise . and in the twelfth chapter to the hebrews , the apostle takes up an exhortation to it from the wise man , and makes a consolatory use of it to his hebrews , withal taking them to task for their forgetfulness of it ; and ye have forgotten the exhortation which speaks unto you , as unto children : my son , despise not thou the chastning of the lord , nor faint , or be not broken in mind ( as others translate it ) when thou art rebuked of him . for we had ( says he ) the fathers of the flesh , who verily chastened us a few days after their own pleasure , and we were patient under their rod , and gave them reverence , but god a few days only , for our profit . shall we not then be much rather in subjection to him who is the father of spirits , and live ? thus when boetius , that christian consul and martyr at rome , was wrongfully deprived by theodoricus of his honours , estate and liberty , philosophy brings in what we call gods providence , comforting him in these words : i turn about my wheel continually , and delight to tumble things upside down ; why then doth thy heart shrink within thee , when as this changeableness of mine is cause enough for thee to hope for better things ? and so also , when many of our brethren were heretofore in exile for their religion in queen maries days , what ( i pray ) did that jewel of our church comfort them with , but onely this , haec non durabunt , aetatem ; these will not endure an age ? as indeed you know they did not , her reign being not full out six years time . and with the same consideration also should we chear up our selves now under that black cloud that hangs over the church , that it will not endure an age , but be as ephraim's righteousness was , even as the morning cloud , or as the early dew that passes away . to this end , it will not be amiss to note , how the afflictions of gods people in the scripture , are run out not by any long tract of time , as by an age , year , month , week , or the like ; but by the shortest measures that can be , as by a day : now a day ( you know ) holds not long , but is quickly gone , even as a flying bird , or a poast that runneth by . and thus good hezekiah calls the time of sennacheribs rage against judah , a day of trouble , isa. . v. . or if this be not enough , you have them then contracted within a lesser room , and measur'd onely by a night , which is no more but the dark side of a natural day , and therefore is a great deal shorter . and this made the prophet david say , psal. . v. . that heaviness may endure for a night , but joy cometh in the morning . the time then that heaviness shall endure to the godly can be but a night at the longest , but whether it shall be so long or no , the prophet is very uncertain and unsatisfied , for which cause he expresses it here with a may be , heaviness may endure for a night . but if this expression be not full enough to set forth the brevity of them , our saviour doth it then by an hour , which is shorter yet , and but the four and twentieth part of a natural day ; for so he calls the time of his persecution by the high priests and elders of the people , their hour , and the power of darkness , luke . . or , if this be yet too long a space to set forth the brevity of their afflictions , and to give a through comfort to gods people , their little continuance is then express'd by a moment , which i am sure is short enough ; so you have it isa. . v. . for a small moment ( says god to his church ) have i forsaken thee , but with great mercy will i gather thee : and again , v. . in a little wrath i hid my face from thee for a moment , but with everlasting kindness will i have mercy upon thee . or last of all , if any time can be shorter than this , it must then be the present time ; yet such are the sufferings of gods children , in st. pauls account , but the sufferings of the present time , rom. . . and a shorter time than this there cannot be . for as the french our neighbours are said to be for their inconsiderateness , animalia sine praeterito & futuro , creatures that have respect neither to time past nor time to come : so may we say of the present time , that it is as short a measure as can possibly be imagined , having in it nothing either of time past or future , the first of the two being dead already , and the later of them being not yet born unto us . and yet we see here for all this , that st. paul , when he had cast up the account of all which he suffered in the cause of christ , how he reckons and concludes it to be onely the suffering of the present time , and not worthy to be compared with the glory that shall be revealed . a prayer . almighty god , who rulest the sea of this world by thy power , and whose paths are in the roughest waters ; we the unworthiest of all thy servants commit our frail barks , with all that we have , to the steerage of thee our great pilot , and faithful preserver : beseeching thee so to order by thy good hand of providence all outward contingencies to us , that we may be able to bear up through them with a steady and even course , against the several storms we shall meet with in this passage to our blessed harbour of eternity . and however earthly things may like watery billows be every day rowling up and down in their vicissitudes about us ; yet suffer , oh suffer not the heavenly truth of our reformed religion to flote about any longer so uncertainly among us , nor our selves to be as children toss'd to and fro with every wind of doctrine . but let us be constant and unwavering in the profession of that holy faith we have received ; and ( thou that art the god of truth ) be graciously pleased to stay us up firmly in it by the sacred scriptures , which are thy word of truth , and the sole anchor of our faith to rest upon . lord , pull in the sails of our desires towards fleeting and transitory substances : for who will cast his eyes upon that which hath wings to flee away as an eagle towards heaven ! ballast our spirits with humility in a prosperous condition ; and when we have the highest and most pleasing gale of the worlds favour for us , give us to strike our spreading sails of pride , and to make our lenity and moderation to be known to all men , for the lord is nigh at hand . but if thou in thy just judgment against us for our manifold and hainous sins , shalt cause some cross wind or other to blow upon us , and give us over to shipvvrack in our temporals ; supply then , we entreat thee , their want with thy spirituals of patience , faith , and other suffering graces ; that although the tempest be never so boisterous without , yet we may enjoy within a christian calmness of spirit , in a happy quietude and contentedness of mind with all thy dealings towards us , and not set down our rest upon the creature , which is so restless with us , but amidst the sundry and various changes of the world , may there fix our hearts , where onely true and unchangeable joys are to be found , through jesus christ our lord. finis . the government of the thoughts a prefatory discourse to the government of the tongue / by the author of the whole duty of man. allestree, richard, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing a estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) the government of the thoughts a prefatory discourse to the government of the tongue / by the author of the whole duty of man. allestree, richard, - . pakington, dorothy coventry, lady, d. . fell, john, - . sterne, richard, ?- . [ ], , [ ] p. printed by r. smith for richard cumberland ..., london : . advertisement: p. and p. [ ] at end. the whole duty of man attributed by wing and others to richard allestree. this text variously attributed to lady dorothy pakington, richard sterne, abp. of york, john fell, bp. of oxford, and others. cf. dnb. reproduction of original in huntington library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng conduct of life. - tcp assigned for keying and markup - spi global keyed and coded from proquest page images - emma (leeson) huber sampled and proofread - emma (leeson) huber text and markup reviewed and edited - pfs batch review (qc) and xml conversion the government of the thoughts : a prefatory discourse to the government of the tongue , by the author of the the whole duty of man. the lord knoweth the thoughts of the wise , that they are vain , cor. . . london : printed by r. smith for richard cumberland , at the angel in st. paul's church-yard . m dc xc iv. imprimatur . edward cook. september . . the preface . the government of the thoughts was some years since designed for the press , but not till this opportunity , thought fit to make its appearance . the tract indeed in point of justice , must own its original theme , to that most excellent and learned author of the whole duty of man ; and had not the grave and darkness deprived us of so great a luminary , this treatise would have appeared in perfect lustre , with all those embellishments which so exquisite a pen could have rendred it . the main subject matter of this discourse , is to perswade men to regulate their inordinate thoughts and affections , that such an unruly member , as st. james affirms the tongue to be , may not break out into that conflagration , as all their reason cannot easily quench : for out of the heart proceeds all evil thoughts , the product of bad actions , which are concomitant to contumelious speeches : and indeed i presume , we cannot place too strong a guard on that which appears so formidable an enemy , and threatens us with so much violence , which if not speedily prevented , may in the end prove destructive . i cannot reasonably expect , that this product of my labors should find a candid acceptance of all persons ; or like the manna , accomodate every palate , especially in this censorious age , wherein some approve of nothing but the minerva of their own brain ; i wish i could not say many , ( like those foolish heathens ) adore their own maladies , applauding themselves for benevolent and prudent , by disgusting all that 's good and wholsome , which is indeed a symptom of a disaffected palate . i am not ignorant , that a speaker ventureth within the reach of censure ; and that a writer fixes himself to the stake : yet in hope that some may reap benefit by my labours , i resolve not to be discouraged , if any shall prove so malign as to render evil to my good intentions , my labour is with that omnipotency who appointed some cheap sacrifices , that the poor might serve him as well as the rich , and requiring principally willing hearts , exod. . , , &c. and he that possess'd not jewels , gold , silver , silk , purple , or of the like estimation , might produce skins and goats-hair , which were of inconsiderable value , but proved acceptable . you who enjoy a greater share of heavenly treasures , offer of your fulness ; for the almighty accepteth the poor widows mites where no more is expected . and now let us hasten to enter into that sacred way of charity , which directeth to salvation , and persevere in that truth which never deceiveth , nor is deceived ; so that at the last we may enter into the kingdom of glory . to conclude , i shall only add what st. paul said upon his departure , to the elders of miletum , acts . . and now brethren , i commend you to god , and to the word of his grace , which is able to build you up , and to give you an inheritance among all them which are sanctified . read happily , and practise diligently , not omitting st. paul's instructions to timothy , in his second epistle , chap. ver . . consider what i say , and the lord give you understanding in all things . the government of the thoughts . chap. i. of the chief governor , the soul. there are diversity of things , of whose being we know , whose quality we know not : all confess we enjoy a soul which commandeth , and restraineth , in us . what a one it is , none can tell . hence are those many disputes concerning its essence , seat and subject , with the subordinate faculties of it . no person hath throughly been acquainted with this secret governor in man. some philosophers have defined it a harmony : some a divine vertue , a particle of the deity : some the most exile and slender air : some , a blood : some , heat , or fire : some , number . so innate is error , that we most err concerning our own selves . . more judiciously do they define it , who attest it an immortal spirit , an incorporeal substance , created by infusion , and infused in its creaation , made to the image of the creator , capable of the light of understanding , wisdom , holiness , blessedness , and eternity : so that in its conjunction with the body , it animateth , giveth life , action , and motion , ( wherein it differeth from an angel ) and in its separation from the body for a time ( untill it shall be re-united at the resurrection ) it subsisteth , as the angels , and hath its proper acts and apprehensions , as they have : now , as the eye beholds the eye in a glass ; so the soul discerneth it self by a kind of reflex . . the soul is a divine ghost sent from heaven , into these tabernacles of clay , to give them life and govern them ; yet is it neither visible coming nor departing : it is an immortal form of mortality : the body decayeth , the soul doth not , being neither subject to time nor age : the motions thereof are eternal ; it apprehendeth things present , absent , past , and future ; it deliberateth , formeth , directeth , discourseth , judgeth , doubteth , concludeth : so excellent it is , that cicero the orator said , god hath not given any thing so divine to man ; and that there are certain lineaments thereof more beautiful than of the body . . the body is adorned by the soul ; without which , beauty it self appears gastly : and good abraham said , give me a possession of a burying-place , that i may bury my dead out of my sight , gen. . . the soul cannot be deformed by any unevenness , discomposure , or disproportion of the body which it animateth : as a beautiful creature is the same in a poor cottage , as in a magnificent palace : so is vertue , which is the beauty of the soul. could we but behold the soul of a saint , there 's no embellishment on earth so glorious ; no created beauty here of so divine a lustre . . the soul , tho now enclosed in obscurity ( having only some diviner breathings in the raptures and heavenly contemplations , which sometimes allarum it up , like moses , to the mount , or like a jacob's ladder , ascendeth it into god's presence ) hath some knowledge of its original by faith and joy unspeakable in the apprehension thereof , pet. . . which arresteth the desire , as appeared in st. peter seeing christ's transfiguration , matt. . and st. paul's wishing to be dissolved , was a signal evidence of our interest in heaven ; therefore our pusilanimity cannot deter us from it , phil. . . he knoweth whether he shall go who remembreth whence he came : but what shall be the transcendent beauty of a devout soul in its separation , when it shall be restored to its native heaven ; when it shall be all illumination , and god shall be all in all ? christ's raiment on the mount became shining white as snow , so as no fuller on earth could white them , mark . . and moses face when he talked with god , became so glorious , that israel could not behold it without a veil , cor. . . what then shall our glory be when we shall be like christ ? joh. . . chap. ii. of the faculties of the soul. the faculties of the soul are the vnderstanding , will , memory , affections , and senses internal and external . my purpose being not to enter the list with philosophers , but to direct christians , i shall not further consider these , but what concerns the practical part , and right governing the thoughts of the heart and mind , to the service of god and our mortification , and the means of qualifying our selves for it . . the heart , in scripture often taken for the principal seat of the rational soul , imparteth any faculty hereof : the mind is the inward act , the result and product of its reason , and discourses the thoughts . the learned affirm , the mind is the fountain of counsel , and soul of life : and again , we understand by the mind , and live by the soul. the mind of man is sometimes a sovereign , to govern in vertue and sanctimony it self ; and the body sometimes a tyrant , and indulging to vice , which like the worm bred in the wood destroyeth its own original : it is often misled by tumultuous passions , lusts , vain-desires , and other perturbations of a discomposed mind , which unthron'd reason dangerously gains an usurpation . . a prudent man , whose knowledge is his life , in the light , height , and use thereof , differing him not only from the brutes , but ignorant men ; doth principally enjoy himself in his mind and inward man. there is indeed in humane possessions , nothing great and excellent , but a magnanimous and good mind ; contemning external greatness , or supposed excellencies , such as power , strength , riches , beauty , wit , &c. obvious to sense in respect of that which is within , apprehensible by the enlightned understanding . . and certainly the all-wise god , who created the affections , ordained them to some excellent end and use in the soul , as hand-maids to devotion and religion : neithere would he in our regeneration , kill , but correct them , by moderating them , where they grow extream ; and retrenching them into their own channels , where they over-flow their banks , like over-rank water sources , becoming muddy and choaked up with that which they fetch in from without ; or reducing them , where they are exorbitant . . all extreams are foolish and dangerous : a stoical apathie is incompatible with a well-composed mind , as a violent passion with a prudent : the dead calm corrupteth air and water , and violent blasts disturb them ; the moderate more safely purifie ; but the mean is best . affections are , as it is said of caligula , there is no better servant , nor worse master ; they are good commanded , but mischievous reigning ; like fire , and water , very necessary , and very destructive . . without love there can be no acceptable service ; without anger , no zeal ; without fear , no co-ercive power in the soul ; without hope , no comfort ; which bringeth us to a necessary consideration of the hearts corruption ; the vanity and exorbitancy of the thoughts ; and the necessity of their regulations by some rules of practice . chap. iii. of the hearts corruptions . the corruptions of the heart , are , as in the primitive age of the world , gen. . . only evil continually . the heart is the fountain of sin ; and the evangelist tells us , mat. . . from thence spring evil thoughts , murders , adulteries , fornications , thefts , false witnesses , blasphemies , all the sins of man. all iniquity is here forged ; as it is written , isai. . . his heart will work iniquity ; hence words of falshood are conceived and uttered , isai. . . here the kingly prophet declares is the root of war , psal. . . and the royal preacher acknowledges it the seat of mischief , prov. . . error , frowardness , and that obdurateness , which excludeth all capacity of hearing god's word and judgments , which should lead us to repentance whereby we may be healed , psal. . . prov. . . . the heart is deceitful above all things ; who can know it ? jer. . . there lodgeth hypocrisie , jer. . . and many secret sins ; like that unseen multitude , which rangeth through the paths of the deeps , such are the dark councels of the heart of man , which solomon informs us , prov. . . nor is this the condition of some few , but the secret corruption of all natural men ; nor are the regenerate absolutely freed from these pollutions , being yet partly flesh : we have st. paul's word for it , gal. . . for the flesh lusteth against the spirit , and the spirit against the flesh : and these are contrary the one to the other ; so that ye cannot do the things that ye would . . the danger hereof fully appears , that these are the seeds of every sin , and fomenters thereof ; yea , that which obstructeth faith and repentance ; for as the physicians affirm , if there be a fault in the first concoction , there will follow the like in the rest ; so it is here , the hearts sickness is derived to the tongue , and all the actions of man : it is a people , said the lord , that do err in their hearts , and they have not known my ways , psal. . . as the eye is deceived through a false medium ; so is the mind through the cloud of false opinion : and the wise man tells us , prov. . . that the thought of foolishness is sin , into which they must needs run , says the psalmist , who set not their heart aright , and whose spirit is not stedfast with god , psal. . . . the almighty searcheth the secrets of all hearts , and will at the great audit , make all the thoughts thereof manifest : god requireth the heart , says solomon , prov. . . and david tells you , if a man regard iniquity in his heart , the lord will not hear him , psal. . . and wisdom expresses , prov. . . that the thoughts of the wicked are an abomination to the lord ; and they who have wicked thoughts , run swiftly to iniquity ; and destruction is in their paths , isai. . . in the corruption of the heart , the very fibrae and remainders of sins reviving root , satan's venom remaineth : the hydra's ever-growing heads , which ( when occasions and ability so fail , that the impious cannot serve the devil in external actions ) will shew its venom in their will to sin. . in the next place , it is a very difficult thing rightly to compose the thoughts , in respect of the hearts unfathomed deceitfulness , and the mind 's unlimited agility ; in these depths of quick-shifting thoughts , sin easily hideth it self : external sins in words or works , are ( like the plague of leprosie , levit. . , . broken all abroad and covering all the skin ) nearer the cure , and by so much the more easily amended , or overcome , by how much more evident they are , not only to others , but also to our selves . . the sins of the heart are harder to be cured , the more secret , and invisibly they are committed : the thoughts are more securely extravagant , negligent and presuming by how much less they are obvious , to any pretender , or censurer without : and where the heart is smitten with some awful fear of god , and resolution to repent , maketh inquest after sin ; that which is in word , or action , is more easily and frequently found : but the sin of the mind , like jonathan and ahimaaz at bahurim , is let down into the depth of the heart , whose secret enemies are like those ligurian mountainers , whom the roman's chased , more hardly found , than vanquished . moreover , man's innate self-love and natural complacency , makes him unapt , and loth to condemn himself , in any thing wherein he conjectures others cannot . . lastly , the restless machination of satan is to suggest self-delusions , as he doth temptations to sin , whereby his baits may be swallowed . his policy is to keep the heart for his retreat ; and if any reproof happily chase away prophaneness , anger , obscenity , or calumny out of the tongue , or adultery , theft , murther , or the like , from the outward man ; yet if he can but foment and maintain any of these in the impure heart , he will find opportunity and diabolical suggestions , to make an eruption : or if not , he knoweth where he has possession , be the words and actions never so well framed , that god hath no part there , which brings me to the next consideration . chap. iv. the necessity of governing our thoughts . there is great necessity of regulating our thoughts and heart , without which , as the prophet says , isa. . . it is in vain to draw near to god with our lips. and the art of governing the affections and thoughts , must be performed by wisdom and ingtegrity . wisdom is as a mistress to tumultuous servants , at whose presence the most disorderly are suddenly composed and silenced . an understanding heart is the inward illumination of the soul , which god beholds ; without which , all external appearances of sanctity make formal hypocrites no better than aegyptian temples , grave and decent outwardly , but within , very ridiculous ; setting up for gods , apes , serpents , cats and crocodiles . . solomon , to whom god granted a free choice of any thing he would request , desired , an vnderstanding heart , kings , . . . . this was more estimable to him than riches or life ; and he , whom god was pleased to make the wisest of men , of all the holy pen-men , gave most precepts concerning the heart and mind ; and we are commanded for our further directions , to search the scriptures , which as the apostle tells us , are only able to make us wise to salvation , tim. . . and st. james requires us to ask wisdom of god , that giveth to all men liberally , and vpbraideth not , james . . he that trusteth in his own heart , is a fool , prov. . . again , the wise man like a true prognostick , tells you , that the heart of the sons of men is full of evil , and madness is in their heart while they live , eccl. . . unhappy is he who goeth on perversely in the way of his own heart , or walks contrary to the apostle's rule , cor. . . persuing the wisdom of this world , which is foolishness with god. . we must so compose our hearts , that they may be upright and sincere in the sight of god. without this , our best actions , as prayer , hearing , repentance , alms , and what-ever else we do , is worth nothing . o jerusalem , saith the lord , wash thy heart from wickedness , that thou mayest be saved : how long shall thy vain thoughts lodge in thee ? jer. . . it is but folly to labour the cure in the outward part , while the contagion and venom of sin invades the inward ; or to wash the eyes with floods of tears , where the sin of judah is written with a pen of iron , and graven with the point of a diamond , upon the table of the heart , jer. . . . the psalmist tells us , psal. . . blessed are they in whose heart are the ways of god : and that he is good unto such as are of a clean heart , psal. . . and the prophet tells you , jer. . . they shall find him who seek him with all their heart . and they that know righteousness , have the law of god in their heart , isa. . . and psal. . . their steps shall not slide ; they delight to do god's will , psal. . . and psal. . . they hide up the law of god in their heart , that they might not sin against him : the knowledge of god is pleasant unto their soul , prov. . . and prov. . . they shall have length of days and peace ; and when they go , it shall lead them ; when they sleep , it shall keep them ; when they wake , it shall talk with them , prov. . . it is a lamp and light to direct them in the ways of life to preserve them from sin. . now , however the ways of an hypocrite may seem clean in his own eyes , yet seeing the god of justice weigheth the spirits , prov. . . it highly concerneth every man to look to the ordering of this inward house , that it may be a clean temple , for god's spirit to dwell in , without whose guidance , man runs to destruction , both body and soul. if we govern our thoughts aright , we have our conversation in heaven , we walk with god : and in our many dangerous sicknesses of mind , sundry distempers , and perturbations of fluctuant thoughts , the wearied soul shall ever have recourse unto this ark for rest. . there are troublesome errors of sick minds which see false comforts instead of true . there is anxiety , impatience and grief which devoureth the heart : there is the fire of anger to inflame , envy and malice to transport , vain hopes and fears , whose vicissitudes do miserably afflict the disquiet mind . there are many perturbations , which if not prudently managed , will master reason , and violently carry men into the most dangerous precipices , from whence they cannot , when they would retrieve themselves : all which to a wise and good man , shall prove but exercises to make his victory over his own passions more glorious . . nor is he less honourable who is victor over himself , than he that conquereth others . the great conquerors of kingdoms have been overcome of their own affections ; whereby they have foolishly eclipsed all the glory of their victories . the strong may vanquish others ; but only the good can over-come themselves . i shall conclude with the saying of a pious man , i had rather over-come my own mind , than all my enemies ; and i would i were secure of my self : all the powers of hell , cannot over-come me , nor make me unhappy if my own affections betray me not . chap. v. rules of practice . for the right composure of mind and thoughts , it is very requisite to consider those rules of practice which concern the same in general ; and then that which appertaineth to some particular passions of the mind . first , have a care of thy soul as thy greatest interest , and that which surpasseth all things in the world : next have a care of thy mind , which , if well composed , is prudently content in every estate , without which even temper , nothing can prove good , or comfortable . what is strength ? sickness may anticipate , but age must bow down to the grave . what is beauty ? why those flowers quickly fade , and many times become the snare and destruction of foolish and unhappy owners . . what are honors , where a qualification of mind is wanting to manage them ? those phaetons precipitate themselves , and set the world on fire . what are riches without a mind well qualified , but snares , and easie ways to hell ? all things duly weighed to a prudent mind , which can limit it self within the desires of necessaries , a little is enough ; but to an ambitious mind , nothing can satisfie . alexander had a monstrous mind when he was grieved , that there was but one world for him to conquer . 't is the mind that maketh truly rich or poor ; that , contented in every estate , aboundeth in its own happiness ; but discontented , can be blessed in none . . the way to gain riches , is not so much by adding to an estate , as by depriving the mind of that foolish desire of having superfluity beyond use . temporal riches are but a burden to him , who hath truly placed his affections on heaven , where neither moth nor rust doth corrupt , and where thieves do not break through and steal , matth. . . that which must once be lost , is nothing worth ; which consideration possibly made stilpo answer like a philosopher , who when demetrius had taken megera , and out of a noble care to give him protection from plundering , asked him if the soldiers had taken ought from him , he answered , no ; for , said he , i saw no man that would take any knowledge , or learning from me . . the mind is sacred , and out of the reach of violent hands ; so that to make thee happy , which is the scope of a prudent desire , the way is not to labour so much , and disquiet thy self in things external , but to compose thy mind aright , to value and make a good use of what thou hast ; to get true wisdom and understanding , and well-ordered affections , quietly to endure want , or enjoy plenty : in which there is not only an admirable skill and strength of mind requisite , but also an holy habit. no precepts can suddenly make a man practically wise , or good ; which must make us resolve quickly to study this divine philosophy : and indeed , experience here discovereth a marvellous stupor , and incogitancy of most men. in any bodily dissection , we speedily consult the physician ; but in our soul's distempers , we not only delay our seeking help , but are too often impatient of offered remedies . that which thou designest to do well , speedily put in practice . . solomon's advice is , prov. . . to keep thine heart with all diligence ; for out of it are the issues of life . many think it enough to keep their tongues and their hands . but it highly concerneth all christians to keep their hearts from satan's snares ; there he beginneth all his stratagems which afterwards break out into words and actions . it is true , that bare suggestions without any delight , or consent of our own , are no more our sins , than any robbery or murder committed without our consent or knowledge : but except we are vigilant over our thoughts , and carefully stand upon our guard , satan's deluding influences will create a delight , and excite in us a consent , and concession to them ; therefore the counsel of the wise man is this , prov. . . let not thine heart decline to her ways , go not astray in her paths . . check the first beginnings of sin in thy thoughts use them roughly at the door , and think of the prophet elisha's saying , kings . . is not the sound of their masters feet behind them ? we must there chiefly observe and extinguish sin , where 't is born , and quench the sparks , before they break out into masterless flames . we must crush the cockatrice in the egg , before it proves a fiery flying serpent . we neglect not the biting of a serpent , but presently seek remedy to keep the venom from the heart : with how much more care and diligence should we look to the biting of the old dragon , rev. . . who is able , if a little neglected , to kill body and soul ? of evil seeds , spring evil plants . murder from revenge in the heart ; adultery from lust unextinguish'd there ; and god justly castigateh evil intentions , though they do not always break forth into actions . . keep a good conscience , and put on sanctity . the wicked meditate on evil ; and the prophet esay affirms , cahp. . . that their thoughts are thoughts of iniquity ; wasting and destruction are in their paths . as our actions follow our thoughts , so do they leave impressions in them , which prove occasions of their further operation ; and solomon tells you , prov. . . that the thoughts of the righteous are right ; but the counsels of the wicked are deceit . love good thoughts , and thou shalt be furnished with them ; as flowers spring out of buds , so good desires flow from celestial thoughts . we often think of those we love , and are ambitious of their acquaintance . think often of god , for his love will cause thee to detest all thoughts of evil , and will hinder the approaches of that old malicious serpent to thy heart . . fix thy thoughts on something certain . the heart is a spiritual labyrinth , in whose perplexed turnings we often lose our selves ; and the best fruits of idle and extravagant fancies , are but as the eyes , continually rolling up and down , seeing nothing intentively , but a wandring mind . it is a signal token of a composed mind , if it can contain it self , and not launch out into those vain evagations and wandring thoughts : from whence waking as out of some feverish dream , after much thinking , we can give our selves no true account , what the mind has busied it self about ; but that in long thinking , we thought on nothing to the purpose . . the mind is man's most active faculty : in a moment , with the flight of a thought , it mounts from earth to heaven , and back again from age to age ; from present , to future : like lightning , it shoots from east to west , vanishing in the appearance . it is not a little skill to arrest it so , as that we may say with david , psal. . . my heart is fixed ; o god , my heart is fixed . without this we can neither hear nor pray , otherwise than prophane hypocrites , provoking god's anger , by drawing near him with their lips , when their hearts are far from thinking on him . . seek peace with god through faith in christ ; for therein consists the true composure and happy rest of the mind . the prophet tells you , isa. . . there 's no peace to the wicked ; neither is there any true rest out of christ jesus . sin is the distemper and disquiet of the soul. until that jonah be cast over-board , we can never appease the surges of a troubled mind . this thou mayest seek by hearty sorrow for thy sins ; this restringent acrimony shall heal the fountains , that death and barrenness may no more fluctuate from the mind into thy words and actions . 't is a good symptom of recovery when the disease changeth place : so when we are pleased with repentance , who were wont to please ourselves with sin , 't is a token that sin declineth in us . . by committing thy works unto the lord , thy thoughts shall be established , prov. . . and by filling thy soul with such happy thoughts , as constant meditation , or god's word will furnish thee : and wisdom , as a monitor advises thee , ecclus. . . let thy mind be upon the ordinances of the lord , and meditate continually on his commandments ; he shall establish thine heart and give thee wisdom at thine own desire . overcome thine own mind , and in every thing as much as possibly thou canst , subject it to right reason , and let not affection or passion master it . . set thy mind ever upon some good , to prevent the rising of evil thoughts , that the tempter may never find thee at leisure to entertain him . the mind is naturally active and prone to thoughts : even when thou lyest dormant it hath its motions . imploy it then in some business , it cannot be idle . as the earth neglected , for want of culture , bringeth forth noisom weeds ; so will the mind evil and vain extravagant thoughts , if it be not duly cultivated . often the light of reason is eclipsed by the mischievous interposition of vicious thoughts : yet perplex not thy mind with too much , or too weighty affairs : proportion thy undertakings to thy strength : the mind requireth some intermissions and rest , which otherwise , like the fields , with perpetual bearing , will grow fruitless . the unballanced ship is easily overset with every gust of wind : and too much burden sinketh her . . there is an ark of god's secret counsel , which our thoughts must not pry into . there are also admirable mysteries , from whence god calleth out of the fiery bush , exod. . , . come not nigh hither , put off thy shoes from off thy feet , &c. resign thy thoughts to god's immensity : it is enough to believe his truth , tho thou canst not examine his incomprehensible secrets . if thou wilt play with these flames , thou wilt burn thy wings : god hath revealed suficiently enough to make thee happy : ambition of knowing more , destroyed mankind . . commune with thine own heart concerning that , which may advantageously make thee happy . divine soliloquies are heavenly raptures and the soul's prepossession of that blessedness . inure thy heart to ponder on good and heavenly things ; and such will thy thoughts , words and actions be . the heart of the wise teacheth his mouth , says solomon , prov. . . custom grows habitual ; therefore also the wise man saith , wisdom resteth in the heart of him that hath vnderstanding , prov. . . if the wicked , the worst of fools , have any notion thereof , it can no more rest with them , than lightning in the air. . take the prophet's advice , jer. . . to set god ever before thee , as a searcher of hearts : and that which thou wouldst detest to speak before others , abhor to think with thy self . thoughts are the words of the heart , which god heareth ; who therefore saith , matt. . . wherefore think you evil in your hearts ? and solomon gives us this charge , eccles. . . curse not the king , no not in thy thought . thou must be pure in heart , if ever thou meanest to see god. let not thy heart dissent from thy tongue ; neither desire to appear more holy than thou art , if thou intendest to please him who is omniscient . . pray , and beseech the lord with the earnest supplication of the psalmist , to create a clean heart , and to renew a right spirit within thee , psal. . . to encline thy heart unto his testimonies , psal. . . then pray with the prophet , jer. . . that god would give thee a heart to know him : to prepare thy heart that thou mayst truly fear him , meditate on him , and love him above all : and that he who cast out the tumultuous rabble from jairus's house , would also be pleased to cast out of thy soul and mind , all those thoughts which offend him , or hinder the raising up thy soul to the life of grace here , whereby it may be fit for the life of glory hereafter . chap. vi. of the affections of love and delight . for the right governing the thoughts arising from some particular affections , or passions , which usually discompose and render the mind less apt for the service of god , and less comfortable to our selves , we must ever have in mind the general rule before laid down , that extream and violent passions of any kind , are distempers of the soul , which at best befool a man , if not , as hypocrates thinketh , maketh him lunatick ; they are like a deluge , which rather overflow and drown , than refresh the mind ; they are like an enraged sea , full of hazard ; they disturb the intellectuals , and distract the will. behold , how all things in troubled waters , seem wreathed , and disordered , which in the still are clearly seen ; so is it here : the calm affections are more fit for god's service , and our own . . love and delight , are great actors in this present life ; and every man hath some share in them . now our main skill is to fix 'em on right objects , as god , psal. . and upon heavenly things , as st. paul directs us , col. . . by this means we cannot fall into any excess , but shall be undoubtedly happy ; that we pervert not the order , we must not delight in , or love any object but god ; let him be our first and chief love and delight , and we shall have felicity in all that is subordinate . . let no inferiour love or delight allure us away from him who is perfect love. tho there is a time , place , and measure for secular delights , so far as they are subordinate to god's will , which may make us fit for his service , and administer occasion of expressions of thankfulness to him : but if on the contrary , they prove hurtful to us , if god loves us , he will take that away from us , which else would wean us from him . a necessary rule for them to consider , who too impatiently bear the loss of that they so much loved or delighted in . . let us neither love nor delight in any temporal things , otherwise than to hold it with a loose hand ; and let us follow the apostles advice , cor. . . to use this world as not abusing it ; for the fashion of this world passeth away . and st. john commands us in his first epistle , chap. . . that we should not love the world , nor the things that are in the world. we must be contented to part with all , when god in his good pleasure sees convenient . it was job's resolution , chap. . . the lord gave , and the lord hath taken away , and blessed be the name of the lord. chap. vii . of joy. concerning joy , rejoicing and mirth , the rules are , that god would not have us disconsolate , but to rejoice and be cheerful in him evermore , thess. . . melancholy , dejectedness , worldly sorrow , bitterness of spirit , and secret repining against god's providence , are dangerous symptoms of incredulity : for if , as the apostle says , rom. . . being justified by faith , we have peace of conscience , and cheerful access to god through christ ; there will be joy in the holy ghost : we shall rejoice in hope , and glory in our tribulations , being assured of a blessed issue thereof . . joy and rejoicing in god , in things divine and spiritual we are secure and happy . the end of temporal rejoicing , is many times clouded in sudden and unexpected sorrow . such was belshazzar's feast with a thousand of his princes , dan. . , , . the scene of joy was changed into sudden astonishment , at the sight of that dreadful hand which decypher'd his doom upon the palace wall. secular joy ▪ entertaineth deluded men , as that old lying prophet of bethel did the man of god , first feeding , then afflicting with the sad intimation of ensuing destruction , kings . , . acquaint thy self with true good , that thou mayst rejoice securely . they most delight in secular things , who are ignorant of eternal . . let not thy heart be too much transported with secular joy ; they that superabound in mirth and joy in prosperity , are too much cast down and dejected in adversity : for both extreams proceed from impotency of mind . in every exultation look with a thankful heart on the lord that gave it , and with a prudent heart on that which may quickly change this scene of mirth into heaviness . taste thy joy as the israelites did their passover , with bitter herbs , and prepared to be gone , exod. . . let the thoughts of sorrow season all thy mirth , lest a sudden surprizal astonish and vanquish thee : for foreseen dangers least prejudice the wise. . keep innocency and a good conscience : these shall comfort thee , as lamech said of his son noah , gen. . . the wise man tells you , prov. . . all the days of the afflicted are evil ; but he that is of a merry heart , that is , a good conscience , hath a continual feast . wicked mirth , sardonick laughter , and foolish jesting , as they demonstrate much levity , so do they dangerous uncomposedness , vanity and weakness of mind . in such laughter , the heart is sorrowful , says solomon , prov. . . and the end of that mirth , is heaviness : and eccl. . . behold , this also is vanity . again , the heart of the wise is in the house of moorning : but the heart of fools is in the house of mirth , eccl. . . . we read that christ wept over jerusalem , luke . . and over lazarus , john . . but we never read of his laughter : 't is a rare government of the mind to have mirth season'd with wisdom , wherein a prudent cheerfulness commendeth mirth , well regulated in an holy thankful use of that we enjoy , as the best of things , meerly secular : to imitate the austerity of cato , or the sullenness of crassus , who is reported to have laughed but once in his life ; or to be an ever weeping heraclite , or an ever laughing democritus , is to launch out into vain and unsafe extreams . indeed , of the two , tears are to be preferred before excessive laughter : for too much mirth is a symptom of folly , which fluctuates from the heart , and a true signet of forgetfulness , or ignorance of this mutable life . . and indeed voluptuousness is satan's hook which produces to destruction ; it is the mother of sin , and the nurse of the never dying worm : and as oil killeth insects , but vinegar restores them ; so joy and pleasure destroy incautious sinners ; but sharp afflictions safely cure them : so that they at last arrive to that apprehensive sense of understanding , that it is good for them to be afflicted , psal. . . never rejoice at anothers affliction , for it is odious to the almighty , and seldom evadeth such revenge as pointeth out the sin. . it is a maxim of wisdom to weigh the joy , which will prove an excellent gage for thy heart : for the prophet jeremy tells you , chap. . . that , the heart is deceitful above all things , and desperately wicked ; who can know it ? if thou rejoicest in evil , thy heart must be agreeable to it ; but if thou delightest in goodness , then a secret power and spirit of sanctity ruleth in thee . observe in musical instruments , how some strings sound at the moving of others , and accord very harmoniously : so it is with the strings of thy heart , which internally assenteth to any wicked external action . the uncircumcised heart rejoiceth at that obscenity that vexed righteous lot : the holy are cheerful and glad , like the wise merchant , matt. . , , . who when they find the treasure of god's inestimable mercy opened to them , go away rejoicing with that happy convert , acts . . while he that hath no interest therein , sitteth numbring the minutes , and thinking every divine exercise long ; goeth away either as ahab , with indignation , or with sorrow , like the rich young man in the gospel , matt. . . . dangerous perturbations of the mind , are in the dominion of sorrows ; and there is as much occasion of prudent rules to be used , as of a rudder in a storm . in every affliction , examine well thy heart for the cause : wherefore is the living man sorrowful ? man suffereth for his sin. let us search and try our ways , and turn again unto the lord , lam , . , . it is a vain attempt , and a high presumption to seek for any relief from affliction ; but by this means all other lenitives are as draughts of cold water in a hectick fit ; it is more inflaming , like david's harp to a moody saul , where the vexing spirit returneth with greater violence . . place thy sorrow upon sin , which is the right object : it is the vulgar error and danger of many , to be dejected for that loss which indeed cannot prejudice their bodies ; but take a delight in sin , which woundeth the soul , and may make them for ever unhappy . we many times grieve for that which should occasion us to rejoice . and st. paul tells us , rom. . . that all things work together for good ; and whom the lord loveth , he chasteneth , heb. . . next , let us consider the comfortable effects of god's chastisements ; it yieldeth the peaceable fruit of righteousness , unto them which are exercised thereby , heb. . . we are impatient and roar out as men under the hands of a skillful chirurgeon , when he exerciseth the lancet or cauterie to cure us . it was david's complaint , who said , i have roared by reason of the disquietness of my heart , psal. . . yet in the issue confessed , it is good for me that i have been afflicted ; and declares this experience , before i was afflicted , i went astray , but now have i kept thy word , psal. . , . . give not thy heart over to excessive sorrow ; for there is a worldly sorrow to death ; and a sorrow to repentance not to be repented of , cor. . . exorbitant grief is like the immoderate overflowing of nilus , a presager of dangerous sterility . stand ready prepared for sharp encounters . ships are built to endure storms and raging seas . and prudent minds are composed to endure and make good use of sorrows . let every distress awaken thy mind to fly to thy redeemer : and then afflictions will appear like that rain which fell on the ark ; the more it poured down , the more that was lifted up , and saved from the fury of the waves : or like moses rod , to open a way through the briny floods , to our promised rest , exod. . , . chap. viii . of anger and malice . anger is an appetite of punishing any injuries received , or conceived : the product is malice , which is inveterate anger : the fruit of it is revenge , or at least a well-wisher to it ; but being weak it becomes vain . the accomplices are hatred and envy ; which shews an abhorrency to any thing which displeases our querulous palate ; for we think every thing , though good , and never so well performed , to be evil , because we may have an antipathy to the party that transacts them . . anger is an amarulency , embittering the soul : a turbulent passion , an usurped power , deposing the sovereignty of right reason : it is a spiritual infernal fire , the souls tyrant , the seed of malice , and an enemy to good council . it s rage is a precursor of destruction , ruin , and desolation ; a companion of misery , and the souls precipice . this affection is of so high a concernment , that some have writ whole tracts upon this subject : but my design in this treatise is only to consider the government of the mind and thought in relation to the service of god : with some rules of practice for the better performance of it . . there is an impious and fooolish anger ; whereof christ said , mat. . . whosoever is angry with his brother without a cause , shall be in danger of the judgment : and st. paul advises us , col. . . with this friendly exhortation , but now put off all these , anger , wrath , malice , &c. and the wise man philosophically informs you , that a stone is heavy , and the sand weighty ; but a fools wrath is heavier than both . and he gives you further notice , that wrath is cruel , and anger outragious , prov. . , . an example of which , we have in gen. . . when cain committed that fratricide upon abel : furthermore , solomon the chief anatomizer of anger , and dissecter of that passion , affirms , that an angry man stirreth up strife , and a foolish man aboundeth in transgressions : prov. . . and eliphaz the temanite , when he reproved job for cursing the day of his birth , admonish'd him in this phrase , that wrath killeth the foolish man , and envy slayeth the silly one . . there is a good anger , such as was in moses , exod. . . phinehas , numb . . . and nehemiah , nehem. . . without which there can be no zeal : for stoical apathie agreeth not with true religion : observe what a bee is without is sting , nothing but a drone ; even such is man which cannot , or will not be angry . some anger is necessary , which the holy spirit mentions , ephes. . . be ye angry , and sin not ; let not the sun go down upon your wrath . there is such use of this souls fire , that the inward man cannot subsist without it . but the skill is how to reduce it to practice : it must be as the celestial fire , wherewith the sacrifice was to be offered , which we may discern by these three distinctions : first , it is incensed only against sin , and that which any way displeaseth god , and obstructeth his service . secondly , it launcheth out only upon some particular causes and occasions , but not unadvisedly . thirdly , it goeth , like that burning lamp between the pieces of abraham's divided sacrifice , gen. . . that is , between the person , and the offence , proportionably loving the one , and hating the other : this being without gall and bitterness , but zealous in opposition to evil : for it is sin not to be angry with sin. . this affection is an excellent subservant to the mind , exciting the faculties ; it is fortitudes incentive , and zeals natural heat ; it is modesties centinel , and temperances guardian : and doth by an excellent allay of pleasure , contract the dilated heart and mind , with some unpleasing but profitable austerities ; which otherwise , would be exposed to dangerous and wicked temptations . chap. ix . rules of practice , concerning anger , and malice . in every apprehension of injury , look up to god , and say with david when shimei cursed him , let him curse for the lord hath bidden him , sam. . . consider if thou hast not offended thy maker , and provoked him to excite enemies against thee ; if upon thy inquest thou findest out the sin thou standest guilty of ; hasten and make thy peace betimes with him . think not thy self competent for greater matters , and all others inferiour to thee : that pride is like tinder in the heart , where every spark is apt to foment indignation , and kindle anger 's fire . be ever composed rather to bear an injury , than to retaliate it : indeed it is grievous to suffer ; but it is dangerous to requite it : seeing god saith , vengeance is mine , deut. . . . make a right use of all injuries : let them be as so many exercises to thy wisdom , meekness and patience ; and then thine enemy shall study to be thy friend : so that thou mayst express that with verity , which demosthenes affirmed but ironically , at his sentence of banishment : thy enemies are so courteous , that it is a very hard task to find anywhere so good friends . be angry with evil , and imitate the example of moses the meekest man , who was so provoked with the idolaters , that he expos'd many of them to the sword , exod. . . basil fitly compared this anger to a dog which barks at strangers , chases away wolves , and other instruments of evil , but forgets not to fawn on his master . . suffer not anger to be of a long duration , lest it engender into malice ; but take st. paul's advise , eph. . . let not the sun go down upon your wrath , neither give place to the devil . as he must do , who sleeps with his anger , which indeed is the devils anvil on which he forgeth his mischiefs . when we compose our bodies to rest , we commonly secure our fire from doing any harm ; and why should we be so negligent of that precious part , the soul , as to sleep with this fire of hell in our bosoms ? we are ignorant , when we close our eyes , whether we shall ever open 'em in this world , or have any time to agree with our adversary , before we appear at the great tribunal . . act nothing in furious anger ; but endeavour to allay it . a prudent man , will not put to sea in a storm , but will wait in expectation of fair weather : so in anger we must expect calm affections before we can act any thing prudently : we have a frequent proverb , and not unfit here to be used , that , a hasty man can never want wo : and solomon furnishes us with many , pertinent to our purpose , eccles. . . be not hasty in thy spirit to be angry : and prov. . . a fools wrath is presently known , and he that is slow to anger appeaseth strife , prov. . . and st. james gives this candid advice , in his epistle , chap. . . that we should be slow to speak , slow to wrath . . that advice was good which the philosopher prescribed to caesar , when you are angry , answer not , untill you have first repeated the letters of the alphabet : by that time the choler being a little digested , his judgment might be recollected , whose suddain excursion out of its seat of passion leaveth a man an incompetent judge ; for it is natural to frail mortality to think them evil , whom they have any antipathy against . architas considered well , when he said to his offending servant , 't is well for you that i am angry : and socrates , who in like case said , i would beat thee , but that i am angry . other passions , in extreams , discompose the mind , but anger precipitateth it : to be a master of other affections , demonstrateth him very moderate ; but to gain a conquest over anger declares him to be prudent . . in no passion do we more lose our friends , our advantages , our judgment , our selves ; nor give an enemy more advantage , than in anger . he is a fool that can be angry at nothing ; and he wise who will not at every thing : it is as great a vertue to conquer thy self , as it is to encounter with the fiercest lyon : he made a good choice who chose rather the meekness of moses , than the strength of sampson : he that hath vanquished his anger , hath gain'd the victory over a dangerous enemy . allay and overcome thine anger with reason , that chasing it with due revenge , it may prove justice 's hand-maid , not its mistress . . did we consider the dangerous effects it brings , we would hasten and wean our selves from it . i shall endeavour to give you a catalogue of some of the accomplices of anger , and then tell me whether it be not a passion of a pernicious consequence : to begin , it is a short madness , differing from it only in point of time ; it distorts the countenance , precipitates the mind , and so disturbeth the reason , that , for the time , it converts man to a beast : from hence prceed , the unguarded mouths , unbridled tongues ; reproaches , calumnies , contumelies , conflicts , and fruits of fury spring from that fountain : this whets the sword , and breaks the sacred bands of nature and religion , provoking men at that height by their assasinations to be butchers of men. . observe how a sudden deluge , sweeps along the verdant fields , and destroys the husband-mans most flourishing hopes ; even so rusheth the most impious deluge of anger into the mind , covering dangerously for the time , if not drowning the fairest plants of vertue , wisdom and temperance , under that bitterness of mind , and breathing of revenge , leaving neither venerable age , tender youth , nor any thing sacred or unspar'd . it depriveth thee of councel , rendreth thee obnoxious to thy friends , exposeth thee to thine enemies , and maketh thee altogether fruitless ; when patience and mildness would leave better impression and root , then the best precepts sowed in storms : in short , it makes thee assume the shape of an unjust judge , who correctest thy child , or servants fault with a greater fault of thine own intemperance . . desire and anger are the worst counsellers ; they not only disturb the soul , but deform the whole frame of the outward man : could the angry man but take a prospect of himself , and stedfastly behold , what change that passion worketh in his countenance , its impossible he could be enamoured with that distemper : he would find it as much altered from its native beauty , as the face of the thundring skie , differs from the lovely serene , or the enraging boysterous sea does from a pleasant calm : plato advised his scholars , when they were angry , to look into a glass : and if ever the odious spirit of satan looked out of the windows of man's face , 't is in his exhorbitant anger : what a deformity does it operate in the divine soul , obvious to the eye of god ? it brings along with it the same disadvantage , as those dogs of the prophane donatists , whom they fed with the bread of the holy eucharist ; for which they escaped not , without an evident sign of gods justice ; for the dogs were so inflamed with raging madness that they fastened upon their own masters , as strangers and enemies , tearing them with revenging teeth : even so it often comes to pass that impious anger , destroyeth the angry . . he that can by a regular reason , bridle his anger , reaps great advantage : first , in point of pacification , according to solomons counsel , prov. . . a soft answer turneth away wrath. secondly , in respect of victory ; for as the patient man enclineth the prudent as witnesses to his party ; so that shall more foil the outragious and violent with meekness , than by retaliation of injuries and contumelies : in which sense , what solomon says , confirms it for a truth , a soft tongue breaketh the bone , prov. . . next , thy councel better recovereth its seat by thy forbearance , and thou losest nothing of thy interest , by delaying that which thou once must express , or act . to conclude , in the most just occasions of anger , remember god's indulgence with thee : be not like that evil servant , who having found much mercy would shew none , lest thy judgment be equivolent , matth. . . . malice is the venom of the old dragon ; satan's bitter influence on the wicked , and his lively image in them . it is the fire of hell breaking out on the men of this world : it is the mother of revenge , and symptome of an unregenerate heart , the affection of a reprobate mind , the devils leaven , which must be purged out of those , who will communicate with christ our passover . malice , is the fuel of god's anger , and an obstruction to his mercy , who cannot justifie the malicious , for what he has said is just and true , mat. . . if ye forgive not men their trespasses , neither will your father forgive you . and seeing it is wholly disagreeable with the love of god ; therefore it is impossible , as st. john says , to love god , and hate thy brother , john . . concerning which , i need prescribe no other rule , than this ; if malice possess thy heart , then desert all pretences and immediately cast it out , if ever thou hopest to enter into that kingdom , where inhabits all love , peace and tranquility , with joy unspeakable , and full of glory . chap. x. of envy . envy is an inveterate grief at others welfare and prosperity ; and an evil perturbation of the mind , so odious , that to expose it to view , is a motive sufficient to make us loath and detest it : it is a tare of the wicked 's sowing , and worthy of divine revenge and punishment ; it is an impediment to piety , a path to hell , and a secluder from the kingdom of heaven : it is a pernicious attendant to posterity , a vanity and vexation of spirit , eccles. . . a fruit of unregeneration , rom. . . it is the daughter of self-love and pride , the result of carnal minds , cor. . . a work of the flesh , gal. . . it is an obstruction of edification , and growth by the sincere milk of gods word , pet. . , . . it is a blasphemous censure of the most high , whose judgment it dissalloweth , secretly murmuring and repining at his providence , who wisely disposeth of all things in heaven and earth , setting up and pulling down , and distributing to every one , according to his good pleasure , dan. . . to display it farther , it is a diabolical wisdom , a companion of confusion and every evil work , james . , , . it is the mischievous canker , which nippeth the choicest buds of vertue , attempting either to cloud them with incredulity , by reason the envious cannot attain thereto , or labouring to blast them with impious calumnies . . i need not here cite the example of antigones , and teutamus , conspiring against the truly noble eumenes ; or of philip's sycophants against aratus : nor of domitians envying agricola his worth : nor saul's envying david , cain abel , rachel her sister , the patriarchs joseph : seeing it is manifest that christ jesus , in whom were all perfections , was envyed . there 's nothing so little , but stimulateth it : nothing so sacred or high , but this hellish fury will flie at . joseph's party-coloured coat awaken'd it , and it was vigilant to strike at the saviour of the world : the natals hereof were in lucifer , envying god's monarchy , and ambitious to share in his sovereignty . . natural historians acquaint us of some countries free from serpents ; but who can inform me of any barren of envy ? i doubt it is the common plague that visits all places : like those croaking plagues of egypt , which did not spare pharoahs bed-chamber ; it deludeth the country with false opticks , thinking our neighbours fields more fruitful than our own : 't is a monster ; not of gods making , but born of depraved affections , as anger , fear , jealousie , self-love , which creates indignation , if another attain to a happy and prosperous condition : envy thinks all the world too little for its own orifice : all this availeth me nothing , so long as i see mordecai the jew sitting at the kings gate ; said ambitious haman in his envy , esth. . . and again , to whom would the king delight to do honour more than to my self , chap. . . chap. xi . arguments to be considered , by way of dissuasion against envy . that envy hurteth the invidious most , is apparent , that there is not a greater torment invented by the worst of tyrants : nothing can be more unjust to others , nor nothing more just to themselves . the serpent's poyson infecteth not himself ; but envy proves fatal to them that embrace it : for as the moth eateth the garment which breeds it ; and as the rust consumes the iron , so envy preys upon the mind that entertains it . it is more miserable that can be expressed ; for it is not only afflicted with its own misfortune , but it is disquieted at others exhiliration : whatever is a pleasure to others , is but a torment to him . another man's store , is the envious man's want ; another man's health , is his sickness ; and another man's praises , his reputed dishonour . . other sins have some remisness , anger will waste it self in time : hatred may be extinguished in the end , but envy never ceaseth : fierce lyons are tamed and become tractable , but the envious grow worse and worse . the more christ did good to the jews , curing their sick , healing their infirm , and bestowing the words of eternal life upon them , the more destructively did they envy him . it is the canker that blasteth friendship : the corruption of life and plague of nature . it is the devil 's incentive to rebellion , who when he could not in his malice hurt god , assailed man : for it instigated cain to murder his brother abel ; and the jews to crucifie the saviour of the world. . besides , it hath irrational effects : it would stop up the fountains , and vail the sun-beams : it regardeth neither bounds of natural civility , or religion . rachel envied her sister , gen. . jacob's sons their brother joseph , gen. . . the jews , the very preaching and hearing the gospel , acts . . it is the rottenness of the bones , prov. . . it slayeth the silly , job . . and lastly , it excludeth from heaven ; for what should envy lay claim to so bless'd a habitation ; where there is nothing but love and rejoicing in each other's happiness ? . furthermore , it is a perverse distemper of a diseased mind , rendring the envious his viewing of the good of others , as it were with sore eyes grieved with seeing . it delighteth and triumpheth in men's miseries : as flies feed themselves upon others ulcers , so the envious propose to themselves a pleasant entertainment by discoursing upon others misfortunes and afflictions : and to set a gloss upon their hypocrisie , they will sometimes personate the compassionate and merciful , and like subtil alchymists , pretend to extract pity , when indeed it is only to stretch their malice to a larger extent , by which means it might not be acquainted with any limitations . . sometimes proteus like , they will pretendedly act on the theatre of justice ; then will they seem zealous of laws , and due punishment of delinquents , when indeed they do but pervert judgment into wormwood , and kill or rob by authority , whom they durst not assassinate or assault by the sword , or open violence . sometimes they will assume larget pretences of sanctity , appearing like the devil at endor , in the prophet samuel's mantle , performing some things externally good , whereby they may atchieve some greater evil. even so the false apostles preached christ , of meer envy to st. paul , that they might add more affliction to his bonds , phil. . , . . it is at best but a fruit of the flesh , gal. . . meer folly , tit. . . devilish , sensual , earthly , st. james , . , . a dangerous signal of a reprobate mind , given up to destruction , rom. . , . the most that envy can acquire towards its own satisfaction , is to mourn when others rejoice , and possibly to hurt temporally , with its own external destruction of body and soul. to define it further , it is no better than the spirit of satan reigning in the envious . . this mischief sometimes craftily steals on incautious good men : as joshua was envied , for moses's sake , num. . , . and the psalmist confesseth , my feet , saith he , were almost gone , for i was envious at the foolish , when i saw the prosperity of the wicked , psal. . , . the prophet jeremiah and habakkuk , were a little infected with this contagion , which the scripture as a monitor , admonisheth all men to beware of that snare , which entrapped such good men. . the acts thereof are inconsistent with right reason , if we respect the supream giver of that which stimulateth envy ; for how irrational a presumption is it in man , to controll the providence of god ? if jacob's eyes wax dim with age , and would not permit his dear joseph to alter the imposition of his hands , or to transpose the blessing at his pleasure , how much less will the all-seeing god , permit the envious man to pervert his hands ? next we must respect the quality of the envied ; is he evil whom thou enviest ? then thy compassion is summon'd to pity him , because his sin represents him more wretched than all the world can do . is he good ? how guilty then must thou be in envying his felicity ? chap. xii . remedies against envy . endeavour to put on christ , and then thou art sure to chase away envy . it is the apostle's rule , rom. . , . let us walk honestly as in the day , not in strife and envying , but put ye on the lord jesus christ , and make not provision for the flesh , to fulfil the lusts thereof . strive by a holy imitation , to follow the example of thy lord and master , who was meek and lowly in heart , and envied no man , matt. . . christ loved all respectively : for love envieth not , cor. . . if we love for the sake of him who first loved us , we shall never be perplexed for any competent blessings he in his good pleasure bestows , but should rather wish them greater : we shall wash off that guilt of undervaluing others , and abandon that presumption of over-rating our selves ; and this sort of ambition which acts contrary to these remedies , reigns only in the dominion of the envious . . the meek moses was so free from pride and ambition , that he reprehended those that envied for his sake ; and wisht that all god's people could prophesie ; and besought the lord , that he would put his spirit upon them , num. . . discipline thy self in god's school , for there is the best and safest cure of emulation . it was a paradox to david , psal. . . vntil saith he , i went into the sanctuary of god ; then understood i their end . there thou mayst learn not to value transitory things too much ; to consider well his hand , which setteth up , and pulleth down : to refer all thy desires to the advancement of his glory ; and humbly to acknowledge , and in a high manner express thy thankfulness for those favours of providence he hath conferred on thee ; having the possession of these thoughts , thou mayest quite banish envy . . next consider where thou placest thy enmity . the psalmist found in the sanctuary , that his enemies were not to be envyed : surely , said he , thou didst set them in slippery places : thou castedst them down to destruction , psal. . . let not this memento flip out of thy mind , that god mixeth bitter with sweetness to all in this life . one hath great riches , but no child to enjoy it ; nor perhaps a generous heart to make use of those goods of fortune god hath been pleased to bestow upon him ; another is in perfect bodily health , but his soul may be sick unto death : others contrive and hoard up wealth , but with such a seared conscience , that the poorest saint is incomparably more happy . another is advanced to honours , perhaps only to make his fall the greater . another in divers respects may be very prosperous in the eye of the world ; but may resemble the moon , who is most tenebrous towards heaven , when she illuminates the earth . so it is with man very observable . that the greater lustre they shine with in the eye of the world , the more despicable they are in the sight of heaven ; for god abhorreth all those pomps and vanities , and layeth up such severe judgments for the owners , that a soul in the midst of torments is as proper an object of envy , as the glittering shadows , who are hasting thither . . o let us not forget then that we are brethren , members of one body , whereof christ jesus is the head ; therefore let us with all gentleness and meekness take st. paul's advice , gal. . . brethren , if a man be over-taken in a fault , restore such a one in the spirit of meekness , considering thy self , lest thou also be tempted . let us support one another through love , and mutually rejoice at each others happiness ; and by these means we shall cast away the works of darkness , strife and envy . chap. xiii . of impatience . impatience is a distemper of the mind , proceeding from several causes , as indignation , anger , envy , sorrow , apprehension of injuries , affliction , deluded hopes , and the like . as the diseased body cannot endure heat or cold ; so an impatient , and discontented mind , cannot comply with prosperity , or adversity . every present estate seemeth uneasie , wanting a true relish to make it palatable ; it is not only a guilt , but a punishment of the sin of ingratitude against god ; therefore the almighty threatned to send them trembling hearts , sorrow of mind , and pendulous thoughts , and fears , deut. . , , . in the morning thou shalt say , would god it were evening : and at even thou shalt say , would god it were morning . . sick of this wayward distemper was he , who being at rome , lik'd tyber best , but when at tyber gave rome the preference ; the sick person shifteth rooms and beds , as the wounded hart flieth from brake to brake , but can find no ease , whilst the fatal arrow , that messenger of death sticks fast in his side . so it is observable malecontents waver , between contempt of the present , and vain hopes of the future . but coelum , non animum mut at , he transmueth the air , not his mind ; that crosseth the ocean . wherever thy progress is , thy mind bears thee company , and according to its malignancy , a proportionable remedy must be applied . . trivial matters doth not perturb the the healthy , but a small accident discomposeth the sick. the sound and strong man can rest any where , but to the infirm , a bed of gold , or wood , produces the same ease ; and a rich palace , or a poor cottage , affords him equality of rest . so it is observable , a fixed and stable mind will rest contented any where ; he is become a proficient , and can say with st. paul , i have learned in whatsoever state i am , therewith to be content , phil. . . and a mind so serene and calm , is health to the sick , enlargement to the prisoner , and far excells a kingdom to the possessor ; whereas the impeteous mind is troubled and discomposed with every trifle . i do well , said pievish jonah , to be angry even unto death , jonah . . and all this morosety was but for a poor gourd , when at that juncture he ought to have been more concerned at so many thousand lives , which were near destruction . . to cure this , no cataplasm externally applyed can afford any operation ; but it must be a catholicon internally used , which must purge the mind of these malignant perturbations which disaffect it , and to strengthen it by a right informatio● of the understanding , and rectifying th● distempered affections , untill the mind enjoy a calm of patience . and indeed patience is a magnanimous vertue , and attended with a train of ●piritual qualifications ▪ first , it is afflictions cordial , and despair antidote , the daughter and nurse of hope , rom. . . and the saints communio● with christ , rev. . . it is the way to th● inheritance , heb. . . the seal of salv●tion , pet. . . a symptome of fait● and hope in christ , thess. . . patienc● is an equanimity in bearing adversity ; an● a fruit of charity : and the apostle gi●● you this certificate , that the fruit of th● spirit is love , joy , peace , long-suffering , ga● . . and charity suffereth long , cor. . . . impatience is a perturbation of the mind , a self-corroding , tormenting bitterness of the soul , proceeding from impotency , or levity of mind : a secret contest with , and repining at the providence of god. it is the absurdity of rich men , and the vexation of the poor : the mother of despair , and sad fury of the internal habitation ; every room , and recess thereof , it disturbeth with hideous cries , like ziim and ohim , doleful beasts in the desolations of babylon , isai. . . . it is a folly and sober distraction , wherein the deseased mind rejecteth all wholesome prescriptions ; it rebelleth against the physician , and lacerateth open its own wounds ; it is an heart-corroding canker , the internal man's woolf , which devoureth that which feedeth it ; the worm which gnaweth the soul , which prometheus-like , cherisheth the vulture which afflicteth it , and delighteth in that which grieves it : nor is the best of men free from this distemper , for david with his soul made this inquest , why art thou so sad , o my soul , and why art thou so disquieted within me , psal. . . . our blessed saviour , who was free from sin , who bare all our sorrows , in the sense of his father's wrath , acknowledged , that his soul was heavy to the death : and wrestling with that most unknown passion , cryed out upon the cross , my god , my god , why hast thou forsaken me ? he could no otherwise be sensible of hell torments , ( due to us ) in his humane soul , than by losing the present sense of the deities assistance , which wheresoever it is , makes eternal happiness : he lost in that agony a present sense , not an indeficient interest : for even then , he called god , his god ; which demonstrated a vast distance between the impatience , of desperate and irrecoverable sinners , and the estate of those good men who are under tribulation for the infirmity of their souls : the just man may be compared to the israelites , marching with the egyptians through the red-sea , where there is a way opened to their promised rest , but the waters return with a full force and drown the enemy . . as to this malady we must not plead ignorance , but be sensible that it groweth gradually : first , in unadvised anger mix● with sorrow ; which are the seminaries of impatience : next , it goes forward , to a dislike of every accident and estate ; from thence to an internal repining : so like a gangren , it invadeth the souls vitals , hope , content , and a cheerful dependance upon god's providence , and then marches forward to violent despair ; so that it behoves a man highly to prevent this danger by checking its primitive motions ; and learning to make a prudent use of every affliction , and to expel all those discomposed thoughts which nourish it ; likewise to practise in the whole course of life , that christian patience , and moderation , which becometh those , who depend on the providence of god : some motives to it , i shall shew in the next chapter . chap. xiv . motives to patience and contentedness . first , god commandeth us , by his holy apostle in several places ; as rom. . . thess. . . tim. . . heb. . . and david earnestly perswades us to this duty , psal. . from the first , to the fourteenth verse . secondly , consider well the disadvantages of impatience , and the advantages of patience ; seneca was of that good opinion , that no man could be happy who did not think himself so : it imports not what thy condition is , if thou thinkest it evil ? the patient man is happy in every estate ; because god will hear him , psal. . . and the wise man gives this result , eccles. . . the patient in spirit is better than the proud in spirit . and the apostle gives us this assurance , rom. . . that the lord will give him eternal life . and the evangelist gives us this encouragement , by patience a man possesseth his own soul , luke . . all affliction to him is but a wholesome bitter potion , which he freely swalloweth , as being prescribed to operate his cure , and to produce him the quiet fruits of righteousness , heb. . . the apostle likewise tells you , tim. . . that godliness with contentment is great gain . . patience allays a ponderous burden , and makes it easie ; and therein defeateth the adverse party ; the product of whose injury is the perplexity and impatience of the injured . when job exercised his affliction with patience , satan was foiled at his own weapon . as ballast , if it be well placed that it cannot move , or shoot , the sailing ship rides secure ; but if otherwise , she is foundred : even so it is with patience in the soul. it was a blessed victory obtained at job's first encounter , at which the angels of heaven could do no less than give a plaudite ; for when satan had fully charged him with all his machinations , and job had received all those fierce blows on his shield of patience ; he made this meek reply , the lord gave , and the lord hath taken away ; blessed be the name of the lord : and the holy ghost thus testifieth , in all this job sinned not , job . , . and job was happy in being so great a victor ; and happy are all they who imitate that invincible patience in their sufferings . . those who are impatient , must submit to that term of being evil ; and the almighty will not lend an ear to them : they are by every condition made worse , being authors of their own misery ; and make their own burdens intollerable , by striving under that , which no violence can cast off : they are satan's captives , introducing their fretful impatience only to adorn his triumphs ; they prove scorns to men , who can no less than deride , if not loath that morosity , and peevish waywardness , which causeth the impatient malecontent neither to enjoy friends nor himself . an example we have of that mirror of impatience diogenes the cynick , who being asked by alexand●r the great , if he lacked any thing ; to which he morosely replyed yea , i do , stand out of my light. now whether he embraced this churlish humour , to profess himself a votary to his own passions , or to lay claim to an equal capacity and right of contemning his friends greatness , as much as he slighted his poverty ; that i cannot expostulate : but he chose rather to inhabit in a tub , than expect the delayed beneficence of him that promised to build him a house : and certainly by this his impatience , he reaped no advantage . . consider that momentary afflictions are of no duration : if all the world , men and devils , conspired to vex and molest thee , they could not long make thee an object of their fury and malice . the apostle like a good prognostick foretells our necessities , heb. . . ye have need of patience , that after ye have done the will of god , ye might receive the promises : for yet a very little while , and he that shall come , will come , and will not tarry . then blessed are all they , who with meekness and a patient confidence expect him . be therefore patient , stablish your hearts : for the coming of the lord draweth nigh , james . . heaviness may endure for a night , but joy cometh in the morning , psal. . . however the longest day as its due must accept of a period : and the most tedious misery of a good christian shall have such a counsumation as may render him happy . . consider the extent of thy suffering : perhaps thou art envied without cause : thou owest thanks to god for that conformity to his dear son : thou art oppressed , plundred , imprisoned , exiled : but yet thou hast not resisted unto blood ▪ thou art listed , and enrolled a souldier under christ's banner ; in whom believing and patiently bearing tryall , thou canst not miscarry ; and dost thou recoil at those military charges , which have not exposed thy life to danger ? what if heavens general drew thee out , and posted thee for one of the forlorn hope of martyrdom , and the fiery tryal ? wouldst thou desert the service ? or complain of danger ? . consider nothing is befallen you , but what is common to many : paulus aemilius well observed in his sudden victory over perseus , that there is nothing durable in this world : dost thou in the loss of some secular comfort , cry with the afflicted . church , behold , and see , if there be any sorrow like unto my sorrow , lam. . . if it be any comfort to have partners in mighty wo , consider well that thousands of others suffer at a higher rate : as he said , who , to comfort an embittered friend , as they beheld a populous city from the house top , considered how many heavy hearts , and weeping eyes , are now under these roofs ? from hence may be learned , that in thy afflictions , thou art not singular . . consider that many good christians excelling thee in perfections , have had a greater share of afflictions than thou couldst undergo : and st. james makes no scruple in his chap. v. . but that ye have heard of the patience of job : and therein the issue of patience : god deliver'd him to satan : behold he is in thine hand , job . . yet all that the devils malice could inflict upon him , redounded the more to illustrate his happiness : for the almighty had pronounced him righteous , and knew his strength was of that extent , loud enough to proclaim him a champion . if saul was unwilling to expose david to an unequal conflict , shall we think the almighty would hazzard us , if we were not certain to gain the conquest ? he will not venture thee into the lists , without his grace , which makes thee invincible : he views thy tryals with delight , and has a proportionable reward always ready . . therefore be not deceived nor discouraged , they are not miserable , whose sufferings are ample : 't is honourable to receive wounds in war ; for scars are honors characters , written in the face and breast of the valiant : enquire into thy own heart , and then thou canst not but express thy thankfulness , for his afflicting thee so lightly ; for no man is so miserable as wicked . consider the issue of afflictions , and the end why god afflicteth thee . the physician prescribes not bitte● pills , nor doth the surgeon exercise his lance● or cautery to kill , but to cure the patient . so god doth not delight in the death or afflictio● of a sinner , but he permitteth thee to wee● now , to prevent eternal weeping hereafter ▪ it is not thy misery that affects him , but th● health ; and he prescribeth such bitter things as are proper to thy malady ; and if lenitiv● physick , or a less quantity would effect the operation , he would not have exhausted one dra● or scruple more than he thought necessary . . patients undergo much under physicians skills , when their promising helps ar● uncertain ; how much rather ought we pat●ently to submit our selves under the hand 〈◊〉 god , who will not fail of his promise to us ▪ but upon serious consideration , thou reportest that this objection will arise , that tho● invocatest him for help , and he heareth not : t● which i answer , that it is god's infinit● mercy not sometimes to hearken to thy request , but to fulfil his own will and pleasure in order to thy salvation . thus the almighty , who is the great physician of souls , deals indulgently with all his patients . . seeing then calamity is often the discipline of virtue ; shall his stomach be averse to the antidote , who greedily swallowed down the poyson ? all impatience receives its nativity from satan , who conspires by all his treasonable diabolical arts to poyson the soul of man , and to plunge him into the pit of despair , and by rebellion to murmur at the taste of the marahs of affliction ; for it is very infallible , that satan envies the image of god in man , and is displeased when god bestows his favours on frail mortality . strive therefore in storms of misery , to calm thy mind , and be patient under every affliction ; which that thou mayst the better do , observe these rules laid down in the next chapter . chap. xv. rules for contentment . love and honor god above all things , and thou wilt not repine at any order of his providence . it was the saying of old eli , it is the lord , let him do what seemeth him good , sam. . . when we express our love to god in a regular manner ; we shall truly discern that all his judgments are just , and what he inflicts on us . his fatherly corrections , are the products of his love and wisdom for our amendment , who therefore correcteth every son , out of an earnest desire , that none should perish ; and he that indulgeth himself to his pleasure , profit , or ease , and omitteth his duty towards god , must needs be impatient of any loss which may befall him . next to thy maker , love thy neighbor as thy self ; and a trifling injury shall not molest thy quiet . . let us take the apostles advice , to be content with necessaries , tim. . . having food and raiment , let us be therewith content . and what can the richest treasures of princes afford them more than tranquility of mind ? it was a prudent speech of that indian king taxiles , to the invading alexander , what occasion have we , said he , to fight and wage war one with another , if thou comest not to take away our water , and our necessaries , by which we must subsist ? as for other goods , if i abound more in riches than you , i am ready to acquit some of them to you ; and if i have less , i will not think scorn to receive from you the like favour . and i would to god that all societies of men were so happily composed . . frequently and thankfully recount what god hath done , and still doth for thee . foolish men by their impatience , create an over-sight , and look through false opticks upon their happy estates ; and reversing often something to nothing , by which means showers of blessings are turned into curses , which brings a severe doom upon themselves . 't is the part of a fool rather to mourn for a loss , than rejoice for any profit , or gain . many reckon what they are not possessed of , not what they enjoy beyond many thousands that are dignified because , prudential and more thankful : they imagine their morose humor must not be contradicted , and their sweets must not be mixed with bitter ; but i may say to them , as job said to his wife , tempting him , thou speakest as one of the foolish women ; what , shall we receive good at the hands of god , and shall we not receive evil ? job . . . in all discontents look up to him , who is the author and finisher of our faith , christ jesus : consider that he suffered and underwent what thou couldst not perform ; yet not for himself , for he knew no sin ; but it was to work thine and the world's salvation : if through faith in him , thou canst have peace with god , thou shalt not only bear , but rejoice in tribulation , knowing as the apostle says , that it worketh patience , rom. . . if thou wilt preserve innocency and a good conscience , thou wilt advantageously acquire peace and contentment of mind , which shall compose thee in the midst of tumults in things external : but as a seditious city , or a discorded house cannot be happy ; so a discorded mind , cannot be at unity in it self . . keep within the jurisdiction of thy proper business , employment , or calling . undertake not , neither propound to thy self any thing too great for thy management . over-grasping thy hand , enervates it , and torments it with fruitless pain : and aiming too ambitiously , crucifies the heart , when they fall from the precipice of their vain proposals . art thou endowed with riches ? actively offer them to that use for which they were sent ; which is god's glory . is thy fortune slender ? contract thy mind within its limits , which is to necessity , not opinion : we read of a philosopher in his journey , which drank water in his hand , and cry'd out , with how few vtensiles is nature content ! i could wish many would follow his example , that they might enjoy that peace and tranquility of mind . . but many become their own tormenters and authors of their own discontents , proposing such strange fabricks of their babels , erecting airy castles and towers to heaven ; adding house to house , and land to land , province to province , and kingdom to kingdom ; chasing for their main concernments in the dangerous attempts of doubtful adventures , grandeur , and affluence of riches . they go remote to find that which with prudence may be produced at home , in our own bosoms , which is to be satisfied in that which god hath allotted for us , with a contented mind . . it was remarked of pyrrhus that active epirot , that fortune made him happy enough with sufficiency , to live peaceably at home , if he could have contented himself only with the sovereignty over his own subjects : but his insatiable avarice , ( which neither the sea , mountains , inhabitable deserts , nor the confines which separate asia from europe could limit ) instigated him perpetually to seek out new matter of trouble to himself and others : which his faithful friend cineas , did once prudently , tho without effect , intim●●● 〈◊〉 him , whereupon new overtures of honourable and profitable undertakings for the tarentines , occasioned by cineas quaeres . pyrrhus had said , when we have overcome the romans , there can neither - grecian nor barbarous city in all the country withstand us , but we shall conquer all the rest of italy with ease . and what shall we do then , ( said cineas ? ) pyrrhus replying , telleth him of conquering commodious sicily . again he demanded , that being won , shall our wars end ? pyrrhus replied , the way was then open enough to attain great conquests , and who would not afterwards go into africk , and so to carthage ? but when we have all in our hands , ( said cineas ) what shall we do in the end ? we will then ( good cineas , said he ) be quiet and take our ease , make feasts every day , and be as merry one with another as we can possibly . cineas having brought him to that point , said to him , my lord , what hindereth us now to be quiet and merry together , since we enjoy that presently without farther travel and trouble , which we should now go seek for abroad with such shedding of blood , and so manifest dangers ? and we know not whether we shall ever attain unto it , after we have both suffered , and caused others to suffer infinite sorrows and troubles . . learn to obtain a faithful dependance on gods providence . this ground of content the holy ghost proposeth , heb. . . let your conversation be 〈◊〉 covetousness , and be content with such things as ye have ; for he hath said , i will never leave thee , nor forsake thee . when men too much depend on second causes , they are impatient at every cross. they would impiously prescribe god the time , as jehoram would , kings , . . and rebellious israel , exod. . . or in the means , as naaman , kings , . . but in assurance that god will never fail us , we must patiently expect his help . in every affliction remember that god beholdeth thee , and his providence will give the issue with the tryal . . art thou in want , which excites thy discontent ? then call to mind what thou broughtest into this world , and what thou shalt carry out : thou hast not such possessions , houses , riches , apparel as some have ; yet no man liveth so poor as he was born. this was that which that exemplar of patience said in all his losses , naked came i out of my mothers womb , and naked shall i return thither , job . . so st. paul maketh it a ground of his exhortation to contentedness , we brought nothing into this world , and it is certain we shall carry nothing out , tim. . . kings and princes are cast out naked in the day of their nativity , and are beheld as weeping little masters of the world. the great saladine will inform you what they carry hence ; who ordered , that at his funeral one should carry a shirt or winding-sheet , on the point of an advanced lance , and go before the herse and proclaim thus , saladine the conqueror of the east , carrieth hence with him only this of all that he hath gotten . . feed not the bitter humour of discontents , for the growths thereof are sad and dangerous . give not over thy mind to heaviness , and afflict not thy self in thine own counsel , ecclus. . . the exhileration of the heart is the life of a man , and prolongeth his days . some minds are like the sea , which instantly turneth sweet showers into its own bitterness ; because they indulge to impatience , pleasing themselves with that which tormenteth them : but the prudent in every affliction , elevate their souls to god , seeking comfort in him , and consider of the life to come ; where there shall be no more curse , rev. . . no more discontent , but every heart shall be filled with joy. a prayer for patience and contentment . most gracious god , i humbly acknowledge thy fatherly goodness , in measuring to me those corrections which my sins daily provoking thy justice , most justly deserve ; and thy stupendious . mercy in sparing me , whom in thy severity thou mightest not only have made the most miserable of all men living , but mightest have cast me into that lake , which burns with fire and brimstone . lord , as thou hast in a bleeding jesus afforded me this mercy , so for his sake blot out the hand-writing of all my offences : lay no more upon me than thou wilt enable me to bear ; and never suffer me , frail dust and ashes for any temptation , to fall from thee , but give me a blessed issue out of every tryal . . and o holy father , correct me not in thine anger , lest i perish in thy fierce wrath ; neither chasten me in thy heavy displeasure , lest i am utterly consumed . let thy corrections work in me a true sense and detestation of all my sins ; a filial fear to offend thee , and a fixed resolution to love and serve thee more carefully for the future : to this end , i humbly beseech thee give me assurance of my justification by christs righteousness ; my attonement with thee , and such a peace of conscience , as the world can never give nor take from me ; that i may adore thee above all , and render thee a sincere thankfulness for all thy mercies temporal and eternal ; entertaining always in my heart that assurance of my saviour , who suffered such great great , things for me , that he will not suffer me to fall under any of satans conflicts . . lord sanctifie all my afflictions to me by thy good spirit : cast out of my soul all those sins and corruptions which lye lurking to betray me to ruin : let the sum and height of my ambition be only to be thine ; give me a prudent and contented heart in every estate and condition , a faithful dependance on thy good providence , in assurance that thou who hast promised , will never fail me , nor forsake me ; that in every affliction , i may expect thy gracious deliverance . give me patience and meekness of spirit , that i may in the midst of all my troubles , find rest to my soul : let not my heart be fixed on transitory things , but on things which are above , where christ my peace , sitteth at thy right hand making intercession for me . . chase from me all impatience , bitterness of spirit , diffidence , and the secret murmurings of flesh and blood. let thy holy spirit , the comforter , dwell in me to keep and counsel me in all affairs and interests spiritual and temporal : let his joyful presence so sweeten all those marahs of affliction which thy providence shall appoint in my way to the promised rest . o let me ever rejoice in thee , and in every estate live cheerfully before thee , untill thou in thy good pleasure bring me unto the fulness of eternal joys in thy blessed presence , where thou wilt wipe away all tears from my eyes : make me glad with the light of thy countenance , and unite me to that triumphant society of saints and angels , which in perfect harmony sing their halelujahs to thee eternally , through jesus christ , my only saviour and redeemer . amen . chap. xvi . of hope . he is not living in the world that is void of hope : the child hopes to arrive to manhood , the aged to linger out a year longer : the poor hopes for wealth ; the sick for health : the imprisoned for liberty : and the afflicted that joy may be the scene of the morning : hope induces the husband-man to sow , and manure his ground , the weary traveller to endure his tedious ways , and the experienced swimmer to spread his tyred arms upon the death-threatning waves : thus is the whole span of man's life employed , in suffering and hoping . . but in hopes , there 's a vast difference : as for example , the human vain hope is of all others the most pernicious : such a hope is but the denomination of an uncertain good ; 't is a treacherous guide , leading to desperate precipices ; the ignis fatuus of the mind and the waking man's dream . it was the tempters artifice first to assail man's innocency , with vain hope grounded on a lying promise ; without this flash of vanity , satan had never gain'd so many vassals . imprimis , he sheweth the forbidden fruit ; and in a wicked elegancy preached this doctrin , in the day ye eat thereof ye shall be as gods , gen. . . thus was unhappy man caught by this alluring bait. . so he accosted the second adam , the lord of glory , when he represented to him the kingdoms and glory of the world , matth. . . satan still makes it is his business to give us a prospect of false heavens , to precipitate us into a true hell ; suggesting vain hopes that he might deprive us of the real : there is none commits the least sin , but a train of vain hopes attends it : several instances we have , as in cain's murder , amnons lust , judas's treason , or achitophel's despair : the sinner many times hopes for some other product of his resolutions , than from the sin he transacts . . the worst have not lost their hopes of some good ; but all their wishes are in vain : for the hopes of the wicked are often frustrated , but the justice of the most just judge cannot . we must expect from reason's providence ; and when time's glass is fully run , there must be something future , all which carries the face of goodness ; yet so flattering a liberty is self-hopes , that every man , especially the juvenile , who are least acquainted with fascination , and constant inconstancy of the world , relying much on hope , and depending little on memory , promise themselves great things : but when the malignants sing requiems to their souls , sudden destruction is the more terrible in its assault , by reason it poured upon them unsuspectedly ; the hypocrites hope shall perish ; their hope shall be sorrow of mind , job . . . and truly such is worldly confidence in an evil conscience : however it may appear to have purchased thee a covenant with death , and an agreement with hell , isai. . . yet it will deceive thee : however it fawns , and promises long life , and vigour in an arm of flesh , and the vain councels of men , raising thy hopes to high flights ; yet they are but phantasms of deluded men , and create an eruption in the midst of their full career , delivering up their mind to dangerous convulsions ; and by the ascent , is cast down from so high a pinacle , as renders the fall the more desperate : how often do despairing wretches wish they had never hoped , when the vanity of it is plainly demonstrated , like pharoah's chariot-wheels , they fall off , where they are most deeply engaged , between floods of returning miseries , exod. . . . now i come to shew you , there is a hope of the righteous , which never fails ; this is a prudent expectation of future happiness ; fulfilling of his promises who is yea , and amen , both in this life , and that which is to come . this is a vertue infused into our hearts by gods holy spirit , who cannot deceive , as the psalmist confirms it , psal. . . be of good courage , and he shall strengthen your heart , all ye that hope in the lord. the eye of the lord is upon them , psal. . . and they trust in him ▪ who will certainly perform his promise and thrice happy are they in whom the lord taketh pleasure , their expectation shall be gladness . . solomon says , they have hope in death , prov. . . and the apostle tells you , they are saved thereby , rom. . . hopes in any creature may be frustrated , but hope in god maketh not ashamed ; for he is good to all them that trust in him , lam. . , . this hope is not humane , or conjectural , liable to fraudulency , but theologically grounded on the infallible word of god , in whom is only our confidence , psal. . . now the object of this hope , is what god has promised ; remission of sins , grace , glory , and all things necessary for this present life , and the future ; and the instrumental motive is justifying faith , from whence it springs ; for the apostle tells you , heb. . . faith is the substance of things hoped for . the supream end , god's glory ; the subordinate , our own salvation , and present comfort , whereby we may effectually offer up our thankfulness to god to who begetteth us again to a lively hope in christ , pet. . . . st. john tells you in his first epistle , . . that he which hath this hope is purified ; and the psalmist animates you , saying , it is an expulsion of servile fear , psal. . . . . as also a dependance on god , and casting all our care upon him , a fortitude in bearing afflictions , and a joy in adversity . the subject of this hope , are god's saints ; faith and hope accord in the cause , and god's spirit giveth both ; and in the certainty , as we believe , so we hope . all they differ in is this , that faith begetteth hope , whereby faith hath the preference . secondly , faith beholdeth the the verity of god's promises , hope on the goodness of them ; as faith can entertain nothing but infallible truth for its object , so hope can enjoy nothing but goodness . faith apprehendeth the truth , and hope patiently expects the fulfilling of it . now the object of this hope hath four qualifications , good , future , difficult , and possible . . good : whatsoever is contrary to it , may be an object of fear , which has no coherence with this hope . now whereas there is a real good , so there is an appearing or seeming one , which being not sincere , creates a vain , or impious hope ; as if a man hopes for ease , pleasure , riches and honours : these are not verities , nor good of themselves , but in their use ; and so their hopes may be vain and of no duration . a man hopes a revenge on his enemy , a satisfaction of his lusts , or the like . this hope is impious , and not durable ; and must in the end render a man unhappy . but if we hope for the glory of god , our soul's health and comfort , or what is really good in it self ; this is true hope , and shall attain to that heighth of perfection , tho to transitory eyes it seems not to be durable ; as when we invocate for some temporal things , which omnipotency discerneth not to be agreéable to our necessities , or for him to grant ; as when christ prayed that the cup might pass from him ; and when moses hoped to go into canaan , christ was heard , and moses not defeated of his hope , because in both god decreed that which was best ; and that is ever consistent with true hope , which gives not the deity prescriptions , but confidently expecteth , either what it hopeth , or something better . . future rom. . , . joy is of things present , or so represented ; as when we rejoice in hope , rom. . . hope maketh that present , by a prepossession of that which is to come ; for hope acts contrary to that which is present . difficult : such are all things excellent ; perhaps deluded hope makes it an easie step to heaven and salvation . but they that indeed go that path , shall find it narrow , and inviron'd with a world of difficulties . lastly , possible ; that which is impossible to carnal reason , may be hoped for , because 't is possible to god ; therefore abraham believed above hope : and we expect the resurrection of the dead ; and some things which sinful men think possible , are impossible . . all things are possible to omnipotence , which he 'll perform ; and he will perform what he has promised . but some things he disannuls , and so are impossible . omnipotency will not lie , nor be unjust ; for that importeth impotency , and is a declining of his attributes : to hope that those asseverations god hath pronounced concerning supine sinners , shall not be accomplished , is a hope altogether vain and fruitless ; for it is impossible for the divine majesty to be untrue : to be resolute in sinning , and yet to hope for pardon , is a frivolous hope , because it is impossible for god to be unjust ; a severe lesson for presumptuous sinners , who resolve to enjoy their lusts and pleasures , glut themselves with revenge , and yet hope when this life's scene is ended , the few petitions of their epilogue shall purchase favour . . if thou goest on in this career , thou wilt be guilty of a gross absurdity ; for if thou resolvest to sin , and invocatest the almighty to be merciful , thou dost in effect beseech god to unthrone himself of his justice , and to be indulgent to an impenitent sinner . this being impossible , it concerns thee , to arise from sleep , and shake off all vain and deluding hopes , that thou mayst fix on the true and never failing , which is the anchor of the soul , a laying hold on the land of the living ; it is the ease of sorrows , grief's asswager , affliction 's comforter , and despair's antidote . again , it is faith's perspective ; the nebo where we take a view of the promised rest , and the faithful spy to discover the holy-land , bringing us the tastes from escoll , the fruits of the spirit , the possession which they hold , who enjoy no more , and yet are rich in all things . chap. xvii . rules to govern our hope . in order to this governance , endeavour to fortifie thy mind with resolution and sobriety ; which will guide to purity of life . for every one that hath this hope , purgeth himself as he is pure , john . . a true hope , with a resolution to persist in any known sin , is incompatible . the devout man's hope never faileth , of which seneca could say , that fortune hath often deserted the innocent , but good hope never . hope to the end ; for the perfection of that virtue is perseverance . we must wait for the adoption , to wit , the redemption of our body , rom. . . though deferred hope disturbs the heart ; though it tarry , wait , for it shall surely come , hab. . . what ever tryals we undergo , let us put on job's resolution , chap. . . though he stay me , yet will i trust in him . we belong to him that redeemed us ; if we hold fast the confidence , and the rejoicing of the hope firm unto the end , heb. . . . though through humane frailty thou sometimes art assaulted with fear ; yet be confident , and pursue the psalmists rule , who expresses , what time i am afraid , i will trust in thee , psal. . . fear and hope may inhabit together , especially where the fear of the lord doth not abrogate faith's confidence , but carnal security . treasure up the promises of god ; to that intent were they written , and divulged , that we through patience and comfort of the scriptures might have hope , rom. . . fix not thy rest on this world , or place thy confidence on any thing in it ; it is but comparable to a broken reed , a slack rope , on the raging sea , or a false friend in adversity ; and like the quick-sands , on which infatuated builders lay their foundations : as moses told israel , ye are not come to your rest , deut. . . . all temporal enjoyments are liable to vicissitudes , and no constancy to be found among the sons and daughters of men. prosperity is like a fair morning , quickly overcast with hideous storms ; like the morning dew , soon vanishing ; or like a pleasant flower , or a jonah's gourd ; such are all humane enjoyments . so that there is no sure hope , but in the almighty , who is immutable , neither deceiveth those that trust in him ; therefore , beware of vain hopes , especially those which are irrational , ( lest thou tempt the lord ) for they are fraudulent to men. such is their reliance who contemn the ordinary means in expectation of miracles , and act contrary to the express word of the most high , in vain hope of obtaining a pardon . . propose not too great things to thy self ; for we are frequently the evident authors of our own misfortunes , when we promise peace , health , and prosperity to our selves . this soaring ambition's wings are sometimes deplumed , and we fall into bitterness , when we come short of that which to our selves we so vainly promised . so that it were much better never to climb too high , than put our selves in so much danger as falling from so great a precipice ; but rather let us invoke the great being , who is the author of our hope , and the donor of all consolation , to infuse a sure hope and a stedfast confidence , by a divine inspiration into our souls . a prayer for hope . o almighty god , my earnest expectation and hope , my fortress , helper and deliverer ; though my numberless sins have deserved thy wrath , insomuch as thou mayst justly cast me off into hopeless despair , and final destruction ; yet look upon me with thy eye of mercy , through the wounds of a bleeding jesus , in whom thou hast commanded me to believe , and hast promised remission of my sins , and eternal life . for his sake alone i humbly beseech thee , give me that assurance , that in the end , i may obtain my hope , even the salvation of my soul. and though thou dost now fill my wounded spirit with bitterness , and remove from me peace and comfort , so that i forget my prosperity , and go mourning all the day long : . yet , o lord , though thou humblest my dejected soul , with ponderosity of sorrows , and makest my eyes fountains of tears , driving me to solitude and silence , with them that mourn in zion ; yet thou dost extend thy goodness to them that wait for thee , and to the soul which seeketh thee . thy mercies are renewed every morning , and thy compassions fail not , to frail dust and ashes . thou hast opened unto me the rich treasure of thy transcendent mercies , and enabled me to trust in thee : thou hast according to thy stupendious mercy begotten me again to a lively hope , by the resurrection of thy dear son from the dead , of an inheritance incorruptible : for all these blessings my soul hath acknowledged thee , to be my portion ; therefore will i trust in thee . . o lord , i know , that the hopes of the hills are vain , and so is all confidence in frail mortality ; and no hope can be happy , which is not fixed in thee . but in defiance to all satan's devices , thrice blessed must he be , whose hope thou art . he shall be like a tree planted by the waters of life , which shall never wither , but prosper ; for thou art truth it self . and o thou god , of all consolation , now speak peace to my afflicted soul , and let me not be disappointed of my hope . thou art pleased to wean me from the allurements of an unkind and diffident world , by suffering me to endure such grief and sorrow ; yet seeing thou art my hope from my youth , let me not be ashamed of my confidence ; let thy mercy be still my hope , and thy grace my strength ; amidst all the storms and surges of affliction , fasten my soul's anchor on the land of the living , my rock , who is entred within the vail , to make requests for me . . invre me with patience , untill the time of comfort , and refreshing shall return from thy gracious presence . give me the helmet of salvation , and an assurance of what thou hast graciously promised in thy word , and laid up for me in heaven . let the experience of thy former goodness in many deliverances give me a door of hope for the future , that i may more and more trust in thee . and , o thou , who art the god of hope , fill me with joy and peace in believing , that i may abound in hope , through the power of thy holy spirit . give me a strong consolation , and full assurance of thy mercy , that continuing grounded , and established in a stedfast hope of my resurrection to a life of glory , at the appointed hour , my flesh may rest in hope , and my soul be cheerfully rendred into thy gracious hands , to rest with thee , through jesus christ , my ever blessed lord and saviour . amen . chap. xviii . of fear . fear is a pensive and anxious expectation , of some danger approaching , either imminent , or a supposition of appearing so . we are timerous at any malevolency , which is real , or apparent ; and many times at that which proves not so . fear is opposite to fortitude , as one extream of participation ; and as it allayeth too much presumption by its limitation , it becomes beneficial ; but when it exceeds its extent , it grows pernicious . vertue is absent , when fortitude is not present : and he can never express his duty towards god well , or demonstrate his justice to the world , who acts contrary ; for satan is vigilant in his diabolical operations upon the timerous , offering to his view continual objects of imposterous and vain fears ; like hunters suels to chase the fearful deer from the safe ways : so satan driving through pusilanimity and timidity , that he maketh them evil for fear of men , whom the fear of god cannot make good. . to omit many acceptations of the word : i shall only handle some few ; first , there is a natural fear , and that of two sorts , in respect of the object : first , concerning the avoidance of sin , for the love of him who knew no sin. it happen'd so with adam in his state of innocency , who having heard the threatning , feared to sin , signalizing he would not be guilty of offending his creator , whom he loved above all : but however adam in the temptation lost this fear , and so sinned , yet in the rectitude of his mind , he reassumed it . secondly , in relation to the avoidance of sorrow in apprehension of god's anger against sin commited . in this christ feared , matt. . . heb. . . he that knew no sin. . the nearest to this , is the filial fear of the regenerate , who tho through infirmity they frequently sin , and fear to displease god by any offence ; as solomon declares , prov. . . the fear of the lord is to hate evil. this is the beginning of wisdom , and it is principally demonstrated in four things : first , that we place god ever before our eyes , moving as always in his presence . secondly , that we acknowledg him as the omniscient witness and supream judge of all our thoughts , words and actions . thirdly , that we fear not the creatures , as we do the creator . fourthly , that we ever perform that which is just and acceptable to him ; tho no mortal eye can testifie against us , or the world may be offended ; yet let us follow those patterns of goodness , as joseph , daniel , and many other servants of the most high. . there is a fear of infidelity in them that love the sin , but fear the punishment . this is that servile fear which the wicked affect ; which tho perhaps it may restrain them from sinful external acts , yet it is not predominant over any constant duty : for no sooner their dread is vanished , but they turn with as great eagerness in pursuit of their sinful game , as the dog to his vomit , or the sow to her wallowing in the mire . this fear is not consonant to god's children , because a guilty conscience ever attends it , as incredulity and expectation of god's just judgments on their sins , without hoping and trusting in christ's merits . a christian fortitude dissipates fears , which made the psalmist animate himself , psalm . . wherefore should i fear in the days of evil ? and psal. . . i will fear no evil , for thou art with me . again , psalm . . the lord is my light and my salvation , whom shall i fear ? the lord is the strength of my life , of whom shall i be afraid ? . the wicked fear where no fear is : they fear not god for love of him , but for self-ends and fear of punishment ; as the grecians worshiped their false gods ; and the commonalty the great lords ▪ which is a symptome of a base and impious mind , prohibited to them that are adopted heirs of the heavenly jerusalem , to whom the wise man speaks , prov. . , . be not afraid of sudden fear , neither of the desolation of the wicked when it cometh ; for the lord shall be thy confidence , and shall keep thy foot from being taken . and isaiah , encourages us in chap. . . . fear thou not , for i am with thee : be not dismay'd , for i am thy god , i will strengthen thee , and i will help thee . and in the chap. ver . . fear not , for i have redeemed thee . . all which precepts are to be apprehended of servile fear , which is to despond of god's mercy , rendring men desperate , not provident to avoid danger , nor importunate to flie to god for help . the first is evident in jehoram's message , behold , said that prophaner , beheld , this evil is of the lord , what should i wait for the lord any longer ? kings . . . and in that precipitate counsel , job . . curse god and die . the second effect we read in jacob , who being in danger of his life , instantly prayed , and sent presents to appease his revengeful brother . not to be afraid of god's judgments on sin , is carnal security , and stupid carelesness of seared consciences , tim. . . not to fear imminent dangers , demonstrates an improvident mind . and not to fear god's dreadful presence , must needs be imputed to sinful mortals as an ignorance of the deity , and a man 's own self . . but to be a timorous antemon , who was possessed with so large a stock of fear , that he durst not stir abroad ; but kept two servants at home to guard his head , with a brass-shield ; is not only an impious but ridiculous fear . to stand in awe of men , more than god , is the fear of hypocrites : to fear without confidence in god , for the diversion of evil ( as belshazzar , when seeing the hand-writing upon the wall , his knees trembled , and the joints of his loins were loosed ; or as saul at endor ) is such a fear , as god challenges no share in it . this fear is a perpetual torment to the wicked , and can by no means quiet the voice of their conscience : it is an imperious mischief , an anticipiation of evil , not yet come , an inducement to a man's unhappiness , not only with present evils , but with future , which , were fear banished , they could not molest him ; semblant to that fear of enevitable death , which forceth men continually to die , for fear of dying once . . but to fear god with a filial fear , proceeding of love to him , as in christian verity , the fountain of wisdom and true happiness : and with such a fear , god is well pleased ; he will deliver them , and fulfill their desire ; he will learn them the way of righteousness : they shall enjoy all that is good , and when they seem to lack , they shall be supplied most ; it shall be health , and strength to 'em , prov. . . they shall have understanding , blessings temporal and eternal , and be animated to perform acts of goodness , and deal uprightly with all men : examples of which we have in obadiah , kings . , , . and joseph , gen. . . . this fear brings more advantage to the possessor , than great riches to the wicked : it is the souls angel-guardian , innocencies keeper ; it is securities antidote , the minds centinel to awaken it , and give the alarm against the assaults of the subtile enemy . this armeth a man , with a true and unfailing confidence : 't is indeed the sum of what god requires of us , deut. . . and what the preachers doctrin , informs us of , even , the whole duty of man. eccles. . . of this only is that saying true , the mother of the fearful , never weeps much ; because such are truly blessed . . now by reason , we are but men , even frail mortals , not yet perfect in love , and so liable to many fears , and subject to many sins , failings and hazards , and thereby exposed to many dangerous and servile fears : which by the stupendious and tender mercy of the almighty , may convert it in the issue to our happiness ; but if we are so prone to sin , even under so much fear , what would we be if we were secure from all ? therefore i have thought it necessary to lay down some rules for the governing of our thoughts in fears ; which i shall shew in the next chapter . chap. xix . rules for governing our thoughts in fears . first , for god's glory , and the salvation of thine immortal soul , contemn any danger : it was our saviour's precept , fear not them who are able to destroy the body only ; for they cannot diminish thy happiness : they may indeed make an addition to thy felicity , if thou bearest well thy injuries . these objects are only dreadful to the ignorant ; like that cumane ass in the lyons skin , or the crocodile , fierce against the timerous , but fearful of the couragious ; so is the impatient , who cannot submit to take up the cross , which like moses rod , thrown down became a dreadful serpent ; but at god's command , re-assumed ; an harmless-rod ; to divide the briny floods , and open a way into the promised rest : many men heighten their own fears , deluding fancy , representing that monstrous , which right reason would discover innocent ; in a constant and prudent resolution to meet with difficulties . . fear god , and be not dismayed , josh. . . endeavour to fix thy mind upon such a basis of moderation , that thy resolution neither rise to temerity , nor fall to timidity ; neither to be obstinate , nor to be afraid of any thing : but in a medium , carry such an even temper , as that prudence may claim that priviledge to fit at the helm without the interruption of either extreams : take the prophets counsel , isai. . . sanctifie the lord of hosts , and let him be your fear , and your dread , and he shall be your sanctuary : but fear not their fear , who say a confederacy . the present fear of god createth us an eternal security : fear him and he will banish all other fears from thee . behold the psalmist how he is fortified ; though i walk in the valley of the shadow of death , i will fear no evil ; for thou art with me , psal. . . and psal. . . the lord is on my side , i will not fear what man can do unto me . and in conclusion , the fear of the lord immergeth all other fears . . in every danger , impress on thy heart the omnipotency of god , and endeavour to have an affiance in him : he that pursues this rule , shall act safely : when a fiery-furnace was threatned , shadrach , meshac , and abednego answered the incens'd king , our god whom we serve is idle to deliver us , dan. : . and david tells you , psal. . . the angel of the lord encampeth round about them that fear him , and delivereth them . and when our enemies seem most formidable , there are more for us than can be against us : as it appeared in the case of the prophet elisha , kings . . it animated the royal prophet to cry out , in the lord put i my trust ; how say ye then to my soul , flee , as a bird to your mountain ? psal. . . all confidence in men , even their councels , or an arm of flesh , is unhappy , and must come to nothing ; but god endures to all eternity : which made the psalmist declare ; therefore will we not fear , though the earth be removed : and though the mountains be carried into the midst of the sea. . take solomon's counsel , and hearken unto the word of god , pro. . . whose hearkeneth unto me shall dwell safely , and shall be quiet from fear of evil . and prov. . , . then shalt thou walk in thy way safely ; when thou liest down thou shalt not be afraid . herein shall be made manifest gods power , truth , providence , mercy and justice that thou mayest trust in him ; according to the expression of the psalmist , they that know thy name , will put their trust in thee , for thou , lord , hast not forsaken them that seek thee , psal. . . love the lord thy god with a sincere heart : and the more thou lovest him , the more thou wilt rest assured of his love and protection : and the more perfect thy love is , the more it casteth out fear , john . . . take job's advice , chap. . . depart from iniquity , and say of it , as the princes of the philistines said of david , let him not go down with us to the battle , lest in the battle he be an adversary to us , sam. . . fix thy self to seek the lord , as jehosaphat did , when the armies were upon their march towards him , against whom he atchieved a glorious victory , chron. . . entertain a good conscience , it shall be a wall of brass unto thee : the safety of that makes a man assume the courage of a lyon : but if we perceive the smoak of infernal brimstone ascend there , we must needs faint , like the men of ai when they beheld their city on fire , josh. . . guilt of sin in the conscience creates sordidness in men ; they may possibly express transcendent words who possess a timerous conscience ; but as one said of the fearful dog , he must needs fear , who hath no peace in himself . . consider with david , psal. . . the end of the saints and apostles sufferings , which hath ever been happy ; and they are the more partakers of christ's glory , for bearing a share in his sufferings : consider how long they have suffered , and then thou canst not fear any of those things which thou shalt suffer : behold the devil shall cast some of you into prison , that you may betryed — be thou faithful unto death , and i will give thee a crown of life , rev. . . true it is , flesh and blood claims allowance for its infirmity ; but the more we can apply to our hearts the end of the saints , and the quiet fruits of righteousness , to them that are exercised , the less we must needs be sensible of the malignity of any creature . . endeavour for peace with god ; give him no rest till he speaks unto the voice within thee , thy conscience : and firmly resolve not to let him go , untill he bless thee , and assure thee of thy remission in christ jesus . he hath nothing to fear or molest him , whose sins are forgiven . when the sting of death is taken out , who would not be valiant ? which occasioned st. paul to express himself , cor. . . but thanks be to god , which giveth us the victory through our lord jesus christ. and st. john says in his first epistle , chap. . . and this is the victory that overcometh the world , even our faith. . in thy greatest fears pray most fervently : even so did our saviour , being in an agony , he prayed more earnestly : so did jacob in fear of his brother 's long studied revenge , gen. . . pray and beseech god that he would illuminate and open thine eyes to behold his saving health . god many times sounds his allarm to awaken our drouzy souls , and open our mouths to earnest prayer , which in prosperity are too prone to the spirit of slumber and coldness : fear hath many tongues , and can open the mouth of the dumb : even jonahs mariners in their fear will pray , and instigate others to the same duty : that one example of athis , croesus's son , sheweth what the violence of fear can do ; he who before was dumb , on a sudden cryed out , o cyrus spare my father , and by our misfortunes , learn , that thou also art but a man. a prayer against fear . o almighty lord god , who art in thy wrath and indignation dreadful against sinners , i humbly acknowledge and confess , that there is not one of thy judgments , but what the guilt of my sins have long since deserved ; even the miseries of this life , terrors of death , and future condemnation : but , o thou great god of consolation , assure me of a full and free pardon , and a remission of all my sins , and seal my peace with thee , through the blood of a crucified jesus . fill my heart and affections with that measure of thy love , as may exclude all servile fear : give me the testimony of a good conscince , to comfort me against all vain fears of the wicked . lift up the light of thy countenance upon me , and give me that assurance that thou art , and will be my defence and confidence . . and , o thou who rulest in heaven and earth , from the angel to the worm , the lowest of creatures ; and from the swayer of the scepter , to the drawer of water : thou art omnipotent , and canst do what thou pleasest , and no other god besides thee , can deliver after this sort : lord , let it be thy divine will and pleasure to deliver me from those afflictions which i fear and so much tremble at ; that i may live to praise thee , and declare thy goodness towards me in the land of the living . . and i humbly beseech thee , o father , if it be possible , let this cup pass from me ; yet nevertheless not my will , but thy holy will be done . lord , suffer me not for any tryals in afflictions or under any temptations to fall from thee : consider my frailty , remember whereof thou hast made and fashion'd me , that l am but sinful dust and ashes , which soon fade and pass away . . give me patience to endure thy fatherly hand of correction , and a full assurance that all things shall work together for my advantage : give me a fervent frame of spirit , to pray more earnestly ; and give me that faith , to which thou , who can'st not be guilty of the breach of it , hast made the promise of audience and granting my petitions . give me an invincible resolution , not to let thee depart until thou do'st bless me with some happy issue , through jesus christ , my lord and only saviour amen . chap. xx. of cares . care is the child of providence : some say , the soul's apparator to summon all its faculties to its senate or counsel . it is rather counsel's president , determining what to pursue and what to decline : it is the weight which moveth all the wheels ; which taken off , or quite run down , all the nerves of providence are loosed , and the souls faculties become inactive and resty , so as we neither affect the good , nor fear the bad. . care is the centinel which gives the allarm to awaken wisdom to its offices , and the steward of the internal habitation : it is the pilot which sitteth at the helm , to steer and direct the course ; lest industry be wanting to prudent decrees and resolutions , or sucess to industry . so necessary is this vigilancy of the soul , that without it we can neither be profitable to our selves or others , in things divine or humane : tho salvation shall neither be in his care , as the apostle mentions , who willeth , nor of him that runneth , but of god , that sheweth mercy , rom. . . yet if thou use not thy diligence to lay hold on his promises , thou shalt find , that he which created thee without thy care , will not save thee without it ; for he hath made thee a voluntary agent , and hath endowed thee with reason , that thou mightest use his ordinance , for the benefit of thy own salvation . . tho , as the apostle says , cor. . . it is neither in him that planteth , nor in him that watereth , but in god who giveth the encrease : yet if the dispensation be committed to thee , woe be to thee if thou preach not the gospel : and cursed is he that doth the work of the lord negligently : tho , as the psalmist mentions , psalm . . except the lord build the house , they labour but in vain that build it : and , except the lord keep the city , the watchman waketh but in vain ; and the builder shall work to confusion : yet if thou art a careless inhabitant of laish ; if thou art not vigilant , or in necessity build not , thou temptest the lord thy god , judges . . it is in the power of omnipotency , who said at first , gen. . . let the earth bring forth grass , the herb yielding seed , and the fruit-tree yielding fruit after his kind . which to this day are duly performed : but except thou plant and sow , thou must not expect to reap : neither hath the almighty wisdom fixed this care in our hearts for our selves only , but likewise for them to whom he hath given dependance on us . so that if any man will not work , according to the apostle's order , let him not eat , thes. . . and , if any provide not for his own , and especially for those of his own house , he hath denied the faith , and is worse than an infidel , tim. . . . it is an exquisite care which the great being hath implanted in the hearts of mothers , for the preservation of their children , in which , they shall be saved if they continue in the faith and charity , tim. . . neither is any employment , calling , or person among the sons of men exempt from care. kings , as the honoured parents of kingdoms , embrace care of the largest size , like those aegyptian plagues , exod. . , &c. not forbearing their sacred beds : they must take care for the weal of their subjects . it was a mark of shame and dishonour which the holy ghost fixed on gallio , acts . . but gallio cared for none of these things . . christ in his suffering for us , omitted not this emblem in his crown of thorns . nor can the brutes and animals subsist without their care : god hath given them a marvellous instinct and natural sagacity , to build and lay up for themselves and their young : so that the sluggard may well be sent to school to solomon's industrious ant , labouring in summer against the winter , prov. . . and the careless daughters , who think they were born to live at ease , may learn of the provident bee , and other creatures , prudent in their kind , isa. . , &c. . care there must of necessity be used , and the best are not secluded from it ; but the malicious enemy striveth to pervert it to man's destruction , endeavouring to make some so ebrious with desire of ease , that they sleep negligently : and where he encounters with an active and industrious nature , he laboureth to introduce some vain or impious object of cares , to extract a distraction from that which should conduce to their happiness . the misery that attends infatuated mankind , is , when their cares , like the river jordan , empty their sweet streams into a dead sea of unprofitable desires and vanities . . there is no sin which hath not some unhappy cares to surround and foment it : and commonly more acts of supererogation , than salvation requireth . impious cares are revenge's , brokers , lust's panders , avarices vassals , errours nurses , mothers sin , and vice's hand-maids , in all which they but fight for a destructive helena , or a mischievous gain . how happy might adulterers , murderers and robbers be , were so much adventure , vigilancy , charge and care bestowed on god's service , as they employ in their sins ! taking more care and pains to go to hell , than by the tender mercy of god , would guide them to heaven . chap. xxi . rules concerning cares . seek first the kingdom of god , and his righteousness , mat. . . that all things necessary may be administred unto thee : let thy main care be for god's glory and thy own salvation ; to acquire that one necessary thing , which on●● gain'd , shall never be taken away or lost , luke . . martha's many incumbrances in this case , cannot avoid subordination : this is treasure in heaven , neither in danger of thieves , or moths . that same hysteron proteron , wherein worldly desires appear like those unmannerly imps in elies discomposed time , claiming to be served before god himself , must needs come to nought ; and it proves but lost labour to rise early , late take rest , and eat the bread of carefulness , psal. . . that manna which was kept all night , except only for the sabbath , was corrupted , exod. . , . all our labour to lay up , except for salvation ( the eternal sabbath ) is but lost : therefore labour for the meat which endureth to eternal life , john . . . set your affections on things above , col. . . and study a holy contempt of this world : it is affection creates us care ; and where that is , there our cares and our minds will be fixed . 't is the highest prudence to lop off vain cares , that our better placed care may be more fruitful , and to thrust out worldly thoughts : as christ did the tumultuous company at jairus house , which otherwise like those guests at bethlehem , would afford him no room : as when the superfluity of the branches are pruned off , the vine is recompenced in the fruit : so it is in the cutting off vain cares ; the more thou diminishest from them , the more fruitfully shall thy soul be augmented in spiritual things : as when elijah was taken up to heaven , his mantle fell off , king. . . so do the cares of this world , when our hearts are addicted to heavenly things . . how properly may vain , childish things , like dead leaves neer the fruitful autumn , fall off our minds , when we subscribe our selves men ? and when that which we have in possession is perfect , how easily do our worldly cares wither and fall away ; even like the glow-worms fraudulent lustre , which vanishes at the approach of the morning light ? in whatsoever state thou art , learn therewith to be content : discontent and avaritious desires force the heart , upon the sharp tenters of care : if a man be content with little , he will not care for much : cares follow riches , and augment with their encreases , mat. . . . trust in the lord , and commit thy ways to him , and he will bring it to pass , psal. . . cast thy care upon him , for he careth for thee , pet. . . and hath promised , he will never leave thee , nor forsake thee , heb. . . and the prophet declares this comfortable report , jer. . , . blessed is the man that trusteth in the lord , and whose hope the lord is ; for he shall be as a tree planted by the waters ; and shall not be careful in the year of drought . gods providence is vigilant over his servants , and it can neither err , nor be defeated : he that gave us life , will not fail to give us meat and cloathing ; he that feeds the fowls of the air , and adorns the fading flowers , with such varieties of beauty , will not forget to feed and cloath man , whom he has appointed to be lord over them . . he knoweth our necessities before we ask , and that all our care cannot add one cubit to our stature : riches and honors , for which men take such indefatigable care , come neither from the east , nor from the west , nor yet from the south ; but it is god which both giveth and taketh away . some increase in wealth , sleeping , or waking ; others with unwearied industry wax poor : labour to perform thy endeavour with cheerfulness , and commit the issue to god : by which means thou wilt avoid all diffidence and distracting care. . be vigilant over thy soul ; otherwise cares will choak up the holy seed of god's word , whereby it will become unprofitable to thee : it will eclipse the light of heavenly knowledge , it will clog the heart , and creep on like an ephialt , which having seized us , we groan under it , and can neither shake it off , nor awake to an holy expectation of the coming of christ. frequently recollect thy mind of thy mortality , frailty of life , and the vanity of all transitory things : what are riches and magnificence in this world ? they are like childrens bubbles filled with air , which vanishes in their breaking : even such are we , like dreams , or a scene , wherein our parts once acted , we must shrink into natures tyring-room , never to return . . it is uncertain what hour may be our last ; but it is certain one must come , and how nigh it may be at hand , is beyond our knowledge ; perhaps this night the sentence may come forth , and a writ of alienation on thy store laid up for many years ; and this harsh summons may reach thy ears ; thou fool , this night shall thy soul be required of thee ; then whose shall all those things be ? luke . . when the hives in their plenitude warn the masters of their republick , that they want a deduction of their colony , they swarm and flie : but if you cast a little dust among them , they presently settle . so the only expedient to settle our swarm of busie cares , is the memento of our original , that dust thou art , and to dust thou shalt return , gen. . . lastly , to remember the apostles rule , phil. . . be careful for nothing , but in every thing by prayer and supplication , let your requests be made known unto god : those wants and cares are happy which chase us to him : therefore let us depend and hope in him , and invocate him by prayer . the prayer . o most gracious and merciful lord god , who feedest the young ravens , clothest the lillies of the fields , and fillest all things with thy goodness : thou governest in heaven , and in earth , and givest to every creature subsistence and preservation in its kind : o lord i humbly acknowledge thy goodness towards me , even from the womb unto this present moment : thou hast preserved me , when i neither knew what human necessities were , nor which way to relieve them : when i reposed my self , thou preservedst me ; when i did not foresee any evil approaching , thou dissipatedst it ; when i was kept ignorant of my necessities , thy infinite mercies prevented me with blessings and provisions ; when i was lost , thou recoveredst me : and when i was dead in trespasses and sins , thou didst quicken me by thy grace ; when i understood nothing of the way of life , thou meekly didst inform me , and didst guide me in the way wherein i should walk : but above all , before ever i was , thou gavest thy son christ jesus to be the inestimable price of my redemption . . and now , o lord , i who am less than the least of all thy mercies , what shall i render thee ? nay , what can i , for all thy transcendent blessings ? thou hast not only once , like the good samaritan , but many times , as a god of infinite mercy , bound up the wounds of my soul , and taken care of me : o let thy mercy still continue towards me , and create , o god , in me a clean and a contrite heart , and renew a right spirit within me , that it may express my thankfulness aright to so great a majesty as thou art : the lyons want , the mighty suffer hunger : thou hast sent a fire among , them that live at ease and carelesly , even unto the proud and rejoicing cities ; and what am i , o lord , that thou pleasest to spare me , and dost not still feed me with the bread of anxiety and affliction , and make me drink the waters of astonishment ? . lord , fix my hopes on thy providence , and give me assurance thy mercy shall never fail me : i humbly cast all my cares upon thee , who art a protector of thy children : prospér thou my labours , whose providence descendeth to the preservation of the poorest and meanest of all thy creatures : feed me with bread of my stature , and let me never want that which thou knowest needful for me : o thou , who didst encrease the sareptan's oil and meal , so that it failed not in all the famine , bless that portion which thy providence hath measured out to me , and mine ; let thy blessing descend upon it , whether it be much or little , so that finding a sufficiency therein , i may in a thankful , holy , and prudent vse thereof , glorifie thy holy name , and live contentedly and cheerfully before thee . . give me in every estate , both in prosperity and adversity , a faithful dependance on thy gracious providence , which never faileth them that trust in thee : thou best knowest , o lord , my necessities before i ask ; let no cares of this world distract me from thy service , neither make my confidence in thee , incline to any distrust of thy goodness , or fixing my heart on the love of this present world : thou hast given thy holy son jesus ; assure me by his infallible spirit , that with him thou wilt also give me all things . . give me a heart to rest in thee , and to put all my trust and confidence in thy mercy ; instruct me , to seek thy kingdom , and the righteousness thereof , before all things which this world can give or take away : so that thou who providest for me , mayest in thy good pleasure administer to me all those things , which thou seest necessary for the relief of this life 's present necessity ; and let thy blessing evermore attend it , untill having passed through this world of cares , and valley of miseries , i may arrive to that blessed life , thy kingdom of glory , through jesus christ , our lord and only saviour , amen . chap. xxii . of jealousie . among those thoughts which discompose the mind , the jealous are not the least : and the wise man acknowledges , prov. . . that jealousie is the rage of a man ; and it is frequently so exasperating to unplacable . anger , that he will not regard any ransom , neither will he rest content , though thou givest many gifts , verse . i mention not here that jealousie , as 't is attributed to god , and sometimes importeth anger , as in ezek. . . and chap. . . or execution of justice , deut. . . nor indignation at that which molesteth those the almighty loveth , ezek. . . zach. . . or pitty to his people , joel . , . nor as in man , signifying only envy and emulation , as rom. . . and chap. . . or fear of danger to those whom we are most indulgent , as cor. . . neither do i mean that of ambition , to exclude corrivals of sinister ends , such as st. paul charged the false apostles amongst the galatians : nor of suspicion , which is an opinion or dread of some evil , sprung from symptoms of levity , or airy notions , which sometimes set friends at a great distance , and imbitter humane societies : but of that which god gave a law to israel , numb . . . . this is a perturbation of mind , compounded of fear , love , indignation , and suspition ; a bitter electuary of ingredients , though good and proper in themselves if applyed to their distinct uses : this jealousie is the bane of unhappy love ; the gall of wedlock ; the sad asmodeus , which makes the most flourishing families detestable , if not desolate : it is a tenebrous apparition of disturb'd thoughts , restless in the inquest after that which they most abhor , and dread to find : it is the souls absynthium , and overflowing bitterness , the scourge and torture of afflicted minds , really tormenting sometimes with imaginary , but often with vain evils : it is the devils master-piece , and quintessence of his envy , rendring the honourable , and ( otherwise ) happy estate of matrimony , which the almighty appointed to be the greatest worldly comfort ; he by his diabolical malice strives to make it the most odious and unhappy : therefore it may well be nominated in numb . . . the spirit of jealousie . for a worse fury could never have been contrived to perplex frail mortality . . now whereas the drama in this unhappy scene , is of two persons at least , the rules of advice in this case , must have a double address ; which is to the jealous of either party : and first , espouse not anothers sin by a foolish and impious connivance at the basest action . he that inhibiteth divorce in any other cause , as cor. . . permitteth it in the cause of adultery , mat. . . and the law allows , when the jealous man shall have set his wife before the lord , and justice shall be executed uppon her , then shall the man be guiltless from iniquity , and the woman shall bear her iniquity , numb . . . . be not rash , lest thou prove injurious to the innocent ; it is an innate corruption , to view others faults , rather than their vertues , and to surmize that to be evil which may be transacted : and this axiom may be fitly applyed , that they who are evil themselves , claim that priviledge of being jealous of others : and he that looks through a yellow glass , thinks all the world of the same colour : consider well , and then tell me , if it be not thy own guiltiness which is the false medium , that casteth that complexion on others , which indeed thou only retainest thy self . . give not place to the devil ; his malice is like those envious philistins , who cast filth into the pure fountains of humane propagation , to create a jealousie between the married pair , that by this venom he may put them at variance , whom god commanded to a perfect union . sometimes he will aggravate slight suspicions , which so encreases the rage of each other , that reason is many times lost in the battle : or else , rather than lose his game , he will suggest some vain chimera of that which never was , or perhaps never like to be accomplished : sometimes he will throw temptations before 'em , such as private meetings , whispering , or some such loose behaviour and familiarity with others , as may unhappily create suspicion in the good and prudent . . neither shall he be destitute of the service of other mischievous tongues to foment and feed this malignant humour : he that said matrimony might be happy , if the wife were blind , and the man deaf , either did , or might mean , if the wife had not wandring eyes , she would never spy out vanity , nor the husband open ears , he could not hearken to malicious reports : seriously consider the vanity of this evil , and then thou wilt prudently acknowledge , that all self-vexation is folly ; and to invert the theme , all folly is self-vexation : if with all thy art and care , thou couldst invent any stratagem beyond tormenting thy self , there were some plea for thy vexation : but none can be chast against their will , was a sentence among the heathens ; and argus's hundred eyes cannot be so vigilant , but opportunity may prove too crafty for him . . if thy jealousie be fruitless , then thou hast occasion to vex at the levity and vanity of thy own mind : if it be just , what is the monstrous object of thy hatred and malice ? assure thy self the adulteress is unhappy enough ; and there is no creature on earth more despicable and odious , nor no sin in this life , accompanied with so many varieties of plagues and judgments ; so that indeed they are great objects of pity , if all these wretched ingredients can render them to be so , as a wounded conscience , the devil 's earnest to the impenitent , and assurance of hell and damnation . . in the next place , my address shall be to those in whom there is occasion of suspicion . and first , let man himself consider how odious adultery is , and out of all measure sinful ; for he sinneth against his own body , defileth the temple of the holy ghost , cor. . , . and pierceth through his own bowels with a dart of rottenness , prov. . . and that which will render him in the end mournful : but beyond all this , in case of impenitency , which the stubborn presumer may justly suspect , it is that whereby he excludeth himself from the kingdom of heaven , cor. . , . and in the adulteresses crime , some aggravations are appertaining to it , as robbing her husband of his posterity ; obtruding a base and adulterous issue , and so stealing away his estate and inheritance , by giving it to a stranger , and fixing on an indelible character of dishonor and bastardy upon her child , who but for her impotent and ungovern'd lust , might have proved noble and legitimate . an injury which she can never expiate , nor repair to the innocuous son with rivers of tears , and streams of her infected blood. this multiplied sin is sometimes conceal'd from men , but never from the all-seeing god , who is a severe revenger of all iniquity . other sins are grievous and pernicious ; yet neither lying , stealing , idolatry , murder , nor witchcraft , can of it self dissolve the sacred bond of wedlock , as this only base act of adultery doth : therefore our saviour admits of no divorce but upon that occasion . and it is remarkable , that when god would display the loathsomness of idolatry , which most displeased him , he styl'd it whoredom , and himself a jealous god ; and certainly , though that be abolished of the bitter water , causing the curse , and rotting of the thigh with swelling , which attended that antiquated ceremony ; yet the bitter moral and substance are not quite extinguish'd , numb . . . . avoid what you are sensible of hath created your suspicion ; otherwise you are guilty , if not of adultery , yet of a just cause of jealousie . lysander punished one of his soldiers for going out of his quarters , resolving that he would have none of his , look , or go out like a plunderer . dinah's idle visits , gen. . , . proved her dishonor , effusion of guiltless blood ; her father's trouble , and her brother's curse : the wisest of men recordeth it , as the mark of an harlot , prov. . , . her feet abide not in the house ; now she is without , now in the streets , lying in wait at every corner . . it was an italian severity in sulpitius , and a diposition to part with his wife , who divorced her for going out of doors bare-headed : the law , said he , confined thee to mine eyes and approbation , and not to please others . the common law noted any , going out unvail'd , with the odious brand of adultery . so careful were they to avoid all occasions or suspicions of that sin. however foolishly strict they were , i am sure jerom's rules fore-noted is good ; whatsoever , saith he , may probably be feigned , be thou cautious it may not be feigned : thou owest this to thy husband's love , thine own indemnity and honor , and the right and credit of thy children . the prayer . o eternal and almighty god , father of lights , and of the first-born who are written in heaven , and of the spirits of just men made perfect . thou art the searcher of all hearts and reins , to whose all-seeing eye every creature is manifest , and every thought of the heart naked and open : we humbly beseech thee to take from us our stony hearts , and to give us hearts of flesh ; to subdue in us by thy omnipotent spirit , the miserable remainders of the first adam , that native inclination to sin , which continually carrieth us away captive to the laws thereof , even to that evil which we would not commit , but utterly detest , and in bitterness of soul repent of . . lord create clean hearts , and renew right spirits within us ; root out that raging spirit of jealousie , that infernal fire which lies scorching in our bosoms ; and enlighten our vnderstandings with a sound knowledge of all the mysteries of eternal life and salvation . sanctifie our wills and affections , and according to thine own gracious promise , six thy law in our inward parts , and write it deeply in our hearts , that we may know thee , from the least to the greatest . heal up those wounds which our sins have made so wide , that none but thine own hands can close them , and forgive our iniquity , and remember our sins no more . . o lord , thou didst by thy holy word , so heal the fountains , that death and barrenness was no more therein ; heal , we humbly beseech thee , the wretched corruptions of our hearts ; cleanse and sanctifie all the thoughts thereof , by the sweet and blessed influence of thy holy spirit , and so quide , govern , and direct us in the way which thou wilt have us to walk in , as that we may in all our thoughts , words and actions , be acceptable to thee : mortifie and subdue , all our evil desires and thoughts , and bring them all into subjection to thy holy will and pleasure , that we may constantly resist all temptations to sin and wickedness . . keep us , and counsel us , in all our affairs spiritual and temporal , that we may be filled with the holy fruits of the spirit of sanctification , appearing in new and hallowed thoughts , words , and actions , to thy glory , and our farther assurance before thee ; so that in our bodies and in our spirits , we may be kept blameless in this sinful and miserable world , unto the appearing of our lord jesus christ ; to whom with thee , o father of mercy , and the holy spirit , the comforter of the elect , be rendred all honor and glory , in heaven and in earth , from this time forth , and to all eternity . amen . chap. xxiii . of external actions . the external actions of men are the product and fruit of their thoughts ; and as we owe sanctimony to god , and our own consciences within , so do we good examples to our neighbors in things external . and our blessed saviour in his sermon on the mount , excites us with this doctrin , mat. . . let your light so shine before men , that they may see your good works , and glorifie your father which is in heaven . . good actions proceed from a sound credence , without which they cannot be good , nor pleasing in the sight of heaven , for whatsoever is not of faith is sin , rom. . . for faith apprehending christ to our justification , renders our works acceptable to him , if they extend to fruits of regeneration ; and uniting us to christ , dedicateth us to a capacity of his sanctifying spirit , and enableth us in some measure to vanquish sin , and perform that wh●ch is holy in his sight . now the apostle mentions , st. james . . shew me thy faith without thy works , and i will shew thee my faith by thy works . and st. paul says , rom. . . a man is justified by faith only , without the deeds of the law . . though our best performances cannot justifie us before the almighty , because imperfect , yet are they never separated from true faith ; and they are the path-way to the heavenly jerusalem , though they cannot finish our happy arrival . therefore to the young-man's query , who desired to be justified by works ; our saviour replies , mat. . . keep the commandments : thus he was convinced , who had not yet learned the righteousness of faith , which saith , believe and thou shalt be saved ; thereby implying , that yet he was wanting in some things , who was excellent in others , and therefore must seek salvation by faith , and the way to heaven by sanctity . this is a condition , not an obligation of our salvation ; for as we can never acquire salvation by it , so we can never expect any without it , because our very best endeavours and performances we owe to god's honor and glory . . it is not sufficient to have a good intention , either to speak , or to do good ; for satan is well-pleased , that men should draw near unto god with their lips , if their hearts be far from him ; or that they speak well , if they will perform evil. words at best are but feminine virtues , but works are m●sculine ; of these the spiritual pharoah giveth charge to smother them . but we desire to convert our words into actions , and not only to speak , but to effect holy performances . . actions humane , natural , or civil , are no otherwise here concerned , than as they are in order to the moral , and so regulated by the law , and holy word of god , in the affirmative or negative precepts , which is the only rule of all our moral actions towards god or man. neither examples , prescriptions , universality of consent , nor commands of men , must be prevalent with us , against the express word of god : for these claim privilege only in those things which god's law alloweth , and refereth to our authority . chap. xxiv . rules in external actions . first , neither propose , nor act any thing evil or unjust , for any worldly profit , honours , or pleasures : for it is an apparent detriment to acquire the world with the loss of thy soul , mat. . . what can secular honours advantage thee , when thou art condemned by the almighty ? should all the world extol thee , and thou be canonized a saint in the opinion of the multitude , or thy actions be highly applauded , equivalent to herod's speech , and be rendred supernatural : god's angel may smite thee , and the worms destroy thee . what are pleasures ? in their birth they look towards a precipitate end ; and the vicissitude of this scene serveth only to aggravate the misery : like that ungrateful sound , which reached the ears of dives in hell , son remember that thou in thy life time , receivedst thy good things , luke . . present remembrances of past pleasures , embitter the torment . . let god's law be thy rule and counsellor , and weigh all thy actions by his standard , before thou execute any purpose . david could not enterprize before he had consulted god's oracles : nor the very heathens , before they sent for the double effataes of their priests . when the word of god is our rule , we abhor setting up strange god's in our hearts , like those who adore their own inventions , in will-worship and voluntary religion ; wherein all , even the most zealous and painful actions , as pilgrimages , superstitious fasts , foolish penance and idolatrous oblations , or costly dedications , shall be rejected , with a who required this at your hands ? isa. . . and the prophet tells you , micah . , . the lord will not be pleased with thousands of rams , or with ten thousand rivers of oil : and , he hath shewed o man , what is good : and what doth the lord require of thee but to do justly , and to love mercy , and to walk humbly with thy god ? . in religious acts , god left not israel to their own disposing in minor things , but commanded moses , see thou make all things according to the pattern shewed thee in the mount , heb. . . also when god's word is our rule , we will neither lay snares upon our own consciences , placing religion in those things which god hath left indifferent , ( as they who prohibited certain meats or marriage , tim. . . ) nor will we dispense with that word in any one point which any humane authority pretends , or imposes to the contrary . . in all thy acts and designs , before thou execute them , duly and seriously consider the event , which is like a ship 's rudder , tho it comes last , it directs first and last . endeavour to gain a fore-sight , and consider the sequel . o that they were wise , saith the lord ; that they understood this ; that they would consider their latter end , deut. . . by which means thou wilt in all sinful actions , with the holy apostle , be ever ready to conclude , that the end of those things is death , rom. . . . in all thy actions fix thy self in the presence of god , by following david's example , psalm . . ever remember thou art in his sight , and that neither thy thoughts nor actions can be excluded from him ; for neither solitude nor darkness can vail thee from his all-seeing eye , psalm . , . in all thy undertakings accustom thy self to the rule of charity , for that is the fulfilling of the law , rom. . . and the fruit of god's spirit , gal. . . and there can be no performances acceptable to god , if we omit this duty and command of the apostle , let all things be done in charity , cor. . . . in all religious duties , act not the impostor , for the hypocrite doth but personate , act and counterfeit the saint ; he seems good , but is doubly impious , as the orator said of the servilii , which were very like , but not the same ; so resembling , that they were not d●stinguished abroad amongst strangers , but were known at home by their own acquaintance . but when the hypocrite hath deceived all the world , he can never defraud his own conscience . therefore let this advice be thy faithful monitor , to be just and sincere in thy deportment , before god and man : let christ's rule be thy constant pattern , whatsoever ye would that men should do to you , do ye even so to them : for this is the law and the prophets , matt. . . . transact nothing which must cost thee a bitter repentance . when the philosopher had a great price set him upon folly , replied , i will not buy repentance so dear . never act any thing against thy conscience , for fear or favour of men ; but rather esteem a good conscience before all treasure on this side heaven : in some things we sin all , but happy is he that condemneth not himself in that thing which he alloweth , rom. . . lastly , in all thy undertakings beseech and humbly implore the almighty to direct , counsel and bless thee ; and according to the apostle's direction , in every thing by prayer and supplication , let your requests be made known unto god , phil. . . for he is unworthy to receive a blessing , who omits the duty of asking . a prayer for directions in all our actions . most merciful father , who hast promised , that if the wicked turns from his sins that he hath committed , and doth that which is lawful and right , he shall live , and his transgressions shall not be remembred . in humble acknowledgment of our manifold sins , the equity of thy judgments to give us over to our own unhappy ways , who have so long refused to be guided by thy holy word , and our own helpless impotency , to stay our selves , turn unto thee , or fix our selves in any good way to serve and please thee . . we humbly beseech thee o father , for the sake of thy dear son , to pardon all our offences , and to vouchsafe to lead us in thy paths , and the way thou appointest us to walk in : we have long gone astray like lost sheep ; and thou best knowest , o , our god , how dangerous satan's snares are to us , how many the distractions of a deceitful vain world ; how frail and infirm sinful flesh and blood ; and how many our errors : but , o lord , thy wisdom cannot err , which is immutable ; therefore renouncing our own conduct , we render our selves into thy gracious hands , humbly beseeching thee , who freely givest wisdom to all that ask , and upbraidest no man ; hold thou up our goings in thy paths , that our footsteps slide not ; direct all our ways , that we neither incline to the right nor to the left hand to offend thee ; but give us the shield of our salvation , and let thy right hand uphold us . . o thou that hearest the prayers of them that call upon thee , hear us , for our souls wait on thee ; direct and guide us ; keep us and counsel us in all our actions , that we neither design nor perform any thing but that which is pleasing to thee , and which thou wilt bless unto us ; that we may walk unblamably and prudently towards all men , and in sanctity before thee : and grant that in all our actions we may glorifie thee , and adorn the gospel of christ by our holy conversations , give good examples to our neighbours , and stop the mouths of all malicious adversaries ; so that when these days of sin are ended , that we rest from our labours , we may enter into that promised rest which remaineth for thy people , where shall be no more sin , error , nor curse . hear us , o lord , in these and all other things necessary for our bodies or souls , for jesus christ his sake . amen . chap. xxv . of a wounded spirit , what it is . solomon tells you , prov. . . the spirit of a man will sustain his infirmities , but a wounded spirit who can bear ? the word signifies a smitten , contrite , or broken spirit . it is a kind of speech borrowed from corporal affliction , by stripes , contusions , bruises , or wounds , wherein by incision and launcing the sinews and veins , the body is debilitated and endangered to death , and disabled so , that it is void of supportation ; it is liable to inflamations and distempers , that every slight touch prejudices it : it depriveth a man of rest , so that he is impatient of this present posture , and more perplexed at a mutation . to express it further , it is the intense sorrow of the soul , a weak confidence , and an infeebled life of the spirit ; so that god may well nominate it , a wounded spirit . . this affliction is of that magnitude , that it exceeds all other temporal sorrows : and none can truly give their verdict of it , but they who can join and say with david , the sorrows of death compassed me , and the pains of hell gat hold upon me , psal. . . other sorrows may be mitigated , by administring to the afflicted something equivalent to the loss sustained ; as where one treasure is lost , another may be found ; or by some compensation or repair , may be retaliated ; as job had a second posterity and encrease of wealth : and elkanah declared such a medium of consolation to afflicted hannah , when he said to her , am i not better to thee than ten sons , sam. . . . but these comforts are no ways conducive to an afflicted spirit ; for furnish him with riches , the company of the dearest friends , or that which might afford relief , refreshment and delight to others , yet to him it procures no ease , no more than if you put on a rich purple robe upon broken bones : no , no , the grief is internal , and no external means can cure it . in other crosses , time will asswage , by prudence and persuasive arguments , excellent lenitives of sorrow : in some cases to divert , wine , merry society , musick , or the like means , may bear some part , which the wise man accords to , give strong drink to him that is ready to perish , and wine to those that be of heavy heart ▪ let him drink and forget his poverty , and remember his misery no more , prov. . , . . david's harp did for the time refresh saul , and charm the evil spirit : but this grief admits of no efficacy in such comforts . in other pressures we may receive ease , or be conducted from the evil , as st. paul was from the jews conspiracy , acts . . and david from saul , sam. . . but there is no flying from a wounded spirit : where ever we go our affliction attends us , even our secret tormentor in our own bosoms in short , as it is in one sense a separation from god , so no creature in heaven or earth can cure it : there is no sanctuary for a troubled soul , but only gods favourable presence : no other expedient can be used , till he return and comfort it . . so horrid in the mean time is this affliction , that the desperate traytor judas took death for his sanctuary , as an antidote against his guilty conscience ● but with what ponderosity it sits upon the hearts of god's servants , may appear by the complaints of job and others ; wherefore is light given to him that is in misery , and life unto the bitter in soul , which long for death , but it cometh not , and , dig for it more than for hid treasures ; which rejoice exceedingly , and are glad when they can find the grave , job . o , , . this was job's complaint . and the prophet complained of his birth , jer. . , , , , . and the prophet elijah being threatned by jezebel at beer-sheba , poured out himself , it is enough now , o lord , take away my life , for i am not better than my fathers , kings , . . and jonah at the loss of his gourd , expressed himself , saying , it is better for me to die than live , jonah . . chap. xxvi . what the conscience is , and the tranquility of it . the conscience is the cognition of the heart , and is a divine internal light , which we cannot extinguish ; a supream court of judicature within us , and above us ; and a silent register of our thoughts and words : it is a thousand witnesses , as the apostle says , accusing , or excusing , rom. . . such is the impartiality of this judge , that no bribery can tempt him to justifie the wicked , nor condemn the just ; but he is the first revenger of impiety , and an excluder of the guilty from absolution . . in true tranquility of conscience , the heart is cheerful in every estate and condition , rom. . , . and dreadeth no judge nor witness : it is a continual feast ; the soul's paradise ; the mind 's fair haven ; an unvaluable possession , which renders every owner happy : it is an immoveable comfort , the first fruits of heaven , and riches which shall never be taken away . as no wind can move or shake the sun-beams , so neither life nor death , prosperity or adversity can transfix this . while this is secure , tho men receive many sharp encounters , as the citizens of ai did , josh. . yet are they confident to resist ; they can resolve with that pattern of patience , job . . tho he kill me , yet will i trust in him : but if that fail , and the smoak ascendeth , their hearts are under a great consternation , josh. . . . the almighty woundeth and healeth , deut. . . job . . but it is with his justice and mercy . the wise man says , prov. . , . we wound our selve by sin : and god healeth us by afflictions , as chirurgions do with the lancet and cautery . sins are the thieves which rob us , and leave us wounded us by the way , till the good samaritan appears with his wine and oil , to cleanse , supple and bind up our wounds : he scourgeth the conscience with a sense of his anger , to make us sensible of our sins , and to bring us to an abhorrence of them . and thus he sometimes disciplines us with external afflictions . . god sometimes wounds the heart and terrifies the conscience , by the word preached ; and then we are pricked at the heart , and with st. peter's auditors cry out , men and brethren , what shall we do ? acts . . sometimes he smites the conscience with an inward sense and apprehension of his fierce wrath , and severe imminent judgments ; in which , as the psalmist complains of , psalm . , . an horrible fear overtaketh them ( like the earthquake at horeb , preceeding the still small voice of mercy , kings . , . ) in sense of a spiritual desertion , while he hideth away his face ; spiritual wants , or permission to some grievous temptation , cold fits of despair and buffetings by the messengers of satan , in all which tho there be means of comfort appointed , yet none can prevail , till the spirit of god the comforter , return and heal. . the same hand giveth the wound , and prescribeth the plaister ; as it was said , hos. . . the assyrians and jareb could not heal judah and ephraim of their wound ; so no mortal creature can administer comfort whereby to heal a wounded spirit , till he who correcteth in measure approaches and bindeth it up , jer. . . &c. he , only he , says the psalmist , psalm . . he healeth the broken in heart , and bindeth up their wounds : even he who was wounded for our sins , and bruised for our iniquities , and by whose stripes we are healed , isa. . . chap. xxvii . what things principally wound the conscience . there are some things which principally afflict and wound the conscience , and comes up , as the prophet mentions , sam. . . like those philistim spoilers , in three companies , to destroy and drive men into despair : and the first apparition and assault , is the apprehension of god's wrath , for some hainous sin committed : an instance we have in cain , having murdered his brother , cryed out , my sin , or punishment is greater than i can bear , gen. . . and judas having betray'd his lord and master , durst not approach to him to beg mercy , by reason he apprehended an implacable anger in christ. . it is certain , according to the apostles saying , that the wrath of god cometh on the children of disobedience , col. . . and that his wrath is revealed from heaven against all vngodliness and vnrighteousness of men , rom. . . and that the impenitent by their hardness of heart , treasure up to themselves wrath against the day of wrath ; that the●e shall be indignation and wrath to them that obey not the truth , rom. . , . but when thou , who art of a wounded spirit , and broken heart , hast well considered , perhaps thou wilt find that these things are of no concernment to thee , but to those who live in sin. . the second obstacle in wounding the conscience , is sense of spiritual wants , as hope , faith , assurance of salvation , the spirit of sanctification and prayer . these being the graces of the almighty , and the presence of his holy spirit in the regenerate , may yet for the time be an hidden treasure , an immortal seed under the frozen clods , without any appearance of life . and the truly devout may weep and complain , like the penitent magdalen in the garden , for the loss of christ , when at the same season he is discoursing with them ; but they are ignorant of his presence , john . . . the third obstacle , is fear of some strong temptations and tryals , at which the afflicted and affrighted conscience is amazed , as the disciples were when jesus slept in the storm , and the ship was over-mastered with waves , and ready to travel to the bottom of the sea , upon death's errand , matt. . , . or like st. peter on the water , when he beheld the rough billows come plowing before him , cryeth out , save master , we perish , matt. . . when it evidently appears , they cannot perish who are with christ ; nor they cannot be safe who are without him . chap. xxviii . divine considerations of the afflicted . as god is just , so he is merciful ; he is no enexorable radamanth , but he is easie to be entreated : concerning whom we have a word more sure , than any testimony of man ; for the almighty , in exod. . . being his own herald , thus proclaims himself , the lord merciful and gracious , long-suffering , and abundant in goodness and truth , keeping mercy for thousands , forgiving iniquity , and transgression , and sin. now if that which others report of the kings of israel , kings . . that they were merciful kings , could perswade them to seek mercy , and to enjoy their lives and liberties ; how much more should that , which god , who cannot lye , hath declared himself , tit. . . move the afflicted soul humbly to petition him for mercy ; who is more ready to grant it , than we are , or can be to entreat it ; for ask it we never could , except his preventing grace and holy spirit invisibly moved us . . god delights not in the death of sinners , but in their conversion , ezek. . and as it is a true prognostick of a guests being welcome by the good aspects and deportment of the family ; so it is an evident signal that a penitent sinner is welcome to heaven , by the angels loud exultations . if god in his good pleasure would have destroyed thee ; how often and justly might he have taken thee away in thy sins ? but now that his eye hath spared thee , his goodness is to lead thee to repentance , which never comes too late , if seriously performed . he terrifieth with present sense of his anger against sin , that men may be excited to repentance , and by forsaking their sin , be more assured of the mercy of god , and their own salvation . as stormy winds by shaking the trees , do fix and root them deeper , and seasonable weather purifies the air and water by their agitation ; so doth the almighty mundifie the minds and hearts of his servants , by menaces , judgments , and afflictions , cor. . . psal. . . it is god's mercy to afflict thee now , that thou mayst repent and be saved . it is the most unhappy condition of a sinner , when god concealeth his anger to the last , and then denounceth the impenitent as incorrigible , isai. . . so that if no remorsness of conscience appears , thy case is desperate . but this soul's conflict , concludes another co-ercive power in thee , resisting sin , whereby thou mayst be capable of a state of regeneration ; for tho the spirit of god at the present in its motions are but weak in thee , yet it is invincible . . st. paul tells you , rom. . , . all have sinned , and come short of the glory of god ; being justified freely by his grace , through the redemption that is in jesus christ. which plainly demonstrates , that 't is not a man 's own righteousness that can contribute to his salvation ; and david , in psal. . , . says , blessed is the man whose sins are covered , and to whom the lord imputeth no sin. not who hath no sin ; for on those terms none could be blessed . it is not in the quantity of the debt , as in st. luke . , . where fifty and five hundred are equa ly forgiven : and where an infinite majesty is offended in the least , never any of god's servants were saved , for being less guilty than thou art . thou fearest god's wrath , because thy sins are great , and appear so to thy conscience . they which are saints had some , and he that breaketh one commandment is guilty of the breach of all , and liable to the curse of the law , james . , . a diminutive wound to the heart will as surely kill , as the deepest and widest orifice . a small shelf of sands will as surely bulge the ship , as the greatest rocks . a little postern-gate , or breach in a city wall unguarded , will let in the enemy : so the smallest sins , if not covered by faith , and cured by repentance , will destroy the soul. . when we consider noah's drunkenness , david's murder and adultery , solomon's idolatry , manasses's murder , witchcraft , and idolatry ; st. paul's persecution , and st. peter's denial of christ ; it is apparent , that these committed sinful acts of a deeper die than thou canst charge thy conscience withall ; and that if god's justice should be executed according to the rigor of his law , no flesh living could be justified , psal. . . rom. . . therefore is christ the end of the law , to every one that believeth , rom. . . an instance of which we have in the patriarch abraham , the prophet david , the apostles st. peter and st. paul , and all those that are saved ; when we rely on him and his merits , by god's own covenant of grace , and the rigor and curse of the law is suspended . god therefore gave us his son , with this proviso , that whosoever believeth in him should not perish , but have everlasting life , john . . and the apostle intimates , rom. . . being justified by faith , we have peace with god. and rom. . . there is no condemnation to them that are in christ jesus . and if god justifies , who shall condemn ? . no sin is of that extent , or equivalent to the mercy of god , and the merits of christ. all actions of the creature are finite ; but the mercy of the creator , and the merits of a saviour are infinite . a drop of water holds some proportion with the sea , being both finite ; but finites with infinites holds none : fear not then , nor let pusilanimity over-rule the● if thou canst repent and believe , for there is balm in gilead , there is a physician there ; therefore let not despair seize upon thee . chap. xxix . considerations of humility . humility is religion's basis ; and god giveth grace to the humble , but resisteth the proud. when the subtle tempter cannot prevail in his perswasions to evil , he insinuateth himself into the minds of them who have performed some pious acts of christianity , by his mischievous suggestions , elevating them to a secret admiration of the same , whereby they may be deprived of that grace which enabled them to that performance . the poor publican in his humility not daring to lift up an eye toward that heavenly majesty , he had so grievously offended , having nothing to say , but only , god be merciful to me a sinner , went home justified rather than the proud pharisee , who boasted of much sanctity . . humility is the securest virtue ; but pride the worm at the root of religion , eateth up the vitality of it . now by reason it is difficult for dust and ashes to enjoy any extraordinary temporal blessings , without being puft up in mind , above his opinion of others in a lower sphere ; god justly permits many of his servants to depend on their own strength , ( like a tender nurse , who withdraws her hand a little from her charge , to make it sensible of its own weakness , and to check it from a dangerous presumption ) so that by falling under some great temptation , they may be disciplined in humility safely to distrust their own strength , and fix their dependence on god. for st. peter was in a better posture weeping , than when he presumed to lay down his life for his master ; then he fell by abjuring his lord ; but now he rose again by his bitter , but sincere repentance . now if the serious considerations of thy sins do truly humble thee , thou hast acquired a speedy way to thy repentance . . the almighty often in his great council orders the greatest enormities of some of his people to stand upon record ; that we may draw from thence this conclusion , that if we can repent sincerely of sins , of as deep a die as they are , we also shall find mercy ; but by the way , with this deep consideration , that we never entertain any of them in our thoughts , to be guilty of presumption , but as motives to repentance , whereby we may lay hold with faith on him , who freely forgiveth the penitent , not the obstinate presumptuous sinner ; and nothing more offends the divine providence , than a despairing of his mercy , ( which is a secret questioning the veracity of his promises ) and impenitency , which is the undoubted issue of incredulity . indeed there is no greater injustice to god's mercy , than by despair to persevere in sin , seeing his truth is engaged for our pardon , if we believe and repent , for he has not declared in vain , isai. . . though your sins be as scarlet , they shall be white as snow ; though they be red like crimson , they shall be as wool. chap. xxx . divine considerations of our repentance , forgiving enemies , and the love of god. consider why christ came into the world : the beloved disciple informs you , john . . because he so loved it . god sent him to save sinners ; not only them who had broken some of his commandments : but as st. paul saith , he came into the world to save sinners , of whom i am chief , tim. . . he came to call , ( as himself professeth ) not the righteous , but sinners to repentance , mat. . . mark . . he called the heavy laden not fallaciously , but indeed to ease and disburthen them of their sins , mat. . . he saved the publicans and notorious sinners , and to manifest the same in contempt of pharisaical calumnies , conversed with them . . consider , that god who commanded us to forgive , not only seventy times , but oftner , would not enjoin us that which himself could not , or would not perform . he is essentially , and so infinitely gracious , that his mercy is more than thousands of oceans , which can never be exhausted . man hath but a slender stock , a finite mercy at the best , and such as may be diminished and vanquished by injuries . he that enjoineth man to forgive without exception , could not in his justice command and require man to forgive more than himself in his abundant mercy could or was willing to assent to . add to this a consideration of his tender love ; he hath planted a paternal love and care , not only in parents for their children , but ( lest we should suppose it rather habitual than natural , taught by precept or example , rather implanted by the almighty in their natures ) in the very brute beasts of the field , and birds of the air , for the preservation of their young ; all this love in the creature is but momentany , but in god it is essential , infinite , and unchangeable . . now consider , did god give man ( suppose david ) so much love and mercy , as that upon the mediation of the tekoite , he could presently be reconciled to a rebellious absolom ; hath he given thee bowels of compassion , and an ardent zeal for thy childrens good and safety , to mourn for their transgressions , and to be ready upon the least appearance , or signs of amendment , to enter into a reconciliation with them , and canst thou conceive that god will not be much more ready to pardon thee , if thou canst heartily repent and implore forgiveness , through the merits of a crucified jesvs , the son of his love , and in whom he hath proclaimed from heaven , he is well pleased , matt. . . . the custom among the molossians was , whom plutarch mentions , that the petitioner should take up the king's son in his arms , and so kneeling before the altar , nothing was denied for the protection and safety of the suppliant . so themistocles found favour with king admetus . so likewise will our heavenly king give audience to our petitions , if we present him in the arms of faith , his beloved son christ jesus with the merits of his death and passion . a wounded spirit , a broken and a contrite heart , is an acceptable sacrifice to god , and that which he will not despise , psalm . . thou canst not reasonably think thy case detestable , for that which god approveth and loveth in thee , and hath so mercifully cherished in those he dearly loved . the royal psalmist , the man after his own heart , felt this which thou art afraid of , my heart , saith he , is wounded within me , psalm . . . consider seriously , that a calm conscience is not always the best , nor a tempestuous the worst : there is a lethargy and stupidity of an evil conscience in a carnal security : this calm is such a storm , wherein the soul , ( like the men of laish ) is quiet and secure , until some spiritual danites awake it , and the sinner goeth on like agag , thinking surely that the bitterness of death is past : as some heart-sick patient , in whom nature's strength is so far decayed , that he is insensible of the undiscovered approaches of death now imminent ; even such is the calm conscience of a secure sinner . . now , if that angel guardian , the conscience , which god and nature has placed within the breast of a righteous person , be sometimes at variance and upon the seasonable point of admonition for some sin unrepented ; we may infer it to be like the ship in which jonah fled , followed with storms , untill he was cast forth , whereby his happiness might be the greater : but the danger is desperate with those , when the mind is drowsie and will not be awakened from its guilt and impenitency ; but are given up to the spirit of slumber ; those i say , if at any time their conscience within 'em whispers and severely checks 'em , then are they ready to cry out as ahab to elijah , hast thou found me , o mine enemy ? if we are not sensible of our wounds , the sign is mortal ; therefore let us not our selves remove from that wholesome discipline , or fly that chirurgion , whose lancet threatens none but the imposthumated parts ; but rather chuse wisely that main skill of knowing , whether our consciences thus lull'd up in treacherous sleep , or disturbed by that voice within us ; which of these two , i say prognosticates the most danger . chap. xxxi . the examination of the conscience , concerning our repentance , &c. to this a serious examination is requisite ; wherein i shall lay down these particulars : first , some reasons why we must seriously examine our consciences . secondly , the main lets incident thereto . thirdly , certain rules by which we may throughly examine . fourthly , interrogatories to be proposed to the afflicted conscience . fifthly , some conclusions necessary to be drawn from the whole . . first , we ought to examine our selves ; for certainly god hath not so often commanded it in vain , lam. . . psal. . . cor. . . cor. . . secondly , without this we cannot know our sins , and so not repent , nor have any solid comfort in impenitency . we are extream apt to mistake our selves ; which if we do , we can have no sound comfort in the testimony of a good conscience , which presupposeth faith and illumination . thirdly , without this , we cannot possibly know which way we are going , the broad way to destruction , or the narrow to salvation , which were very necessary to comfort us , if we go right , or to recal and rectifie us , if wrong . fourthly , without this , we can never make a right use of god's chastisements , nor obtain any comfortable way out of 'em : neither can we distinguish his operations of mercy in us , when he humbleth us here , that we may be exalted hereafter . . now , the common obstructions to this duty , are first an evil conscience , which being wounded by a deep guilt , cannot endure any searching . secondly , native hypocrisie , misrepresenting us to our selves , by denominating us highly pious , and looking upon it as an important injury not to be counted so . thirdly , distracting cares of this life , and carnal security , which say with those jews , hag. . . the time is not come : these make men refer their repentance to the last hour , even to the hazard of their immortal souls . . now , the rules to be observed , are these : first , earnestly endeavour to find out and abandon all thy known sins . secondly , rest not in outward appearances , but entertain the illumination of god's word into the secret and dark recesses of thy heart : for , the woman in the gospel , first lighted , and then swept the room , luke . . thirdly , judge thy self as impartially as thou wouldst do an enemy . skillful painters place their work at some distance from 'em , that they may be able to judge and amend their errors . so must thou fix thy actions upon some other person ; like david , who could no● behold his sin in himself , till nathan shewed it him in another , sam. . i need not instance in judah , gen. . or in ahab , kings , . . . begin early , and be constant in this duty . if thy thoughts , after some slender pursuit , return as those men of jericho , with a non est inventus , josh. . . know that thou hast more need of greater diligence to repeat often thy examination . examin thy self by the whole law of god : and enquire what thou hast done in opposition to sin. few wicked men , but are content to observe some of god's laws , if thou wilt grant them naaman's plea only , the lord pardon thy servant in this thing . and sometimes herod , ahab and pharaoh , will have certain fits of seeming devotion and repentance . the brazen serpent will not sting : and men's corruptions are most apparent when opportunity gives them birth . . now , the interrogatories to be propounded to thy conscience , are these : first , doth sin reign in thee , so that thou yieldest a willing obedience to it ? or doth it bear sway and tyrannize over thee ? for between these there is an immense difference . true it is , all men sin , but sin reigneth only in the unregenerate ; let not sin reign in your mortal body , rom. . . and st. paul further tells ye , that the regenerate sin , rom. . . . that which i do , i allow not ; for what i would , that do i not , but wh●t i hate , that do i : for the good that i do , i would not : but the evil which i would not , that i do . from this inference , ask thy conscience whether thou wouldst have committed this evil which now wounds it ? if not , it is no more thou , but sin that dwelleth in thee . . dost thou detest all sin , because it is contrary to god's holy will ? and rather more for the love of god , than for fear of his judgments ? dost thou not only grieve for every sin which thou hast committed , but also for the ●ravity and corruption of thy will , and the infirmities of flesh and blood , disabling thee to the purer service of god ? if thou art in this state , thou art not disesteemed in the eye of the almighty : neither will god ever condemn thee , for that , which he hath given thee a competency of grace to abhor and condemn in thy self : for if we would judge our selves , we should not be judged , cor. . . the unregenerate person idolizes sin , but is afraid of the punishment ; but the regenerate abhors it , therefore god will not judge him for it , but will rather say what he said to the woman taken in adultery , neither do i condemn thee , go and sin no more , john . . . wouldst thou embrace sanctity , and is it thy heart's desire to serve god in sincerity ? so that thou can'st say with the church , isa. . . the desire of our soul is to thy name , and to the remembrance of thee . if thou dost hunger and thirst after righteousness , be assured thou shalt be satisfied , matt. . dost thou in the inward man consent to the law of god ? 't is infallibly certain , if thou dost pursue after holiness , without which , none can see god , thou art esteemed of the almighty . for our best perfection at present is this , not that we are throughly pious , but that we chase after it . . hast thou with the kingly prophet , psalm . . a respect to all god's commandments , so that thou dost not in thy heart dispense with any of them , for pleasures , profits , or any secular advantage , but wouldst earnestly enjoy that priviledge of keeping them all ? if so , let not slip the anchor of thy hope , but receive comfort : for hower satan's delusions may allure thee , and thy own corruptions may betray thee , yet thy minor serving of thy creator without exemption or dispensation to any sin , concludeth thee in a state of regeneration , the denomination following the better part , as appears in st. paul's expression of himself in the same case , rom. . . with the mind i my self serve the law of god ; but with the flesh , the law of sin. that is , groaning under the tyranny , but not dispensing with its reign . . dost thou resolve to oblige thy self to avoid sin ? then god will accept thee , cor. . . david said , i will keep thy statutes , and i have sworn , and i will perform it , that i will keep thy righteous judgments , psal. , . . it is evident he made a breach of his performance , tho his intentions were quite contrary , sam. . . dost thou conscientiously and diligently use the means to take cognizance of thy sins ; as by applying the word of god home to thy conscience ? for by the law comes the knowledge of sin. rom. . . dost thou carefully shun all occasions and incentives moving thee and enticing thee to sin and wickedness ? it is a vanity in him to detest drunkenness , who will not restrain his boon companions : it is impossible for him to hate adultery , who fixeth his eye upon the lascivious , and is entangled in the snare of the adulterer : such are apt then to forget what was mentioned in our saviour's sermon on the mount , matt. . . whosoever looketh on a woman to lust after her , hath committed adultery with her already in his heart . and solomon's advice is very proper , come not near the door of her house , prov. . . for opportunity and occasion is lust's pander . . ask thy conscience whether it can presume to sin wittingly and willingly ? and whether it can be sedate in any known and unrepented sin ? if it be disturbed , dissipate thy fear ; for this very disturbance of conscience , which so much appals thee , is a principal mark of a good conscience . it is true , as the woman sang of saul and david , sam. . . saul hath slain his thousands , and david his ten thousands : so , despair hath cast away some , but presumption , multitudes . hath not thy conscience at some time , in a particular measure , been refreshed by a divine assurance of thy interest in a saviour , a resolution to forsake all thy sins , peace with god , and salvation by the merits of christ ? we commit a gross mistake , if we always judge of our state by present sense : for there are certain hours of tentation , wherein the light of grace is obscurely eclipsed to our sense , and the stupid or afflicted conscience feeleth no present illumination of god's spirit , which yet in due time shall return , and compensate our tryals , with greater advantage of assurance . . now the conclusions necessary to be considered are these : first , the almighty's judgments are ever just , yea , when flesh and blood says with nichodemus , how can these things be ? john . . when the too curious inquests after them are to be stayed with a , nay but , o man , who art thou that repliest against god , rom. . . and so also his mercies are as the unsounded deeps , beyond all apprehension of carnal reason ; often medicable by wounding and afflicting the guilty conscience ; comforting by terrifying , introducing to glory and immortality through corruption ; killing sin in the flesh by death , the fruit of sin , and guiding to heaven , ( as i may say ) by the gates of hell , and fear of damnation . . the most notorious sins committed in ignorance and incredulity , after repentance , are no arguments to despair : for the apostle tells you , cor. . , , . neither fornicators , nor idolaters , nor adulterers , nor effeminate , nor abusers ●f themselves with mankind , nor thieves , nor covetous , nor drunkards , nor revilers , nor extortioners shall inherit the kingdom of god ; and such were some of you : but ye are washed , but ye are sanctified , but ye are justified in the name of the lord jesus , and by the spirit of our god. and the same apostle , was a blasphemer , and a persecuter , and injurious ; but obtained mercy , forasmuch as he did it ignorantly , and in unbelief , tim. . . in his conversion these sins fell off , as the viper of melita from his hand , without any danger to his life , acts . . so god pronounceth of the convert by the mouth of his prophet , ezek. . . all his transgressions that he hath committed , they shall not be mentioned unto him . . sins of the regenerate , though violent perturbations of mind , or tentations ensna●ing them , are not to be reckoned among symptoms of reprobation , or apostacy : such was peter's denyal , and davids adultery , and murder : therefore the apostle's , counsel is very charitable , gal. . . if any man be overtaken in any fault , ye that are spiritual restore such a one with the spirit of meekness , considering thy self , lest thou also be tempted . and christ hath taught us , without distinction of great and little sins , to say daily , forgive us our trespasses : this life is a spiritual combate , a truceless war against the powers of darkness , wherein the strongest may be , and often are carried away captive , and yet be healed and recovered , eph. . . their captivity concludeth not their not being true israelites , who would fain return . . every sin against knowledge doth not presently infer a reprobate mind : the most exquisite and dexterous are sometimes taken in satan's snares ; st. peter , though forewarned , denyed christ through sudden apprehension of fear : not out of malice , but infirmity : we , nay the best of men , are but partly flesh and partly spirit , so that we can neither perform the good we are inclin'd to , nor avoid the evil which we behold and detest . st. paul , and all that are regenerate , doth allow the law of god , yet sometimes feel another lawless law , carrying them away captive to sin , rom. . . . though every sin against conscience is very dangerous , and every perseverance therein , the very suburbs of hell ; yet every such enormity excludeth not repentance and remission : because sin not only allureth , but sometimes exerciseth the rage of a tyrant , and captivates us against our wills. there may also be a lethargy or epilepsie of the soul : there is such mischievous subtilty in satan , that his snares , though visible , are not always avoided ; whose messengers , though felt with grief of soul , are not always overcome ; yet he that gave waters to the horeb rock , exod. . , . can smite our harder hearts , and make the waters of life flow plentifully , to repentance , never to be repented of . . though every relapse into sin is very dangerous , yet if a man be not entangled and vanquish'd , those breaches may be repaired by repentance , pet. . . and solomon tells you , the just man falleth seven times a day , prov. . . satan doth not always present new scenes , but sometimes dresses up his old artifices , therewith to beguile : though our infirmities are numerous , god's power is made manifest , by sustaining us , that though we fall , we shall not fall away . though satan's power , subtilty , and restless malice , are very potent , yet he and his messengers are limited by their chain , and can receive no commission , if it be but to enter into a herd of swine , but from the almighty , mat. . . and the apostle tells us , cor. . . that god will not suffer us to be tempted , above what we are able : so that we may resolve , that neither life , nor death , nor any creature shall be able to saparate us from the love of god in christ jesus , rom. . . chap. xxxii . rules of practice . first , use thy utmost endeavour to possess the testimony of a good conscience , which thou canst by no means attain , but by being vigilant over thy soul , and with a fixed constancy resisting temptations . every sin , yea , even the least , woundeth the soul afresh : be not secure of minor sins , but let a good conscience be most precious unto thee ; part not from it for any pleasures , honours , or riches of this world ; but rather part from life it self . enjoy a tender conscience : a seared one , like callous flesh , is insensible of that which toucheth it ; to this , custom creates a proneness to sin , and takes away the sense of it , tim. . . tit. . . approve thy self in every action to god , fixing thy self ever in his presence , who beholdeth a far off all thou thinkest or actest , pet. . . and value not whoever is disgusted , if god approveth thee walk not according to the wisdom of the flesh , but by the rule of gods grace , which shall at last be thy rejoicing , cor. . . resign not thy self to sins dominion ; which is impossible , except thou wholly deliverst up thy self , by consenting to thine own captivity ; as the ear-bored servants , who professed love to their masters ; and so would not be manumissed and freed from them , exod. . , . detest sin and it shall not prejudice thee : no sin is so pernicious as that which is most facetious ; but espicially beware of presumptuous sins , lest they get the dominion over thee , psal. . . numb . . , . deut. . . . contemplate on god's justice and mercy together ; let them be inseparable in thy thoughts . for if thou inspectest into his justice only , thou art liable to despair upon the sight of thy sins : and if thou viewest his mercy only , thou wilt with facility presume , when thou beholdest that transcendent immensity , which is ever ready upon unfeigned repentance to pardon sinners : the sailers of old , upon the yards of their ships , conjectured the ignis lambens for a good or a bad fatality ; if they beheld but one flame , they denominated it an unlucky helena ; but if two , they accepted it for castor and pollux , good prognosticks of fair and prosperous weather : even so it is in mercy and justice , the consideration of them singly , may prove pernicious , but both linked together may compleat thy happiness . . labour for true faith in christ , who is the propitiation for our sins , john . . whose blood cleanseth us from all sin ; john . . and holding faith and a good conscience , that we may avoid being shipwrack'd , tim. . . tim. . . there was no cure for a wounded israelite against the venome of fiery serpents , but to look up to the brazen serpent , which prefigured christ apprehensible by faith ; the only medicament for sin-wounded-consciences : permit but this very sense and apprehension of god's wrath which now appaleth thee , to induce thee the more arduously to detest all sin ; and thou shalt thereby be ascertain'd , that god hath wounded thee , only to heal thee . . remember that what the law averrs , it declares only to them who are under the law , not under grace , rom. . . they are under the law who plead not guilty , and insist upon their justification by works of the law : we are under grace , who perceiving our sin and misery by the law , fly wholly to him for mercy , who freely justifieth the sinner , rom. . . the imprecations and menaces of the law are not to break the bruised reed , nor quench the smoaking flax , but to depress the heart that is elevated with an opinion of self merit , who safely go on to undo themselves after a presumptuous manner . . let thy repentance be speedy , that sin take no root in thy heart . neither let thy wound putrifie before thou apply the remedy : but ascend with all diligence to the throne of grace to implore mercy , before wrath is gone out against thee : rely on this second table , repentance , who hast lost the first , of innocency : condemn thy self , and christ will justifie thee : he only expects thy voice , to give thee audience : when thou comest with thy accusation and confessest thou hast sinned , then christ he readily receiveth the humble penitent , and proclaims thy sins are forgiven thee . observe how quickly the pardon followed david's confession ; no sooner had he acknowledged , i have sinned against the lord , but omnipotency declares by the prophet , the lord also hath put away thy sin , sam. . . st. peter quickly repented , and as quickly found mercy : esau stayed too long , and so found no place for repentance , though , he sought it carefully with tears : heb. . . if the granado fired , be suddenly retorted , it proves prejudicial to the assailant : such are the product of satan's fire-works , if thou cast out his temptations , and heartily repent thee , where any of his darts pierce thee . . give not thy self up to pensive dedolency , mundane sorrow , and fruitless solitariness ; that will but animate the bitterness of spirit : think not too much of thy afflictions , but dulcifie them with remembrance of god's mercy towards thee : assume not to thy self a worldly sorrow that is unto death , cor. . . but comfort up thy self in god , as david did , psal. . . why art thou so sad , o my soul , and why art thou so disquieted within me ? trust in god , for i shall yet praise him . and solomon tells ye , a merry heart doth good , like a medicine , but a broken spirit drieth the bones , prov. . . and again , a merry heart maketh a cheerful countenance , but by the sorrow of the heart the spirit is broken , prov. . . . be very attentive to god's word : for he is the god of all consolation , and the word is his mind and revealed will for the benefit of our salvation : it is a full magazine , and there is no affliction incident to frail mortality , but may there meet with a proper antidote : there thou shalt find rules to guide thee , and preserve thee from sin : there thou shalt have a prospect of the divine mercy of god in christ jesus to wash away the guilt of all thy transgressions : but then appear not only to be a hearer , but a doer of the word , and treasure up those gracious promises in thy heart ; so shalt thou in due season feel the operation of the holy spirit distilling the former , and the latter-rain upon the seed , whereby it may take root and be fruitful . . lastly , add zealous and frequent prayer , as god's servants have practised in all their distresses , psal. . . and be ascertain'd that he will not leave thee comfortless , but will at length appear with great assurance of thy salvation , and will infinitely recompence thy patience in suffering and perseverance in invocating for pardon . satan is never more baffled and infatuated in his own stratagems , than when he gains a license to wound the hearts of those who are precious in the sight of the almighty : for , as romanus the martyr told the tormentor , look how many wounds thou givest , so many mouths thou settest open , to cry to god for help ; and indeed these jewels cannot arrive to their glorious lustre , without being ground hard by affliction . the prayer . o most gracious and merciful lord god , rebuke me not in thine anger , neither chasten me in thy hot displeasure : my soul is sore vexed , but lord , how long wilt thou punish me ? have mercy upon me , for i am weak : lord heal my soul and deliver it , for i have sinned against thee ; o save me for thy never failing mercies sake : i am weary of my continual groaning , mine eyes are consumed with my grief of tears : but lord , hear thou my supplication , and receive my prayer . . o lord , i am sorely afflicted , but quicken me in thy righteousness according to thy word : in thy loving kindness , and multitude of thy tender mercies , blot out my transgressions ; wash , o wash me , and purge me throughly from my sins , and cleanse me from all my iniquities , the magnitude and number being of that extent , that my guilt flyeth in my face , and i am afraid of thy blessed presence . i acknowledge my self unworthy to look up to heaven , to appear before thee with a petition of mercy , who have so incessantly provoked thy justice : the filthy leprosie of my sins , stink and are corrupt , that they stop my own mouth ; but my heart readily answereth , that i am of all men , most unworthy of this thy condescention , in inclining thy gracious ear unto so wretched a creature as i am . . these terrors of conscience wherewith thou hast now afflicted my soul , are thy just judgments : the fears of hell , and eternal condemnation , wherewith thou hast wounded me , are incomparably less than my sins have deserved : but , lord , remember them not , who canst not forget the sufferings of thy blessed son jesus for them all . lord , i am not able to answer thee one word of a thousand , nor can thy justice require that of me , for which my saviour and redeemer hath satisfied : therefore i renounce my self , that i may be found in a bleeding jesus , not having on my own righteousness , according to the condemning letter of the law , but that i may be clothed in his righteousness , who hath long since cancelled the hand-writing of ordinances that were against me , and hath payed the debt for me . . o lord , for his sake i humbly implore thee , to convert this judgment i now labour under , into mercy : let it operate in my soul a true detestation of all sin ; a stedfast purpose to forsake all my evil ways ; a comfortable experience of thy mercy , pronouncing pardon to my afflicted conscience , by the infallible evidence of thy holy spirit , and assurance of peace with thee : o make me to hear of joy and gladness , that the bones which thou hast broken may rejoyce . cast me not away from thy presence , neither take thy holy spirit , the comforter , from me ; but restore me to the joy of thy salvation , and uphold and establish me with thy free spirit . . o thou who despisest not a broken and contrite heart , pour the oyl of thy mercy , and heal my wounded spirit : then will i teach transgressors thy way , that they may fear thee , and melt at the sight of thy judgments ; then shall sinners be converted unto thee , who art the fountain of all mercy and consolation : lord hear me , and incline thine ear , in this day of my calamity : lord consider , and perform thine own promise made through thy beloved son jesus christ the righteous , to whom with thee , o heavenly father , and the holy spirit , be all honour and glory , in heaven and earth , from this time forth and for ever more , amen . chap. xxxiii . the sense of spiritual wants . the next thing which wounds and afflicts the conscience , is sense of defects , and spiritual wants : as want of faith , hope and assurance of salvation ; want of sanctification , purity of heart , the spirit of prayer , and hearing , and want of ability to perform other holy duties . in these the spirit is stupified , and overcast even in the best of christians for a time : the religious person sometimes is sensible of a dulness , and want of fervency in prayer , and of a comfortable assurance , that god heareth or regardeth it , because he doth not presenty answer , or not grant our petitions . sometimes they feel a deviation of the mind , and discomposure of thoughts , in attention , and unbelief in hearing and reading the word : sometimes want of patience , want of love to god , and charity to men : in short , such a general debility , or distemper of the internal man , that he readily concludes with st. paul , that in his flesh dwelleth no good thing , rom. . . these are great maladies of the soul , and wounds of the spirit ; but it inferreth a good prognostick of a bad cause : where these are and the sinner is insensible , they are desperate symptomes . . in this case let us consider , that the very same measure of grace , which to the present sense of a regenerate man , seemeth incompetent , may yet be a sufficient measure to save him : and when he invocates the divine assistance , he is most strong , though in his own sense he is weak and deficient : for in st. paul's distress the lord thus answered his petition , my grace is sufficient for thee , cor. . . it saith not it shall be , but it is sufficient , meaning the present measure of grace he had in his possession , when he looked upon himself as a weak vessel . . the most pious , their measure of assurance is such , as they are not only enjoyned to give diligence to make their calling and election sure , that so an entrance may be administred to them abundantly into the everlasting kingdom , but they are in duty bound also to work out their own salvation with fear and trembling , phil. . . all incredulity inferreth not a reprobate sense : there is incredulity in the very elect before , and a perplexing remnant after their calling ; yea , even in their best estate here ; else why did the holy apostles pray , lord encrease our faith , luke . . and why did our saviour upbraid them with unbelief , mark . . . and saving faith differeth in degrees : so that there is a stronger and a weaker faith , yet both true , and justifying : so do all other graces , one hath a greater and more excellent measure of the spirit of prayer than another : one hath a more discerning and attentive spirit of hearing than another , and yet in either instance , the minor may be true and sufficient : for to every man is given according to the measure of christ , ephes. . . one hath ten talents , and another but two : nay , even in one and the same person 's faith , there is sometimes a grander , and sometimes a diminutive measure of confidence and assurance : and so we must judge of other gifts ; sometimes there is more fervency in prayer , and other times less . the sun doth not display his radiant beams on us always alike , neither doth the light of gods grace illuminate us after one manner . . a true saving faith may be very impotent , and the believer may be insensible for some space , but yet the gates of hell shall never prevail against it , as may appear in st. peter's example . there are doubtings and failings in the best on earth , by reason we are but here partly spiritual : we are not yet arrived to perfection : faith here must receive continual encreases , and be subject to tryals : and the like does ensue to all other vertues and graces : that true faith , never shall finally fall away , or utterly fail , though it be subject to intension and remission ; because christ interceeded for us , as he said to st. peter , behold , satan hath desired that he may sift you as wheat , but i have prayed for thee , that thy faith fail not , luke . , . because his grace by which we are called , and stand , is immutable in the counsel and decree of heaven , and are sealed up by the holy spirit of promise , cor. . . and the like we are to judge of of all the fruits of sanctification , which being the donations and graces of god , are such as he repenteth not of , neither finally withdraweth , rom. . . . thou hast indeed a true sense of thy spiritual wants , and mournest at thy corruptions of heart , which on every occasion produce sinful acts against thy maker ; if this be a heavy burden unto thee , receive this comfort , that thy sin is excluded its proper place , and become a stranger unto thee : for nothing in its own proper station is so ponderous . the danger is want of sense , and taking pleasure in unrighteousness : if a wounded person is insensible , he is either dead , or in some dangerous exstacy : no part hath sense but the living ; though it were for the present more comfortable to be whole , yet sense of smart in thy wounds inferreth life ; and indeed in gods medicaments , who makes all things operate for the best to them that love him , 't is a better state , ( in respect of the quiet fruits of righteousness , accruing to them that are thereby exercised , and the ulcerous corruptions of our souls , often necessitating our wounding that we may be healed ) than the secure prosperity of sinners ; for it is good and beneficial at the last for the just that they have been afflicted , psal. . . . when thou hearest , or readest the scriptures , art thou sensible of the want of faith , assurance , sanctification , and the spirit and fervency of prayer ? if so , be comforted : for as the solar eclipse , and descension of light towards us , can be discerned by no lustre , but it s own ; so neither can the want of grace be possibly discerned by any thing but grace . hast thou a hearty desire to have these wants of grace supplyed ? then that very holy ambition is grace it self ; without which thou couldst not desire it : our blessed lord in his sermon on the mount , math. . . pronounces , blessed are they who do hunger and thirst after righteousness ; for they shall be filled : god will never desert that soul which desireth him , and his saving health : none can hunger but the living ; and none hungers for grace , but he that subsisteth by it : but then thy desire of that seed must be ardent , not languid , such as cannot rest unsatisfied with any thing else in the world. . there may be an enervate , and oblique appetite of salvation in balaam , for fear of damnation ; but he more loved the wages of unrighteousness : the happiest thirsts for the waters of life , and afflicteth the soul till it be obtained ; and enjoys no rest , or peace without it : so that indeed this very state which so much afflicteth thee is the most secure and happy ; and thou shalt once know , that which one said in the happy event of his unhappy shipwrack , we had perished , if we had not thus perished . and when thou hast received the spirit of god in such a measure as thereby to discern the things that are freely given thee of god ; then thou shalt find , that blessed is the man whom the lord chasteneth and teacheth in his law , that he may give him rest from his days of adversity , psal. . , . . make that inquest with thy soul , whether ever thou wert possest of that , which thou art now sensible thou wantest ? if so , be assured it shall revive again , and finally overcome ; for whatsoever is born of god overcometh the world ; and this is the victory that overcometh the world , even our faith , john . . and this sense and sorrow is a signal of the recovery of the health of thy most precious part , thy soul ; as the seven times neezing of the shunamite's child presaged his reviving , kings . . if thou never yet enjoyd'st the grace which thou now beginnest to be sensible of , it now evidently is apparent thou shalt acquire it ; for this internal perplexity , is but as the motion of the waters of bethesda , a certain prognostick of a healing power descending on thee . . next ask thy self , according to that saying of the prophet , jer. . . hast thou not procured this unto thy self ? even this which thou now complainest of ? hast thou not neglected the appointed means ? if want of faith perplex thee ; hast thou not negligently heard the gospel ? hast thou laid it up in a solicitous heart ? hast thou valued it , and begged it fervently and frequently of god , above all things in the world ? thou art querulous for want of the spirit of prayer ; hast thou not neglected this duty formerly ; and dost thou now duly prepare thy self for that holy office ? dost thou use that vigilancy which christ enjoyn'd , of watch and pray ; by recalling thy profane and wandring thoughts from their extravagancies , and all attention of spirit , fixing them on the holy jesus ? thou art sensible thy heart , tongue , nor actions are not sanctimonious : appeal to thy own conscience , and then tell me , if thou hast not heretofore us'd all arts , and sollicited all things to appear in the throng , to drown the loud checks of that voice within thee , and hast looked upon it as thy utter enemy ? now if thou wouldst cease the effect , remove the occasion ; duly observe god's holy ordinances , and he will infallibly perform his promises . . enquire whether thou dost not persevere in some habitual sin ? it is a great folly to cry out of the heat , and still cast oyl on the fire : if it be an achan's wedge hidden , search for the cursed thing , josh. . , . and the plague in thine own heart , kings . . and by removing the impediment and obstruction , thou shalt be comforted : if it be a sleeping jonah , cast him over-board : and as eliphaz said to job , if thou return to the almighty , thou shalt be built up , thou shalt put iniquity far from thy tabernacles : the almighty shall be thy defence ; then shalt thou have delight in the almighty , and shalt lift up thy face unto god : thou shalt make thy prayer unto him , and he shall hear thee , job . . &c. . to reduce what has been said into practice , follow these rules ; give an audit to god's word preparedly , that is , renew thy repentance , and invocate the father of lights to illuminate thee , that thou mayst be a reverend and an attentive auditor : faith comes by hearing ; so doth sanctification , god's spirit operating upon his own ordinance to make it active : the occasion why so many hear , so often ; and so few so seldom practise and receive true comfort by it , is for want of a due preparation ; resembling them that sow among thorns : let faith and all christian graces be valuable to thee for his sake who is the author of all our happiness . how few set a right estimate on heavenly things till it be too late ? mundane vanities , are rated high , and often purchased at a dear rate ; but where are those that rise early , rest late , eat the bread of carefulness , venture sea , and land to obtain the holy city , even the new jerusalem ? be eager in the pursuit of these things thou standst in need of , and the almighty will not with-hold them from thee . . our saviour affirms to us , john . , . he that believeth in me , out of his belly shall flow rivers of living waters : that is , fluency of graces proceeding from the holy ghost . if thou wilt labour , and endeavour to attain unto this faith , chase away all obstructions that do oppose thee : for a resolution to persevere in any known sin , and true faith ▪ are inconsistent . an obdurate heart is like the great stone on the mouth of the well at padan-aram , which kept men back from the waters of refreshment : these impediments , i say , must first be removed ; for sin in the affections , is like a venomous toad in the mouth of the fountain , obstructing the waters of life . . consider the operation of the almighty in thee , and compare thy misfortunes with others : if thou art not heard by the great being , perhaps thy supplication is not consonant to his will : for his design is to save thee , and infallibly to bless thee ; and if he performs that by a means suitable to omnipotency , wilt thou be impatient , with naaman , if thou art not healed according to thy way which thou proposest ? is not it enough that he will effect that which is properest and best for thee and canst thou pretend to outvie his wisdom ? perhaps he thinks it requisite to try thy perseverance and patience , whereof i confess , i know no severe object , than an opinion of his not hearing our prayers . it was no small tryal , when david cryed out , my god , my god , why hast thou forsaken me ? why art thou so far from helping me , and from the words of my roaring ? psal. . . but the acclamation on the cross , carryed a louder sound , mat. . . moses was denied entrance into canaan , but was received into heaven : the cup did not pass away from christ , but god's will was perform'd in the operation of man's redemption ; and so , he was heard , heb. . . . doth thy faith endure many sharp encounters of the tempter ? then observe the almighty by this means doth more confirm it . is not every temptation as the shaking of trees , which loosing the ground , engrafts them the deeper ? thou art sensible of thy great defects in sanctity , and of many dubious conflicts between the flesh and the spirit , provoking thy soul to cry with rebecca , when perplex'd with her wrestling twins , why am i thus ? gen. . . despond not , but consider the work of him , with whom we have to do : thus he chaseth thee often to fly to him , and to consult his oracles : thus he exerciseth thee to humility , without which the most excellent graces could not save thee . he that prayed for st. peter's falling , could have prevented him from falling into that sin : but in so doing he kept him from presumption , and fitted him to confirm his brethren . . in all humility beg holiness of god , who hath expresly said , ask and ye shall have : and to consider that god is perfect holiness , is a vehement motive conducing to it ; and certainly he cannot chuse but love his own image in us , and freely give us that which he loveth : it pleased the author of our being , that solomon , before riches , revenge , and life it self , should petition him for wisdom ; upon which , he did not only grant his request , but additionally gave him riches and honour : and undoubtedly it doth so much please god , that any of his servants doth in the sense of their wants , before all things give grace the preferrence ; and they that in the sincerity of their heart petition to him for sanctity of life , he will not deny them , but will insert to their grant , more than we are able to ask or think of . the prayer . o almighty god , infinite in mercy , and perfect verity , who delightest not in the destruction of wretched creatures , nor despisest the groans of a troubled spirit ; lord , i am poor and afflicted , and do in bitterness of soul acknowledge my vileness and vacancy of grace , the corruption of my sinful nature , the misery which i have procured my self by my wilful disobedience to thy holy laws , and my impotency to any thing that is good : lord , i am as that wretched traveller , wounded and cast down ; only sensible of my wounds , but utterly unable to move , or help my self : the priest and levite pass by and afford me no relief ; neither is it in the power of the creature to assist me : nay , even thy just and holy law , which wholsomely instructs , do this and live , is so far from aiding me , or administring comfort , that my sins make it appear to me a killing letter ; or at best resembling the prophets staff , sent before by the ministry of thy servant , not able to give life , but a prospect of my sins , and rendring me guilty , before thy dreadful tribunal , and at the bar of my terrified conscience . . but , o lord , let the good samaritan , the prophet himself , christ jesus , thy dear son , and my alone saviour , inspire me with his holy spirit ; for he only can bind up my wounded soul and heal it : thou hast wounded me by an heavy apprehension of thy justice ; o now heal me by the assurance of thy mercy : strengthen my faith in christ , who freely justifieth sinners : and as thou hast in thine eternal love , given him to death for my redemption , so give me an infallible assurance that he is my saviour and deliverer : that according to thine own gracious promise in him , i may live with thee . . and o thou , who art the saviour of all the world , who sentest the holy ghost the comforter of all thy servants , to thy afflicted disciples to strengthen them , send him to my enervated and wretched soul : it is neither of him that willeth , nor of him that runneth , but of thine own infinite goodness , shewing mercy : thy omnipotence is effectual in the operation of thy good will and pleasure . o , be graciously pleased to sanctifie my corrupted will and affections : and as thou hast freely given me a will and a hearts desire to serve and please thee , that i might be saved ; so perfect thine own work in me , and establish what thou hast begun : give me , o lord , true holiness , and repair thine own image in me , that thou mayst own me for thine ; and then manifest thine own work in me , and unto me . . let not the good spirit which has possession of me , remain any longer in obscurity ; but blessed lord , manifest thy self unto my soul : and let the illumination of thy spirit break out in full assurance of faith , that i may no more doubt of thy mercies : grant me an entire victory over sin and despair , by the apparent presence of the comforter : my afflicted soul , o lord , knoweth no sanctuary to flie unto , but thy infinite mercy : unto thee , alone it gaspeth as a thirsty land ; o shower down such a plentiful dew of thy grace , which may refresh my wearied spirit , and fill me with the fruits of righteousness , which may evidently appear in my life and conversation , to thy glory , and the assurance of my election , vocation , sanctification , perseverance and salvation in thy beloved son , and my alone saviour , to whom with thee and the holy spirit , three persons , one immortal , incomprehensible , omnipotent , only wise god , be rendred all honour and glory , in heaven and earth , now and to all eternity . amen . chap. xxxiv . fear of temptations . next we are to consider the conscience afflicted with fear of temptations , and a defection through them , enclining it to a despair of grace sufficient to resist them ; by this means the soul is immerst with heaviness , through manifold temptations , pet. . . in which case it is necessary to consider , that first , a temptation is a tryal , or taking an experiment of something or other : the devil who cannot compel , tryeth men whether he can allure them to sin ; and this is apprehensively temptation . . there is a temptation of tryal , which you see , acts . . cor. . . rev. . . and st. james saith , my brethren , count it all joy when ye fall into divers temptations : and blessed is the man that endureth temptation . for when he is tryed , he shall receive the crown of life , which the lord hath promised to them that love him . st. james . , . god is said to tempt no man , ( that is , to evil : evidently implying , as there is no sin in him , so neither is there any occasioned by him ) yet tried abraham ( to manifest him openly to others and himself : for no man knoweth himself , which is untried ) which denominates tempting , or proving : as you will find in exod. . . and ch. . . deut. . . and chap. . . psal. . . pet. . . and there is a temptation of seducement , which is a solicitation to defection and falling from god , by sinning , and committing evil , tim. . . thes. . . so that god tempteth , that he may discipline us , but the devil that he may destroy us . . some temptations spring from the corruption and sin inherent in the flesh , st. james . . every man is tempted when he is drawn away of his own lusts ; such as are mentioned , gal. . , . some are suggested by the tempter , who being a spirit hath power to insinuate and convey his impious notions into our minds : suggestion between spirits , are as contiguity and touching of bodies ; for whereas he cannot discover the unuttered secrets of the heart , ( it being the almighties peculiar prerogative ) but he observes mens natural inclinations and habits , by their words and actions , and so prepares baits accordingly ; thus he fishes in these depths , till he perceives his suggestions are swallowed , and the sinner taken : and by this means he presenteth such thoughts , as he conjectureth will take , by that which is obvious to the senses of men : as he fitted an opportunity of treason to impious judas , by the malice of the high priests : of lust to amnon ; of venturing on the cursed thing to achan ; of the revenge to cain ; of idolatry to ahaz , by the altar of damascus , kin. . . &c. . of temptations , there are four degrees , by which it ariseth to full maturity : first , suggestion . secondly , delight therein . thirdly , consenting . fourthly , acting the same : as st. james tells ye , chap. . , . man is tempted when he is drawn away of his own lusts , and enticed ; then when lust hath conceived , it bringeth forth sin , and sin when it is finished , bringeth forth death . the first of these ( a bare suggestion ) is not our sin , if there be no delight , or consenting to it : for christ was tempted , mat. . . luke . . in all points as we are , yet without sin , heb. . . the sin is satans , when ever he suggesteth evil : the second ( as the third and fourth ) is sin in its degree ; for every delight in evil , declares a mans inclination to be such : a declining from good , and a proneness to consent and act evil . . a tryal of temptation to the just , is but as fire to gold ; it purifieth , and createth a valuation in god's esteem ; as the psalmist tells ye , psal . . precious in the sight of the lord is the death of his saints ; and the apostle informs ye , pet. . . that the tryal of your faith being much more precious than of gold which perisheth , though it be tryed with fire , might be found unto praise , &c. and that mirror of patience is comforted , job . . when he hath tryed me i shall come forth as gold. temptation therefore burneth out the dross , and is as a winnowing wind ; for satan by a temptation winnowed st. peter : now consider with thy self , can the refiner of gold take that care , that he will not lose it in the furnace ? can the husbandman , so opportune the wind , that he will not lose the corn , but cleanse it from the chaff ? and canst thou think that the almighty will suffer thee to be lost , by permitting thee to temptations ? no , assure thy self he cannot err : he measureth all , is faithful , and will not suffer thee to be tempted above what thou art able , cor. . . he knoweth how to deliver his out of temptations , pet. . . therefore god commands us not to fear any of these things , which they should suffer , whom satan should cast into prison , rev. . . . there can be no conquest gained without an enemy , nor no crown without a conflict : no faith without troubles , nor no combate without some adversary : when the almighty puts thee to tryals , he stedfastly beholds how thou entertainest the enemy , and as thou standest the shock , he supplieth thee with fresh aids , as necessity requireth , and in the mean time prepareth the crown : many by a long and secure peace grow impotent ; and for want of experience unable to resist an enemy when he invadeth , perhaps their own pride ( born out of self-ignorance ) overcometh them ; or fulness may debauch them ; whereas exercise makes them vigorous , and temptations humble : lest i should be exalted above measure , saith saint paul , there was given to me a thorn in the flesh , the messengers of satan to buffet me , cor. . . and indeed conscience of a sin , and fear of punishment , makes the regenerate more religious ; and is much the firmer faith , which repentance storeth up , that ye sorrowed after a godly sort , what carefulness it wrought in you , cor. . . . the spiritual pharoah most eagerly pursueth those who are departing out of his kingdom : he passeth by his own , as captives : and chaseth those in whom he perceiveth christ liveth : when he must be cast out , then he teareth most furiously , luke . . so that his rage against thee is no argument of despair , but rather of great affiance , that satan himself , finds thou art none of his disciple ; were he secure of thee , he would let thee go unmolested to destruction , and never disquiet thee , lest any agitation should bring thee to repentance , and him to loss : this lesson our saviour taught , when a strong man armed keepeth his palace , his goods are in peace , luke . . . consider well that the best have been , and the best that live are tempted : the jebusites were left in jerusalem , for an exercise of vertue , sam. . . the apostle wrapt up into the third heaven , was buffetted by satans messengers , cor. . . every day dedicate thy first and last , . once for all , christ in whom was no sin , was tempted , heb. . . that thou are tempted , is no inference of despair : it seems a paradox , how heaven and earth are here so annexed ; we being partly spirit , and partly flesh ; that we cannot appear as we would , gal. . . we find an irksome law in our selves , opposing us : our reparation is something , and supernatural , but so short of that which shall be , that our selves ( like the israelites in ezra's time ) sound a discordious concord of sharps and flats , joy and sorrow , ezra . . we must expect perfection in heaven , for our present freedom from sin , is rather a desire to be free , than our being so . . next let us consider that god's grace ( who at his pleasure chaineth up the tempter ) is sufficient for thee , rev. . . cor. . . he restraineth him so much , that he cannot be a lying spirit in the mouths of ahab's prophets , untill he have leave ( to tempt him out to his destruction ) from him who justly permitteth to strong delusions , that they should perish in believing lies , who receive not the love of the truth , that they might be saved : omnipotence knows best how far he will suffer thee to be tempted , and accordingly measureth out a sufficiency of grace to all the regenerate : why he suffered david so dangerously to fall , or st. peter , and st. paul is dubious , except to humble them , and leave us motives to repentance ; and as for his judgments be assured they are ever just . . when thou art under any temptation examine thy self whether thou delightest in it ? if thou takest no pleasure in it , nor consentest to it , but rather startlest at it , as a thing which thy soul detests , and abhorrs , it shall not prejudice thee : now consider whether the temptation which commonly assaulteth thee is such as probably ariseth from the corruption of thine own heart , which is usually inferred by the thoughts parley from one thing to another , by direct or natural mediums : but if it be a temptation of satan's cast into thy soul , it is vulgarly abrupt , and such as thou didst not think of , incongruous , sudden , unnatural , and such as thou tremblest at , as blasphemous , sanguine , or desperate : though in some temptations he takes the opportunity of deluding our sight and hearing , joyning himself with our natural inclination to sin : and these are his messengers the apostle mentions , cor. . , . gal. . . who are like traytors corrupted by some foreign state , against their native country : now if a temptation arise of corrupted nature , the remedy must be the depression of carnal reason and affections : for if it be satan's instigations , the very discovery will infer a detestation whereby thou mayest gain the conquest ; for if we yield not to his allurements , he is utterly vanquished . . when any motion excites thee , either internally , by suggestion , or externally by persuasions of men , observe the apostles rule , job . . . believe not every spirit , but try the spirits , whether they are of god : because many false prophets are gone out into the world ; and by this thou art proved , whether thou lovest the lord thy god with all thy heart : and st. paul tells ye there must be also heresies among you , cor. . . therefore examine whether they bring any propositions against faith , the substance of the gospel , sanctimony commanded in god's law , peace , order , charity , and unity : to this end , that if we discern any thing in mens perswasions or any internal suggestions , contrary to our great law-giver , we may conclude them carnal , earthly , sensual and devilish , and so use our utmost endeavour to resist them , which may be perform'd by the practice of these rules following . thoughts to the almighty in sincere and fervent prayer , to preserve thee from temptations , and to guide all thy thoughts , words and actions , so that waking thou mayst walk sincerely in his presence , and sleeping rest assuredly in his protection : prepare and fortifie thy self against these encounters of temptations with the whole armour of god , eph. . . thou must expect tryals , for thy adversaries are formidable , such as flesh and blood , principalities and spiritual wickednesses : it is a conflict the more terrible , by being abstruse , and with an invisible , puissant , indefatigable , and restless antagonist , with whom thou canst not truce safely : therefore contrive before-hand , like the wise master-builder , to fix the basis upon a rock ; against which no winds , storms , or floods can prevail , mat. . , . . the mariner doth not design his ship only for a calm , but also against furious storms and rough seas : prepare thy self with the anchor of the soul , heb. . . hope to lay hold on christ , who therefore suffered , and was tempted , that he might deliver thee from , and in temptations : next , fraught thy self with patience , and all things necessary for tryals , which thou must in reason expect , before thou canst arrive at thy desired haven : it were great incogitancy to think that satan , who could not abstain from tempting the lord jesus , in whom was found no sin , will ever give thee a cessation from temptations , in whom he conceives some hopes of prevailing ; for he will endeavour to perplex thee , though he cannot attain to vanquish thee . . be vigilant , lest ye enter into temptation : because your adversary the devil , as a roaring lyon , walketh about , seeking whom he may devour , pet. . . and be not less vigilant for your own salvation . some have not observed whether a mischievous temptation hath hurried them , but hath been surprized and led into some desperate sins , which upon true opticks have abhorred and trembled at : thou must expect many assaults , for satan leaves them sometimes , to return with seven worse spirits , luke . . that security may destroy thee , when no other means are prevalent . be not precipitated into any sudden undertaking , but consult first the oracles of god , and there receive direction : let them be as the cloudy pillar to israel , and where that directeth , steer thy course accordingly . . follow the apostle's advice , st. james . . resist the devil , and he will flie from you : if thou surrendrest , or givest him the least advantage , he is tyrannical : next observe st. paul's exhortation to his son timothy , to flie youthful lusts , tim. . . for they are like serpents , and there 's no safe debate with them , except by fasting and prayer : therefore the exquisitest way is flight : stop thy ears to the enchanting syrens ; and with the patientest of men , make a covenant with thine eyes , not to behold that which shall prejudice thee , job . . take heed of all incentives , and inauspicious motives ; beware of tamar's ways , and dalilah's embraces ; solomon's curtisans invitations , and presented opportunities , suspected company , lascivious entertainments , betraying gifts , and whatsoever may lead thee to the paths of death . . as the subtile enemy fixes his gins , according as he finds the assaulted inclinable to be ensnared ; so be thou careful most to fortifie thy self where thou findest him placing his main batteries : and most carefully watch over thy self , where he most frequently assaileth thee : in this use perseverance , which will prove an antidote against that malice which else would destroy thee . to reckon up all the artifices of this tempter would be voluminous ; i shall only instance some few : and first he represents himself in the shape of a serpent , with his destructive commentaries on the forbidden fruit . secondly , he appears like a holy prophet , with lying visions to bewitch the foolish and impotent : next he comes like a court like sophister with ample promises of wealth , honour and pleasure ; another time he acts the pander , and produces a bathsheba , bathing her self . and lastly , he hellishly studies the secret conspirator , and assists judas in the betraying of his lord and master ; and for revenge of so horrid a fact , makes him become his own executioner ; therefore search into his gifts , and whatever they are fear the enemy : as saul said of david , sam. . . see his place where his haunt is , for he dealeth very subtily : he never pretends the least shadow of goodness , but there 's some mischief in the end of it ; he is studious of men , and where a gentle disposition is evident , he tempts to luxury ; an ambitious , to some lofty and impious designs ; and the angry to revenge : in this so important affair , thou canst not be too politick ; therefore where thou art most weak , let thy fortifications and guards be strongest . . fly idleness , that lazy matron of all evil , and basis of mischief . ever employ thy self about acts of vertue , and then there will be no space or room for the tempter . what advantage did he reap upon the royal prophet , by staining so glorious a life , which was produc'd by his few hours vacancy ? dally not with temptations ; for happy shall he be who parleys not with them , but is careful and vigilant , and is ready to say as elisha said of jehoram's messenger , kings , . . when he cometh , shut the door , and hold him fast there : is not the sound of his master's feet behind him ? the same remedy we must use to satan's messengers , who are sent to destroy us : we must crush the cocatrice eggs , lest breaking out into a fiery serpent , we cannot conquer it , but say too late , as the turk mention'd of scanderberg , this enemy should have been subdued in his minority ; for a attemptation is nourished that hour it is not mastered . . invoke the almighty constantly and fervently ; use his own words , lead us not into temptation . in many instances , these are a divine revenge on some precedent unrepented sin ; against which the sanctimonious frequently make their supplications : and if , as often as satan assaileth , we could address our selves to earnest and zealous prayers , we should worst him at his own weapon , & receive frequenter allarms to awaken us to a stronger guard ; even the shadow of the almighty . the first enemy that assailed israel in his way to canaan , was vanquish'd by prayer . when moses held up his hands , israel prevailed , exod. . the same repulse we must use to our grandest enemy . the prayer . o lod god almighty , the examiner of all hearts , and the tryer of the reins , who knowest before we ask , what our necessities are , and by thy holy spirit helpest our infirmities ; lord , i acknowledge my ignorance in not praying unto thee as i ought ; but thou alone canst make request for me , according to thy blessed will , with unutterable groans , which thou only understandest : help , i beseech thee , my infirmities , regulate my devotion , and restrain the busie malice of the tempter : direct and accept my prayers as incense in thy sight , and let them enter thy presence , through jesus christ , my only redeemer and advocate . . thou , who art truth it self hast promised , that all things shall work together for good , to them that love thee , and keep thy commandments : lord , i put all my trust and confidence in thee , and do stedfastly believe that it is good for me that i have been afflicted ; for i am assured that after the tryal of my faith , and exercise of my patience , i shall receive of thee , ( the only giver of all good things ) the quiet fruits of righteousness : but , o lord , how shall frail dust and ashes appear before thee , which is full of infirmities , fears , doubtings and failings ; for mine iniquities have taken such hold upon me that l am not able to look up : nay , they are more in number than the hairs on my head , and my heart hath failed me : neither have i to deal , o lord , with flesh and blood only ; but with invisible powers of darkness , which with restless encounters assault my soul to destroy it . . but , o lord god , of my salvation , be not thou far from me : shew thy power , and deliver me from the messengers of satan , which are too mighty for me : o rescue me , and bridle their insolent malice ; bind the strong man , and deliver thy vessel from his usurping tyranny , that i may in every faculty of my soul , serve and please thee . pardon all my sins for thy blessed son's sake , who died for me : heal my wounded soul , which hath to the anguish of my heart , so often sinned against thee : hide not thy face from me in time of my trouble , forget not my bitter affliction , which makes me go mourning all the day long , while the insulting enemy heavily oppresseth me : thou art my king , o god , and canst command deliverances : lord , i am poor , needy and destitute of help and strength to resist the fiery darts of satan . . put thy whole armour upon me , i beseech thee , that i may be able to stand . arise for my aid , o thou preserver of all men ; redeem me from the devouring lyons mouth , and for thy infinite mercies sake think upon me ; make hast to help me , and make no long tarrying , o my god : o suffer me not for any tryals to fall from thee : lay no more upon me , than thou wilt be pleased to give me strength , pat●ince and perseverance to bear cheerfully : confirm me unto the end , that i may be blameless in the day of the lord jesus : give me a blessed effect and issue out of every tryal ; that the more thou permittest me to suffer , the more experience i may acquire of thy mercy , and the greater assurance that thou wilt never fail me , nor forsake me : that i may through him , who hath by suffering vanquished death , hell , and him who hath the power of death , overcome all these spiritual wickednesses , which war against my soul. . lord , i have trusted only in thy mercy ; thou hast ordained strength in the mouths of babes and infants : o strengthen me unto the end , that my heart may rejoice in thy salvation : lord , spare me , that i may recover my strength : put thou a new song into my mouth , that i may praise thee for my deliverance , and declare unto afflicted sinners , what thou hast done for my soul : lord hear me , and have mercy upon me . thou who art ever readier to give , than poor mortals are to ask , deny not the humble and earnest requests of me the vilest and worst of sinners : this i beg , o lord , through the merits and mediation of jesus christ my only saviour and redeemer , amen . the close . having run through the several parts i intended , i shall now calculate the whole , and give a specimen of reducing it into practice . be very careful to stifle every sin in its primitive motion , and give no place to the wiles of satan , but crush , betimes the cockatrice egg , lest it break out into a serpent : permit not vain imaginations to possess thy mind , which are impossible for thee to attain , or unprofitable if they are attained ; but rather contemn , and behold them as empty shadows , and lighter than vanity . . but labour daily more and more to inspect into thy self , that thou mayst attain to that cognizance . if thou shouldst upon the enquiry be asked what is the vilest creature in the whole earths circumference , thy nearest and most intimate friend , thy conscience may report , thy own self , by reason of thy sins : and if on the contrary thou wert ask'd the question , what is the truest catholicon for it ? thy heart may readily reply , the blood of christ , which speaks better things than the blood of abel . affect not vain glory , nor popularity , lest it prove more pernicious than contempt , and avoid entertaining a male-contented mind , for that may produce thee more misery than thou art sensible of ; but think it the greatest mercy of the almighty , that in the multitudes of those blessings thou enjoyest , thou hast some crosses . god showers upon thee many blessings , lest through want thou shouldst despond ; and he mixes with them some crosses , lest by too much prosperity thou shouldst forget thy maker . . when the subtile tempter , by his instigations offers any motion of discontent , referring to thy present station ; remember st. pauls saying , which must be allowed a maxim , tim. . , , . we brought nothing into this world , and it is certain we can carry nothing out ; and having food and rayment , let us be therewith content ; but they that will be rich , fall into temptation and a snare , and into many foolish and hurtful lusts , which drown men in destruction and perdition . invocate the almighty , and with wise agur let this be thy petition ; o lord , give me neither poverty , nor riches ; feed me with food convenient for me , lest i be full and deny thee , and say who is the lord ; or lest i be poor and steal , and take the name of my god in vain , prov. . , . . be not opinionated that any sin is diminutive , for heavens vengeance is due to the least , and without gods infinite goodness and mercy , is enough to cast thee into unquenchable fire , from whence there is no redemption : remember that christ died for thee , and when thou hast committed any sin , mourn for it , and earnestly deprecate the almighty for pardon and forgiveness : often contemplate on the frailties of thy transitory life , and of deaths infallibility : wish rather a good , than a long life , and let thy verdict agree with the royal prophet's ; that one day in god's house is better than a thousand elsewhere , so that one week religiously employed is more estimable , than a life annually consumed in debauchery . . calculate once a day thy thoughts , and for what good ones thou hast entertained , return thy lands to him from whom cometh every good and perfect gift : and for what vain and idle ones has possessed thy memory , humbly implore his remission , to whom alone belong mercies and forgiveness : st matthew as a good monitor , gives thee this memento , that for every idle word that men shall speak , they shall give an account thereof at the day of judgment , mat. . . therefore shun all frivolous and prolix discourse , which will but infest thy ears , and prove insignificant , and petulant answers , which many times prove very pernicious : the words were thine when lockt up in silence , but once uttered they are out of thy possession ; and what folly and madness is it , when that sharp weapon thy tongue shall attest against thee ? . avoid hypocrisie , and let thy heart and tongue agree in a direct harmony ; for where truth and justice is the basis , no evil politicks can undermine the foundation : abhorr all falsity and dissimulation in another , and contemn it in thy self , else the almighty will detest thee , and for ever banish thee his presence ; of which the prophet david gives us that assurance , he that telleth lies shall not tarry in his sight , psal. . . set a guard upon the door of thy lips , that no obscene words proceed from thence , as thou wouldst preserve thy food from being poyson'd ; but let thy discourse favour of vertue and piety , that the hearers may be improved and well instructed : and when religion is the theme , use that reverence which so important a subject requires . . study to be a good proficient in three things , which are very necessary : first , to understand with discretion , to speak with prudence , and to perform with alacrity ; be not too credulous to all informations , neither report totally what you have lent an ear too : for if thou dost , those which were thy friends will become thy enemies , and thou wilt expose thy self to perpetual vexation : this is well observed by the son of sirach , ecclus. . , . whether it be to friend or foe , talk not of other mens lives , and if thou canst without offence reveal them not , for he heard and observed thee , and when time cometh he will hate thee . . let not malice provoke thee to divulge that which the bonds of friendship obliges thee to conceal ; but to prevent so great an eruption , make choice of such a familiar friend , who is inspired with evangelical graces , from whom thou canst never receive any prejudice ; for though there may arise some particular dissension , yet the operation of those graces will infallibly conduce to a reconciliation . next , act nothing which may be offensive to sobriety , or uneasie to thy self , neither be guilty of any thing which may induce thy friend to become thine enemy ; but when thou hast , through supineness or ignorance , committed even the least sin , with all the speed thou canst hasten to the throne of grace ; and there thou wilt upon thy true repentance , find mercy in the time of need . . be not too liberal in declaring all thou knowest , but rather disswade thy self , than thy friend to keep thy own councel : scoff not at other's infirmities , but consider and pity thy own , by endeavouring to rectifie and reform that in thy self which afterwards thou mayest be capable of performing to others : prefer not the little ebullitions of frothy obscene wit before solid reason and judgment : but if thou art disposed to use that freedom in mirth , confine it within the bounds of legality , and level it at nothing that is sacred or religious ; lest we provoke god to anger , and pull down a judgment for our prophaneness . . be no contriver of evil , though it lies in thy power to act it , for the almighty will not permit the least sin , without bitter repantance , to escape unpunished : omit not any good duty , neither enter upon any , before thou hast humbly besought god for a blessing upon thy endeavours in the performance ; and whatever thy task and undertaking is , let the operation be effected , with all diligence of alacrity ; committing the event unto him , whose omnipotence doth benedict with his grace , whatsoever action is intended for his glory : be not puft up by any good performance , for the judgment of god is far differing from the judgments of men : avoid that in thy self , which doth most displease thee in others ; and remember that as thou inspects into others , so art thou inspected by omnisciency , angels and by men. . exercise thy self as often as thou canst in religious duties ; and abridge thy self of worldly pleasures by entertaining them seldom ; that if death should suddenly summon thee , thou mayst not be surprized , but stand ready prepared : render to every man the honour due unto his function ; but esteem and venerate him more for his goodness , than greatness : and from whom thou hast received a gratuity , according to thy ability express thy thankfulness . be apprehensive of the dreadful events of notorious evil men , and detest their wicked actions : but observe the life of the sanctimonious , that thou mayst effectually imitate their blessed example , to thy joy and comfort : obey thy superiours , attend the prudent , accompany the just , and love the religious . . it is evident that corrupted nature is prone to hypocrisie , therefore it behoves us to take heed that we exercise our religion not meerly as customary , but to those higher ends for which it was designed , as the glory of god and the salvation of our immortal souls : be not rash in thy proceedings , nor confident and pertinacious in thy own opinion ; but seek advice of him that is prudent , and receive instruction of him whose judgment exceeds thy own . petition not for a long life , but a happy one ; for length of dayes oft times prolongs the evil , and augments the guilt : therefore it would deserve applause if that little time we had allotted us , were employed to the best advantage . . lastly , in thy supplications wait with patience , and be not dissatisfied if thy requests are not speedily granted ; but search the scriptures and there thou wilt find , holy job and others , that far out-stripped thee in sanctity of life , did not murmure or repine and charge god foolishly , but on the contrary did resign themselves up to his good will and pleasure : an instance we have in that pattern of patience , job . . all the dayes of my appointed time will i wait , till my change comes . he that fixes his trust in the most high , shall not miscarry ; he is neither puft up in prosperity , nor cast down in adversity , but continually fears him , who is his salvation , and his refuge . finis . advertisement . there is now ready for the press , the art of patience , and balm of gilead under all afflictions , an appendix to the art of contentment , written by the author of the whole duty of man. the second impression with additional prayers suitable to the several occasions . the contents . chap. of the chief governor , the soul. pag. chap. of the faculties of the soul. pag. chap. of the hearts corruptions . pag. chap. the necessity of governing our thoughts . pag. chap. rules of practice . pag. chap. of the affections of love and delight . pag. chap. of joy. pag. chap. of anger and malice . pag. chap. rules of practice concerning anger and malice . pag. chap. of envy . pag. chap. arguments to be considered by way of disswasion against envy . pag. chap. remedies against envy . pag. chap. of impatience . pag. chap. motives to patience and contentedness . pag. chap. rules for contentment . pag. the prayer . pag. chap. of hope . pag. chap. rules to govern our hope . pag. the prayer pag. chap. of fear . pag. chap. rules for governing our thoughts in fears . pag. the prayer . pag. chap. of cares . pag. chap. rules concerning cares . pag. the prayer . pag. chap. of jealousie . pag. the prayer . pag. chap. of external actions . pag. chap. rules in external actions . pag. the prayer . pag. chap. of a wounded spirit what it is . pag. chap. what the conscience is , and the tranquility of it . pag. chap. what things principally wound the conscience . pag. chap. divine considerations of the afflicted . pag. chap. considerations of humility . pag. chap. divine considerations of our repentance , forgiving enemies , and the love of god. pag. chap. the examination of the conscience concerning our repentance . pag. chap. rules of practice . pag. the prayer . pag. chap. sense of spiritual wants . pag. the prayer . pag. chap. fear of temptations . pag. the prayer . pag. the close . pag. books printed for , and sold by richard cumberland , at the angel in st. paul's church-yard . i. reform'd devotions , in meditations , hymns and petitions for every day in the week , and every holy-day in the year . divided into two parts . the third edition , review'd . ii. analecta : or , a collection of some of the choicest notions , and what seemed most remarkable in more than forty authors , philosophical , chymical , medical , astronomical , historical , &c. whereunto is added an appendix , containing short , but very profitable and delightful rules in many parts of the mathematicks . by t. b. gent. iii. a compleat discourse of the nature , use , and right managing of that wonderful instrument , the baroscope , or quick-silver weather-glass . in four parts . by john smith , c. m. the life of the most learned, reverend and pious dr. h. hammond written by john fell ... fell, john, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; 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(eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) the life of the most learned, reverend and pious dr. h. hammond written by john fell ... fell, john, - . waring, robert, - . allestree, richard, - . langbaine, gerard, - . the second edition. [ ], p. printed by j. flesher for jo. martin, ja. allestry and tho. dicas ..., london : mdclxii [ ] authorship of this work has been claimed by robert waring and variously attributed to john fell, richard allestree and gerard langbaine -- cf. madan, falconer. oxford books, v. , p. . reproduction of the original in the union theological seminary library, new york. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng hammond, henry, - . clergy -- england -- biography. - tcp assigned for keying and markup - apex covantage keyed and coded from proquest page images - tcp staff (oxford) sampled and proofread - tcp staff (oxford) text and markup reviewed and edited - pfs batch review (qc) and xml conversion the life of the most learned , reverend and pious d r h. hammond . written by john fell d. d. dean of christ-church in oxford . the second edition . london , printed by j. flesher for jo. martin , ja. allestry and tho. dicas , at the bell in saint paul's church-yard . mdclxii . the life of the most learned , reverend and pious d r h. hammond . doctor henry hammond , whose life is now attempted to be written , was born upon the of august in the year . at chersey in surrey , a place formerly of remark for j. caesar's supposed passing his army there over the thames , in his enterprise upon this island , as also for the entertainment of devotion in its earliest reception by our saxon ancestors ; and of later years , for the charity of having given burial to the equally pious and unfortunate prince king hen. vi. he was the youngest son of d r john hammond physician to prince henry , and from that great favourer of meriting servants and their relations , had the honour at the font to receive his christian name . nor had he an hereditary interest in learning onely from his father ; by his mothers side he was allied both unto it and the profession of theologie , being descended from d r alexander nowell , the reverend dean of s t paul's , that great and happy instrument of the reformation , and eminent light of the english church . being yet in his long coats , ( which heretofore were usually worn beyond the years of infancy , ) he was sent to eaton school ; where his pregnancy having been advantag'd by the more then paternal care and industry of his father ( who was an exact critick in the learned languages , especially the greek ) became the observation of those that knew him : for in that tenderness of age he was not only a proficient in greek and latine , but had also some knowledge in the elements of hebrew : in the later of which tongues , it being then rarely heard of even out of grammar schools , he grew the tutor of those who begun to write themselves men , but thought it no shame to learn of one whose knowledge seem'd rather infus'd then acquir'd ; or in whom the learned languages might be thought to be the mother-tongue . his skill in greek was particularly advantag'd by the conversation and kindness of m r allen , one of the fellows of the college , excellently seen in that language , and a great assistant of s r henry savile in his magnificent edition of s t chrysostome . his sweetness of carriage is very particularly remembred by his contemporaries , who observ'd that he was never engag'd ( upon any occasion ) into fights or quarrels ; as also that at times allowed for play , he would steal from his fellows into places of privacy , there to say his prayers : omens of his future pacifick temper and eminent devotion . which softness of temper his schoolmaster m r bush , who upon his fathers account had a tender kindness for him , lookt upon with some jealousie ; for he building upon the general observation , that gravity and passiveness in children is not from discretion but phlegme , suspected that his scholars faculties would desert his industrie , and end onely in a laborious well-read non-proficiency : but the event gave a full and speedie defeat to those well-meant misgivings ; for he so emprov'd that at thirteen years old he was thought , and ( what is much more rare ) was indeed ripe for the university , and accordingly sent to magdalen college in oxford , where not long after he was chosen demie ; and though he stood low upon the roll , by a very unusual concurrence of providential events , happen'd to be sped : and though having then lost his father , he became destitute of the advantage which potent recommendation might have given , yet his merit voting for him , as soon as capable , he was chosen fellow . being to proceed m r of arts , he was made reader of the natural philosophy lecture in the college , and also was employed in making the funeral oration on the highly-meriting president d r langton . having taken his degree , he presently bought a systeme of divinity , with design to apply himself straightway to that study : but upon second thoughts he returned for a time to humane learning , and afterwards , when he resum'd his purpose for theology , took a quite different course of reading from the other too much usual , beginning that science at the upper end , as conceiving it most reasonable to search for primitive truth in the primitive writers , and not to suffer his understanding to be prepossest by the contrived and interessed schemes of modern , and withal obnoxious , authors . anno . being twenty four years of age , the statutes of his house directing , and the canons of the church then regularly permitting it , he entred into holy orders , and upon the same grounds not long after took the degree of bachelor in divinity , giving as happy proof of his proficiency in sacred , as before he had done in secular knowledge . during the whole time of his abode in the university he generally spent hours of the day in study ; by which assiduity , besides an exact dispatch of the whole course of philosophy , he read over in a manner all classick authors that are extant ; and upon the more considerable wrote , as he passed , scholia and critical emendations , and drew up indexes for his private use at the beginning and end of each book : all which remain at this time , and testify his indefatigable pains to as many as have perus'd his library . in the year . the reverend d r frewen , the then president of his college , now lord arch-bishop of york , gave him the honor to supply one of his courses at the court ; where the right honorable the earl of leicester happening to be an auditor , he was so deeply affected with the sermon , and took so just a measure of the merit of the preacher thence , that the rectory of pensehurst being at that time void , and in his gift , he immediately offer'd him the presentation : which being accepted , he was inducted on the of august in the same year ; and thenceforth from the scholastick retirements of an university life , applied himself to the more busy entertainments of a rural privacy , and what some have call'd the being buried in a living : and being to leave the house , he thought not fit to take that advantage of his place , which from sacrilege or selling of the founders charity , was by custom grown to be prudence and good husbandry . in the discharge of his ministerial function , he satisfied not himself in diligent and constant preaching only ; ( a performance wherein some of late have phansied all religion to consist ) but much more conceived himself obliged to the offering up the solemn daily sacrifice of prayer for his people , administring the sacraments , relieving the poor , keeping hospitality , reconciling of differences amongst neighbours , visiting the sick , catechising the youth . as to the first of these , his preaching , 't was not at the ordinary rate of the times , an unpremeditated , undigested effusion of shallow and crude conceptions ; but a rational and just discourse , that was to teach the priest as well as the lay-hearer . his method was ( which likewise he recommended to his friends ) after every sermon to resolve upon the ensuing subject ; that being done , to pursue the course of study which he was then in hand with , reserving the close of the week for the provision for the next lords-day . whereby not onely a constant progress was made in science , but materials unawares were gain'd unto the immediate future work : for , he said , be the subjects treated of never so distant , somewhat will infallibly fall in conducible unto the present purpose . the offices of prayer he had in his church , not only upon the sundaies and festivals and their eves , as also wednesdaies and fridaies , according to the appointment of the rubrick ; ( which strict duty and ministration when 't is examined to the bottom will prove the greatest objection against the liturgy ; as that which , besides its own trouble and austerity , leaves no leisure for factious and licentious meetings at fairs and markets ) but every day in the week , and twice on saturdaies and holy-day eves : for his assistance wherein he kept a curate , and allow'd him a comfortable salary . and at those devotions he took order that his family should give diligent and exemplary attendance : which was the easilier perform'd , it being guided by his mother , a woman of ancient vertue , and one to whom he paid a more then filial obedience . as to the administration of the sacrament , he reduced it to an imitation , though a distant one , of primitive frequency , to once a moneth , and therewith it s anciently inseparable appendant , the offertory : wherein his instruction and happily-insinuating example so farre prevail'd , that there was thenceforth little need of ever making any taxe for the poor . nay , ( if the report of a sober person born and bred up in that parish , be to be believ'd ) in short time a stock was rais'd to be alwaies ready for the apprentising of young children , whose parents condition made the provision for them an equal charity to both the child and parent . and after this there yet remain'd a superplusage for the assistance of the neighbour parishes . for the relief of the poor , besides the foremention'd expedient , wherein others were sharers with him , unto his private charity , the dedicating the tenth of all receits , and the daily almes given at the door , he constantly set apart over and above every week a certain rate in money : and however rarely his own rent-dayes occurr'd , the indigent had two and fifty quarter-daies returning in his year . yet farther , another art of charity he had , the selling corn to his poor neighbours at a rate below the market-price : which though , as he said , he had reason to doe , gaining thereby the charge of portage ; was a great benefit to them , who besides the abatement of price , and possibly forbearance , saved thereby a daies-work . he that was thus liberal to the necessitous poor , was no less hospitable to those of better quality : and as at other times he frequently invited his neighbours to his table , so more especially on sundayes ; which seldome past at any time without bringing some of them his guests : but here beyond the weekly treatments , the christmas festival had a peculiar allowance to support it . he knew well how much the application at the table inforc'd the doctrines of the pulpit , and how subservient the endearing of his person was to the recommending his instructions , how far upon these motives our saviour thought fit to eat with publicans and sinners , and how effectual the loaves were to the procuring of disciples . in accordance to which his generous freedome in almes and hospitality , he farther obliged his parishioners in the setting of their tithes and dues belonging to him : for though he very well understood how prone men are to give complaints in payment , and how little obligation there is on him that lets a bargain to consider the casual loss , who is sure never to share in a like surplusage of gain ; yet herein he frequently departed from his right , in somuch that having set the tith of a large medow , and upon agreement received part of the money at the beginning of the year ; it happening that the profits were afterwards spoiled and carried away by a flood , he , when the tenant came to make the last paiment , not onely refus'd it , but returned the former summe , saying to the poor man , god forbid i should take the tenth where you have not the nine parts . as by publick admonition he most diligently instill'd that great fundamental doctrine of peace and love , so did he likewise in his private address and conversation , being never at peace in himself , till he had procur'd it amongst his neighbours ; wherein god so blest him , that he not onely attain'd his purpose of uniting distant parties unto each other , but , contrary to the usual fate of reconcilers , gain'd them to himself : there having been no person of his function any where better beloved then he when present , or lamented more when absent , by his flock . of which tender and very filial affection , in stead of more , we may take two instances : the one , that he being driven away , and his books plundered , one of his neighbours bought them in his behalf , and preserved them for him till the end of the war : the other , that during his abode at pensehurst he never had any vexatious law dispute about his dues , but had his tithes fully paid , and not of the most refuse parts , but generally the very best . though he judged the time of sickness an improper season for the great work of repentance ; yet he esteemed it a most useful preparative , the voice of god himself exhorting to it : and therefore not onely when desir'd made his visits to all such as stood in need of those his charities , but prevented their requests by early and by frequent coming to them . and this he was so careful of , that after his remove from penseburst , being at oxford , and hearing of the sickness of one of his parishioners , he from thence sent to him those instructions which he judg'd useful in that exigent , and which he could not give at nearer distance . for the institution of youth in the rudiments of piety , his custome was , during the warmer season of the year , to spend an hour before evening-prayer in catechifing , whereat the parents and older sort were wont to be present , and from whence ( as he with comfort was used to say ) they reaped more benefit then from his sermons . where it may not be superfluous to observe that he introduced no new form of catechism , but adher'd to that of the church ; rendring it fully intelligible to the meanest capacities by his explanations . it may be useful withall to advert , that if in those times catechetical institution were very seasonable , 't will now be much more ; when principles have been exchang'd for dreams of words and notions ; if not for a worse season of profane contempt of christian truth . but to return ; besides all this , that there might be no imaginable assistance wanting , he took care for the providing an able schoolmaster in the parish , which he continued during the whole time of his abode . and as he thus labour'd in the spiritual building up of souls , he was not negligent of the material fabrick committed to his trust : but repair'd with a very great expence ( the annual charge of l. ) his parsonage-house ; till from an incommodious ruine he had render'd it a fair and pleasant dwelling , with the adherent conveniences of gardens and orchards . while he was thus busie on his charge , though he so prodigally laid out himself upon the interests of his flock , as he might seem to have nothing left for other purposes ; and his humility recommended above all things privacy and retirement to him : yet when the uses of the publick call'd him forth , he readily obey'd the summons , and frequently preach'd both at s t paul's cross , and the visitations of his brethren the clergy , ( a specimen whereof appears in print ) as also at the cathedral church of chichester , where by the unsought-for favour of the reverend father in god , brian , then l d bishop of that see , since of winchester , he had an interest , and had the dignity of arch-deacon : which at the beginning of the late troubles falling to him , he managed with great zeal and prudence , not onely by all the charms of christian rhetorick , perswading to obedience and union , but by the force of demonstration , charging it as most indispensable duty , and ( what was then not so readily believed ) the greatest temporal interest of the inferior clergy : wherein the eminent importance of the truths he would inforce so far prevail'd over his otherwise-insuperable modesty , that in a full assembly of the clergy , as he afterwards confest , he broke off from what he had premeditated , and out of the abundance of his heart spoke to his auditory ; and by the blessing of god , to which he attributed it , found a very signal reception . in the year . he proceeded doctor in divinity , his seniority in the university , and employment in the church , and ( what perchance was a more importunate motive ) the desire of eleven of his friends and contemporaries in the same house , whom not to accompany might be interpreted an affected pride and singularity , at least an unkindness , joyntly perswading him to it . his performance in the act , where he answer'd the doctors , was to the equal satisfaction and wonder of his hearers ; a country-life usually contracting at the least an unreadiness to the dextrous management of those exercises , which was an effect undiscernible in him . about this time he became a member of the convocation call'd with the short parliament in . as after this he was named to be of the assembly of divines ; his invincible loyalty to his prince and obedience to his mother the church not being so valid arguments against his nomination , as the repute of his learning and vertue were on the other part , to have some title to him . and now that conformity became a crime , and tumults improving into hostility and war , such a crime as had chastisements severe enough ; though the committee of the countrey summon'd him before them , and used those their best arguments of persuasion , threatnings and reproches , he still went on in his regular practice , and continued it till the middle of july . at which time there being in his neighbourhood about tunbridge an attempt in behalf of the king , and his doctrine and example having had that good influence , as it was supposed , to have made many more ready to the discharge of their duty ; it being defeated , the good doctor ( the malice of one who design'd to succeed in his living being withal assistant ) was forc'd to secure himself by retirement ; which he did , withdrawing himself to his old tutor d r buckner ; to whom he came about the of july early in the morning in such an habit as that exigence made necessary for him , and whither not many daies before his old friend and fellow-pupil d r oliver came upon the same errand . which accident , and the necessity to leave his flock , as the d r afterwards frequently acknowledg'd , was that which did most affect him of any that he felt in his whole life : amidst which , though he was no valuer of trifles , or any thing that look'd like such , he had so extraordinary a dream , that he could not then despise , nor ever afterwards forget it . 't was thus ; he thought himself and a multitude of others to have been abroad in a bright and chearful day , when on a sudden there seem'd a separation to be made , and he with the far less number to be placed at a distance from the rest ; and then the clouds gathering , a most tempestuous storm arose , with thundring and lightnings , with spouts of impetuous rain , and violent gusts of wind , and whatever else might adde unto a scene of horrour ; particularly balls of fire that shot themselves amongst the ranks of those that stood in the lesser party : when a gentle whisper seem'd to interrupt those other louder noises , saying , be still , and ye shall receive no harm . amidst these terrors the doctor falling to his prayers , soon after the tempest ceas'd , and that known cathedral-antheme begun , come , lord jesus , come away ; with which he awoke . the correspondent event of all which he found verified signally in the preservation both of himself and his friends , in doing of their duties ; the which with much content he was us'd to mention . beside , being himself taken to the quires of angels at the close of that land - hurrican of ours , whereof that dismal apparition was onely a faint embleme ; he gave thereby too literal a completion to his dream , and the unhappy credit of bordering upon prophecy . in this retirement the two doctors remained about three weeks , till an alarm was brought , that a strict enquiry was made for doctor hammond , and . l. promised as a reward for him that should produce him . which suggestion though they easily apprehended to have a posiblity of being false , yet they concluded a necessary ground for their remove . upon this they resolve to be gone ; and d r oliver having an interest in winchester , which was then in the kings quarters , they chose that as the next place of their retreat . but being on the way thither , d r oliver , who had sent his servant before to make provision for them , was met and saluted with the news that doctor frewen , president of magdalen college , was made bishop of litchfield , and that the college had pitched upon him as successor . this unlook'd-for accident ( as justly it might ) put doctor oliver to new counsels ; and since providence had found out so seasonable a relief , enclin'd him not to desert it , but fly rather to his preferments and advantage , then merely to his refuge , and so to divert to oxford . to this d r hammond made much difficulty to assent , thinking that too publick a place , and , what he more consider'd , too far from his living , whither ( his desires strongly enclining him ) he had hopes ( when the present fury was allay'd ) to return again ; and to that purpose had wrote to such friends of his as were in power , to use their interest for the procuring his security . but his letters meeting a cold reception , and the company of his friend on one hand , and the appearance of deserting him on the other hand , charming him to it , he was at last perswaded ; and encompassing hantshire with some difficulty came to oxford : where procuring an appartment in his old college , he sought that peace in his retirement and study which was no where else to be met withal ; taking no other diversion then what the giving encouragement and instruction to ingenious young students yielded him , ( a thing wherein he peculiarly delighted ) and the satisfaction which he received from the conversation of learned men ; who , besides the usual store , in great number at that time for their security resorted thither . among the many eminent persons with whom he here convers'd , he had particular intimacy with d r potter provost of q s college , to whom among other fruits of his studies he communicated his practical catechism , which for his private use he had drawn up . the provost much taken with the designe , and no less with the performance , importun'd him to make it publick ; alledging , in that lavvless age the great use of supplanting the empty form of godliness which so prevail'd , by substituting of its real power and sober duties ; of silencing prophaneness , which then usurp'd the names of wit and gallantry , by enforcing the more eligible acts of the christians reasonable service , which was not any other way so happily to be done , as by beginning at the foundation by sound , and yet not trivial , catechetick institution . it was not hard to convince d r hammond that 't were well if some such thing were done ; but that his writing would doe this in any measure , or that he should suffer his name to become publick , it was impossible to perswade him . the utmost he could be brought to allow of was , that his treatise was not likely to doe harm , but had possibilities of doing ( it might be ) some good , and that it would not become him to deny that service to the world ; especially if his modesty might be secur'd from pressure by the concealing of him to be the author . and this doctor potter , that he might leave no subterfuge , undertook , and withall the whole care of , and besides the whole charge of the edition . upon these termes , onely with this difference , that doctor hammond would not suffer the provost to be at the entire charge , but went an equal share with him , the practical catechism saw the light , and likewise the author remained in his desir'd obscurity . but in the mean time the book finding the reception which it merited , the good doctor was by the same arguments constrained to give way to the publishing of several other tracts which he had written upon heads that were then most perverted by popular error ; as of conscience , of scandal , of will-worship , of resisting the lawful magistrate , and of the change of church-government ; his name all this while concealed , and so preserved , till curiosity improving its guesses into confident asseverations , he was rumor'd for the author , and as such publish'd to the world by the london and cambridge stationers , who without his knowledge reprinted those and other of his works . in the interim a treaty being labour'd by his majesty , to compose ( if it were possible ) the unhappy differences in church and state , and in order thereunto the duke of richmond and earl of southhampton being sent to london ; doctor hammond went along as chaplain to them ; where with great zeal and prudence , he labour'd to undeceive those seduced persons whom he had opportunity to converse with : and when the treaty was solemnly appointed at uxbridge , several divines being sent thither in behalf of the different parties , he , among other excellent men that adher'd to the king , was made choice of to assist in that emploiment . and there ( not to mention the debates between the commissioners , which were long since publish'd by an honourable hand ) doctor steward and master henderson were at first onely admitted to dispute ; though at the second meeting the other divines were call'd in : which thing was a surprize , and design'd for such , to those of the king's part , who came as chaplains and private attendants on the lords ; but was before projected and prepared for by those of the presbyterian way . and in this conflict it was the lot of doctor hammond to have master vines for his antagonist ; who in stead of tendring a scholastick disputation , read from a paper a long divinity-lecture , wherein were interwoven several little cavils and exceptions , which were meant for arguments . doctor hammond perceiving this , drew forth his pen and ink , and as the other was reading , took notes of what was said , and then immediately return'd in order an answer to the several suggestions , which were about forty in number : which he did with that readiness and sufficiency , as at once gave testimony to his ability , and to the evidence of the truth he asserted ; which amidst the disadvantage of extempore against premeditation , dispell'd with ease and perfect clearness all the sophismes that had been brought against him . 't is not the present work to give an account of that whole dispute , or character the merits of those worthy persons who were engag'd in it , either in that or the succeeding meetings : especially since it was resolv'd by both parties , that the transactions of neither side should be made publick . but notwithstanding this , since divers persons addicted to the defence of a side , without any further consideration of truth or common honesty , have in this particular wounded the doctors reputation ; i shall take leave to say , that had the victories in the field which were manag'd by the sword been like this of the chamber and the tongue , a very easie act of oblivion must have atoned for them ; since what never was , without much industry might be secur'd from being remembred . the impudent falsity rais'd upon the doctor was this , that m r vines utterly silenc'd him ; insomuch that he was fain to use this unheard-of stratageme to avoid his adversaries demonstration , to swear by god and the holy angels , that though at present a solution did not occurre to him , he could answer it . concerning this we have the doctors own account in a letter of his bearing date jan. . ann. . directed to a friend who had advertis'd him of this report . i have formerly been told within these few years that there went about a story much to my disparagement , concerning the dispute at uxbridge ( for there it was , not at holdenby ) with m r vines ; but what it was i could never hear before : now i doe , i can , i think , truly affirm , that no one part of it hath any degree of truth , save onely that m r vines did dispute against , and i defend , episcopacy . for as to the argument mention'd , i did neither then , nor at any time of my life , ( that i can remember ) ever hear it urg'd by any . and for my pretended answer , i am both sure that i never call'd god and his holy angels to witness any thing in my life , nor ever swore one voluntary oath that i know of , ( and sure there was then none impos'd on me ) and that i was not at that meeting conscious to my self of wanting ability to express my thoughts , or prest with any considerable difficulty , or forc'd by any consideration to wave the answer of any thing objected . a story of that whole affair i am yet able to tell you ; but i cannot think it necessary . only this i may adde , that after it i went to m r marshall in my own and brethrens names , to demand three things ; . whether any argument propos'd by them remain'd unanswer'd , to which we might yield farther answer : . whether they intended to make any report of the past-disputation ; offering , if they would , to joyn with them in it , and to perfect a conference by mutual consent , after the manner of that between d r reynolds and m r hart : both which being rejected , the . was , to promise each other that nothing should be afterwards publish'd by either without the consent or knowledge of the other party . and that last he promis'd for himself and his brethren , and so we parted . but while these things were in doing , a canonry in christ-church in oxford became vacant , which the king immediately bestowed on doctor hammond , though then absent ; whom likewise the university chose their publick orator : which preferments though collated so freely , and in a time of exigence , he was with much difficulty wrought upon by his friends to accept , as minding nothing so much as a return to his old charge at pensehurst . but the impossibility of a sudden opportunity of going thither being evident unto him , he at last accepted ; and was soon after made chaplain in ordinary to his majesty . but these new employments no way diverted him from his former tasks ; for , according to his wonted method , he continued to address remedies to the encreasing mischiefs of the times , and publish'd the tracts of superstition , idolatry , sins of weakness and wilfulness , death-bed repentance , view of the directory ; as also in answer to a romanist , who taking advantage of the publick ruine , hoped to erect thereon trophees to the capitol ; his vindication of the lord falkland , who was not long before faln in another kinde of war. but now the king's affairs declining every where , and oxford being forc'd upon articles to surrender to the enemy , where after the expiration of six moneths all things were to be left to the lust and fury of a servile , and therefore insolent , conquerour ; though he foresaw a second and more fatal siege approaching , a leaguer of encamp'd inevitable mischiefs ; yet he remitted nothing of his wonted industry , writing his tracts of fraternal correption , and power of the keyes , and apologies by letter against the pulpit-calumnies of m r cheynel , and the exceptions taken at his practical catechism . in the mean time his sacred majesty , sold by his scotish into the hands of his english subjects , and brought a prisoner to holdenby , where stripp'd of all his royal attendants , and denied that common charity which is afforded the worst of malefactors , the assistance of divines , though he with importunity desir'd it ; he being taken from the parliament commissioners into the possession of the army , at last obtain'd that kindness from them ( who were to be cruel at another rate ) which was withheld by the two houses , and was permitted the service of some few of his chaplains , whom he by name had sent for , and among them of doctor hammond . accordingly the good doctor attended on his master in the several removes of woburn , cavesham and hampton-court , as also thence into the isle of wight , where he continued till christmas . at which time his majesties attendants were again put from him , and he amongst the rest . sequestred from this his melancholick , but most desir'd , employment , he return'd again to oxford : where being chosen sub-dean , an office to which belongs much of the scholastick government of the college , and soon after prov'd to be the whole , ( the dean , for the guilt of asserting the rights of his majesty and university in his station of vice-chancellor , being made a prisoner , ) he undertook the entire management of all affairs ; and discharg'd it with great sufficiency and admirable diligence , leaving his beloved studies to interest himself not onely in moderating at divinity-disputations , which was then an immediate part of his task , but in presiding at the more youthful exercises of sophistry , themes and declamations ; redeeming still at night these vacuities of the day , scarce ever going to bed till after midnight , sometimes not til three in the morning , and yet certainly rising to prayers at five . nor did his inspection content it self in looking to the general performances of duty , but descended to an accurate survey of every one 's both practice and ability ; so that this large society of scholars appear'd his private family , he scarce leaving any single person without some mark or other of both his charity and care , relieving the necessitous in their several wants of money and of books , shaming the vicious to sobriety , incouraging the ingenuous to diligence , and finding stratagems to ensnare the idle to a love of study . but above all he endeavoured to prepare his charge for the reception of the impending persecution ; that they might adorn their profession , and not at the same time suffer for a cause of righteousness , and as evil-doers . to this end he both admitted and solemnly invited all sober persons to his familiarity and converse ; and beside that , receiv'd them to his weekly private office of fasting and humiliation . but now the long-expected ruine breaking in with its full weight and torrent , the visitors chaf'd with their former disappointments and delayes , coming with hunters stomacks , and design to boot , for to seize first and then devour the prey , by a new method of judicature being to kill and then take possession ; the excellent doctor became involv'd in the general calamity . and whereas the then usual law of expulsion was immediately to banish into the wide world by beat of drum , injoyning to quit the town within hours upon pain of being taken and used as spies , and not to allow the unhappy exiles time for the dispose either of their private affairs , or stating the accounts of their respective colleges or pupils ; the reverend doctor sheldon , now lord bishop of london , and dean of his majesties chappel royal , and doctor hammond , were submitted to a contrary fate , and by an order from a committee of parliament were restrained and voted to be prisoners in that place , from which all else were so severely driven . but such was the authority and command of exemplary vertue , that the person design'd to succeed in the canonry of christ church , though he had accepted of the place at london , and done his exercise for it at oxford , acting as publick orator in flattering there the then-pretending chancellor , yet had not courage to pursue his undertaking , but voluntarily relinquished that infamous robbery , and adhered to a less scandalous one in the country . and then the officer who was commanded to take doctor sheldon and him into custody upon their design'd removal , colonel evelin , then governour of wallingford-castle , ( though a man of as opposite principles to church and church-men as any of the adverse party ) wholly declin'd the employment , solemnly protesting that if they came to him , they should be entertained as friends , and not as prisoners . but these remorses prov'd but of little effect ; the prebend of christ-church being suddenly supply'd by a second choice , and oxford it self being continued the place of their confinement : where accordingly the good doctor remained , though he were demanded by his majesty to attend him in the isle of wight at the treaty there , which then was again re-inforced . the pretence upon which both he and the reverend doctor sheldon were refused was that they were prisoners ; and probably the gaining that was the cause why they were so . but notwithstanding the denial of a personal attendance , the excellent prince requir'd that assistance which might consist with absence , and at this time sent for a copy of that sermon which almost a year before he had heard preach'd in that place . the which sermon his majesty , and thereby the publick , receiv'd with the accession of several others delivered upon various occasions . doctor hammond having continued about ten weeks in his restraint in oxford , where he begun to actuate his designe of writing annotations on the new testament , ( nor was it disproportionate that those sacred volumes , a great part of which was wrote in bonds , should be first commented upon by the very parallel suffering , and that the work it self should be so dedicated , and the expositor fitted for his task by being made like the authors ) by the interposition of his brother in law , sir john temple , he had licence granted to be removed to a more acceptable confinement , to clapham in bedfordshire , the house in which his worthy friend sir philip warwick lived . where soon after his arrival , that horrid mockery of justice , the rape and violence of all that 's sacred , made more abominable by pretending to right and piety , the trial of the king , drew on ; and he being in no other capacity to interpose then by writing , drew up an address to the general and council of officers , and transmitted it to them . and when that unexampled villany found this excuse , that it was such as could be pleaded for , and men in cool blood would dare to own and justifie , he affix'd his reply to the suggestions of ascham and goodwin . and now although he indulg'd to his just and almost-infinite griefs , which were transported to the utmost bounds of sober passion , the affectionate personal respect he bore unto that glorious victime being added to the detestation due unto the guilt it self , of which no man was more sensible then he who had strange antipathies to all sin , he gave not up himself to an unactive dull amazement ; but with the redoubled use of fasting , tears and solemn prayer , he resum'd his wonted studies ; and besides his fitting the annotations for the press , and his little tract of the reasonableness of christian religion , he now composed his latine one against blondel in the behalf of episcopacy . as to the first of which , ( his annotations , ) the manner of its birth and growth was thus . having written in latine two large volumes in quarto of the way of interpreting the new testament , with reference to the customs of the jews and of the first hereticks in the christian church , and of the heathens , especially in the grecian games , and above all the importance of the hellenistical dialect , into which he had made the exactest search ( by which means in a maner he happened to take in all the difficulties of that sacred book : ) he began to consider that it might be more useful to the english reader , who was to be his immediate care , to write in our vulgar language , and set every observation in its natural order , according to the guidance of the text. and having some years before collated several greek copies of the new testament , observ'd the variation of our english from the original , and made an entire translation of the whole for his private use ; being thus prepar'd , he cast his work into that form in which it now appears . the reasons of it need not to be here inserted , being set down by his own pen in his preface to his annotations . the tractate against blondel grew to its last form and constitution by not-unlike degrees , having a very different occasion from the last performance . the immediate antecedent cause is own'd , and long agoe presented to the world in that writing ; the more remote original is as follows . the late most learned primate of armagh having receiv'd from dav. blondel a letter of exception against his edition of ignatius , he communicated it to doctor hammond , desiring his sense of several passages therein contained , relating to the valentinian heresie , episcopal and chorepiscopal power , and some emergent difficulties concerning them , from the canons of several ancient eastern councils . to all this the doctor wrote a peculiar answer , promising a fuller account if it would be useful . upon the receipt whereof the archbishop being highly satisfied , return'd his thanks , and lai'd hold of the promise : which being accordingly discharg'd , became the provision ( and gave materials ) to a great part of the dissertations . the primate's letter ran in these words : i have read with great delight and content your accurate answer to the objections made against the credit of ignatius his epistles , for which i do most heartily thank you , and am moved thereby farther to intreat you , to publish to the world in latine what you have already written in english against this objector , and that other , who for your pains hath rudely requited you with the base appellation of nebulo for the assertion of episcopacy : to the end it may no longer be credited abroad , that these two have beaten down this calling , that the defense thereof is now deserted by all men , as by lud. capellus is intimated in his thesis of church-government , at sedan lately published , which i leave unto your serious consideration , and all your godly labours to the blessing of our good god , in whom i evermore rest , rygate in surrey , jul. . . your very loving friend and brother , ja. armachanus . now in this request the archbishop was so concern'd , that he re-inforc'd it by another letter of aug. . and congratulated the performance by a third of jan. . both which , though very worthy to see the publick light , are yet forborn , as several of the like kinde from the reverend fathers the bishops of this and our sister churches , as also from the most eminent for piety and learning of our own and the neighbouring nations : which course is taken not onely in accordance to the desires and sentiments of the excellent doctor , who hated every thing that look'd like ostentation ; but likewise to avoid the very unpleasing choice , either to take the trouble of recounting all the doctors correspondencies , or bear the envie of omitting some . but to return to the present task , and that of the good doctor , which now was to perfect his commentaries on the new testament , and finish the dissertations : amidst which cares he met with another of a more importunate nature , the loss of his dear mother , which had this unhappy accession , that in her sickness he could not be permitted , by reason of his being concern'd in the proclamation that banish'd those that adher'd to the king twenty miles from london , to visit her ; nor while she pai'd her latest debt to nature , to pay his earlier one of filial homage and attendance . a few months after , the rigour of that restraint with the declining of the year ( a season judg'd less commodious for enterprise ) being taken off , he removed into worcestershire , to westwood , the house of the eminently-loyal s r john pakington : where being setled , and proceeding in the edition of those his labours which he had begun at clapham , his majesty coming to worcester , by his neighbourhood to that place , the good doctor , as he had the satisfaction personally to attend his sovereign , and the honour to receive a letter from his own hand of great importance , for the satisfaction of his loyal subjects concerning his adherence to the establish'd religion of the church of england , wherein his royal father liv'd a saint , and died a martyr : so likewise had he on the other part the most immediate agonies for his defeat ; to which was added the calamity which fell upon the family where he dwelt , from the persecution and danger of the generous master of it . but it pleased god to give an issue out of both those difficulties , especially in the miraculous deliverance of his sacred majestie ; a dispensation of so signal an importance , that he allow'd it a solemn recognition in his constant offices during his whole life , receiving that unusual interposition of providence as a pledge from heaven of an arrier of mercies , to use his own words , that god , who had thus powerfully rescued him from egypt , would not suffer him to perish in the wilderness ; but though his passage be through the red sea , he would at last bring him into canaan ; that he should come out of his tribulations as gold out of the fire , purified , but not consumed . but notwithstanding these reflexions , bottom'd upon piety and reliance upon heaven , the present state of things had a quite different prospect in common eyes ; and the generality of men thinking their religion as troublesome a burthen as their loyalty , with the same prudence by which they chang'd their mild and gracious sovereign for a bloody tyrant , began to seek a pompous and imperious church abroad , in stead of a pious and afflicted one at home . to which event the roman missionaries gave their liberal contribution , affording their preposterous charity to make them proselytes who had no mind to be confessors or martyrs . hereupon the doctor thought it highly seasonable to write his tract of schism , and oppose it to that most popular topick whereby they amus'd and charm'd their fond disciples . and whereas the love of novelty prevai'ld in several other instances , as in controlling the use and authority of the scripture , defending incestuous marriages , polygamy , divorce , the anabaptizing of infants , the schismatical ordination of ministers by mere presbyters , and disuse of the festivals of the church ; he apply'd his antidotes to each : by which means he made himself the common mark of opposition to all parties . for ( besides the assaults from a whole classis of antagonists which the dissertations had engag'd against him , and to which he was preparing his defence ) upon the romanists part he was charg'd by the catholick gentleman and his armour-bearer s. w. on the presbyterian account by m r cawdry and m r jeanes ; and in the behalf of the independents and anabaptists by master owen and master tombs : not to mention several others that sought themselves a name by being his gainsayers , but fail'd of their purpose , by bringing onely spight and passion into the quarrel , and so were to be answered onely by pity and silence . nor did he onely stand and keep at bay this multiply'd contest ; but ( as if this had not been task enough ) besides the intercurrent offices of life , his reception of visits , answering of letters , his constant preaching and catechising , he found leisure to write his tract of fundamentals , his paraenesis , his review of the annotations ; and amidst all , to be in debt to his importunate antagonists for nothing but their railing , leaving that the onely thing unanswered . nay more then so , brought several of them even under their own hands to recognize their sense of their undue procedure us'd by them unto him : which their acknowledgments yet remain , and are producible upon occasion . and would to god he had met no other opposition ; for in the entrance on these conflicts that strength of body which before had faithfully attended his indefatigable minde began to fail him , and those four torments of disease , which single have been judg'd a competent tryal of humane sufferance , the stone , the gout , the colick , and the cramp , ( the last of which was to him as tyrannous as any of the former ) became in a manner the constant exercise of his christian fortitude and patience ; affording him from this time to the end of his life very rare and short intervals of vigorous health . but among all his labours , although polemick discourses were otherwise most uneasy , as engaging to converse with men in passion , a thing he naturally abhorr'd , his paraenesis , a perswasive and practical tract ( which now he wrote , and which upon that account was exceeding agreeable to his desires ) cost him most throes and pangs of birth , as having been penn'd first in tears , and then in ink. for however with great serenity he entertain'd all other accidents , having habituated himself to his beloved doctrine of submitting not to the will of god alone , but to his wisdome , both which he was us'd to say were perfectly one thing in that blest agent , ( and accordingly in the most dismall appearance of event made this constant motto , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even this for good ; ) yet in this instance the tenderness of his soul seem'd to have melted his resolution : the occasion of that treatise being the interdict of jan. . which disabled the loyall suffering clergy from doing any ministerial act , which he resented with the highest passion , not onely upon the general account of god's more immediate displeasure to the nation legible therein , but ( what he had much less reason to doe ) in reference to his own particular , he looking on this dispensation of providence as god's pronouncing him unworthy to doe him service , the reproaching ( to use his own words ) his former unprofitableness by casting him out as straw to the dunghill . nor should any consideration that terminated on himself have perswaded him at all to regard that tyrannous injunction , had not charity to the family where he was made him content to admit of an expedient that secured all real duties , whilst he for some short time forbore that attendance on the altar which was the very joy of his life . and now , though his physicians had earnestly forbidden his accustomed fastings , and his own weaknesses gave forcible suffrages to their advice ; yet he resumed his rigors , esteeming this calamity such a one as admitted no exception , which should not be outliv'd , but that it became men to be martyrs too , and deprecate even in death . while he thus earnestly implored the aides of heaven , and exhorted unto present duty , he omitted not a third expedient , the securing a succession to the church , thereby to preserve its future being . and this he did not onely in reference to the superiour order of episcopacy , which it has pleased god now to secure by another more gracious method of his favour , and even miraculous goodness ; but also in the inferiour attendance on the altar : the later of which as it was an enterprise suiting well with his heroick minde , so was it no way answering his narrow fortunes . the thing in his design was this ; whereas the ancient stock of clergy-men were by this edict in a manner rendered useless , and the church was at best like the roman state in its first beginning , res unius aetatis populus virorum , a nation of ancient persons hasting to their graves , who must in a few years be wasted ; he projected by pensions unto hopeful persons in either university , to maintain a seminary of youth instituted in piety and learning upon the sober principles and old establishment of the anglicane church . in which work though the assistances he presum'd on fail'd in a great measure , yet somewhat not inconsiderable in this kinde by himself and friends he did atchieve , and kept on foot untill his death . in his instructions to them whom he employ'd in this affair , he gave in charge carefully to seek out such as were piously enclin'd , and to prefer that qualification before unsanctified good parts ; adding this as a certain maxime , that exemplary vertue must restore the church . and whereas that black defeat at worcester , raising the insolent tyrant here unto that greatness which almost out went the impudence of his hopes , made him to be feared by forein nations almost as much as hated by his own , the loyal sufferers abroad became subjected to the worst effect of banishment , and even there expell'd and driven from their flights : so paralleling in their exigencies the most immediate objects of that monster 's fury . the excellent doctor , to whose diffusive vertue the limits of the nation were too streight a circle , thought this a season to exert his charity : accordingly , though this greatest duty were solemnly declared treason , he then continued to send over several sums for their relief . which practice of his , by the surprise of the person intrusted , being discovered to the tyrant , he was alarm'd with the expectation of that usage which was then a certain consequent of such meritorious acts . but this adventure brought nothing of amazement or disturbance to the doctor , his most importunate reflexion being onely this , that he seem'd to have gain'd an opportunity of saying something very home to that fierce monster concerning his foul deeds , and to discourse the appropriate wayes remaining to alleviate at least , if not to expiate for them ; which he purposed within himself to press to the highest advantage : and indeed this was the onely issue of that so threatning accident , god's restraining power interposing here , and exemplifying upon him what in others he was wont to observe , that they who least considered hazard in the doing of their duties fared still best . and this success as it was indeed , and accordingly he frequently acknowledg'd it for , an eminent act of the divine providence ; so we may likewise take it as a signal testimony of the commanding worth the doctor had , which extorted a reverence to his person from that worst of men , and render'd him a sanctuary , perhaps the onely one this architect of mischief stood in aw of , and even his sacrilege preserv'd inviolate . nor did this danger being over , as with others in all likelihood it would have done , persuade to caution for the future ; but with the wonted diligence that formerly he us'd , he immediately proceeded , and chearfully went on in the pursuit of his heroick charity . amidst these diversions grew up the labours of this heroe , the issues of his brain , being not onely midwiv'd into the world like natural births with torment and disease , but wrote , like caesar's commentaries , in dangers and in war. and now besides the replies which the importunities of master owen , master jeanes , and master tombs drew from him , w. s. continuing his loud clamors and impudent triumph at his own folly , the good doctor suffer'd himself to be engag'd on that long answer , which prov'd the last of that kind he made , excepting that single sheet put out a few moneths before his death , as a specimen to what desperate shifts the patrons of the roman cause were driven : for though some of his friends advis'd him to remit that divinity buffoon to be answered in his own way by a slighter pen ; he by no means would admit of the proposal , resolving it unfit that another should doe in his behalf what was indecent for himself to doe ; and though there was no respect to be had of w. s. yet was the sacred cause to be manag'd with reverence and awful regard . while this was in hand the second review of the annotations came to light , as also the exposition on the book of psalmes , and soon after the pacifick discourse of god's grace and decrees , ventilated between him and his dear friend the reverend and most learned d r sanderson , now lord bishop of lincoln , occasion'd by some letters which had passed on that subject between the said doctor and the reverend d r pierce . to this immediately succeeded the latine tract of confirmation , in answer to the exceptions of m r daillee , which was then prepar'd for the press , though detain'd much longer upon prudential or rather charitative considerations , a respect to which was strictly had in all the doctor 's writings ; it being his care not onely to publish sober and convincing , but withal seasonable , useful truths . he was likewise enterprising a farther commentary on the old testament , and begun on the book of proverbs , and finished a third part of it : but the completion of this and all other the great intendments of the equally learned , pious , and indefatigable author , receiv'd here a full period ; it pleasing the divine providence to take to himself this high example of all moral and christian excellencies , in a season when the church and nation would least have been depriv'd of his aids towards the cementing of those breaches which then began to offer at a closure . 't is easily to be presum'd the reader will not be disoblig'd , if we a while divert from this remaining sadder part of the undertaken narrative , and entertain him with a survey of the personal accomplishments of the excellent doctor . the particulars whereof would not readily have faln into the thred of history , or at least had been disjoynted there , and under disadvantage ; but will be made to stand in a much fairer light , when represented to the view by way of character and picture . and therefore to this prospect we chearfully invite all eyes in whose esteem vertue it self is lovely . section the second . the frame of his body was such as suited with the noble use to which it was design'd , the entertaining a most pure and active soul , but equally to the advantages of strength and comeliness . his stature was of just height and all proportionate dimensions , avoiding the extremes of gross and meager , advantag'd by a graceful carriage , at once most grave , and yet as much obliging . his face carried dignity and attractives in it , scarce ever clouded with a frown , or so much as darkned by reservedness . his eye was quick and sprightful , his complexion clear and florid , so that ( especially in his youth ) he had the esteem of a very beauteous person ; which was lessen'd only by the colour of his hair : though if the sentence of other ages and climates be of value , that reasonably might be vouch'd as an accession to it . to this outward structure was joyn'd that strength of constitution , patient of severest toil and hardship ; insomuch that for the most part of his life , in the fiercest extremity of cold , he took no other advantage of a fire , then at the greatest distance that he could to look upon it . as to diseases ( till immoderate study had wrought a change ) he was in a manner onely lyable to feavers , which too a constant temperance did in a great measure prevent , and still assisted to relieve and cure . next to his frame of body , if we survey his inward faculties , we shall finde them just unto the promises of his outward shape . his sight was quick to an unusual degree ; insomuch that if by chance he saw a knot of men , a flock of sheep or herd of cattel , being ingag'd in discourse , and not at all thinking of it , he would involuntarily cast up their number , which others after long delayes could hardly reckon . his ear was accurate and tun'd to his harmonious soul , so that having never learned to sing by book or study , he would exactly perform his part of many things to a harpsicon or theorbo ; and frequently did so in his more vigorous years after the toyl and labour of the day , and before the remaining studies of the night . his elocution was free and graceful , prepared at once to charm and to command his audience : and when with preaching at his country charge he had in some degree lost the due manage of his voice , his late sacred majesty , by taking notice of the change , became his master of musick , and reduc'd him to his ancient decent modulation ; a kindness which the doctor very gratefully acknowledg'd to his dying day , and reported not onely as an instance of the meek and tender condescensions of that gracious prince , but improved to perswade others by so great an example to that most friendly office of telling persons of their faults , without which very commonly ( as here it happen'd ) men must be so far from amending their errours , that'tis morally impossible they should ever know them . as to his more inferiour faculties , we must allow the first place to his invention , his richest , altogether unexhausted treasure , whose flowings were with that full torrent , that for several years , after his choice of subject , which generally he had in prospect beforehand , a little meditation on the saturday night made up his sermon : but in the last twelve of his life , finding the recollection of his thoughts disturb his sleep , he remitted the particular care of the composition and method of his future discourse to the sunday morning , wherein an hours consideration fitted him to the office of the day . with the like swiftness he dispatch'd his writings , usually composing faster then his amanuensis , though a very dextrous person , could transcribe after him . his considerations of present necessity concerning episcopacy were drawn up after ten of clock at night in a friends chamber , who professes , that sitting by all the while , he remembers not that he took off pen from paper till he had done ; and the very next morning , it being fully approved by the bishop of salisbury , he sent it to the press : to which work he could have no premeditation or second thoughts , he being that very night after supper employ'd by the before-mentioned lord bishop of salisbury , now of winchester , on that task . so likewise he began his tract of scandal at eleven at night , and finished it before he went to bed . nor was this a peculiar or extraordinary thing with him , but most customary ; five sheets having amidst his other diversions been sundry times his one day's work ; adding to it so much of the night as he frequently borrowed from sleep and supper . and indeed such were his diversions , so many and so importunate , that notwithstanding this incredible ease of writing , 't is hardly imaginable how he could compass the tith of what he did . for he that shall consider his laborious way , immerst in almost infinite quotations , to which the turning over books and consulting several editions was absolutely needful ; his obligation to read not onely classick authors , but the more recent abortions of the press , wherein he proved frequently concerned ; his perusal of the writings of his friends and strangers intended to be publick ; his review of his own works , and correcting them with his own hand sheet by sheet as they came forth , which he did to all his later tracts ; his reception of visits , whether of civility , or for resolution of conscience , or information in points of difficulty , which were numerous , and great devourers of his time ; his agency for men of quality , providing them schoolmasters for their children , and chaplains in their houses , in which affair he had set up a kinde of office of address ; his general correspondencies by letter , whereof some cost him , others , , , nay sheets of paper , and ever took up two dayes of the week entirely to themselves ; the time exhausted by his sicknesses , which in the later years of his life gave him but short and seldom truce , and alwayes made it necessary for him not to stir from his chair , or so much as read a letter for two hours after every meal , failance wherein being certainly reveng'd by a fit of the gout ; his not onely constant preaching and instructing the family where he was , and his visiting the sick both there and in the neighbourhood , but amidst all , his sure returns of prayer , so frequent and so constant as certainly to challenge to themselves a great portion of the day : he , i say , that shall compute and summe up this , the particulars whereof are nakedly set down without any straining of the truth or flourish of expression , must be to seek what point of vacant time remain'd yet undisposed ; i do not say to write books , but even to breath and rest a little in . after a serious reflexion on the premisses , and full debate thereon , the account given by that excellent person who had the happiness of being the nearest and most constant witness of the before-recited severals , seems , the best and chiefly satisfactory that possibly can be made ; that he gain'd time for his writing books by the time he spent in prayer , whilest ( a more then ordinary assistance attending his devotions ) his closet prov'd his library , and he studied most upon his knees . as to his memory , 't was serviceable , but not officious ; faithful to things and business , but unwillingly retaining the contexture and punctualities of words : which defect he frequently lamented , it being harder with him to get one sermon by heart then to pen twenty . his way of speech and faculty of communicating notions was sufficiently happy , having onely this best kind of defect , exuberance and surplusage of plenty , the tide and torrent of his matter being not easily confined by periods ; whereby his style , though round and comprehensive , was incumbred sometimes by parentheses , and became difficult to vulgar understandings : but by the use of writing , and his desire to accommodate himself to all capacities , he in his later years had master'd that defect , which was so slight , that notwithstanding it , he deserved from ( the most accurate judge and greatest master of english rhetorick which this age hath given ) his late sacred majesty this character and testimony , that he was the most natural orator he ever heard . his judgement , as in it self the highest faculty , so was it the most eminent among his natural endowments : for though the finding out the similitudes of different things , wherein the phansie is conversant , is usually a bar to the discerning the disparities of similar appearances , which is the business of discretion , and that store of notions which is laid up in memory assists rather confusion then choice , upon which grounds the greatest clerks are frequently not the wisest men ; he had , to his sufficient memory and incomparable invention , a clear discerning judgement ; and that not onely in scholastical affairs and points of learning , which the arguings , and besides them the designment of his writings manifest beyond dispute , but in the concerns of publick nature both of church and state , wherein his guesse was usually as near to prophecy as any mans ; as also in the little mysteries of private manage , by which upon occasion he has unravell'd the studied cheats of great artificers in that liberal science , wherein particularly he vindicated a person of honour for whom he was intrusted , and assisted frequently his friends in their domestick intercurrent difficulties . as to acquir'd habits and abilities in learning , his writings having given the world sufficient account of them , there remains onely to observe , that the range and compass of his knowledge fill'd the whole circle of the arts , and reach'd those severals which single do exact an entire man unto themselves , and full age . to be accurate in the grammar and idioms of the tongues , and then as a rhetorician to make all their graces serve his eloquence ; to have traverst ancient , and yet be no stranger in modern writers ; to be studied in philosophy , and familiarly vers'd in all the politer classick authors ; to be learn'd in school-divinity , and a master in church-antiquity , perfect and ready in the sense of fathers , councils , ecclesiastical historians and liturgicks ; to have devour'd so much and yet digested it , is a rarity in nature and in diligence which has but few examples . but after all we must take leave to say , and do it upon sober recollection , that the doctor 's learning was the least thing in him ; the scholar was here less eminent then the christian : his speculative knowledge , that gave light to the most dark and difficult proposals , became eclipsed by the more dazling lustre of his practick . in the catalogue of his vertues , his chastity and temperance may claim the earliest place , as being the sacrists to the rest , and in him were therefore onely not the greatest of his excellencies , because every thing else was so . and first , his chaste thoughts , words and carriage so disciplin'd his lower faculties , as not onely restrain'd through all the heats of youth , made more then usually importunate by the full vigour of a high and sanguine constitution , ( which his escape he gratefully referr'd unto the onely mercy of almighty god ) but gave a detestation of all those verbal follies , that have not onely the allowance of being harmless mirth , but the repute of wit and gaiety of humor : so that the scurrilous jest could sooner obtain his tears in penance for it , then the approbation of a smile ; and all approaches to this sin he look'd upon not onely with an utter disallowance in his will , but a kinde of natural abhorrence and antipathy in his lower outward faculties . in his first remove to pensehurst he was perswaded by his friends that the matrimonial state was needful to the bearing off those houshold cares and other intercurrent troubles which his condition then brought with it ; and on this ground he gave some ear to their advices : which he did then more readily , for that there was a person represented to him , of whose vertue as well as other more-usually-desired accomplishments he had been long before well satisfied . but being hindred several times by little unexpected accidents , he finally laid down all his pretensions upon a ground of perfect self-denial ; being inform'd that one of a fairer fortune and higher quality then his was , or else was like to be , and consequently one who in common account would prove the better match , had kindness for her . having thus resolv'd , the charity of his mother , who undertook the manage of his family , became a seasonable assistant and expedient in this single state ; till after several years her age making those cares too great a burthen for her shoulders , he again was induc'd to resume his thoughts of marriage . but the national disturbances ( that afterwards brake out in war and ruine ) appearing then in ferment , he was again diverted by recollecting the apostles advice , cor. . . enforc'd upon his thoughts by the reading of s t jerom's epistle to agereuchia , where after glorious elogies of marriage , the father concluded in an earnest dehortation from it , upon a representation of a like face of things , the goths then breaking into italy , as they before had done into the other near parts of the roman empire , and filling all with slaughter , cruelty and ruine . upon which prospect the good doctor casting a serious eye , and with prophetick sorrows and misgivings fearing a parallel in this our nation , the second time deposited his conjugal intendments , and thenceforth courted and espoused ( what he preserv'd inviolate ) unto his death the more eminent perfection of spotless virgin chastity . his appetite was good , but the restraint of it was very eminent and extraordinary ; for his diet was of the plainest meats , and commonly not onely his dishes , but the parts of them were such as most others would refuse . sauces he scarce ever tasted of , but often express'd it his wonder how rational creatures should eat for any thing but health , since he that did eat or drink that which might cause a fit of the stone or gout , though a year after , therein unman'd himself , and acted as a beast . so that his self-denials were quite contrary to the usual ones ; for considering the time lost in eating , and the vacancy succeeding it , his meals were the greatest pressure , and his fasting-day the most sensual part of his week . in the time of his full and more vigorous health he seldom did eat or drink more then once in twenty four hours , and some fruit towards night ; and two dayes in every week , and in lent and ember-week three dayes , he eat but once in thirty six . nor did he ever with so much regret submit unto any prescript , as when his physicians , after his great feaver that he had in oxford , requir'd him to eat suppers . which severity of injunction he soon shook off , and returned to his beloved abstinence , untill renew'd infirmities brought him back unto the penance of more indulgence to himself . as he had the greatest indifference to what he eat , so had he the greatest observation too , especially when it came to be made point of diet and prescription ; for in this case he was most exact , never tasting of any prohibited meats , though some of them had before the advantage of being customary towards their seeming necessary . and herein his palate was so tractable and subdued to the dictates of an higher choice , that he really thought no meat pleasant , but in proportion to its wholesomeness : even his beloved apples he would oft say he would totally abandon , assoon as they should appear to be no more then barely innocent , and not of use . and if by chance or inadvertency he had at any time tasted of an interdicted dish , as soon as he perceived it , he discovered a dislike both with himself and what he had been surpriz'd with . the carving at the table he alwayes made his province , which he said he did as a diversion to keep him from eating over-much : but certainly that practice had another more immediate cause , a natural distributiveness of humour , and a desire to be employed in the relief of every kinde of want of every person . the report , and much more the sight , of a luxurious feeder would turn his stomack , so that he was in more danger to be sick with other's surfets then his own ; charity seeming a part of his complexion , while he perform'd a natural spontaneous penance for his neighbours vice , as well as a deliberate one in sorrowing for it . his temperance in sleep resembled that of his meats , midnight being the usual time of his going to rest , and four or five , and very rarely six , the hour of his rising . there was scarce any thing he resented so much in his infirmities and multiplied diseases as their having abridg'd him of his night-studies , professing thereby he lost not onely his greatest pleasure , but highest advantage in reference to business . and in his later time of weakness , when to take benefit of a gentle breathing sweat , which usually came in the morning , he had been engag'd by his physician to continue in bed till it was over ; and upon complaint of costiveness he was on the other side directed to rise somewhat early in the morning ; this later injunction he look'd upon as a mere rescue and deliverance , often mentioning it with thanks , as if it had been an eminent favour done him . his disposal of himself in the other parts of time was to perpetual industry and diligence : he not onely avoided , but bore a perfect hate , and seem'd to have a forcible antipathy to idleness , and scarcely recommended any thing in his advices with that concern and vigour , as to be furnish'd alwayes with somewhat to doe . this he propos'd as the best expedient both for innocence and pleasure ; assuring that no burthen is more heavie or temptation more dangerous , then to have time lye on ones hand ; the idle man's brain being not onely ( as he worded it ) the devils shop , but his kingdome too , a model of and an appendage unto hell , a place given up to torment and to mischief . besides those portions of time which the necessities of nature and of civil life extorted from him , there was not a minute of the day which he left vacant . when he walked abroad , which he did not so much to recreate himself , as to obey the prescripts of his physician , he never fail'd to take a book with him , and read all the while : and in his chamber also he had one lay constantly open , out of which his servant read to him while he was dressing and undressing ; by which one piece of husbandry in short space he dispatch'd several considerable volumes . his way was still to cast into paper all his observations , and direct them to his present purposes ; wherein he had an incredible dexterity , scarce ever reading any thing which he did not make subservient in one kinde or other . he was us'd to say , he could not abide to talk with himself , and therefore was so diligently provided of that which he call'd better company . in his sicknesses , if they were not so violent to make the recollection of thoughts impossible , he never intermitted study , but rather re-inforc'd it then as the most appropriate revulsive and diversion of pain . the gout by its most frequent and importunate returns exceeded his other maladies ; in which although the first most furious assaults were sure to beat him from his study , and for a time confine him to his bed , yet as soon as he had recovered his chair , he resum'd his pen too , and ply'd it as hard as though he had ail'd nothing . next to downright idleness he dislik'd slow and dilatory undertakings , thinking it a great folly to spend that time in gazing upon business which should have served for the doing of it . in his own practice he never consider'd longer then till he could discern whether the thing proposed was fit or not : when that was seen , he immediately set to work . when he had perfected one business , he could not endure to have his thoughts lye fallow , but was presently consulting what next to set about . but when we reckon up and audit the expences of the doctor 's time , we cannot pass his constant tribute of it paid by him to heaven in the offices of prayer ; which took up so liberal proportions of each day unto it's self for the ten last years of his life , and probably the preceding . besides occasional and supernumerary addresses , his certain perpetual returns exceeded david's seven times a day . as-soon as he was ready ( which was usually early ) he prayed in his chamber with his servant , in a peculiar form composed for that purpose . after this he retired to his own more secret devotions in his closet . betwixt ten and eleven in the morning he had a solemn intercession in reference to the national calamities : to this after a little distance succeeded the morning office of the church , which he particularly desired to perform in his own person , and would by no means accept the ease of having it read by any other . in the afternoon he had another hour of private prayer , which on sundayes he enlarg'd , and so religiously observed , that if any necessary business or charity had diverted him at the usual time , he repair'd his soul at the cost of his body , and , notwithstanding the injunctions of his physicians , which in other cases he was careful to obey , spent the supper-time therein . about five of the clock the solemn private prayers for the nation and the evening service of the church return'd . at bed-time his private prayers closed the day : and after all even the night was not without its office , the li psalm being his design'd midnight entertainment . in his prayers , as his attention was fixt and steddy , so was it inflam'd with passionate fervors , insomuch that very frequently his transport threw him prostrate on the earth ; his tears also would interrupt his words : the later happening not onely upon the pungent exigencies of present or impending judgements , but in the common service of the church ; which , notwithstanding his concealments , being taken notice of by a person of good sufficiency , once a member of his house in oxford , that became of late years a proselyte to the new extemporary way , he , among his other topicks whereby he thought to disparage set forms , us'd in discourse to urge the heartless coldness of them , and to adorn his triumph , would make it his solemn wonder how a person of so good parts as d r hammond was certainly master of , could finde motive for his tears in the confession in the beginning of the liturgy . so much does passion and mis-guided zeal transport the most sensible , that this man , otherwise sagacious enough , never consider'd how ill an instance he had made ; which shew'd 't was the coldness of the votary , and not the prayer , that was in fault , whenever fervor was deficient at the publick office of the church . the charity and extent of his prayers was as exuberant as the zeal and fervour : he thought it very unreasonable that our intercessions should not be as universal as our saviours redemption was ; and would complain of that thrift and narrowness of minde to which we are so prone , confining our care either to our selves and relatives , or at most to those little angles of the world that most immediately concern'd us , and which on due account bear very low proportions to the whole . there was no emergent distress , however remote , but it inlarg'd his litany ; every years harvest and new birth of mischiefs , which for several ones past constantly fell on the orthodox and loyal party in the nation , remov'd it self from the sanguinary edicts of the tyrant , to be transcrib'd and expiated by his pathetical office of devotion . in which calendar and rubrick the thirtieth of january was sure to have a very solemn place , and a peculiar service prepar'd for it . nor did he onely take to heart general national concernments , but even the more private exigencies of the sick and weak had a staple interest in his prayers . among all which none had so liberal a part as they that merited them least , yet wanted them most ; his and ( what was usually the same thing ) the churches and god's enemies . he never thought he had assur'd his forgiveness of injuries , unless he returned good for them ; and though other opportunities of this best kinde of retaliation might fail him , that of his intercessions never did . three persons there were who above all men by unworthy malice and impotent virulence had highly disobliged him ; but he in recompence of their guilt had a peculiar dayly prayer purposely in their behalf : and though in the openness of his conversation with his most intimate acquaintance he confest thus much , yet he never nam'd the persons , though probably that was the onely thing which he conceal'd ; it being his method to withhold nothing , especially of confidence or privacy , from one he own'd as friend . and having mentioned the name of friend , however incidentally , we must not leave it without homage ; friendship being the next sacred thing unto religion in the apprehensions of our excellent doctor , a vertue of which he was a passionate lover , and with which he ever seem'd to have contracted friendship . the union of mindes thereby produced he judg'd the utmost point of humane happiness , the very best production that nature has in store , or grows from earth . so that with compassion he reflected on their ignorance who were strangers to it , saying that such must needs lead a pitiful insipid herb-john-like life . upon this ground he us'd with all industrious art to recommend and propagate friendship unto others ; and where he saw several persons that he judg'd capable of being made acquainted to mutual advantage , he would contrive that league ; and where himself had kindness unto any so allied , he would still enjoyn them to be kinder to each other then to him ; besides , he still labour'd to make all his friends endeared to each of them ; resolving it to be an errour bottomed on the common narrowness of soul which represented amity like sensual love , to admit no rivals , confin'd unto two persons . when he ever happen'd to see or be in company with such as had an intimate and hearty kindness for each other , he would be much transported in the contemplation of it , and where it was seasonable , would openly acknowledge that his satisfaction . in the list and number of his friends there chanced to be three persons , who having in their youth contracted a strict intimacy , had undertaken the same profession ; and accordingly had the same common studies and designments , and with these the opportunity through the late troubles to live in view of each other : whom for that reason he was us'd with an obliging envy to pronounce the most happy men the nation had . accordingly he profest that for his particular he had no such way of enjoying any thing as by reflexion from the person whom he loved : so that his friend's being happy was the readiest way to make him so . therefore when one eminently near to him in that relation was careless of health , his most pressing argument was his complaint of unkindness to him . and this way of measuring selicities was so natural to him , that it would occur even in the most trivial instances : when there has been any thing at the table peculiarly wholesome in relation to his infirmities , if his friend , who was in a like weak condition , forbare to eat of it in civility to him , he would with vehemence of grief resent it as his singular unhappiness after so many professions not to be believed , that he had a thousand times rather that his friend should have that which was conducible to health , then to have it himself ; and then assum'd , that if this were believ'd , it were impossible any one should attempt to express kindness by robbing him of his greatest pleasure . the principal thing he contracted for in friendship was a free use of mutual admonition ; which he confin'd not to the groffer guilts which enemies and common fame were likely to observe and minde men of , but extended it unto prudential failings , indecencies , and even suspicious and barely doubtful actions : nay beyond that , unto those vertuous ones which might have been improv'd and render'd better . he was us'd to say , it was a poor designe of friendship to keep the person he admitted to his breast onely from being scandalous , as if the physician should endeavour onely to secure his patient from the plague . and what he thus articled for , he punctually himself perform'd , and exacted back again to be returned unto himself . and if for any while he observ'd that no remembrance had been offer'd to him , he grew afraid and almost jealous of the omission , suspecting that the courtier had supplanted the friend , and therefore earnestly inforc'd the obligation of being faithful in this point : and when with much adoe somewhat of advertisement was pick'd up , he receiv'd it alwaies as huge kindeness ; and though the whole ground of it happen'd to be mistake , yet he still return'd most affectionate thanks . his good will when plac'd on any was so fix'd and rooted , that even supervening vice , to which he had the greatest detestation imaginable , could not easily remove it , the abhorrencie of their guilts leaving not onely a charity but tenderness to their persons ; and , as he has profest , his concernment rather encreas'd then lessened by this means , compassion being in that instance added unto love . there were but two things which ( he would say ) were apt to give check to his affections , pride and falseness ; where he saw these predominant , he thought he could never be a friend to any purpose , because he could never hope to do any good ; yet even there he would intend his prayers , so much the more by how much the less he could doe besides . but where he saw a malleable honest temper , a jacob's plain simplicity , nothing could there discourage him ; and however inadvertency or passion , or haply some worse ingredient , might frustrate his designe , he would attend the mollia tempora , as he call'd them , those gentle and more treatable opportunities which might at last be offer'd . he so much abhorr'd artifice and cunning , that he had prejudice to all concealments and pretensions . he us'd to say he hated a non-causa , and he had a strange sagacity in discovering it . when any with much circumlocution and contrivance had endeavour'd to shadow their main drift and purpose , he would immediately look through all those mists , and where 't was in any degree seasonable , would make it appear he did so : his charity of fraternal correption having onely this caution or restraint , the hearer's interest , of which he judg'd , that when advice did not doe good , 't was hardly separable from doing harm ; and on this ground sometimes he did desist . but wheresoe're he gave an admonition , he prefac'd it alwaies with such demonstrations of tenderness and good will as could not fail to convince of the affectionate kindness with which 't was sent , though it could not of the convenience or necessity to embrace it . and this he gave as a general rule , and enforc'd by his example , never to reprove in anger , or the least appearance of it . if the passion were real , that then was evidently a fault , and the guilty person most unfit to be a judge : if it were resemblance onely , yet even that would be so like to guilt , as probably to divert the offender from the consideration of his failance to fasten on his monitor , and make him think he was chid not because he was in fault , but because the other was angry . indeed the person who would not be some way mov'd with his advices must be strangely insensate and ill-natur'd . though his exhortations had as much evidence and weight as words could give them , he had over and above a great advantage in his maner of speaking : his little phrase , don't be simple , had more power to charm a passion then long harangues from others ; and very many who lov'd not piety in it self , nor to be troubled with the news of it , would be well pleas'd to be invited and advis'd by him , and venerated the same matter in his language which they have derided in anothers . he would say , he delighted to be lov'd , not reverenc'd ; thinking that where there was much of the latter , there could not be enough of the former ; somewhat of restraint and distance attending on the one , which was not well consistent with the perfect freedome requisite to the other . but as he was thus no friend to ceremonious respect , he was an open enemy to flattery , especially from a friend , from whom he started to meet the slightest appearance of that servile kindness . having upon occasion communicated a purpose against which there happen'd to lye some objections , they being by a friend of his represented to him , he immediately was convinced , and assumed other counsels . but in process of discourse it happen'd something fell in that brought to minde a passage of a late sermon of the doctor 's , which that person having been affected with , innocently mentioned such apprehensions of it , and so past on to talk of other matters . the next day the doctor having recollected that probably the approbation given to the passage of the sermon might be an after-design to allay the plain-dealing which preceded it , expostulated his surmise , protesting that nothing in the world could more avert his love and deeply disoblige him , then such unfaithfulness . but being assur'd that there was no such art or contrivance meant , he gladly found and readily yielded himself to have been mistaken . in other cases he was no way inclinable to entertain doubts of his friends kindness : but if any irregularity chanc'd to intervene , and cause misapprehensions , he gave them not leave to root and fasten by concealment , but immediately produc'd his ground of jealousy ; and exacted the like measure back again , if his own proceedings fell at any time under a doubtful or unkinde appearance . this he thought a justice essential to friendship , without which it could not possibly subsist : for we think not fit to condemn the most notorious malefactor before he hath had licence to propose his plea ; and sure 't is more strangely barbarous to treat a friend , or rather friendship it self , with less regard . to the performances of friendship he hated all mercenary returns , whereof he was so jealous , as hardly to leave place for gratitude . love , he said , was built upon the union and similitude of mindes , and not the bribery of gifts and benefits . so generous was he herein , that he has oft profest , he admitted retributions of good turns , yet not so much on any score , as that his friend might have the pleasure of being kinde . there was a person of quality , a great and long sufferer in the late times of tryal , to whom the doctor had frequently sent supplies , and continued so to doe , till there happened at last a change in the condition of the correspondent , such a one as , if it did not supersede the need of farther assistance , yet gave promise of an approaching affluence ; whereupon the doctor fear'd the adding a new obligation in this conjuncture of affairs might seem a piece of design rather then kindeness or charity : and though this suggestion was not of force to divert his purpose , it prov'd sufficient to suspend it , till by inquiry he found his design'd present would be a relief , and then he thought it an impertinence to consider what it could be call'd besides . but doing good to relatives or being kind unto acquaintance were low expressions of this vertue we exhibit . misery and want , where-ere he met with them , sufficiently endear'd the object . his alms was as exuberant as his love ; and in calamities to the exigence he never was a stranger , whatever he might be to the man that suffer'd . and here the first preparative was to leave himself no motive to resist or slight the opportunities of giving ; which he compass'd by being a steward to himself as well as unto god , and parting still with the propriety of a set portion of his estate , that when at any time he relieved the wants of any , he might become no whit the poorer by his gift , have onely the content of giving , and the ease of being rid of keeping anothers money . the rate and summe of what he thus devoted was the tenth of all his income ; wherein he was so strictly punctual , that commonly the first thing he did was to compute and separate the poor mans share . to this he added every week five shillings , which had been his lowest proportion in the heat of the war in oxford , when he liv'd upon his pensehurst stock , and had no visible means or almost possibility of supply . over and above this he compleated the devotions of his weekly fast by joyning alms thereto , and adding twenty shillings to the poor man's heap . these were his debts to charity , the establish'd fixt revenue of the indigent ; in the dispensation of which he was so religiously careful , that if at any time he happen'd to be in doubt whether he had set apart his charitable proportions , he alwaies past sentence against himself , resolving it much better to run the hazard of having pai'd the same debt twice , then to incurre the possibility of not having done it once . but beyond these he had his free-will offerings , and those proportion'd more by the occasion of giving , then the surplusage he had to give . his poor man's bag had so many mouths , and those so often open'd , that it frequently became quite empty : but it s being so never diverted him from relieving any that appear'd in need ; for in such seasons he chose to give in more liberal proportions then at others . in the time of the war at oxford , to pass by other lesser reliefs , and many great ones , which his industrious concealment has preserv'd from all notice of the most diligent enquiry , though he were then at a very low ebbe , he furnish'd an indigent friend with sixty pound , which never was repai'd him : as also upon another score he parted with twenty pound , and another considerable summe besides that : and to one in distress about the same time and on the same occasion an hundred pound . in stead of hiding his face from the poor , 't was his practice still to seek for theirs . those persons whom he trusted with ( his greatest secret and greatest business ) his charity , seldome had recourse to him , but he would make enquiry for new pensioners : and though he had in several parts of the nation those whom he employ'd to finde out indigent persons , and dispose his largess to them , and though the tyranny that then prevail'd made every day store of such ; his covetous bounty still grasp'd for more . besides his ordinary provision for the neighbouring poor , and those that came to look him out in his retirement , ( which were not few ; for that the liberal man dwels alwaies in the road ) his catalogue had an especial place for sequestred divines , their wives and orphans , for young students in the universities , and also those divines that were abroad in banishment : where over and above his frequent occasional reliefs to the last of these , the exil'd clergy , besides what he procur'd from others , he sent constantly over year by year a very considerable summe , such a one as men of far greater revenues do not use upon any occasion to put into the corban , and give away , much less as a troublesome excrescence every year prune off , and cast from their estates . now if we enquire into the stock and fountain that was to feed all these disbursements , 't was at his flight from pensehurst barely three hundred pounds ; which , at the sale of a lease left him for his portion from his father , and the assistance of his prebend in christ-church , after all his lavish charities during those years , was near upon a thousand . the taking of use though he judg'd lawful , yet never approv'd by practice , but lent still gratis both to friends and strangers . the onely other way he had of income was the buying of leases for years , and the printing of his books ; from the later of which when there is defaulk'd the many whole editions he had nothing for , the charge he was at in the sending of his copies before he printed them unto his friends for their animadversions and advices , his sending them sheet by sheet when printed , and surveying the revises , and the great numbers he gave away to his acquaintance , it will appear that the remainder was but a slight matter . as for private contributions or assistance of that kinde , he had never any : for though there were many who would gladly have made those oblations , yet he industriously prevented them by publick avowing that he needed not . in which refusal he was so peremptory , that when being in oxford made prisoner at the sign of the bear , thence to be sent immediately to wallingford castle , a gentleman , perfectly a stranger to him , and coming by chance to the inne , and hearing of his condition , having fifty pieces by him , would needs have presented them to him ; though the doctor had before him the barbarous usage of his brethren , clap'd on shipboord under hatches , the like to which he might probably enough meet with ; and though this extraordinary occurrence seem'd to carry with it somewhat of providential designment ; yet he wholly refus'd the offer , as afterwards he did a far greater summe from a person of honour that courted him with it . onely one twenty pound he was surpris'd by , and thought fit to accept , which after some dispute with himself he did upon these two grounds : first , that he might not gratifie the pride from whence he was us'd to say mens reluctancies to receive benefits proceeded ; and secondly , that he might not give the gentleman the discomfiture of seeing he had made an unseasonable offer . but with all this disproportioned expence unto revenue ( a thing which after a very deliberate and strict enquiry remaines riddle still , and an event next door to miracle ) the doctor dayly improv'd in his estate , and grew in spight of all his liberality rich , being worth at the time of his death about l. which yet we are not to marvel should be strange to us , since it was so to the doctor himself , who often profest to wonder at it , and thereupon would apply this axiome , that half is more then the whole , his mean revenue by being scattered in the worst of times growing upon him , when others that had great ones , by griping made them less , and grew stark beggars . as the doctor was thus charitable , so was he gentile and liberal ; his openness of hand in secular occasions was proportionable to that in sacred . when any one had sent him a slight present of apples or the like , his reward would usually much exceed the value ; and he would be so well pleased to have such an occasion of giving to a servant , saying , alas , poor soul , i warrant he is glad of this little matter , that this seem'd a part of the sender's courtesy . thus if there happen'd any other occasion of giving , or of gratifying or advancing publick works , ( for instance the great bible , upon which he was out l. and re-imburst himself only by selling two copies ) he would be sure to doe it at a free and highly-ingenuous rate . so that he was sparing onely to himself , and that upon no other principle , but thereby to be liberal to those he lov'd better then himself , the necessitous and poor . a pregnant instance whereof may be , that the doctor upon occasion calculating his expences on himself , found them to be not above five pound in the year . besides this , he had a further impediment to riches , an easiness which alone has wasted other mens estates ; he commonly making those he dealt with their own arbitrators , and if they seriously profess'd they could go no nigher , he descended to their termes , saying commonly , that this trash was not worth much ado . and beyond this he was so careless after bargains , that he never receiv'd script of paper of any to whom he lent , nor bond of any for performance of covenants , till very lately from two persons , when he found it necessary to use that method with them . he was us'd to say , that if he thought men knaves , he would not deal with them ; and if indeed they were so , it was not all his circumspection that could prevent a cheat : on the other side , if they were honest , there needed no such caution . and possibly if we consider the whole matter , there was not such imprudence in the manage as at first appears : for bonds would have signified little to him , who in the best times would scarce have put them in suit ; but would certainly have starv'd before he would have made an application to those judicatories which of late prevail'd , and usurp'd the protection as well as the possession of mens rights , and were injurious not onely in their oppressions but reliefs . in those black daies , being charg'd with the debt of about or . l. formerly by him paid , being offer'd a release if he would take his oath of payment , he thought the condition too unequal , and was resolv'd to double his payment rather then perform it : but a farther enquiry having clear'd the account , he incurr'd not that penalty . to a friend of his who by the falseness of a correspondent whom he trusted was reduc'd to some extremity , and enquir'd what course he took to scape such usage , the doctor wrote as follows ; to your doubt concerning my self , i thank god i am able to answer you , that i never suffer'd in my life for want of hand or seal , but think i have far'd much better then they that have alwaies been careful to secure themselves by these cautions . i remember i was wont to reproach an honest fellow-prebend of mine , that whensoever a siege was near , alwaies sent away what he most valued to some other garrison or friend , and seldom ever met with any again , the sollicitude was still their ruine : whereas i venturing my self and my cabinet in the same bottom , never lost any thing of this kind . and the like i have practis'd in this other instance . whom i trusted to be my friend , all i had was in his power , and by god's blessing i was never deceived in my trust . and here amidst all these unlikelihoods and seeming impossibilities riches thrust themselves upon him , and would take no refusal : it pleasing god , since he had exemplified the advices of his practical catechisme to the duties of alms and charitable distributions , in him also to make good and signally exemplifie the assurance he there and elswhere made in the behalf of almighty god upon such performance , the giving affluence of temporal wealth . nor was he the single instance of this truth ; as he had proselytes to the speculative verity , he had partisans also of the effect and real issue of it . about four years since a person of good estate , and without charge of children , coming to visit the doctor , among other discourse happen'd to speak of the late dean of worcester , d r potter ( whose memory , for his remarkable charity and all other excellencies befitting his profession and dignity in the church , is precious . ) this gentleman there related , that formerly enquiring of the dean how it was possible for one that had so great a charge of children , was so hospitable in his entertainment and profuse in liberality , not onely to subsist , but to grow rich ; he answered , that several years before he happen'd to be present at a sermon at s t paul's cross , where the preacher recommending the duty of almes and plentiful giving , assured his auditory that that was the certainest way to compass riches . he moved therewith , thenceforward resolv'd diligently to follow the counsel and expect the issue ; which was such as now created so much wonder . it fortun'd that at that time when this was telling , the doctor 's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were newly come out , and therewith this sermon of the poor man's tithing . he therefore willing to improve the opportunity , confest that he himself was that preacher which doctor potter referr'd to , and that there was the very sermon : which immediately giving to this visitant , he desir'd almighty god it might have the like effect on him ; and so after a short civility dismist him . as to the way and very manner of his charity , even that was a part of his donation and largess . one great care of his was to dispose of his reliefs so as to be most seasonable ; to which purpose he had his spies and agents still imployed to give him punctual notice of the occurrents in their several stations . his next endeavour was to dispense them so as to be most endearing . to persons that had been of quality he consulted to relieve their modesty as well as needs , taking order they should rather finde then receive alms ; and knowing well they were provided for , should not yet be able to guess by what means they were so . to those who were assisted immediately from his hand , he over and above bestow'd the charities of his familiar and hearty kindness : in the expressiveness of which he was not onely assisted by his habitual humility , or positive opinion , upon which he was us'd to say that 't was a most unreasonable and unchristian thing to despise any one for his poverty ; but much more by the pleasure and transport which the very act of giving transfus'd into him : which whosoever noted , stood in need of no other proof of the truth of his usual affirmation , that 't was one of the greatest sensualities in the world to give . upon which consideration he often took occasion to magnifie the exceeding indulgence of god , that had annex'd future rewards to that which was so amply its own recompence . another circumstance in the doctor 's liberality not to be pass'd over was his choice of what he gave ; his care that it should not be of things vile and refuse , but of the very best he had . it happen'd that a servant in the family being troubled with the gout , the doctor gave order that he should have some of the plaister which he us'd in the like extremity : but the store of that being almost spent , the person intrusted in this office gave of another sort , which was of somewhat less reputation . which practice the doctor within a while coming to know , was extremely troubled at it , and complain'd of that unseasonable kindeness unto him , which disregarded the pressing interests and wants of another person , and thereby gave him a disquiet parallel to that which a fit of the gout would have done . but besides this of giving , the alms of lending had an eminent place in the practice as well as judgement of the doctor . when he saw a man honest and industrious , he would trust him with a summe , and let him pay it again at such times and in such proportions as he found himself able : withall when he did so , he would adde his counsel too , examine the persons condition , and contrive with him how the present summe might be most advantageously dispos'd ; still closing the discourse with prayer for god's blessing , and after that dismissing him with infinite affability and kindness . in which performance as he was exuberant to all , so most especially to such as were of an inferiour degree ; giving this for a rule to those of his friends that were of estate and quality , to treat their poor neighbours with such a chearfulness , that they may be glad to have met with them . and as upon the grounds of his most gentile and obliging humanity he never suffer'd any body to wait that came to speak with him , though upon a mere visit , but broke off his beloved studies , upon which his intention was so great , that he extremely grudg'd to be interrupted by any bodily concernment of his own , and so would often intermit his prescribed walks and suppers in pursuance of it : so with a more exceeding alacrity he came down when it was told him that a poor body would speak with him . such of all others he lov'd not to delay ; and so much he desired that others should doe the same , that when the lady of the house , diverted either by the attractives of his discourse , or some other occasion , delay'd the clients of her charity in almes , or that other most commendable one in surgery , he in his friendly way would chide her out of the room . as poverty thus recommended to the doctor 's care and kindness , in an especial manner it did so when piety was added to it : upon which score a mean person in the neighbourhood , one houseman , a weaver by trade , but by weakness disabled much to follow that or any other employment , was extremely his favorite . him he us'd with a most affectionate freedome , gave him several of his books , and examined his progress in them ; invited him , nay importun'd him , still to come to him for whatever he needed , and at his death left him ten pounds as a legacy . a little before which fatal time , he and the lady p. being walking , houseman happen'd to come by , to whom after the doctor had talked a while in his usual friendly manner , he let him pass ; yet soon after call'd him with these words , houseman , if it should please god that i should be taken from this place , let me make a bargain between my lady and you , that you be sure to come to her with the same freedome you would to me for any thing you want : and so with a most tender kindeness gave his benediction . then turning to the lady , said , will you not think it strange i should be more affected for parting from houseman then from you ? his treating the poor man when he came to visit him in his sickness was parallel hereto in all respects . such another acquaintance he had at pensehurst , one sexton , whom he likewise remembred in his will , and to whom he was us'd to send his more practical books , and to write extreme kind letters , particularly enquiring of the condition of himself and children : and when he heard he had a boy fit to put out to school , allow'd him a pension to that purpose : and also with great contentment receiv'd from him his hearty , though scarce legible , returns . nor will this treatment from the doctor seem any thing strange to them that shall consider how low a rate he put upon those usual distinctives , birth or riches ; and withal how high a value on the souls of men : for them he had so unmanageable a passion , that it often broke out into words of this effect , which had with them still in the delivery an extraordinary vehemence , o what a glorious thing , how rich a prize for the expence of a man's whole life were it to be the instrument of rescuing any one soul ? accordingly in the pursuit of this designe he not onely wasted himself in perpetual toil of study , but most diligently attended the offices of his calling , reading daily the praiers of the church , preaching constantly every sunday , and that many times when he was in so ill a condition of health , that all besides himself thought it impossible , at least very unfit , for him to doe it . his subjects were such as had greatest influence on practice , which he prest with most affectionate tenderness , making tears part of his oratory . and if he observ'd his documents to have fail'd of the desired effect , it was matter of great sadness to him ; where in stead of accusing the parties concern'd , he charg'd himself that his performances were incompetent to the designed end , and would sollicitously enquire what he might doe to speak more plainly or more movingly ; whether his extemporary wording might not be a defect , and the like . besides this , he liberally dispens'd all other spiritual aids : from the time that the children of the family became capable of it till his death , he made it a part of his daily business to instruct them , allotting the intervall betwixt praiers and dinner to that work , observing diligently the little deviations of their manners , and applying remedies unto them . in like sort , that he might ensnare the servants also to their benefit , on sundaies in the afternoon he catechiz'd the children in his chamber , giving liberty , nay invitation , to as many as would to come and hear , hoping they haply might admit the truths obliquely level'd , which bashfulness persuaded not to enquire for , lest they thereby should own the fault of forme inadvertence . besides he publickly declar'd himself ready and desirous to assist any person single , and to that purpose having particularly invited such to come at their leisurable hours , when any did so , he us'd all arts of encouragement and obliging condescension ; insomuch that having once got the scullion in his chamber upon that errand , he would not give him the uneasiness of standing , but made him sit down by his side : though in other cases amidst his infinite humility , he knew well how to assert the dignity of his place and function from the approaches of contempt . upon this ground of ardent love to souls , a very disconsolate and almost desponding person happening some years since to come to him , there to unload the burthen of his minde , he kept him privately in his chamber for several daies with a paternal kindness , answering every scruple which that unhappy temper of minde too readily suggested , and with unwearied patience attending for those little arguments which in him were much more easily silenc'd then satisfied . this practice continued , till he at last discovered his impressions had in good proportion advanc'd to the desir'd effect , which proceeded carefully in this method , that duty still preceded promise , and strict endeavour onely founded comfort . on the same motive of this highest charity , when some years since a young man , ( who by the encouragement of an uncle , formerly the head of an house in oxford , had been bred up to learning , but by his ejectment at the visitation was diverted from that course to a countrey-life , and being so , to engage him therein was also married and had children ; ) amidst his toilsome avocations continued to employ his vacant hours in study , and happening on some of the doctor 's writings , was so affected with them , as to leave his wife and family and employment , to seek out the doctor himself , whom being accordingly addrest unto , the excellent doctor met this unknown romantick undertaker with his accustom'd kindness , and most readily received this votary and proselyte to learning into his care and pupillage for several years , affording him all kinde of assistance both in studies and temporal support , till he at last arrived at good proficiency in knowledge , and is at present a very useful person in the church . nor could this zeal to the eternal interest of souls be superseded by any sight of danger however imminent . the last year one in the neighbourhood mortally sick of the small pox desiring the doctor to come to him , as soon as he heard of it , though the disease did then prove more then usually fatal , and the doctor 's age and complexion threatned it particularly so to him , and though one might discern in his countenance vigorous apprehensions of the danger , he presently suppress'd his fears , staying onely so long as to be satisfied whether the party was so sensible that a visit might possibly be of use , and being inform'd thereof , chearfully went ; telling the person that happen'd to be present , whose dreads in his behalf were not so easily deposited , that he should be as much in god's hands in the sick man's chamber as in his own : and not contented with going once , appointed the next day to have return'd again ; which he had done , had not the patients death absolv'd him of his promise . so likewise when at another time a gentleman of no very laudable life had in his sickness desir'd to speak with the doctor , which message through the negligence of the person employ'd was not deliver'd till he that sent it was in the last agonies of death ; the doctor was very much affected at it , passionately complaining of the brutishness of those that had so little sense of a soul in that sad state : and pouring out his most fervent praiers in his behalf , requested farther that by this example others , and in particular the companions of that unhappy persons vice , might learn how improper a season the time of sickness , and how unfit a place the death-bed is for that one great important work of penitence , which was intended by almighty god the one commensurate work of the whole life . but though to advance the spiritual concerns of all that could in any kinde become receptive of the good he meant them was his unlimited designement and endeavour , yet to nourish and advance the early vertue of young persons was his more chosen study : when he saw such a one , he would contrive and seek out waies to insinuate and endear himself , lay hold of every opportunity to represent the beauty , pleasure and advantage of a pious life ; and on the other side to express the toil , the danger and the mischief of brutal sensuality . withall he would be still performing courtesies , thereby to oblige of very gratitude to him , obedience and duty unto god. where to pass by the many instances that he gave of this his charity , it will not be amiss to insist on one as a specimen of the rest , which was thus . it happen'd during the doctor 's abode in oxford in the war , that a young man of excellent faculties and very promising hopes in that place , by his love to musick was engag'd in the company of such who had that one good quality alone to recommend their other ill ones . the doctor finding this , though otherwise a stranger to the person , gave him in exchange his own ; and taking him as it were into his own bosome , directed him to books , and read them with him , particularly a great part of homer , at a night dispatching usually a book , and if it prov'd holyday , then two ; where his comical expression was , when one iliad was done , to say , come , because 't is holyday , let us be jovial and take the other iliad , reflecting on the mode of the former debauches , whose word it was , 't is holyday , let 's take the other pint. and as the doctor labour'd in the rescue of single persons , he had an eye therein to multitudes ; for wherever he had planted the seeds of piety , he presently cast about to extend and propagate them thereby to others : engaging all his converts not to be asham'd of being reputed innocent , or to be thought to have a kindness for religion but own the seducing men to god with as much confidence at least as others use when they are factors for the devil : and in stead of lying on the guard and the defensive part , ; he gave in charge to chuse the other of the assailant . and this method he commended not onely as the greatest service unto god and to our neighbour , but as the greatest security to our selves ; it being like the not expecting of a threatned war at home , but carrying it abroad into the enemies country . and nothing in the christian's warfare he judg'd so dangerous as a truce , and the cessation of hostility . with all , parly and holding intelligence with guilt in the most trivial things , he pronounc'd as treason to our selves , as well as unto god : for while , saith he , we fight with sin , in the fiercest shock of opposition we shall be safe ; for no attempts can hurt us till we treat with the assailants : temptations of all sorts having that good quality of the devil in them , to fly when they are resisted . besides , whereas young people are us'd to varnish o're their non-performance and forbearance of good actions by a pretence unto humility and bashful modesty , saying , they are asham'd for to doe this or that , as being not able for to doe it well , he assur'd them this was arrant pride and nothing else . upon these grounds his motto of instruction to young persons was , principiis obsta , and hoc age , to withstand the overtures of ill , and be intent and serious in good ; to which he joyn'd a third advice , to be furnish'd with a friend . accordingly at a solemn leave-taking of one of his disciples , he thus discours'd : i have heard say of a man who upon his death-bed being to take his farewell of his son , and considering what course of life to recommend that might secure his innocence , at last enjoyn'd him to spend his time in making of verses and in dressing a garden ; the old man thinking no temptation could creep into either of these employments . but i in stead of these expedients will recommend these other , the doing all the good you can to every person , and the having of a friend ; whereby your life shall not onely be rendred innocent , but withall extremely happy . now after all these excellencies , it would be reason to expect that the doctor , conscious of his merit , should have look'd if not on others with contempt , yet on himself with some complacency and fair regard : but it was farre otherwise ; there was no enemy of his , however drunk with passion , that had so mean an esteem either of him or of his parts as he had both of the one and other . as at his first appearing in publick he was clearly over-reach'd and cheated in the owning of his books ; so when he found it duty to goe on in that his toilsome trade of writing , he was wont seriously to profess himself astonish'd at their reception into the world , especially , as he withall was pleas'd to adde , since others fail'd herein , whose performances were infinitely beyond any thing which he was able to doe . from this opinion of his mediocrity at best , and the resolution of not making any thing in religion publick before it had undergone all tests , in point not onely of truth but prudence , proceeded his constant practice of subjecting all his writings to the censure and correction of his friends , engaging them at that time to lay aside all their kindness , or rather to evidence their love by being rigidly censorious . there is scarce any book he wrote that had not first travail'd on this errand , of being severely dealt with , to several parts of the nation before it saw the light ; nay so scrupulous was the doctor herein , that he has frequently , upon suggestion of something to be changed , return'd his papers the second time unto his censor , to see if the alteration was exactly to his minde , and generally was never so well pleas'd as when his packets return'd with large accessions of objectings and advertisements . and in this point he was so strangely adviseable , that he would advert unto the judgement of the meanest person , usually saying , that there was no one that was honest to him by whom he could not profit ; withall , that he was to exspect readers of severall sorts , and if one illiterate man was stumbled , 't was likely others of his form would be so too , whose interest , when he writ to all , was not to be pass'd over . besides , those less-discerning observators , if they could doe nothing else , he said could serve to draw teeth ; that is , admonish if ought were said with passion or sharpness , a thing the doctor was infinitely jealous of in his writings . many years since he having sent one of his tracts unto an eminent person in this church , to whom he bore a very high and merited regard , to be look'd over by him , he sending it back without any amendment , but with a profuse complement of liking every thing ; the good doctor was much affected with the disappointment , onely comforted himself herein , that he had reap'd this benefit , to have learn'd never to send his papers to that hand again : which resolution to his dying day he kept . nor was this caution before the publishing of his books sufficient , but was continued after it , the doctor importuning still his friends to send him their objections , if in any point they were not satisfied ; which he with great indifference consider'd in his reviews and subsequent editions : however took more kindly the most impertinent exception , then those advertisements of a different kinde which brought encomiums and lavish praises , which he heard with as great distaste as others do the most virulent reproaches . a farther proof of this low esteem the doctor had of himself ( if such were possible ) would be meekness to those that slighted him and disparag'd his abilities ; this being the surest indication that our humility is in earnest , when we are content to hear ill language not onely from our selves but from our enemies : which with how much indifference this inimitable person did 'tis neither easy fully to describe , nor to perswade to just belief . the short is , as he was never angry with his pertinacious dissenters for not being of his minde in points of speculation ; no more was he in the least with his scornful opposites for their being of it in their little value of his person . and though he had , as well as other men , seeds of incitation in his natural temper , and more then others temptation to it in his dayly and almost intolerable injuryes ; yet such was the habitual mastery he had gain'd over himself , that the strictest considerers of his actions have not in ten years perpetual conversation seen his passion betray him to an indecent speech . nor was his sufferance of other kindes less exemplary then that he evidenc'd in the reception of calumny and foul reproach : for though pain were that to which he was us'd to say he was of all things most a coward , yet being under it he shew'd an eminent constancy and perfect resignation . at the approach of sickness his first consideration was , what failing had provok'd the present chastisement , and to that purpose made his earnest prayer to god ( and enjoyn'd his friends to doe the like ) to convince him of it ; nor onely so , but tear and rend away , though by the greatest violence and sharpest discipline , whatever was displeasing in his eyes , and grant not onely patience , but fruitfulness under the rod. then by repeated acts of submission would he deliver himself up into god's hands to doe with him as seem'd him good ; amidst the sharpest pains meekly invoking him , and saying , god's holy will be done . and even then when on the wrack of torture , would he be observing every circumstance of allay : when 't was the gout , he would give thanks 't was not the stone or cramp ; when 't was the stone , he then would say 't was not so sharp as others felt , accusing his impatience that it appear'd so bad to him as it did . and then when some degree of health was given , he exerted all his strength in a return of grateful recognition to the author of it , which he perform'd with a vivacious sense and chearful piety , frequently reflecting on the psalmist's phrase , that it was a joyful thing to be thankful . which his transport whoever should attentively observe , would easily apprehend how possible it was for the infinite fruitions of another world to be made up by the perpetual act of grateful recognition , in giving lauds and singing praises unto god. upon this score he was a most diligent observer of every blessing he receiv'd , and had them still in readiness to confront unto those pressures he at any time lay under . in the intermissions of his importunate maladies he would with full acknowledgement mention the great indulgence , that he who had in his constitution the cause of so much pain still dwelling with him , should yet by god's immediate interposing be rescued from the effect . to facilitate yet more this his serenity and calm of minde , he lay'd this rule before him , which prov'd of great use , never to trouble himself with the fore-sight of future events , being resolv'd of our saviour's maxime , that sufficient to the day is the evil thereof : and that it were the greatest folly in the world to perplex ones self with that which perchance will never come to pass ; but if it should , then god who sent it will dispose it to the best ; most certainly to his glory , which should satisfy us in our respects to him ; and , unless it be our fault , as certainly to our good , which , if we be not strangely unreasonable , must satisfyin reference unto our selves and private interests . besides all this , in the very dispensation god will not fail to give such allayes which ( like the cool gales under the line ) will make the greatest heates of sufferance very supportable . in such occasions he usually subjoyn'd epictetus his dilemma , either the thing before us is in our power , or it is not : if it be , let us apply the remedy , and there will be no motive for complaint ; if it be not , the grief is utterly impertinent , since it can doe no good . as also from the same author he annex'd this consideration , that every thing has two handles ; if the one prove hot , and not to be touch'd , we may take the other that 's more temperate : and in every occurrent he would be sure to find some cool handle that he might lay hold of . and to enforce all this , he made a constant recourse to the experience of god's dealing with him in preceding accidents , which however dreadful at a distance , at a nearer view lost much of their terrour . and for others that he saw perplex'd about the manage of their difficult affairs , he was wont to ask them , when they would begin to trust god , or permit him to govern the world . besides , unto himself and friends he was wont solemnly to give this mandate , quod sis esse velis , nihilque malis , in his english , to rather nothing ; not onely to be content or acquiesce , but be resolv'd the present state to be the very best that could be wish'd or phansied . and thus all private concernments he pass'd over with a perfect indifference ; the world and its appendages hanging so loose about him , that he never took notice when any part dropt off , or sate uneasily . herein indeed he was concern'd and render'd thoughtful , if somewhat interven'd that had a possibility of duty appendant to it ; in which case he would be sollicitous to discern where the obligation lay : but presently rescued himself from that disquiet by his addresses unto god in praier and fasting , which was his certain refuge in this as well as other exigents ; and if the thing in question were of moment , he call'd in the devotions of his friends . besides this case he own'd to have some kinde of little discomposure in the choice of things perfectly indifferent ; for where there was nothing to determine him , the balance by hanging even became tremulous and by a propensity to either side enclin'd to neither , making useless offers , but promoving nothing : which condition of minde he was wont to call the deliberation of buridan's ass. upon which grounds of all other things he most dislik'd the being left to make a choice ; and hugely applauded the state of subjection to a superiour , where an obsequious diligence was the main ingredient of duty : as also he did the state of subjection unto pressure , as a privilege and blessing . and though he pray'd as much and withal as heartily as any person for the return of the nation from captivity , he alwaies first premis'd the being made receptive of such mercy by the intervention of repentance . he would often both publickly and privately assert solemnly , that prosperous iniquity would not be deliverance , but the most formidable judgement : that the nation during its pressures was under the discipline of god , given up to satan by a kind of ecclesiastick censure ; and should the almighty dismiss us from his hands , and put us into our own , give us up to our selves , with a why should you be smitten any more ? this were of all inflictions the most dreadful . though with admirable aequanimity he could run over the black annals of this unhappy nation while its calamities were reckon'd up , he could scarce hear the slightest mention of its incorrigible guilt without dissolving into tears ; especially when he happened to advert unto the impudence of that hypocrisie which reconcil'd godliness and villany , and made it possible for men to be saints and devils both together : whereby religion grew ruinous to it self , and besides the scandal of such enormities committed in the face of the sun , with such pretence to zeal and holiness , our faith became instructed to confute and baffle duty , the creed and the commandments , belief and practice being brought into the lists , and represented as incompatible ; while the flames intended for the sacred lamps , the establishment of doctrinals and speculative divinity , burnt up the altar and the temple , consumed not onely charity , but good nature too , and untaught the common documents of honest heathenisme . and while this publick soul in the contemplation of the mischief which our sins both were themselves and in their issues , great in their provocation and fatal in their plagues , indulg'd unto his pious and generous griefs , yet even then considering judgement not to be more just then useful to the sufferers , he found out means from that unlikely topick to speak comforts to himself and others . in that last crisis of our gasping hopes , the defeat of the cheshire forces , which promis'd all the misery consequent to the sway of a senate gorg'd in blood , and yet still thirsting more , and of a veterane army compos'd of desperate fanaticks engag'd in equal guilts among themselves , and equal hate against the other , and therewithal the religion , liberty and being of the nation ; he thus addresses himself to the desponding sorrows of a friend . sir , sept. . i have received your last , and acknowledge the great fitness of it to the present opportunities under which god hath pleased to place us . if we look about us there was never any louder call to lamentation and bitter mourning ; and the sharpest accents of these are visibly due to those continued provocations which appear to have wrought all our woe : yet is there not wanting some gleam of light , if we shall yet by god's grace be qualified to make use of it . it is the supreme privilege of christianity to convert the saddest evils into the most medicinal advantages , the valley of achor into the door of hope , the blackest tempest into the most perfect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and it is certain you have an excellent opportunity now before you to improve and receive benefit by ; and you will not despise that affection which attempts to tell you somewhat of it . it is plainly this ; that all kinde of prosperity ( even that which we most think we can justifie the most importunate pursuance of , the flourishing of a church and monarchy ) is treacherous and dangerous , and might very probably tend to our great ills , and nothing is so entirely safe and wholesome as to be continued under god's disciplines . those that are not better'd by such methods , would certainly be intoxicated and destroyed by the pleasanter draughts ; and those that would ever serve god sincerely in affluence , have infinitely greater advantages and opportunities for it in the adverse fortune . therefore let us now all adore and bless god's wisest choices , and set vigorously to the task that lies before us , improving the present advantages , and supplying in the abundance of the inward beauty what is wanting to the outward lustre of a church ; and we shall not fail to find that the grots and caves lye as open to the celestial influences as the fairest and most beautified temples . we are ordinarily very witling to be rich , and flatter our selves that our aims are no other then to be enabled by much wealth to doe much good ; and some live to see themselves confuted , want hearts when wealth comes in greatest abundance : so those that never come to make the experiment , have yet reason to judge that god saw it fit not to lead them into temptation , lest if they had been prov'd they should have been found faithless . and the same judgement are we now oblig'd to pass for our selves , and by what god appears to have chosen for us , to resolve what he sees to be absolutely best for us ; and it must be our greatest blame and wretchedness , if what hath now befaln us be not effectually better for us , then whatever else even piety could have suggested to us to wish or pray for . and then , i pray , judge candidly whether any thing be in any degree sober or tolerable in any of us , beside the one great necessary wisdome as well as duty of resignation , and making god's choices ours also . i have been these three weeks under restraint by the gout and other pains , and am not yet on my legs , yet blessed be god have all causes of thanksgiving , none of repining . and i shall with confidence pray and hope that the great multitudes of persons and families that are now under far sharper exercises , will finde as much greater allayes and sweetnesses , and the black cloud ( as oft it hath done ) vanish undiscernibly . and when this most unlikely prophecy became fulfill'd , when that black cloud he spoke of , contrary to all humane expectation , broke not in tempest , but the fairest sun-shine that ever smil'd on this our land , when our despairs and resolute despondencies became unravel'd by a miracle of mercy , which after-ages will be as far from giving credit to in its endearing most improbable circumstances , as this of ours ( pardon the harshness of a true comparison ) is from esteeming at its merited rate ; our excellent patriot , and best of men , seeing the dawnings of this welcome day , paid down at once his greatest thanks and heartiest deprecations as a tribute to it , passionately fearing what he had more passionately wisht for , suspecting his own hopes and weeping over his fruitions . as to his sacred majesty , he look'd on his return with pity and compassion , as bringing him to that uneasy , if not insuperable , task of ruling and reforming a licentious people ; to that most irksome sufferance of being worried with the importunities of covetous and ambitious men , the restless care of meeting the designes of mutinous and discontented spirits : resolving , his most wisht return could onely be a blessing to his people , but unto him could not be so , but onely on the score , by having opportunities through glorious self-denyals to doe good . and for all other persons , he said , that having seriously considered what sort of men would be better for the change , he could not think of any . as for the church , 't was certain , persecution was generally the happiest means of propagating that ; she then grew fastest when prun'd most : then of the best complexion and most healthy when fainting through loss of blood . as to the laity , in all their several stations and estates they had so much perverted the healthfull dispensations of judgement , that it was most improbable they should make any tolerable use of mercy . and lastly , in reference to himself , he resolv'd ( though sure on weaker grounds ) affliction most conducible . during the current of that tyranny which for so many years we all groan'd under , he kept a constant aequable serenity and unthoughtfulness in outward accidents : but the approaching change gave him somewhat of pensive recollection , insomuch that discoursing of occurrents , he broke forth into these words , i must confess i never saw that time in all my life wherein i could so chearfully say my nunc dimittis as now . indeed i do dread prosperity , i do really dread it . for the little good i am now able to doe , i can doe it with deliberation and advice : but if it please god i should live and be call'd to any higher office in the church , i must then doe many things in a hurry , and shall not have time to consult with others , and i sufficiently apprehend the danger of relying on my own judgement . which words he spake with the greatest concernment of earnest melting passion as is imaginable . accordingly it pleas'd almighty god to deal ; and having granted to his servant the satisfaction of a full return and gracious answer to his prayer in the then-everyday-expected reception of his sacred majesty , not to deny his other great request of not sharing a temporary advantage from it : but as his merits were far beyond those transitory ensnaring retributions , to remove him from them to those solid and unmixt rewards , which could be nothing else then such , and would be such for ever . but this sad part of our relation requiring to it self a fresh unwearied sorrow , and the saint-like manner of this excellent person's passage from the world being as exemplary and conducing to the uses of survivers as the notice of his life ; we shall allow it a distinct appartment , and once again break off the thred of our discourse , for to resume it in its proper unentangled clue . section the third . at the opening of the year , when every thing visibly tended to the reduction of his sacred majesty , and all persons in their several stations began to make way and prepare for it , the good doctor was by the fathers of the church desir'd to repair to london , there to assist in the great work of the composure of breaches in the church : which summons as he resolv'd unfit either to dispute or disobey , so could he not without much violence to his inclinations submit unto . but finding it his duty , he diverted all the uneasiness of antipathy and aversation into a deliberate preparation of himself for this new theatre of affairs on which he was to enter . where his first care was to fortifie his minde against the usual temptations of business , place , and power . and to this purpose , besides his earnest prayers to god for his assistance , and disposal of him entirely to his glory , and a diligent survey of all his inclinations , and therein those which were his more open and less defensible parts , he farther call'd in and solemnly adjur'd that friend of his with whom he had then the nearest opportunity of commerce , to study and examine the last ten years of his life , and with the justice due to a christian friendship to observe his failances of all kindes , and shew them to him : which being accordingly attempted , the product , after a diligent inquest , onely proving the representation of such defects which might have past for vertue in another person ; his next prospect was abroad , what several wayes he might doe good unto the publick : and knowing that the diocese of worcester was by the favour of his majesty designed his charge , he thought of several opportunities of charity unto that place , and among others particularly cast in his minde for the repair of the cathedral church , and had lay'd the foundation of a considerable advance unto that work . which early care is here mention'd as an instance of his inflamed desire of doing good , and singular zeal to the house of god , and the restoring of a decent worship in a like decent place : for otherwise it was farre from his custome to look forward into future events , but still to attend and follow after providence , and let every day bear its own evil. and now considering that the nation was under its great crisis and most hopeful method of its cure , which yet if palliate and imperfect would onely make way to more fatal sickness , he fell to his devotions on that behalf and made those two excellent prayers which were publish'd immediately after his death , as they had been made immediately before his sickness , and were almost the very last thing he wrote . being in this state of minde , fully prepar'd for that new course of life , which had nothing to recommend it to his tast but its unpleasantness , ( the best allective unto him ) he expected hourly the peremptory mandate which was to call him forth of his belov'd retirements . but in the instant more importunate , though infinitely more welcome , summons engag'd him on his last journey : for on the th of april he was seiz'd by a sharp fit of the stone , with those symptomes that are usual in such cases ; which yet upon the voidance of a stone ceased for that time . however on the th of the same moneth it return'd again with greater violence : and though after two dayes the pain decreas'd , the suppression of urine yet continued , with frequent vomitings , and a distention of the whole body , and likewise shortness of breath , upon any little motion . when , as if he had by some instinct a certain knowledge of the issue of his sickness , he almost at its first approach conceiv'd himself in hazard : and whereas at other times , when he saw his friends about him fearful , he was us'd to reply chearfully , that he was not dying yet ; now in the whole current of his disease , he never said any thing to avert suspicion , but addrest unto its cure , telling his friends with whom he was , that he should leave them in god's hands , who could supply abundantly all the assistance they could either expect or desire from him , and who would so provide , that they should not find his removal any loss . and when he observed one of them with some earnestness pray for his health and continuance , he with tender passion replyed , i observe your zeal spends it self all in that one petition for my recovery ; in the interim you have no care of me in my greatest interest , which is , that i may be perfectly fitted for my change when god shall call me : i pray let some of your fervour be employ'd that way . and being prest to make it his own request to god to be continued longer in the world , to the service of the church , he immediately began a solemn prayer , which contain'd first a very humble and melting acknowledgement of sin , and a most earnest intercession for mercy and forgiveness through the merits of his saviour : next resigning himself entirely into his maker's hands , he begg'd that if the divine wisdome intended him for death , he might have a due preparation for it ; but if his life might be in any degree useful to the church , even to one single soul , he then besought almighty god to continue him , and by his grace enable him to employ that life be so vouchsafed industriously and successfully . after this he did with great affection intercede for this church and nation , and with particular vigor and enforcement pray'd for sincere performance of christian duty now so much decayed , to the equal supplanting and scandal of that holy calling ; that those who profess'd that faith might live according to the rules of it , and to the form of godliness superadde the power . this with some repetitions and more tears he pursued , and at last clos'd all in a prayer for the several concerns of the family where he was . with this he frequently blest god for so far indulging to his infirmity , as to make his disease so painless to him ; withall to send it to him before he took his journey , whereas it might have taken him in the way , or at his inne , with far greater disadvantages . nor did he in this exigence desist from the exercise of his accustomed candor and sweetness , whereby he was us'd to entertain the addresses of the greatest strangers . for two scholars coming at this time to see him , when they having sent up their names , it appear'd they were such as he had no acquaintance with , though they that were about the doctor , considering his illness , proposed that a civil excuse might be made , and the visitants be so dismiss'd ; he resisted the advice with greatest earnestness , saying , i will by no means have them sent away , for i know not how much they may be concern'd in the errand they come about , and gave order they should be brought up : and when upon trial it appear'd that a complement was the whole affair , yet the good doctor seem'd much satisfied that he had not disappointed that unseasonable kindness . likewise his own necessities , however pressing , diverted not his concernments for those of others . it so happen'd that a neighbour - lady languishing under a long weakness , he took care that the church-office for the sick should be daily said in her behalf : and though at the beginning of the doctor 's illness the chaplain made no other variation , then to change the singular into the plural , yet when his danger encreas'd , he then thought fit to pray peculiarly for him ; which the good doctor would by no means admit , but said , o no , poor soul , let not me be the cause of excluding her ; and accordingly had those prayers continued in the more comprehensive latitude . and indeed those offices which had a publick character upon them he peculiarly valued . for as to the forms of devotion appropriate to his extremity , he took care they should not exclude the publick ones , but still gave these a constant place : and when in his sharp agonies his friends betook themselves to their extemporary ejaculations , he compos'd those irregularities by saying , let us call on god in the voice of his church . and in seasons of this kinde whereas the making of a will is generally an uneasie task , as being at once a double parting with the world ; to him it was in all respects agreeable and welcome . for having bequeath'd several legacies to his relatives and friends , and left the remainder of his estate to the disposal of his intimate and approved friend doctor henchman , now l d b p of salisbury , as if recovered from the worst part of his disease , the necessitie of reflecting upon secular affairs , he became strangely chearful , and overlook'd the encroaching importunate tyranny of sickness . on the th of april , being good-friday , he solemnly receiv'd the sacrament ; and again on the th of april , which then was easter-day . at which time when the number of communicants was too great to have place in his bed-chamber , and the whole office was over-long for him to goe through with , it was ordered , that the service being perform'd in the usual appartment , a competent number should afterwards come up and communicate with him : which though he allow'd as most fitting , yet he did so with grief and trouble , breaking out into this passionate complaint , alas ! must i be excommunicated ? to be absent from any part of publick worship he thus deeply resented : so far was he from their opinion ( and they would be thought godly too ) who in their most healthful leisurable dayes make this not their penance , but election and choice . amidst his weakness and indisposition of all parts , in the act of celebration his devotion onely was not faint or sick , but most intent and vigorous : yet equall'd by his infinite humility , which discovered it self as in his deportment , so particularly in that his pathetical ejaculation , which brake forth at the hearing of those words of the apostle , jesus christ came into the world to save sinners ; unto which he rejoyn'd , in an accent that neither intended a complement to god nor men , to either of which he was not under a temptation , of whom i am the chief . the exuberance of this humility appear'd in all other occasions of instance : particularly about this time a letter being sent unto him , in which , among many expressions of great value , there was added an intimation , that there was now hope the dayes were come when his desert should be considered , and himself imployed in the government as well as the instruction of the church ; at this he was hugely discomposed , and expressed a grief and anguish beyond that his sickness in any period , however sharp , had extorted from him . but now through the long suppression of urine the blood grown thin and serous , withall made eager and tumultuous by the mixture of heterogeneous parts , the excellent doctor fell into a violent bleeding at the nose ; at which the by-standers being in astonishment , he chearfully admonish'd to lay aside impatience in his behalf , and to wait god's leisure , whose seasons were still the best : withall thankfully acknowledged god's mercy in the dispensation , alledging , that to bleed to death was one of the most desireable passages out of this world. and truly he very justly made this observation ; for it pleas'd the divine providence strangely to balance the symptoms of the doctor 's disease to his advantage : for the sharp paines of the stone were allay'd by that heaviness of sense which the recuilment of serous moisture into the habit of the body and insertions of the nerves occasion'd ; and when that oppression endanger'd a lethargick or apoplectick torpour , he was retain'd from that by the flux of blood . which several accidents interchangeably succeeded one the other , insomuch that in this whole time of sickness he neither had long violence of torment , nor diminution of his intellectual faculties . and here this violent haemorrhage of which we now speak being of it self even miraculously stopt , when all applications were ineffectual , a drowsiness succeeding , which happened at the time of prayers , though he perfectly attended , and returned to every response amidst his importunate infirmity , he very sadly resented it , saying , alas ! this is all the return i shall make to this mercy , to sleep at prayers . when he was in pain he often pray'd for patience , and while he did so , evidenc'd that his prayer was heard ; for he exercised not onely that , but thankfulness too , in his greatest extremity crying out , blessed be god , blessed be god. nor did he , according to the usual method , inflict his sickness upon those about him , by peevishness disquieting his attendants ; but was pleas'd with every thing that was done , and liked every thing that was brought , condescending to all proposals , and obeying with all readiness every advice of his physicians . nor was it wonder he should so return unto the endeavours of his friends , who had tender kindness for his enemies , even the most inveterate and bloody . when the defeat of lambert and his party , the last effort of gasping treason in this nation before its blest return unto obedience , was told him , his only triumph was that of his charity , saying with tears in his eyes , poor souls ! i beseech god forgive them . so habitual was pity and compassion to his soul , that all representations concentred there : vertue had still his prayers , because he lov'd it ; and vice enjoy'd them too , because it wanted them . in his own greatest desolations he administer'd reliefs to those about him , mixing advices with his prayers , and twisting the tenderness of a friend to that of the christian , he then dispens'd his best of legacies , his blessings ; most passionately exhorting the young growing hopes of the family , whose first innocence and bashful shame of doing ill he above all things labour'd to have preserv'd , to be just to the advantage of their education , and maintain inviolate their first baptismal vows : then more generally commended unto all the great advantage of mutual friendly admonitions . on which occasion when the good lady ask'd him what more special thing he would recommend unto her for her whole life , he briefly replyed , uniform obedience : whereby ( if we may take a comment from himself at other times ) he meant not onely a sincere reception of duty as such , because commanded , and not because 't is this or that , pleasant or honourable , or perchance cheap or easie duty ; but withal the very condition of obeying , the lot of not being to chuse for ones self , the being determin'd in all proposals by humane or divine command , and where those left at large , by the guidance of god's providence , or the assistance of a friend . but amidst these most christian divertisements , these happiest anodynes of sickness , the of april fatally drew on , wherein his flux of blood breaking forth again with greater violence then it had done before , was not to be stopp'd by outward applications , nor the revulsives of any kind , not of its own , the opening of a vein , first in the arm , and after in the foot ; till at last the fountain being exhausted , the torrent ceas'd its course , and indeed that vital one which its regular motion kept on foot : for the good doctor leaving off to bleed about three of the clock in the afternoon , became very weak and dis-spirited , and cold in the extreme parts , had strength onely continued to persevere in his devotions , which he did unto the last moment of his life , a few minutes before his death breathing out those words which best became his christian life , lord , make haste . and so upon that very day on which the parliament conven'd , which lay'd the foundation of our release and liberty , and brought at once this nations return from its captivity , and its gracious sovereign prince , this great champion of religion and pattern of all vertue , as if reserv'd for masteries and combats of exigence and hazard , for persecution and sufferings , was taken hence , and by his loss represt the overflowing and extravagance of those joyes that waited the reception of his sacred majesty . 't will be below the greatness of the person as well as of this loss , to celebrate his death in womanish complaints , or indeed by any verbal applications ; his worth is not to be describ'd by any words besides his own , nor can any thing beseem his memory but what is sacred and eternal as those writings are . may his just fame from them and from his vertue be precious to succeeding times , grow up and flourish still : and when that characters engrav'd in brass shall disappear , as if they had been writ in water , when elogies committed to the trust of marble shall be illegible as whisper'd accents , when pyramids dissolv'd in dust shall want themselves a monument to evidence that they were once so much as ruine ; let that remain a known and classick history describing him in his full pourtraiture among the best of subjects , of friends , of scholars , and of men. the dead body being opened ( which here is mentioned , for that the reader cannot want the curiosity to desire to know every thing that concerned this great person ) the principal and vital parts appear'd sound ; onely the right kidney , or rather its remainder , which exceeded not the bigness of an egge , was hard and knotty , and in its cavity besides several little ones , a large stone of the figure of an almond , though much bigger , whose lesser end was faln into the ureter , and as a stopple clos'd it up ; so that 't is probable that kidney had for diverse years been in a manner useless . the other kidney was swoln beyond the natural proportion , otherwise not much decayed ; but within the ureter four fingers breadth a round white stone was lodged , which was so fastned in the part , that the physician with his probe could not stir it , and was fain at last to cut it out : and so exactly it stop'd the passage , that upon the dissection the water before enclos'd gush'd forth in great abundance : from whence it appeared perfectly impossible for art to have ennobled it self in the preservation of this great person ; as it was also manifest that nothing but the consequences of his indefatigable study took him from us , in the perfection and maturity , the th year of his life . on the morrow in the evening , day of the same moneth , he was , according to his desire , without ostentation or pomp , though with all becoming decency , buried at the neighbour-church of hampton , with the whole office and usual rites of the church of england , several of the gentry and clergy of the county , and affectionate multitudes of persons of less quality attending on his obsequies , the clegy with ambition offering themselves to bear him on their shoulders ; which accordingly they did , and laid that sacred burthen in the burial-place of the generous family which with such friendship had entertain'd him when alive : where now he rests in peace , and full assurance of a glorious resurrection . having thus given a faithful , though imperfect , draught of this excellent person , whose vertues are so farre from imitation by practice , that they exercise and strain the comprehension of words ; and having shewed how much he has merited of this nation in its most pressing exigents , both by his writings and by his example , and perchance above both these by his unwearied intercession in devotion ; it may possibly be neither useless nor unacceptable to offer a request unto the reader in his behalf , and shew him an expedient whereby he may pay his debt of gratitude , and eminently oblige this holy saint though now with god. 't is this , to adde unto his account in the day of retribution by taking benefit by his performances : and as he being dead yet speaks , so let him perswade likewise , that the covetous reader would now at his request put off his sordid vice , and take courage to be liberal , assured by his example , that if in the worst of times profuseness could make rich , charity shall never bring to beggery . that the proud opinionated person on the same terms would in civility to him descend from his fond heights , instructed here that lowly meekness shall compass great respects , and in stead of hate or flattery be waited on with love and veneration . that the debauch'd or idle would leave upon this score his lewd unwarrantable joyes , convinc'd that strict and rugged vertue made an age of sun-shine , a life of constant smiles , amidst the dread fullest tempests ; taught the gout , the stone , the cramp , the colick , to be treatable companions , and made it eligible to live in bad times and dye in flourishing . that the angry man , who calls passion at least justice , possibly zeal and duty , would for his sake assume a different temper , believe that arguments may be answer'd by saying reason , calumnies by saying no , and railings by saying nothing . the coward and disloyal , that durst not own in words , much less by service and relief , his prince , that complemented his apostasie and treason by the soft terms of changing an interest , will from hence learn that the surest way to safety is to have but one interest , and that espous'd so firmly as never to be chang'd ; since such a constancy was that which a cromwell durst not persecute . that the employ'd in business would from hence dismiss their fears of regular piety , their suspicion that devotion would hinder all dispatch and manage of affairs ; since it appear'd , his constant office ( like the prayer of josuah , which made the sun stand still ) seem'd to have render'd unto him each day as long as two . that the ambitious person , especially the ecclesiastick , would think employment and high place a stewardship , that renders debtors both to god and man ; a residence at once of constant labour and attendance too ; a precipice that equally exposes both to envie and to ruine : and consequently to be that which should become our greatest fear and terror , but at no hand our choice : since it was that which this heroick constancy was not ashamed to own a dread of , and whose appearance did render death it self relief and rescue . lastly , that the narrow self-designing person , who understands no kindness but advantage ; the senfual , that knows no love but lust ; the intemperate , that owns no companion but drink ; may all at once from him reform their brutish errours : since he has made it evident , that a friend does fully satisfie these distant and importunate desires , being as the most innocent and certainly ingenuous entertainment , so besides that the highest mirth , the greatest interest , and surest pleasure in the world. they that had the happiness of a personal acquaintance with this best of men , this saint , who seems in our decaies of ancient vertue lent us by special providence even for this end and purpose , that we might not disbelieve the faith of history delivering the excellency of primitive christians ; know with what thirst and eagerness of soul he sought the spiritual advantage of any single man how mean soever , with what enjoyment he beheld the recovery of any such from an ill course and habit . and whatever apprehensions other men may have , they will be easily induc'd to think , that if blessed spirits have commerce with earth , ( as surely we have reason to believe it somewhat more then possible ) they , i say , will resolve it a connatural and highlyagreeable accession unto his fruitions , that when there is joy in the presence of the angels of god for a sinner that repents , he may be an immediate accessory to that blessed triumph , and be concern'd beyond the rate of a bare spectator . perswasions to piety nowadaies are usually in scorn call'd preaching : but 't is to be hoped that this , how contemptible an office soever it be grown , will be no indecency in this instance ; that 't will not be absurd if his history , who deservedly was reckoned among the best of preachers , whose life was the best of sermons , should bear a correspondence to its subject , and profestly close with an application : that it adjures all persons to be what they promised god almighty they would be in their baptismal vows , what they see the glorious saints and martyrs and confessors , and in particular this holy man has been before them ; be what is most honorable , most easy and advantageous to be at present ; and , in a word , to render themselves such as they desire to be upon their death-beds , before they leave the world , and then would be for ever . which blest atchievement as it was the great design of the excellent doctor 's both words and writings , his thoughts and actions , is also ( besides the payment of a debt to friendship and to vertue ) the onely aime of this imperfect , but yet affectionate and well-meant , account : and may almighty god by the assistance of his grace give all of these this their most earnestly-desired effect and issue . the end . by the generous piety of the right reverend father in god humphrey lord b p of sarum , there is now erected to the sacred memory of this great person in the parish-church of hampton , the place of his interrement , a fair monument of white marble bearing this inscription . henricus hammondus , ad cujus nomen assurgit quicquid est gentis literatae , ( dignum nomen quod auro , non atramento , nec in marmore perituro , sed adamante potiùs exaretur ) musagetes celeberrimus , vir planè summus , theologus omnium consummatissimus , eruditae pietatis decus simul & exemplar ; sacri codicis interpres facilè omnium oculatissimus , errorum malleus pest homines natos felicissimus , veritatis hyperaspistes supra-quam-dici-potest nervosus ; in cujus scriptis elucescunt ingenii gravitas & acumen , judicii sublimitas & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sententiarum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , docendi methodus utilissima , nusquam dormitans diligentia . hammondus ( inquam ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in ipsa mortis vicinia positus , immortalitati quasi contiguus , exuvias mortis venerandas ( praeter quas nihil mortale habuit ) sub obscuro hoc marmore latere voluit , vii . cal. maias , ann. aetat . lv. m dc lx. the marble tablet would receive no more in charge : but ours indulging greater liberty , i shall set down the whole elogie , as it grew upon the affectionate pen of the reverend doctor t. pierce , who was employ'd to draw it up . sed latere qui voluit , ipsas latebras illustrat ; et pagum aliàs obscurum invitus cogit inclarescere . nullibi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 illi potest deesse , qui , nisi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , nihil aut dixit aut fecit unquam . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . animi dotibus it a annos anteverterat , ut in ipsâ linguae infantiâ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , eâque aetate magister artium , quâ vix alii tyrones , esset . tam sagaci fuit industriâ , ut horas etiam subcisivas utiliùs perderet quā plerique mortalium serias suas collocârunt . nemo rectiùs de se meruit , nemo sensit demissiùs ; nihil eo aut excelsius erat , aut humilius . scriptis suis factisque sibi uni non placuit , qui tam calamo quàm vitâ humano generi complacuerat . it a labores pro dei spōsa , ipsóque deo exantlavit , ut coelū ipsum ipsius humeris incubuisse vi - ( deretur . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 omnem supergressus romanenses vicit , prostigavit genevates , de utrisque triumphârunt et veritas & hammondus : utrisque meritò triumphaturis , ab hammondo victis , & veritate . qualis ille inter amicos censendus crit , qui demereri sibi adversos vel hostes potuit ? omnes haereses incendiarias atramento suo deleri maluit , quàm ipsorum aut sanguine extingui , aut dispendio animae expiari . coeli indigena eò divitias praemittebat , ut ubi cor jam crat , ibi etiam the saurus effet : in hoc uno avarus , ( vit , quòd prolixè benevolus prodigâ manu croga - aeternitatem in foenore lucraturus . quicquid habuit , voluit habere , etiam invalidae valetudinis . ( ferre it a habuit in deliciis non magis facere quā suf - totam dei volunt atem , ut frui etiam videretur vel morbi taedio . summam animi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 test at am fecit hilaris frons & exporrecta : nusquam aliàs in filiis hominum gratior ex pulchro veniebat corpore virtus . omne jam tulerat punctum , omnium plausus : cùm mors , quasi suum adjiciens calculum , funestâ lithiasi terris abstulit coeli avidum , maturum coelo . abi , viator , pauca sufficiat delibâsse : reliqua serae posteritati narranda restant , quibus pro merito enarrandis una aet as non sufficit .